Text -- Luke 9:54 (NET)

9:54 Now when his disciples James and John saw this, they said, “Lord, do you want us to call fire to come down from heaven and consume them?”

Commentary -- Word/Phrase Notes (per phrase)

Robertson: Luk 9:54

Saw this ( idontes ).

Second aorist active participle of horaō . Saw the messengers returning.

Robertson: Luk 9:54

We bid ( theleis eipōmen ).

Deliberative subjunctive eipōmen after theleis without hina , probably two questions, Dost thou wish? Shall we bid? Perhaps the recent appearance of Elijah on the Mount of Transfiguration reminded James and John of the incident in 2Ki 1:10-12. Some MSS. add here "as Elijah did."The language of the lxx is quoted by James and John, these fiery Sons of Thunder. Note the two aorist active infinitives (katabēnai , analōsai , the first ingressive, the second effective).

Wesley: Luk 9:54

At or near this very place, which might put it into the minds of the apostles to make the motion now, rather than at any other time or place, where Christ had received the like affront.

JFB: Luk 9:54

Not Peter, as we should have expected, but those "sons of thunder" (Mar 3:17), who afterwards wanted to have all the highest honors of the Kingdom to themselves, and the younger of whom had been rebuked already for his exclusiveness (Luk 9:49-50). Yet this was "the disciple whom Jesus loved," while the other willingly drank of His Lord's bitter cup. (See on Mar 10:38-40; and Act 12:2). That same fiery zeal, in a mellowed and hallowed form, in the beloved disciple, we find in 1Jo 5:10; 3Jo 1:10.

JFB: Luk 9:54

A plausible case, occurring also in Samaria (2Ki 1:10-12).

Clarke: Luk 9:54

That we command fire - Vengeance belongs to the Lord. What we suffer for his sake, should be left to himself to reprove or punish. The insult is offered to him, not to us. See the note on Mar 3:17.

Calvin: Luk 9:54

54.And when His disciples James and John saw it. The country itself had perhaps suggested to them the desire of thundering immediately against the ungodly; for it was there that Elijah had formerly destroyed, by a fire from heaven, the king’s soldiers who had been sent to apprehend him, (2Kg 1:10.) It therefore occurred to them that the Samaritans, who so basely rejected the Son of God, were at that time devoted to a similar destruction. And here we see to what we are driven by a foolish imitation ⁵⁹¹ of the holy fathers. James and John plead the example of Elijah, but they do not consider how far they differ from Elijah; they do not examine properly their own intemperate zeal, nor do they look at the calling of God. Under a pretext equally plausible did the Samaritans cloak their idolatry, our fathers worshipped in this mountain, (Joh 4:20.) But both were in the wrong; for, neglecting the exercise of judgment, they were apes rather than imitators of the holy fathers. Now though it is doubtful whether they think that they have the power in their own hand, or ask Christ to give it to them, I think it more probable that, elated with foolish confidence, they entertain no doubt that they are able to execute vengeance, provided that Christ give his consent.

Defender: Luk 9:54

This was an unthinking emotional outburst by the "sons of thunder," who certainly had no authority or ability to call down fire from heaven as Elijah had done in the land of Samaria 900 years before."

TSK: Luk 9:54

wilt : 2Sa 21:2; 2Ki 10:16, 2Ki 10:31; Jam 1:19, Jam 1:20, Jam 3:14-18

fire : 2Ki 1:10-14; Act 4:29, Act 4:30; Rev 13:3

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Luk 9:54

James and John - They were called Boanerges - sons of thunder - probably on account of their energy and power in preaching the gospel, or of their vehement and rash zeal - a remarkable example of which we have in this instance, Mar 3:17.

Wilt thou ... - The insult had been offered to Jesus, their friend, and they felt it; but their zeal was rash and their spirit bad. Vengeance belongs to God: it was not theirs to attempt it.

Fire from heaven - Lightning, to consume them.

As Elias did - By this they wished to justify their zeal. Perhaps, while they were speaking, they saw Jesus look at them with disapprobation, and to vindicate themselves they referred to the case of Elijah. The case is recorded in 2Ki 1:10-12.

Poole: Luk 9:54

The history of Elijah to which the disciples refer, is doubtless that, 2Ki 1:10 , where Elijah, not without direction from God, called fire from heaven to destroy those captains and their fifties which the king sent to take him.

Haydock: Luk 9:54

Wilt thou that we command fire, &c. In the Greek is added as Elias did. These words might be first in the margin, and thence by transcribers taken into the text. The two apostles, called the sons of thunder, knew their Master was greater than Elias; and therefore they are for calling for fire from heaven, as he had done. (Witham) ---

It was probably this trait in the life of James and John, which gained t hem the name of boanerges, the sons of thunder. Their too great zeal for the glory of Jesus Christ, and the spirit of revenge, of which they were not yet healed, caused them to make this petition; which seemed in some manner justified by the example of Elias, 4th book of Kings, chap. i. 10. Many editions have the addition of these words, as Elias did. (Calmet)

Gill: Luk 9:54

And when his disciples, James and John, saw this,.... The Persic version reads thus; when "James and John, and the disciples saw this"; that is, the other disciples besides them, so making all the disciples say what follows; whereas only those two are intended, who having been the messengers, were the more provoked at this indignity to their Lord and master:

they said, Lord, wilt thou that we command fire to come down from heaven, and consume them; being enraged at this conduct of the Samaritans towards, Christ, and burning with love to him, and zeal for his honour; being "Boanerges's", sons of thunder, they were for punishing of them in a most terrible manner, even with, fire from heaven; by which Sodom and Gomorrah, and the cities of the plain, were destroyed: this they doubted not of doing, knowing what miraculous power was conferred upon them; but did not think proper to attempt to exert it, until they had asked leave of Christ to do it:

even as Elias did; upon the two captains of fifties, with their fifties, as recorded in 2Ki 1:9 This clause was wanting in a certain copy of Beza's, and is not in the Vulgate Latin version; but is in other copies and versions, and by all means to be retained.

Commentary -- Verse Notes / Footnotes

NET Notes: Luk 9:54

¹ tn Or “destroy.”

² tc Most mss, especially the later ones (A C D W Θ Ψ Ë^1,13 33 Ï it), read here “as also Elijah did,” making the allusion to 2 Kgs 1:10, 12, 14 more explicit. The shorter reading has better and earlier support (Ì^45,75 א B L Ξ 579 700* 1241 pc lat sa). It is difficult to explain how the shorter reading could have arisen from the longer, especially since it is well represented early on. However, the longer reading looks to have been a marginal note originally, incorporated into the text of Luke by early scribes.

sn An allusion to 2 Kgs 1:10, 12, 14.

Geneva Bible: Luk 9:54

^{( 12 )} And when his disciples James and John saw [this], they said, Lord, wilt thou that we command fire to come down from heaven, and consume them, even as Elias did?

^{( 12 )} We must take heed of zeal and fond imitation which is not moderated, even in good causes, that whatever we do, we do it to God's glory, and the profit of our neighbour.

Commentary -- Verse Range Notes

TSK Synopsis: Luk 9:1-62

1 Christ sends his apostles to work miracles, and to preach.

7 Herod desires to see Christ.

10 The apostles return.

12 Christ feeds five thousand;

18 enquires what opinion the world had of him; foretells his passion;

23 proposes to all the pattern of his patience.

28 The transfiguration.

37 He heals the lunatic;

43 again forewarns his disciples of his passion;

46 commends humility;

51 bids them to shew mildness towards all, without desire of revenge.

57 Divers would follow him, but upon conditions.

MHCC: Luk 9:51-56

The disciples did not consider that the conduct of the Samaritans was rather the effect of national prejudices and bigotry, than of enmity to the word and worship of God; and through they refused to receive Christ and his disciples, they did not ill use or injure them, so that the case was widely different from that of Ahaziah and Elijah. Nor were they aware that the gospel dispensation was to be marked by miracles of mercy. But above all, they were ignorant of the prevailing motives of their own hearts, which were pride and carnal ambition. Of this our Lord warned them. It is easy for us to say, Come, see our zeal for the Lord! and to think we are very faithful in his cause, when we are seeking our own objects, and even doing harm instead of good to others.

Matthew Henry: Luk 9:51-56

This passage of story we have not in any other of the evangelists, and it seems to come in here for the sake of its affinity with that next before, for in this also Christ rebuked his disciples, because they envied for his sake. There, under colour of zeal for Christ, they were for silencing and restraining separatists: here, under the same colour, they were for putting infidels to death; and, as for that, so for this also, Christ reprimanded them, for a spirit of bigotry and persecution is directly contrary to the spirit of Christ and Christianity. Observe here,

I. The readiness and resolution of our Lord Jesus, in prosecuting his great undertaking for our redemption and salvation. Of this we have an instance, Luk 9:51 : When the time was come that he should be received up, he stedfastly set his face to go to Jerusalem. Observe 1. There was a time fixed for the sufferings and death of our Lord Jesus, and he knew well enough when it was, and had a clear and certain foresight of it, and yet was so far from keeping out of the way that then he appeared most publicly of all, and was most busy, knowing that his time was short. 2. When he saw his death and sufferings approaching, he looked through them and beyond them, to the glory that should follow; he looked upon it as the time when he should be received up into glory (1Ti 3:16), received up into the highest heavens, to be enthroned there. Moses and Elias spoke of his death as his departure out of this world, which made it not formidable; but he went further, and looked upon it as his translation to a better world, which made it very desirable. All good Christians may frame to themselves the same notion of death, and may call it their being received up, to be with Christ where he is; and, when the time of their being received up is at hand, let them lift up their heads, knowing that their redemption draws nigh. 3. On this prospect of the joy set before him, he stedfastly set his face to go to Jerusalem the place where he was to suffer and die. He was fully determined to go, and would not be dissuaded; he went directly to Jerusalem, because there now his business lay, and he did not go about to other towns, or fetch a compass, which if he had done, as commonly he did, he might have avoided going through Samaria. He went cheerfully and courageously thither, though he knew the things that should befall him there. He did not fail nor was discouraged, but set his face as a flint, knowing that he should be not only justified, but glorified (Isa 50:7), not only not run down, but received up. How should this shame us for, and shame us out of, our backwardness to do and suffer for Christ! We draw back, and turn our faces another way from his service who stedfastly set his face against all opposition, to go through with the work of our salvation.

II. The rudeness of the Samaritans in a certain village (not named, nor deserving to be so) who would not receive him, nor suffer him to bait in their town, though his way lay through it. Observe here, 1. How civil he was to them: He sent messengers before his face, some of his disciples, that went to take up lodgings, and to know whether he might have leave to accommodate himself and his company among them; for he would not come to give offence, or if they took any umbrage at the number of his followers. He sent some to make ready for him, not for state, but convenience, and that his coming might be no surprise. 2. How uncivil they were to him, Luk 9:53. They did not receive him, would not suffer him to come into their village, but ordered their watch to keep him out. He would have paid for all he bespoke, and been a generous guest among them, would have done them good, and preached the gospel to them, as he had done some time ago to another city of the Samaritans, Joh 4:41. He would have been, if they pleased, the greatest blessing that ever came to their village, and yet they forbid him entrance. Such treatment his gospel and ministers have often met with. Now the reason was because his face was as though he would go to Jerusalem; they observed, by his motions, that he was steering his course that way. The great controversy between the Jews and the Samaritans was about the place of worship - whether Jerusalem or mount Gerizim near Sychar; see Joh 4:20. And so hot was the controversy between them that the Jews would have no dealings with the Samaritans, nor they with them, Joh 4:9. Yet we may suppose that they did not deny other Jews lodgings among them, no, not when they went up to the feast; for if that had been their constant practice Christ would not have attempted it, and it would have been a great way about for some of the Galileans to go to Jerusalem any other way than through Samaria. But they were particularly incensed against Christ, who was a celebrated teacher, for owning and adhering to the temple at Jerusalem, when the priests of that temple were such bitter enemies to him, which, they hoped, would have driven him to come and worship at their temple, and bring that into reputation; but when they saw that he would go forward to Jerusalem, notwithstanding this, they would not show him the common civility which probably they used formerly to show him in his journey thither.

III. The resentment which James and John expressed of this affront, Luk 9:54. When these two heard this message brought, they were all in a flame presently, and nothing will serve them but Sodom's doom upon this village: "Lord,"say they, "give us leave to command fire to come down from heaven, not to frighten them only, but to consume them."

1. Here indeed was something commendable, for they showed, (1.) A great confidence in the power they had received from Jesus Christ; though this had not been particularly mentioned in their commission, yet they could with a word's speaking fetch fire from heaven. Theleis eipōmen - Wilt thou that we speak the word, and the thing will be done. (2.) A great zeal for the honour of their Master. They took it very ill that he who did good wherever he came and found a hearty welcome should be denied the liberty of the road by a parcel of paltry Samaritans; they could not think of it without indignation that their Master should be thus slighted. (3.) A submission, notwithstanding, to their Master's good will and pleasure. They will not offer to do such a thing, unless Christ give leave: Wilt thou that we do it? (4.) A regard to the examples of the prophets that were before them. It is doing as Elias did? they would not have thought of such a thing if Elijah had not done it upon the soldiers that came to take him, once and again, 2Ki 1:10, 2Ki 1:12. They thought that this precedent would be their warrant; so apt are we to misapply the examples of good men, and to think to justify ourselves by them in the irregular liberties we give ourselves, when the case is not parallel.

2. But though there was something right in what they said, yet there was much more amiss, for (1.) This was not the first time, by a great many, that our Lord Jesus had been thus affronted, witness the Nazarenes thrusting him out of their city, and the Gadarenes desiring him to depart out of their coast; and yet he never called for any judgment upon them, but patiently put up with the injury. (2.) These were Samaritans, from whom better was not to be expected, and perhaps they had heard that Christ had forbidden his disciples to enter into any of the cities of the Samaritans (Mat 10:5), and therefore it was not so bad in them as in others who knew more of Christ, and had received so many favours from him. (3.) Perhaps it was only some few of the town that knew any thing of the matter, or that sent that rude message to him, while, for aught they knew, there were many in the town who, if they had heard of Christ's being so near them, would have gone to meet him and welcomed him; and must the whole town be laid in ashes for the wickedness of a few? Will they have the righteous destroyed with the wicked? (4.) Their Master had never yet upon any occasion called for fire from heaven, nay, he had refused to give the Pharisees any sign from heaven when they demanded it (Mat 16:1, Mat 16:2); and why should they think to introduce it? James and John were the two disciples whom Christ had called Boanerges - sons of thunder (Mar 3:17); and will not that serve them, but they must be sons of lightning too? (5.) The example of Elias did not reach the case. Elijah was sent to display the terrors of the law, and to give proof of that, and to witness as a bold reprover against the idolatries and wickednesses of the court of Ahab, and it was agreeable enough to him to have his commission thus proved; but it is a dispensation of grace that is now to be introduced, to which such a terrible display of divine justice will not be at all agreeable. Archbishop Tillotson suggests that their being now near Samaria, where Elijah called for fire from heaven, might help to put it in their heads; perhaps at the very place; but, though the place was the same, the times were altered.

IV. The reproof he gave to James and John for their fiery, furious zeal (Luk 9:55): He turned with a just displeasure, and rebuked them; for as many as he loves he rebukes and chastens, particularly for what they do, that is irregular and unbecoming them, under colour of zeal for him.

1. He shows them in particular their mistake: Ye know not what manner of spirit ye are of; that is, (1.) "You are not aware what an evil spirit and disposition you are of; how much there is of pride, and passion, and personal revenge, covered under this pretence of zeal for your Master."Note, There may be much corruption lurking, nay, and stirring too, in the hearts of good people, and they themselves not be sensible of it. (2.) "You do not consider what a good spirit, directly contrary to this, you should be of. Surely you have yet to learn, though you have been so long learning, what the spirit of Christ and Christianity is. Have you not been taught to love your enemies, and to bless them that curse you, and to call for grace from heaven, not fire from heaven, upon them? You know not how contrary your disposition herein is to that which it was the design of the gospel you should be delivered into. You are not now under the dispensation of bondage, and terror, and death, but under the dispensation of love, and liberty, and grace, which was ushered in with a proclamation of peace on earth and good will toward men, to which you ought to accommodate yourselves, and not by such imprecations as these oppose yourselves."

2. He shows them the general design and tendency of his religion (Luk 9:56): The Son of man is not himself come, and therefore does not send you abroad to destroy men's lives, but to save them. He designed to propagate his holy religion by love and sweetness, and every thing that is inviting and endearing, not by fire and sword, and blood and slaughter; by miracles of healing, not by plagues and miracles of destruction, as Israel was brought out of Egypt. Christ came to slay all enmities, not to foster them. Those are certainly destitute of the spirit of the gospel that are for anathematizing and rooting out by violence and persecution all that are not of their mind and way, that cannot in conscience say as they say, and do as they do. Christ came, not only to save men's souls, but to save their lives too - witness the many miracles he wrought for the healing of diseases that would otherwise have been mortal, by which, and a thousand other instances of beneficence, it appears that Christ would have his disciples do good to all, to the utmost of their power, but hurt to none, to draw men into his church with the cords of a man and the bands of love, but not think to drive men into it with a rod of violence or the scourge of the tongue.

V. His retreat from this village. Christ would not only not punish them for their rudeness, but would not insist upon his right of travelling the road (which was as free to him as to his neighbours), would not attempt to force his way, but quietly and peaceably went to another village, where they were not so stingy and bigoted, and there refreshed himself, and went on his way. Note, When a stream of opposition is strong, it is wisdom to get out of the way of it, rather than to contend with it. If some be very rude, instead of revenging it, we should try whether others will not be more civil.

Barclay: Luk 9:49-56

Here we have two lessons in tolerance.

There were many exorcists in Palestine, all claiming to be able to cast out demons; and no doubt John regarded this man as a competitor and wished to eliminate him. But Jesus would not permit him.

The direct way from Galilee to Jerusalem led through Samaria; but most Jews avoided it. There was a centuries' old quarrel between the Jews and the Samaritans (Joh 4:9). The Samaritans in fact did everything they could to hinder and even to injure any bands of pilgrims who attempted to pass through their territory. For Jesus to take that way to Jerusalem was unusual; and to attempt to find hospitality in a Samaritan village was still more unusual. When he did this he was extending a hand of friendship to a people who were enemies. In this case not only was hospitality refused but the offer of friendship was spurned. No doubt, therefore, James and John believed they were doing a praiseworthy thing when they offered to call in divine aid to blot out the village. But Jesus would not permit them.

There is no passage in which Jesus so directly teaches the duty of tolerance as in this. In many ways tolerance is a lost virtue, and often, where it does exist, it exists from the wrong cause. Of all the greatest religious leaders none was such a pattern of tolerance as John Wesley. "I have no more right," he said, "to object to a man for holding a different opinion from mine than I have to differ with a man because he wears a wig and I wear my own hair; but if he takes his wig off and shakes the powder in my face, I shall consider it my duty to get quit of him as soon as possible. . . . The thing which I resolved to use every possible method of preventing was a narrowness of spirit, a party zeal, a being straitened in our own bowels--that miserable bigotry which makes many so unready to believe that there is any work of God but among themselves. . .. We think and let think." When his nephew, Samuel, the son of his brother Charles, entered the Roman Catholic Church, he wrote to him, "Whether in this Church or that I care not. You may be saved in either or damned in either; but I fear you are not born again." The Methodist invitation to the sacrament is simply, "Let all who love the Lord come here."

The conviction that our beliefs and our methods alone are correct has been the cause of more tragedy and distress in the church than almost any other thing. Oliver Cromwell wrote once to the intransigent Scots, "I beseech you by the bowels of Christ, think it possible that you may be mistaken." T. R. Glover somewhere quotes a saying, "Remember that whatever your hand finds to do, someone thinks differently!"

There are many ways to God. He has his own secret stairway into every heart. He fulfils himself in many ways; and no man or church has a monopoly of his truth.

But--and this is intensely important--our tolerance must be based not on indifference but on love. We ought to be tolerant not because we could not care less; but because we look at the other person with eyes of love. When Abraham Lincoln was criticized for being too courteous to his enemies and reminded that it was his duty to destroy them, he gave the great answer, "Do I not destroy my enemies when I make them my friends?" Even if a man be utterly mistaken, we must never regard him as an enemy to be destroyed but as a strayed friend to be recovered by love.

Constable: Luk 9:51--19:28

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

This large section of the Book of Luke has no counterpart in the other Gospels, but some of the material in it occurs in other parts of the Gospels. The section consists largely of instruction that Jesus gave His disciples with only brief references to geographic movements. We have already noticed that Luke had more interest in lessons than in details of geography and chronology. The skeletal references to Jesus' movements show a general shift from Galilee toward Jerusalem (e.g., 9:52; 10:38; 13:22, 32-33; 17:11; 18:31, 35; 19:1, 28-29). However, His journey was not direct (cf. 10:38; 17:11). Jesus visited Jerusalem more than once, but this section records Jesus leaving Galilee and arriving in Jerusalem for the last time before His passion.

The ministry of Jesus during this journey was not just different because of where it took place. It took on new characteristics. His ministry to the disciples seems to have occupied His primary attention, though Luke featured this less than Mark. We have noted a strong emphasis on Jesus' identity (Christology) in the previous chapters. Now the disciples' mission becomes the dominant theme. There are many words of warning to the rich and the complacent as well as to the Pharisees in this section. Many students of Luke and Acts have noticed the common emphasis on travel that characterizes both books and have pointed out some significant comparisons. Jerusalem was for Jesus the destination toward which He pressed as Rome was for Paul.

Constable: Luk 9:51--10:25

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

This part of the new section continues to focus attention on Jesus' disciples (cf. vv. 1-50). The problem of their attitude toward other people also continues (cf. vv. 46-50). There is further instruction on the cost of discipleship too (vv. 57-62; cf. 6:20-49). The heart of this part of the Gospel is Jesus' preparation of the disciples for their second mission. The contrast between disciples and non-disciples becomes stronger, and the duties and privileges of discipleship emerge clearer.

Constable: Luk 9:51-56

1. The importance of toleration 9:51-56

The first verse (9:51) sets the agenda for all that follows until Jesus' Triumphal Entry. It was now time for Jesus to begin moving toward Jerusalem and the Cross. As He did so, He immediately encountered opposition (cf. Acts 20:3; 21:4, 11-14), but He accepted it and refused to retaliate against His opponents. Jesus' attitude here recalls His reaction to the opposition He encountered in Nazareth at the beginning of His Galilean ministry (4:16-30), and it previews His attitude in His passion. It also contrasts with the disciples' attitude toward others and provides a positive example for reader disciples who sometimes encounter antagonists who are similar to the Samaritans.

It is difficult to make this incident fit into its Lukan context chronologically. Probably our writer was not following a strict sequence of events here but inserted this incident where he did for thematic purposes.

9:51 The time had come for Jesus to begin moving toward Jerusalem for His final visit before the Cross (cf. Gen. 31:21; Jer. 21:10; 44:12). Luke looked beyond His passion there to His ascension. In this Gospel, Luke presented the ministry of Jesus before His ascension, and in Acts He reported what Jesus did after His ascension through His disciples (cf. Acts 1:2). By focusing on the ascension, Luke reminded his readers of the glorious outcome of the passion and the continuing ministry of Jesus' disciples. Jesus' resoluteness in view of the suffering that lay ahead of Him also gives a positive example to readers.

9:52 The messengers that Jesus sent ahead were apparently to arrange overnight accommodations for Jesus and His disciples. They were not on a preaching mission. Normally Jewish pilgrims on their way from Galilee to Jerusalem passed through Samaria.²⁶⁴ They were unwelcome visitors. A trip directly from Galilee to Jerusalem would have taken about three days.

The Jews had regarded the Samaritans as apostates and half-pagans since the Exile. The Samaritans descended from the poor Israelites who remained in the land when the Assyrians captured the northern kingdom of Israel in 722 B.C. The Jews believed that the Samaritans were the descendants of Israelites who intermarried with the non-Jews that the Assyrian kings imported into the land (2 Kings 17:6; 24-26). However they may have been the pureblooded descendants of the Israelites who remained in the land.²⁶⁵ Eventually the Samaritans rejected the Jewish Scriptures except the Pentateuch. The two groups of people were still mutually hostile in Jesus' day (cf. John 4:9).²⁶⁶

9:53-54 The Samaritans whom the messengers contacted refused to accept Jesus and His followers because they were on their way to Jerusalem, evidently to worship there. The Samaritans rejected Jerusalem as a legitimate site of worship (cf. John 4:20). Evidently they did not reject Jesus because He claimed to be the Messiah but simply because He was a Jew. The attitude of James and John was typically hostile. They may have been thinking that Jesus would react to the Samaritans as Elijah had to his opponents (2 Kings 1:9-12). Their question suggests that Jesus' disciples saw strong similarities between Jesus' ministry and Elijah's (cf. v. 19). However, they were willing to play Elijah's part by calling down judgment; they were not asking Jesus to do so.

It seems unlikely that Jesus gave James and John their nickname Boanerges, "sons of thunder," because of this incident (Mark 3:17). All the other disciples' nicknames were positive rather than derogatory, and this one probably was too.

9:55-56 Jesus strongly disapproved of James and John's attitude, and He gave them a rebuke (Gr. epetimesen, cf. 4:35, 41; 8:24). Jesus' mission did not call for Him to bring judgment yet. The group, therefore, proceeded to another presumably Samaritan village where they found lodging.

The point of the story is Jesus' toleration of rejection without retaliation (cf. 6:36). His attitude contrasts with the disciples' attitude, which did not grow out of righteous indignation because the Samaritans were rejecting the Messiah but out of racial prejudice.

College: Luk 9:1-62

LUKE 9

J. JESUS AND HIS APOSTLES (9:1-50)

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

¹ When Jesus had called the Twelve together, he gave them power and authority to drive out all demons and to cure diseases, ² and he sent them out to preach the kingdom of God and to heal the sick. ³ He told them: " Take nothing for the journey - no staff, no bag, no bread, no money, no extra tunic. ⁴ Whatever house you enter, stay there until you leave that town. ⁵ If people do not welcome you, shake the dust off your feet when you leave their town, as a testimony against them." ⁶ So they set out and went from village to village, preaching the gospel and healing people everywhere.

With chapter 9 Luke begins a new section. Most of this chapter will parallel stories also found in Mark, just as the stories in Luke 4:14-8:56 have parallels in Mark. However, there is a large section of Mark (6:45-8:26) which would, if included in Luke, fall between Luke 9:17 and 9:18. Scholars have labeled this " the great omission." It is not known why Luke excludes this material (if " excludes" is the right term). Perhaps Luke did not have these stories available to him, or maybe he simply did not need to tell these stories to accomplish his task.

Luke 9:1-50 will focus on events related directly to the disciples, even when the disciples are not the primary focus. Jesus has been with the disciples long enough now for them to begin to imitate him in preaching and healing. They also know enough now to figure out who he is. These verses will demonstrate how well and how poorly they accomplish these two objectives.

The first episode shows Jesus sending the twelve out to heal and to preach in Galilee. The book of Acts shows that this activity was basically a training mission for their later larger mission to the whole world. The rules given by Jesus here will largely apply also in the later mission. In that mission as in this one, they will preach the kingdom, heal, exorcise demons, depend on God to provide for their needs, and shake the dust off their feet against unreceptive towns. They will have power to accomplish their mission because they will receive it from the Holy Spirit at Pentecost.

1-2. When Jesus gave them power and authority , he gave them that which allowed him to accomplish his own preaching and teaching. The same words are used to describe him in 4:14, 32, 36. His own power came from the Holy Spirit, and we may assume that the power he gave them was from the Spirit of God in this instance, too. The power to drive out all demons and to cure diseases was something new to them, and it was apparently limited in duration. They will receive the Holy Spirit in a more permanent sense at Pentecost (see 24:49; Acts 1:8; 2:1-4). The message they were to preach is identical to the message Jesus preached, that is, the kingdom of God.

3. They were to take nothing for the journey , although the reason is not stated. Jesus may have wanted them to learn to trust that God would provide for all their needs. Whatever the reason, he knew that they would be well received. After all, they were healing sick people and preaching the nearness of the kingdom of God. The staff was a walking stick also used for protection. The bag was the ancient equivalent of a suitcase. The tunic was the inner garment, that which was worn under the coat (or cloak, to use their language). They were to stay with whomever first offered to house them, probably to avoid the appearance of preaching for their own benefit rather than that of the kingdom.

5-6. Despite the fact that Jesus knew they would generally be welcomed, he knew that not all would receive them. When rejected, they were to shake the dust off their feet . The gesture was a way of communicating that they would have nothing more to do with the town, as it stood self-condemned. This is precisely what the apostles later did in Acts when a town rejected the message (13:51). They went from village to village in Galilee.

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

⁷ Now Herod the tetrarch heard about all that was going on. And he was perplexed, because some were saying that John had been raised from the dead, ⁸ others that Elijah had appeared, and still others that one of the prophets of long ago had come back to life. ⁹ But Herod said, " I beheaded John. Who, then, is this I hear such things about?" And he tried to see him.

¹⁰ When the apostles returned, they reported to Jesus what they had done. Then he took them with him and they withdrew by themselves to a town called Bethsaida, ¹¹ but the crowds learned about it and followed him. He welcomed them and spoke to them about the kingdom of God, and healed those who needed healing.

¹² Late in the afternoon the Twelve came to him and said, " Send the crowd away so they can go to the surrounding villages and countryside and find food and lodging, because we are in a remote place here."

¹³ He replied, " You give them something to eat."

They answered, " We have only five loaves of bread and two fish - unless we go and buy food for all this crowd." ¹⁴ (About five thousand men were there.)

But he said to his disciples, " Have them sit down in groups of about fifty each." ¹⁵ The disciples did so, and everybody sat down. ¹⁶ Taking the five loaves and the two fish and looking up to heaven, he gave thanks and broke them. Then he gave them to the disciples to set before the people. ¹⁷ They all ate and were satisfied, and the disciples picked up twelve basketfuls of broken pieces that were left over.

7-8. The activity of Jesus combined with this activity of his apostles leads to much discussion about Jesus. On Herod the tetrarch , the governor of Galilee, see notes on 3:1. He is now perplexed and was asking the question which everyone else is asking, " Who, then, is this?" Some thought Jesus was somehow a resurrected John , whom Herod had beheaded . Both Mark (6:17-29) and Matthew (__Mathew 14__14:1-12) recount the story of John's death in some detail, whereas Luke makes only this passing reference to it. Others thought Jesus might be Elijah , (who had not died, thus no mention of his resurrection) and was expected to come back " before the great and terrible day of the Lord comes" (Mal 4:5). Still others thought Jesus was one of the prophets of long ago having come back to life . The reason for all of these false identifications is that Jesus looked like one of the old prophets because of his message and perhaps also his miracles (although we know of no miracles by John).

9. Having felt the need to silence John, Herod is now becoming concerned about Jesus. The reader senses that Herod's desire to see him can only be a negative sign. Jesus is now being opposed not only by some Pharisees but also by the highest official in Galilee. Jesus will be told that this same Herod wants to " kill him" in 13:31. Herod will get his chance to see Jesus (23:6-12), but only after Jesus appears before Pilate. However, this passage is not primarily about Herod. The focus is once again on the question: " Who, then, is this?" The question will be answered for Jesus' disciples in the next episode.

10-17. The miracle of the feeding of the five thousand is found in all four Gospels and therefore was seen as very important to all four writers. Why is this? The miracle is spectacular, but certainly not more so than the reader has already seen. Rather, it is the symbolism of this miracle which makes it such a crucial one for Luke to tell. Jesus is " in a remote place" (literally, in a " desert place" ) with thousands of Israelites who have nothing to eat, and so Jesus miraculously feeds them. The similarities to Moses and the Israelites in the wilderness are so striking that they could not be missed by first-century Jews looking for the Messiah. Jesus shows here that he is the new (and better) Moses, who will deliver the people from those who oppress them. Peter also understands, as the next episode implies that this story leads to the great confession. Jesus must be the coming prophet Moses spoke about, the Messiah of God. Herod's question in 9:9 is answered.

Another interesting account in the background of this story is that of Elisha commanding a servant with twenty barley loaves and some ears of grain in his sack to " Give to the men that they may eat." When the man replied that there was not enough food, Elisha said, " They shall eat and have some left" (2 Kgs 4:42-44). In light of Luke's theme of the prophetic Messiah and his earlier mention of Elisha (4:27), such an allusion would not be out of place. Israel would know the " coming prophet" because he would look like the earlier prophets.

10-12. After the apostles returned from their preaching and healing tour, Jesus wanted to get away from the crowds to be with his disciples alone. They went to Bethsaida , a town just north of the Sea of Galilee, but the crowds . . . followed them. Jesus welcomed them anyhow and began preaching and healing. Late in the afternoon , that is, at about suppertime, the Twelve encouraged Jesus to send the crowd away , since they were in a remote place where no food was available.

13-15. " You give them something to eat" is an allusion to the Elisha story mentioned just above (2 Kgs 4:42: " Give to the men that they may eat." ) After their preaching tour during which they did miracles, Jesus had the right to expect that they could do as he asked. The five loaves . . . and two fish , no matter how large, could not feed fifty, much less five thousand . The suggestion that they go and buy food for this crowd shows the disciples in an unflattering light but one in which they will be seen on many occasions from this point on. Why Jesus had the people sit in groups of fifty is somewhat baffling to interpreters. Least likely is the possibility that Luke wanted his reader to think of Moses dividing the Israelites into groups of thousands, hundreds, fifties, and tens. More likely, this is another of Luke's details which evidence his concern for historical accuracy.

16. Luke's Christian readers would no doubt have thought about the Lord's Supper when they read that Jesus gave thanks (or, " blessed" ) and broke the bread and fish. Luke will use similar language again in 22:19 at the Last Supper and in 24:30 at the meal with the two disciples after Jesus' resurrection. The early church will also " break bread" in Acts 2:46 and 20:7. This meal looked back to the manna in the wilderness, but it looked forward to the coming messianic banquet, which was also prefigured by the Last Supper and early church celebration of the Lord's Supper. For further discussion, see comments below on 22:14-23.

17. After eating, they were satisfied , as Jesus said the hungry would be (in the beatitude of 6:21). The twelve basketfuls may represent the twelve tribes in the wilderness.

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

¹⁸ Once when Jesus was praying in private and his disciples were with him, he asked them, " Who do the crowds say I am?"

¹⁹ They replied, " Some say John the Baptist; others say Elijah; and still others, that one of the prophets of long ago has come back to life."

²⁰" But what about you?" he asked. " Who do you say I am?"

Peter answered, " The Christ ^a of God."

²¹ Jesus strictly warned them not to tell this to anyone. ²² And he said, " The Son of Man must suffer many things and be rejected by the elders, chief priests and teachers of the law, and he must be killed and on the third day be raised to life."

²³ Then he said to them all: " If anyone would come after me, he must deny himself and take up his cross daily and follow me. ²⁴ For whoever wants to save his life will lose it, but whoever loses his life for me will save it. ²⁵ What good is it for a man to gain the whole world, and yet lose or forfeit his very self? ²⁶ If anyone is ashamed of me and my words, the Son of Man will be ashamed of him when he comes in his glory and in the glory of the Father and of the holy angels. ²⁷ I tell you the truth, some who are standing here will not taste death before they see the kingdom of God."

^a 20 Or Messiah

The whole narrative has been moving toward this episode, as the crowds, the disciples, and even Herod have asked the question, " Who is this?" (4:22, 36; 8:25; 9:9) In this story the prophet theme will be continued, as Jesus is compared to John, Elijah, or " one of the prophets of long ago." For Luke, Jesus is a prophet but much more than just a prophet, and Peter in this passage says so: Jesus is the Messiah. Jesus then begins immediately to clarify the role of the Messiah. The Messiah must suffer and be killed. Then he will be raised. Furthermore, any who would follow Jesus must be prepared to suffer along with him. From this episode on Luke will shift his emphasis away from the identity of Jesus and toward Jesus' death in Jerusalem and the meaning of discipleship.

18-20a. Jesus was praying , as he did before or during all major events (see supplemental study on " Prayer" ). Jesus initiates the conversation which culminates in Peter's confession. The time has arrived for the disciples to enter a new phase of learning. After hearing that the crowds think he is a prophet (see comments above), he asks, " Who do you (plural) say I am?" Since the disciples have heard and seen all of his teachings and miracles, and since Jesus had let them in on the " secrets of the kingdom" (8:10), they should know by now.

20b. Peter's answer, " The Christ of God," would be better translated " the Messiah of God." By the time Luke wrote this Gospel, the term Christ was often used as a name rather than a title. But Peter's declaration is that Jesus is the long-awaited, promised, coming one who was to usher in the restored kingdom of righteousness and peace. He may well be thinking of Jesus' gathering an army and marching against the Romans. Of course, it is impossible to know precisely what Peter had in mind, since there were different views of the Messiah and since he had spent so much time with Jesus. It is clear, however, that he had no thoughts of a suffering and dying Messiah who would be rejected by his own people.

21. Peter is the first human character during the ministry of Jesus to acknowledge him as Messiah. Jesus wants the disciples to know, but he is not yet ready for a public declaration. He instructs them therefore not to tell this . Peter is correct. Jesus is the Messiah. But spreading the news would only give people the wrong idea, and it might lead to a disastrous confrontation with Roman authorities. Jesus must first instruct his disciples about what his Messiahship entails, and the public will only find out when he is ready to demonstrate what must happen to the Messiah.

22. Jesus now uses his favorite self-description, Son of Man (see supplemental study on " Son of Man" ), in this prophecy of his suffering, rejection, death, and resurrection. This is the first of three times he will plainly tell his disciples of his impending death ( see also 9:43-45 and 18:31-34). Even though the disciples will fail to understand, the importance of these predictions can hardly be overstated, as Jesus will remind them of these very words after the resurrection (24:44; see also 24:7). When he says that he must suffer, he means that his coming death is part of God's plan revealed in Scripture. This is seen most clearly in 24:44-45: " Everything must be fulfilled that is written about me in the Law of Moses, the Prophets and the Psalms. . . . This is what is written: The Christ will suffer . . ." (emphasis added).

Those who will reject him are the elders, chief priests and teachers of the law . All four Gospels consistently lay the blame for the death of Jesus on the leadership of the Jews, especially the chief priests and elders. These make up the majority membership of the Sanhedrin, the ruling body among the Jews. (See further discussion below at 20:1-2.) The third prediction of his death will speak of the role of " the Gentiles," the Roman authorities who will carry out the crucifixion (18:32). However, Jesus speaks not only about suffering but also about the future glory of the resurrection on the third day .

Having told them what it means to be the Messiah, Jesus quickly begins to relate what it will mean to follow the Messiah. The disciple must first deny himself . Literally, the disciple must " say no" to self. As Jesus will put it in 14:26, the disciple must " hate . . . even his own life." Or to use a familiar metaphor in the New Testament, one must become a slave of Jesus Christ, that is, one whose first concern is always to obey and please the master. This overarching command will be explained on various occasions in subsequent chapters, as disciples are called on to give up many desires of the self: wealth, pleasure, family, status, and the like.

23. The disciple must also " take up his cross daily and follow me." The demand here is that the disciple be prepared to suffer. The call is one which is ongoing. It must be accepted on a daily basis. The cross was the punishment reserved for the worst of criminals. The disciples could expect to be ridiculed and to be frequently persecuted, and perhaps even killed. The book of Acts shows this happening on numerous occasions, from the early beatings and imprisonment of Peter and John, to the martyrdoms of Stephen and James, to the many sufferings endured by the apostle Paul. Once again the reader of Luke discovers exactly what Jesus means when he reads volume two - Acts.

For Luke's first readers this section has a special import. Living during the third or fourth decade of Christianity, they knew about and perhaps were experiencing persecution ranging from confiscation of property to death. Such passages as this would give them courage to keep faith, with the knowledge that persecution is to be expected and is in fact an important part of following Jesus.

24-26. Just as Jesus would suffer and die before being raised, the same is true of his disciples. Suffering must precede glory. Therefore, whoever wants to save his life (that is, whoever is ashamed of Jesus when persecution comes) will forfeit life in the kingdom of God; but " whoever loses his life for me will save it." The wonderful paradox of saving and losing life turns on the difference between the so-called glory in this life (gaining the whole world: wealth, status, and even life itself) and the real glory which is yet to be revealed in the kingdom of God (when the Son of Man . . . comes in his glory ).

27. This verse is notoriously difficult, because at first glance it would appear to promise the return of Jesus during the lifetime of Jesus' hearers. Since he has just spoken (in v. 26) of his " coming in glory," the reader is tempted to equate that event with the coming of the kingdom of God which would be witnessed during the lifetimes of " some who are standing here." The difficulty, of course, is that Jesus did not return in that time period. There are numerous possibilities for resolving the difficulty, none of them, however, without problems of their own.

The best solution begins with the recognition that Jesus does not say here that he would " come in glory" during the lifetime of some of his hearers. He only says that some of them will " see the kingdom." Nothing in the context demands that these two events occur at the same time. In fact, elsewhere Luke makes it clear that they do not occur at the same time. In the earlier supplemental study on Luke's teaching about the kingdom of God, it was suggested that the kingdom " comes" at different times. It is in one sense already present when Jesus casts out demons (11:20; see 17:20); that is, Satan's kingdom is being plundered by God's kingdom. In a second sense the kingdom is established when God's people from all lands are in Jerusalem on the day of Pentecost and God sends his Spirit to inaugurate the new age (Acts 1:6-8; 15:16; see also Luke 7:28; 9:27; 22:16-18, 29-30). In a third sense the kingdom will come in its fullness when we see " Abraham and Isaac and Jacob and all the prophets in the kingdom of God" (13:28; see also 11:2; 18:25; 21:31) after the time of final judgment.

On the other hand, the passages dealing with the " coming of the Son of Man" all seem to be looking forward to Jesus' second coming, a time which no one knows (12:40) and at which all will be judged (12:8-9; 17:22-30; 18:8; 21:27-36). All of these will be discussed below under the supplemental study on the " Destruction of Jerusalem and End of Time" (see 21:5-36). For now it must suffice to suggest that Luke here intends the reader to understand that the kingdom will become quite visible during the lifetime of Jesus' disciples. In fact, Luke will show the kingdom coming with power on Pentecost when the Holy Spirit descends and Israel is reconstituted in Acts 2. Those who do not accept membership in this kingdom are those of whom the Son of Man will be ashamed when he comes in his glory, and membership in the kingdom demands " taking up the cross daily."

4. The Transfiguration (9:28-36)

²⁸ About eight days after Jesus said this, he took Peter, John and James with him and went up onto a mountain to pray. ²⁹ As he was praying, the appearance of his face changed, and his clothes became as bright as a flash of lightning. ³⁰ Two men, Moses and Elijah, ³¹ appeared in glorious splendor, talking with Jesus. They spoke about his departure, which he was about to bring to fulfillment at Jerusalem. ³² Peter and his companions were very sleepy, but when they became fully awake, they saw his glory and the two men standing with him. ³³ As the men were leaving Jesus, Peter said to him, " Master, it is good for us to be here. Let us put up three shelters - one for you, one for Moses and one for Elijah." (He did not know what he was saying.)

³⁴ While he was speaking, a cloud appeared and enveloped them, and they were afraid as they entered the cloud. ³⁵ A voice came from the cloud, saying, " This is my Son, whom I have chosen; listen to him." ³⁶ When the voice had spoken, they found that Jesus was alone. The disciples kept this to themselves, and told no one at that time what they had seen.

The transfiguration story is one of the least understood stories in the Gospel, since it is unlike any other. The primary interests of Luke in this story seem to be (1) God's confirmation of Peter's confession regarding the messianic identity of Jesus; (2) the superiority of Jesus over even Moses and Elijah, the great representatives of the Law and the prophets; and (3) the necessity of Jesus' coming death in Jerusalem.

28. Why Luke mentions that this event occurred about eight days after the last is impossible to say (Mark writes " six days" in Mark 9:2). Whatever Luke's reason for the imprecise time designation, it serves to relate the transfiguration to the preceding event, Peter's confession. Only Peter, James, and John get to witness this event, just as they only were allowed to witness the raising of Jairus' daughter (8:51). These three will be the most influential early church leaders in Acts. We do not know (and need not know) what mountain Jesus ascended, but it is important that the event takes place on a mountain. This story looks back to Moses' experience on Mount Sinai (Exod 19:16-24; 24:15-18) and perhaps to Elijah's experience on Mount Horeb (1 Kgs 19:4-18). Neither Matthew nor Mark in their accounts of this story tell the reader that Jesus went to the mountain to pray . This is the fifth occasion on which Luke shows Jesus at prayer (baptism, after healing, before choosing disciples, before Peter's confession). Luke's readers cannot miss the obvious fact that Jesus was completely reliant on God in his ministry.

29. The appearance of his face changed , just as Moses' face had shone after being in the presence of God (Exod 34:29-35). However, Jesus' clothes became as bright as a flash of lightning , unlike Moses', who used a veil to cover his face. Luke's inference is not that Jesus has been in the presence of God, but that Jesus is the Son of God .

Jesus is seen here in his future, glorious state, in great contrast to the picture envisioned in verse 22 of his suffering and death. Interpreters differ over whether we are to think ahead to Jesus at his resurrection or at his second coming. Since he has just spoken of the " glory" of the coming of the Son of Man in verse 26, and since Luke 17:24 speaks of the brightness (like " lightning" ) of the coming of the Son of Man in judgment, we should think of the latter event.

30-31. The presence of Moses and Elijah may be due to their representation of the Law and the prophets. Or it may be due to their being the greatest representatives of the role of " prophet." It could also be that both were associated with the arrival of the messianic age. Although Jesus is the " prophet like Moses" (Deut 18:15; 34:10) and has been behaving a lot like Elijah (7:11-17), Jesus is qualitatively different from these godly men, as the heavenly voice will verify. These two men appear in glorious splendor , but Luke's wording might indicate that Jesus outshone them. An important element of Luke's account of this story (not found in Matthew or Mark) is that they spoke with Jesus about his departure (e[xodo", exodos ), which he was about to bring to fulfillment at Jerusalem . This " departure" which is to be " fulfilled" likely refers to at least the death and resurrection, which are elsewhere associated with the fulfillment of Scripture (9:22; 24:25-27, 45-47). It may also refer to the ascension, Jesus' final departure from this earth (24:51; Acts 1:9). Once again Jerusalem is mentioned. It is there that prophets are killed (13:33-34).

32-33. Luke's portrait of the disciples is generally more favorable than that of the other Gospel writers. Peter's idea regarding the booths is related to the fact that he and James and John were very sleepy . Different explanations have been offered for Peter's idea to build shelters for Jesus, Moses, and Elijah (for example, he wanted to prolong the moment, or he thought of the three as equals). Luke does not attempt to explain it, because Peter did not know what he was saying .

34-35. The crowning moment of the story occurs when God speaks from the cloud. The appearance of a cloud recalls the cloud which Moses entered on the mountain when he received the Law (Exod 24:15-18) and the cloud which led the Israelites (Exod 13:21). The disciples' being afraid is an appropriate response in the presence of God (see 1:12 and comments). God's statements, " This is my Son. . . . Listen to him," are this time addressed to the disciples (third person, " this" ), unlike the voice at the baptism (second person, " you" ). For the meaning of the term " Son (of God)," see comments on 1:35. The phrase, whom I have chosen , translates a term used of Moses (Ps 106:23), David (Ps 88:20-21), and the Servant of the Lord (Isa 42:1; 44:1; 49:7). God's final words, " Listen to him," are spoken directly to the disciples and are a clear allusion to Deuteronomy 18:15: " The Lord your God will raise up for you a prophet like me . . . . You must listen to him ." The words function to verify to the three disciples (and to the reader of Luke's Gospel) that Jesus is indeed the Messiah, the prophet like Moses, who is also God's Son and therefore superior to even Moses and Elijah. These words also imply that what Jesus has said about suffering, dying, and being raised are words they must hear.

36. The story ends with Jesus alone , suggesting that Jesus is the single figure to whom Moses and Elijah pointed. The disciples told no one , in accordance with Jesus' command in 9:21.

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

³⁷ The next day, when they came down from the mountain, a large crowd met him. ³⁸ A man in the crowd called out, " Teacher, I beg you to look at my son, for he is my only child. ³⁹ A spirit seizes him and he suddenly screams; it throws him into convulsions so that he foams at the mouth. It scarcely ever leaves him and is destroying him. ⁴⁰ I begged your disciples to drive it out, but they could not."

⁴¹" O unbelieving and perverse generation," Jesus replied, " how long shall I stay with you and put up with you? Bring your son here."

⁴² Even while the boy was coming, the demon threw him to the ground in a convulsion. But Jesus rebuked the evil ^a spirit, healed the boy and gave him back to his father. ⁴³ And they were all amazed at the greatness of God.

While everyone was marveling at all that Jesus did, he said to his disciples, ⁴⁴" Listen carefully to what I am about to tell you: The Son of Man is going to be betrayed into the hands of men." ⁴⁵ But they did not understand what this meant. It was hidden from them, so that they did not grasp it, and they were afraid to ask him about it.

^a 42 Greek unclean

This scene and those which follow it show the disciples at their worst. They are first unable to cast out a demon. Then they fail to understand Jesus' prediction of his coming death. They next prove that they have missed completely his teaching concerning servanthood, after which they try to stop a man who is doing good in the name of Jesus. The next story witnesses James and John wanting to destroy a Samaritan village. Later, a number of would-be disciples want to follow Jesus but are unwilling to do so on Jesus' terms. All of these stories underscore the lack of faith and understanding on the part of Jesus' disciples. Luke is sending a strong message to his readers, reminding them that discipleship is a difficult and demanding enterprise, a theme he will return to often, especially in 14:25-35. One should count the cost before making the commitment.

37-39. The temporal designation, the next day , links the story of the demon-possessed boy with the transfiguration. After experiencing the glory on the mountain, the return to ministry is filled with frustration and disappointment. But that is the nature of ministry. Servanthood and suffering are to be expected. The plight of the father is heard in his cry, " I beg you," and Luke's mention that the boy is an only child . The implication is that the father has faith in Jesus, as do most of those on the receiving end of Jesus' miracles in Luke. The boy's affliction, which sounds like epilepsy, is caused by a spirit which seizes him and scarcely ever leaves him .

40-41. The focus of the story is that Jesus' disciples were unable to drive it out . Luke implies that they should have been able to do so, having been given the authority back in 9:1. Jesus' statement regarding the unbelieving . . . generation is paralleled in 11:29-32, 50-52, and 17:25 (Jesus " must suffer many things and be rejected by this generation" ). His question, " How long shall I . . . put up with you?" not only voices his frustration but also entails an implicit future day of reckoning. They will be given several more chances to express their faith, as will the apostles and many others (see Luke 24:36-53 and especially Acts 2:40-41); but those who do not repent from their hard-heartedness will be punished before the passing of this generation (21:32).

42-43a. It was probably because of the presence of Jesus that the demon threw the boy to the ground in a convulsion . At this time Jesus heals the boy and gives him back to his father (just as he had earlier given a son " back to his mother" in 7:15). As was typical of the crowds, they were amazed and praised God . However, Luke stops short of saying that they had faith as a result.

43b-45. Even though the disciples had witnessed yet another miracle ( everyone was marveling ), and even though Peter, James, and John had just been told on the mountain to " listen to him," Jesus' disciples cannot understand Jesus' second prediction of his coming suffering. Jesus even tells them to listen carefully when he reveals that the Son of Man is going to be betrayed . But they did not understand , because it was hidden from them . The reader should remember that Jesus has just told them that he is the Messiah, a position which in their minds certainly does not entail suffering or betrayal.

Some interpreters believe that Luke here absolves the disciples from responsibility, implying that God hid Jesus' meaning from them and that it was not within their ability to understand. However, Jesus' demand that they " listen carefully" and his later insistence that they were " foolish" and " slow of heart" suggests their guilt (see 24:25). Luke has already shown that truth can also be hidden by the devil (8:12) and by the desire for wealth (8:14). The fact that they were afraid to ask him about it only makes them look worse. They may have been afraid because of the natural tendency to avoid thinking about that which is unpleasant. Luke's intent in all of these stories is probably not to make the disciples look bad but rather to warn his own readers of the mistake of failing to grasp this central doctrine: The path to the mountaintop of glory is through the valley of suffering and shame. Is it possible that Luke's modern readers need to hear the same?

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

⁴⁶ An argument started among the disciples as to which of them would be the greatest. ⁴⁷ Jesus, knowing their thoughts, took a little child and had him stand beside him. ⁴⁸ Then he said to them, " Whoever welcomes this little child in my name welcomes me; and whoever welcomes me welcomes the one who sent me. For he who is least among you all - he is the greatest."

⁴⁹" Master," said John, " we saw a man driving out demons in your name and we tried to stop him, because he is not one of us."

⁵⁰" Do not stop him," Jesus said, " for whoever is not against you is for you."

46-48. The total failure of the disciples to grasp Jesus' message is painfully demonstrated by their argument over which of them would be the greatest . They are looking to the future when their newly-discovered Messiah ascends the throne of David, wondering what positions each might occupy in the coming kingdom. Jesus knows their thoughts (see 6:8), and he therefore brings a child into their midst to make his point. The little child was the perfect example for Jesus, not because children are innocent, and not because children have simple trusting faith, and not even because children have a special place in the kingdom of God (even though Jesus has just cast a demon out of a child). He speaks of the child because no one would think that a child is the greatest in a community; in fact, the child is the least important and least powerful. Jesus' point is that those who are truly the greatest are those who serve those who are powerless and needy, not those who can boast of their own power and accomplishments. In fact, he goes on to say that to welcome such people is to welcome him and the one who sent him, God the Father. The disciples were surely baffled by all of this, especially the paradoxical statement that the least . . . is the greatest.

49. Indeed, John seems almost eager to show his lack of understanding when he brags that, " We saw a man driving out demons in your name and we tried to stop him." Apparently John could only see that the man was " not one of us ," and therefore his pride clouded his judgment. What he could not see was that the man was doing exactly what Jesus had just taught - serving the oppressed (demon-possessed) in the name of Jesus. What makes the irony even more striking is that this man is doing what Jesus' disciples were just unable to do in verse 40.

50. Jesus' reply, " Whoever is not against you is for you," must not be taken out of context. It is not a general truism, as if it applies in all situations, for in 11:23 Jesus will declare that, " He who is not with me is against me." Nor does Jesus mean to justify denominational divisions among his followers, since there were none in Luke's day. The statement rather means that Jesus' followers must guard against pride in their own group and a protectionist stance toward their own positions. Jesus' followers must not stand in the way of others involved in the same larger mission of serving a world filled with hurting and oppressed people in the name of Jesus.

V. JESUS' JOURNEY TO JERUSALEM

(9:51-19:27)

A. JESUS FACES TOWARD JERUSALEM (9:51-13:21)

1. Samaritan Opposition (9:51-56)

⁵¹ As the time approached for him to be taken up to heaven, Jesus resolutely set out for Jerusalem. ⁵² And he sent messengers on ahead, who went into a Samaritan village to get things ready for him; ⁵³ but the people there did not welcome him, because he was heading for Jerusalem. ⁵⁴ When the disciples James and John saw this, they asked, " Lord, do you want us to call fire down from heaven to destroy them ^a ?" ⁵⁵ But Jesus turned and rebuked them, ⁵⁶ and ^b they went to another village.

^a 54 Some manuscripts them, even as Elijah did ^b 55,56 Some manuscripts them. And he said, " You do not know what kind of spirit you are of, for the Son of Man did not come to destroy men's lives, but to save them." ⁵⁶ And

This episode represents a turning point in the narrative. Luke's statement that " Jesus resolutely set out for Jerusalem" begins a long section which ends in 19:28, where Luke writes that Jesus " went on ahead, going up to Jerusalem." Luke's previous five chapters have largely paralleled the stories found in Mark and Matthew, and those which follow 19:28 are much the same as those in Mark and Matthew. However, the majority (but certainly not all) of the episodes in this central section are unique to Luke. Scholars have conveniently labeled this section the " travel narrative," since Jesus' journey to Jerusalem is what advances the plot. The primary theme (but not the only one) concerns what it means to be a disciple - following Jesus, renouncing everything else, serving those who are needy, and expecting to suffer.

51. The reader knows and understands what the disciples have not yet grasped: Jesus must go to Jerusalem and die. Jesus now resolutely begins the fateful trip to Jerusalem . Luke reminds his reader, however, that the death of Jesus is not the end of the story, for Jesus is to be taken up to heaven . Since Samaria lies between Galilee and Jerusalem (in Judea), Jesus at first determines to go through this area populated with those who probably disliked the Jews as much as the Jews disliked the Samaritans.

Supplemental Study:

Samaritans

There is great confusion concerning the terms " Samaria" and " Samaritans." The city of Samaria had been the capital of the northern kingdom of Israel during the period of the divided kingdom from 922-722 B.C. When the Assyrians destroyed the northern kingdom and carried off into captivity the people of the ten northern tribes, the city of Samaria was completely destroyed. Second Kings 17:24-41 tells the story of the intermarriage of those who were left behind with people from surrounding regions who had different faiths. The result of the intermarriage was that these people worshiped God along with other deities. The books of Ezra and Nehemiah recount the refusal of the Jews in the southern kingdom of Judah to allow their Samaritan neighbors to help them rebuild after the destruction of Jerusalem (capital of the southern kingdom) by the Babylonians. The hatred between the two groups continued throughout the centuries, the worst hostility arising when the Jews (from Jerusalem and Judea) under John Hyrcanus destroyed the Samaritan temple on Mount Gerizim (128 B.C.).

We know that the Jews of the first century despised the Samaritans, but we are not sure why. It may be that they regarded the Samaritans as little more than idolatrous " half-breeds" (based on 2 Kgs 17) and themselves as the true people of God. However, the origin of the Samaritans of New Testament times may have had little to do with the people of the town of Samaria seven hundred years earlier. The origin of the Samaritans of the first century may be traced to the area of Shechem near Mount Gerizim, a town to which some priests from Jerusalem are said to have gone during the fourth century B.C. They began at that time a religion to rival that centered in Jerusalem. They worshiped God according to their own version of the Pentateuch, which was quite similar to that of the Jews in Jerusalem. Whatever their theology may have been (and we are not sure, because we have no ancient writings from them), they do not appear to have been idolaters or " half-breeds."

Although there are many unanswered questions, it is clear that the Samaritans of the New Testament period worshiped God on Mount Gerizim and considered the Jews in Jerusalem to be false worshipers. The Jewish ruler John Hyrcanus a century and a half earlier had destroyed any hopes of peaceful coexistence and cooperation by having the Samaritan temple on Mount Gerizim destroyed. The Samaritans had also done their part in maintaining the feelings of hatred. For example, in the early first century A.D. they desecrated the Jewish temple by scattering bones in it during Passover.

The Samaritans therefore represent the ultimate despised group among first-century Jews. Jesus therefore calls on his followers to give up their hatred and to love the Samaritans, as radical a teaching as he could have offered. He reprimands James and John for their idea to destroy the Samaritans in this text, and in two later passages he will show, in each case, a Samaritan who understood better the will of God than did the Jews (i.e., the Good Samaritan parable in 10:25-37 and the story of the ten lepers in 17:11-19).

Most interesting in Luke's portrayal of Samaritans is his account of their entrance into the kingdom of God in the book of Acts. After the successful evangelization of the Jews in Acts 1-7 and before the first Gentile conversion in Acts 10 (Cornelius), Luke records the evangelization of people who were religious Samaritans in Acts 8. It is clear that they were not regarded as " Gentiles;" they were an outcast group of Israelites. Just as Jesus had ministered to Samaritans, so the early church apparently accepted them without reluctance.

52-53. The people from the Samaritan village . . . did not welcome Jesus, because he was heading for Jerusalem . As suggested above, the Samaritans rejected the Jews' claim that Jerusalem was the place where God was to be worshiped. Their belief was that God had chosen Mount Gerizim, and Jesus' desire to go to Jerusalem was regarded by them as evidence that he sided with the Jews.

54-56. James' and John's idea to call down fire from heaven to destroy them was a desire to replicate the miracle of Elijah in 2 Kings 1:10-12. However, it was inappropriate in the present instance, since Jesus had told them to love their enemies and that, when a town rejected them, they were simply to " shake the dust off their feet." The story highlights the disciples' failure to understand the mission of Jesus. God would eventually punish those who reject his messengers, but the role of Jesus' followers is to preach the good news of the kingdom and not to take vengeance on behalf of God.

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

⁵⁷ As they were walking along the road, a man said to him, " I will follow you wherever you go."

⁵⁸ Jesus replied, " Foxes have holes and birds of the air have nests, but the Son of Man has no place to lay his head."

⁵⁹ He said to another man, " Follow me."

But the man replied, " Lord, first let me go and bury my father."

⁶⁰ Jesus said to him, " Let the dead bury their own dead, but you go and proclaim the kingdom of God."

⁶¹ Still another said, " I will follow you, Lord; but first let me go back and say good-by to my family."

⁶² Jesus replied, " No one who puts his hand to the plow and looks back is fit for service in the kingdom of God."

This is the first of several episodes which directly teach the difficulty of discipleship. This episode deals with the demand that Jesus must rank ahead of home and family. All three would-be disciples desire to " follow" Jesus, the characteristic way Luke describes discipleship. In each case Jesus calls for a commitment which seems unrealistic and even harsh. To the first man Jesus implies that he may have nowhere to sleep at night. The second he will not allow to go bury his father. And the third he will not even allow to say good-by to his family. How did Luke mean for his readers to understand this radical view of discipleship?

Two seemingly opposite considerations must be kept in mind. First, Jesus often spoke in hyperbole. As in the later passage on the same theme in which Jesus counsels his followers to hate their families (14:26), Jesus often overstates his case in order to make the point. It is very unlikely that Jesus actually does not want his disciples to bury their parents. There was scarcely anything considered more important among first-century Jews than showing respect and honor by burying them properly. Second, however, the interpreter must hear Jesus' demand for the most radical possible discipleship. Even if Jesus uses hyperbole, he does so in order to teach that following him takes precedence over every other need and obligation, even the most important needs (shelter) and obligations (duties to family) of life. Following Jesus costs everything, just as our redemption cost Jesus everything.

57-58. Walking along the road with Jesus is a beautiful picture of discipleship. The word translated " road" (oJdov", hodos ) is the same as that translated " way" in Acts, when the early church is called " the Way" (9:2; 19:9; 22:4; 24:14, 22). In Acts it is the church's self-designation, perhaps implying that they are the group which goes the way that Jesus went. After the man states his desire to follow him, Jesus relates his common fate: he has nowhere to lay his head . Perhaps he is thinking of the fact that he and his disciples were just turned away from the Samaritan village (9:52-53). Jesus' teaching is that his followers surrender their claim to even the most basic of creature comforts - the knowledge that at the end of the day at least there will be a good place to go to sleep.

59-60. The second man agrees to follow Jesus, but only after first burying his father. The commandment to " honor father and mother" surely entailed this highly-regarded form of paying honor. Many have tried to explain Jesus' apparent harshness by suggesting that the man's father had not yet died. However, Luke gives no such indication. Jesus' reply, " Let the dead bury their own dead," means " let those who are spiritually dead (who have not chosen to follow Jesus) bury those who are physically dead," because those who follow Jesus have higher priorities. Jesus probably speaks in hyperbole here, but that must not keep Luke's readers from hearing the incredible demands of following Jesus.

61-62. The third man wanted simply to go back and say good-by to his family , after which he would follow Jesus. To understand this request, the reader needs to be aware of the story of Elijah's call for Elisha to follow him (1 Kgs 19:19-21). In that story Elisha requests to go back home, and Elijah allows him to do so. When he goes home, he slaughters his twenty-four oxen, cooks them over the burning plowing equipment, and feeds those at his home. Luke's point is probably that following Jesus is far more important and more urgent than following Elijah. Jesus' statement about the one who puts his hand to the plow and looks back also recalls the Elijah/Elisha scene, perhaps reminding that Elisha did not look back, as he severed all ties with his former way of life. However one evaluates the details, the point is once again clear: Those who would follow Jesus must commit unconditionally to him, severing even family ties when the kingdom of God demands it.

Luke has already taught along these lines on at least two occasions. When sought out by his mother and brothers, Jesus taught that his spiritual mother and brothers rank higher than his physical mother and brothers (8:19-21). And when called by Jesus, Peter and his partners, as well as Levi, left everything in order to follow him (5:11, 28). They provide the positive example.

-College Press New Testament Commentary: with the NIV

McGarvey: Luk 9:51-56

LXXVI.
THE PRIVATE JOURNEY TO JERUSALEM.
(Through Samaria. Probably September, A. D. 29.)
^cLUKE IX. 51-56; ^dJOHN VII. 10.

   ^d10 But when his brethren were gone up unto the feasts, then went he also up, not publicly, but as it were in secret. [This section follows immediately after the preceding. The secrecy of this journey consists in the fact that Jesus did not join the caravans or pilgrim bands, and that he did not follow the usual Peræan route, but went directly through Samaria.]  ^c51 And it came to pass, when the days were well-nigh come that he should be received up, he steadfastly set his face to go to Jerusalem,  52 and sent messengers before his face: and they went, and entered into a village of the Samaritans, to make ready for him. [Taken in its strictest sense, the expression "taken up" refers to our Lord's ascension, but it is here used to embrace his entire passion. Though our Lord's death was still six months distant, his going to Jerusalem is described as attended with a special effort, because from that time forth Jerusalem was to occupy the position of headquarters, as Capernaum had done, and his [441] withdrawals and returns would be with regard to it. The presence of the twelve alone is sufficient to account for the messengers. He did not wish to overtax the fickle hospitality of the Samaritans by coming unannounced.]  53 And they did not receive him, because his face was as though he were going to Jerusalem. [Had Jesus come among them on a missionary tour he would doubtless have been received. But when he came as a Jew passing through to Jerusalem, and using their highway as a convenience, they rejected him.]  54 And when his disciples James and John saw this, they said, Lord, wilt thou that we bid fire to come down from heaven, and consume them?  55 But he turned, and rebuked them,  56 And they went to another village. [Refusing to receive a religious teacher was considered a rejection of his claim. This rejection roused the ire of the two sons of thunder and prompted them to suggest that the example of Elijah be followed (2Ki 1:9-12), but Jesus was a Saviour and not a destroyer, so he passed on to another village. The conduct of John in after years contrasts sharply with the wish which he here expressed -- Act 8:14-25.]

[FFG 441-442]

Lapide: Luk 9:1-62

CHAPTER 9

Ver. 8.— One of the old prophets was risen again. As Enoch and Elias will rise again before the end of all things, to resist Antichrist. In like manner as Peter, Bishop and Martyr, the son of Urijah the prophet (Jer 26:20), was recalled to life by S. James the Apostle, and ordained first Bishop of Braga, six hundred years after his decease.  S. Athanasius and others, cited by Bivarius.

Ver. 14.— Make them sit down by fifties in a company, κλισίας, i.e. in companies, in ranks or rows. Syriac.

Ver. 26.— For whosoever shall be ashamed of Me and of My words, of him shall the Son of man be ashamed, when He shall come in His own glory, and in His Father's, and of the holy angels, i.e. at the day of judgment, when he shall sit as judge in the valley of Jehoshaphat, and in the presence of all, both men and angels, reward the just, and punish the evildoers.

Whosoever shall be ashamed of Me. Whosoever, from false shame or from fear of others, shall deny his faith in Me or refuse to obey My commandments, or fear the reproach of the Cross and a crucified Saviour, of him shall the Son of man be ashamed, i.e. him will Christ pass over, and make of no account when He comes in that glory which He has acquired by the humiliation of His passion. For the Cross of Christ seemed to many a shame and a reproach, for Christ crucified was "unto the Jews a stumbling block, and unto the Greeks foolishness," 1Co 1:23. Many, therefore, from shame or fear, did not dare to profess their belief in the Cross, much less to preach Christ crucified. In opposition to whom S. Paul boldly declares, "I am not ashamed of the Gospel of Christ, for it is the power of God unto salvation to every one that believeth, to the Jew first, and also to the Greek," Rom 1:i6.

So the monk Martyrius took Christ, who appeared to Him as a wearied leper, upon his shoulders, and carried Him to the monastery, but felt not the weight of his burden, for the burden he was carrying supported him. There Christ assumed His own proper form, and ascending to heaven said, "As thou, Martyrius, wast not ashamed of Me on earth, I will not be ashamed of thee in heaven."

S. Gregory ( hom. 39), also, explaining this passage of S. Luke, writes, "Each one should ask himself, in order to test the reality of his confession of Christ, not whether he is ashamed of the name of the Redeemer, but rather whether by strength of purpose he has subdued all false feelings of earthly shame. In time of persecution believers might have had cause for shame at the treatment to which they were subjected; but now that persecutions are past, there is another aspect of the matter to which we should give heed. We shrink often from being lightly esteemed, and from being evilly spoken of by our fellow men, and in case of a dispute with our neighbour, we are ashamed to be the first to make amends. Because the carnal heart, seeking this world's glory, refuses the grace of humility;" and further on he gives the remedy for this false shame. "Let human pride be confounded, and let every man be ashamed, if he be not the first to seek to make amends to his neighbour; since, after we have done amiss, God by His ministers beseeches us to be reconciled to Him, whom we have offended."

Ver. 29.— Glistering, ε̉ξαστζάπτων, i.e. like lightning glittering and emitting flashes of light, for the raiment of Christ shone from the glory of His altered countenance.

Ver. 31.— And spake of his decease, έξοδον, departure, i.e. death.

1. They spake of His death, that He should die upon the Gross.

2. But the words may signify the victory which Christ was to win over death and sin and Satan. Allusion is made to the deliverance, the exodus of Israel from Egypt, and the destruction of Pharaoh and his host in the Red Sea, which is a type of the deliverance effected by Christ for His people. Cyril thinks that by exodus we must understand "His passion" and the Arabic version interprets the word by "eventum," "outcome:" "They spake of the outcome and the events connected with the sufferings and triumph which He was about to accomplish at Jerusalem."

3. Some take the word to mean the excess of love and all virtues. For on the Cross was exhibited the excess and perfection of love, obedience, humility, patience, and every Christian virtue, inasmuch as Christ by the offering of Himself far exceeded the utmost limits of human virtue. This "excessus" then was an ecstasy of love, wherein Christ went as it were out of Himself to show the immensity of His love for God and men.

Ver. 32.— But Peter and they that were with Him were heavy with sleep.  S. Chrysostom takes sleep to mean amazement. But we may rather accept the words simply as describing the natural sleep which had fallen on the Apostles after the fatigue of their journey and watchings, from which they were awakened by the brightness of the transfiguration. See S. Mat 17:1.

Ver. 49.— And John answered and said, Master, we saw one casting, out devils in Thy name; and we forbad him, because he followed not with us, i.e. because he was not Thy disciple. For he thought that only the Apostles, to whom that power was given, were permitted to do this. Cyril and S. Ambrose remark, "He thinks that he who does not render obedience, should not enjoy the benefit arising therefrom." S. John asks the question, because from his love he was the more zealous for his Master's honour.

Ver. 50.— And Jesus said unto him, Forbid him not: for he that is not against us is for us. They were taught that no one was to be hindered from the exercise of such powers of doing good as he possessed, but rather to be encouraged to seek to increase them. Gloss. God rewards the strong, but does not reject the weak.  S. Ambrose. For, saith Theophylact, the grace of God operates even by means of the unworthy who are not disciples of Christ: like as men are made holy by priests who are not holy themselves. Hence Bede remarks, In the case of heretics, it is not their sacraments which they hold in common with us, but their divisions, so contrary to the truth and peace, which we ought to detest and strive to amend. See S. Mar 9:37.

Ver. 51.— And it came to pass when the time was come ( i.e. was drawing nigh) that He should be received up. The time when, after having fulfilled His earthly ministry, He was to return again to the Father. The day foreordained of God when He was to be taken up into heaven. Euthymius. Up to this time Christ had, for two years and a half, been preaching the Gospel everywhere, but chiefly in the towns and villages of Galilee. There yet remained to Him six months of life. He therefore now set forth to preach more particularly to the inhabitants of the holy city and Judæa, in order to prepare for His passion in Jerusalem and resurrection from the dead. S. Luke therefore implies that hitherto he had written of those things which Christ had done in Galilee, but was henceforward about to tell of what was done in Judæa.

He stedfastly set His face to go to Jerusalem. With a firm and undismayed mind. Bede. Christ turned not aside, as timid and hesitating people are wont to do, but went direct to Jerusalem, eager for the dread encounter. Titus, Theophylact, and others.

"For," says Jerome, "He who of His own will was hastening to His passion, needed both fortitude and firmness."

Thus it behoves us also to nerve our hearts, after the example of the martyrs, to endure hardship, like the lions described by Pliny, who tells us that, "when a lioness fights for her young, she keeps her eyes fixed on the ground, that she may not be terrified by the sight of the hunters."

S. Mark adds, (Mat 10:32, "and Jesus went before them: and they were amazed;" because they saw Him cheerfully and with a good courage going up to suffer and to die, and "as they followed, they were afraid" lest they might be called upon to die with Him.

It seems clear, as I have said in my chronological table, that this journey of Christ from Galilee to Judæa, is the same as that mentioned by S. Mat 19:1; by S. Mar 10:32; and S. Joh 7:2 and Joh 7:14.

From the latter Evangelist it is apparent that the journey was undertaken at the time of the feast of tabernacles, which falls in the September of our year, and since Christ suffered in the following March, it follows that the events here recorded happened about six months before the crucifixion. It is also evident, from what is recorded by S. Luke in the subsequent chapters, that during this period Christ often went to Jerusalem, and returned thence through Judæa, preaching and working miracles, as He had before done in Galilee; but we must bear in mind that S. Luke at times interrupts his narrative to recapitulate certain things which had happened before our Lord had come to Judæa. Jansenius, Francis Lucas, and others.

On the other hand, Maldonatus places this journey a year before the death of our Lord, and is of opinion that Christ returned again to Galilee, and only went up to Jerusalem to suffer and to die. But this explanation does not agree with the words of the fifty-first verse, "when the time was come that He should be received up"—words which would not have been written if the time had been a year distant.

Ver. 52.— And sent messengers before His face: and they went, and entered into a village of the Samaritans, to make ready for Him, to prepare food and lodging for Him and His companions, the twelve Apostles and the holy women who had followed Him out of Galilee. See chap. Luk 8:2, Luk 23:49.

Christ sent them in order that they might become accustomed to act independently of Him, and to be despised of men. Theophylact, Euthymius, and Maldonatus are of opinion that these messengers were James and John. Maldonatus also thinks that by the Greek κώμην, we are to understand city, possibly Samaria itself; but other commentators agree that the disciples were sent to some small town or village of the Samaritans which lay on the road to Jerusalem.

Ver. 53.— And they (the Samaritans) did not receive Him, because His face was as though He would go to Jerusalem. Because He appeared to be going up to Jerusalem (Syriac), for it was plain, from the bearing of Jesus and His messengers, that they were on their way to keep the Feast of Tabernacles, S. Joh 7:2. The Samaritans, contrary to the Law, had erected a temple on Mount Gerizim for the worship of God, and therefore there was on this account a constant enmity between the Jews and them. S. John iv, 20, and Josephus. Hence they rejected Jesus, as despising their form of worship and favouring that of their enemies, the Jews.

"His face was as though," a Hebraism for םיככּ, i.e. πζόσωπον, or face, is often used for the person himself.

Ver. 54.— And when His disciples James and John saw this, they said, Lord, wilt Thou that we command fire to come down from heaven, and consume them, even as Elias did? They show themselves to be indeed Boanerges, or sons of thunder, for with excess of zeal they would destroy these Samaritans, because of their inhospitality and refusal to receive Christ. They remembered how Elijah had destroyed those who had been sent by Ahaziah to apprehend him (2Ki 1:10), and they knew that Jesus was mightier than that prophet; and if fire was sent from heaven to protect Elijah from harm, and to consume the Jews, who had come to take him, how much more deserving of punishment were these Samaritans, who had refused to receive the Son of God.

Wilt Thou that we command? For as S. Jerorne goes on to say ( Epist. 151), "The command of the Apostles can effect nothing, unless by the permission and will of God." They therefore seek from Christ, as from a judge, justice, and the punishment of the wicked, according to their deserts.

Ver. 55.— But He turned, and rebuked them, and said, Ye know not what manner of spirit ye are of. By spirit we must understand "disposition of mind," whether for virtue or vice. Ye know not what spirit worketh in you. Ye think ye are led by the spirit of God, when ye are prompted by impatience and the spirit of vengeance. Ye know not to what spirit ye are called. Ye know not that ye should be meek and lowly, as I your Lord and Master am. Ye would imitate the zeal of Elijah, and demand "an eye for an eye, a tooth for a tooth," Exod. xxi. 24. But this is not my spirit, nor is it the teaching of the new and Gospel Law, for I say unto you "Love your enemies, and do good unto those that hate you."  S. Matt. v. 44. Have ye not heard and learned this from Me, or are ye so soon forgetful of my doctrine and teaching? He who had come, not for judgment but to show mercy, not in power but in humility, not in the glory of His Father but in lowly fashion as a man, rebuked them because they were forgetful both of His teaching and of the merciful precepts of His Gospel.  S. Jerome.

Ver. 56.— For the Son of man is not come to destroy men's lives, but to save them. Act, therefore, saith Bede, according, to the spirit ye are of. Following the example of Christ, bear patiently as becometh saints. Titus.

And they went to another village, where they might meet with a better reception. By this He teaches His Apostles that hereafter, when they went throughout the world to preach the Gospel, if they were cast out of one city, they were patiently to go on to another. Hence He allowed Himself to be rejected by the Samaritans, that by His rebuke of James and John, He might teach the Apostles a life-long lesson. For, as saith S. Ambrose, mercy promoteth in thee patience, in the offender correction. Thus we find that these Samaritans who were spared punishment the sooner became believers. S. John iv.; Acts viii.

Perfect virtue desireth not vengeance, nor can anger exist where love aboundeth. The infirmities of our fellow men are to be borne with and remedied, not to be rejected as incapable of cure. Titus.

Ver. 61.— And another also said, Lord, I will follow thee; but let me first go bid them farewell, which are at home at my house. This verse has been variously explained.

1. Suffer me to give notice to my parents and to consult with them; for he was doubtful what he should do. But Christ would not grant his request, because parents very often do not approve of the higher life, and sometimes dissuade their children from adopting it. Titus.

2. Suffer me to tell my parents of my intention, that knowing what is become of me, they may neither be anxious about me, nor come to seek me. S. Augustin (serm. vii. De verbis Domini ) and, Toletus.

3. S. Basil ( Constit. cap. xxi.) thinks that the man, like the one who preceded him, was a disciple, and that he only sought permission to say farewell to his friends, as about to return to them no more. The Syriac favours this interpretation, and translates, "Let me go to salute, i.e. to bid farewell to my family at home, and I will come again."

4. The best rendering is that of the Vulgate, which for "them" substitutes "those things." Let me go bid "those things" farewell. Give me time to dispose of my property at home, and divide it amongst my brethren and kinsmen; for this is the trite meaning of the Greek word ὰποτάξασθαι. Hence the Arabic has, "Suffer me to make division amongst my friends at home." So also S. Augustin, Maldonatus, and others.

Ver. 62.— And Jesus said unto him, No man, having put his hand to the plough, and looking back, is fit for the kingdom of God, or, to carry on the metaphor, is fit to work in the vineyard of God. For as the ploughman who seeks to make his furrows straight ought to look forward and never back, so he who has determined to consecrate himself to God's service, is unworthy to be Christ's disciple and to be an heir of the heavenly kingdom, if he still has regard for the perishable possessions of this world which he has renounced and given up; and so Euthymius says, "He who follows Christ ought forthwith to give up all things, lest by averting his eyes from his leader and guide, he might again be entangled by the sight of those things which he has left." So also Titus, Jansenius, Toletus, and others.

Christ in this very remarkable verse points out the way of perfection, and endeavours to withdraw the man from his own anxiety for his friends and possessions, in order that he might give himself up wholly to God. Especially as there was danger lest, delayed in the disposal of his property, or impressed with the value of his possessions, he might change his purpose, and like many others, lose the hope of his calling. And again, there was no need of his presence, for his brethren and kinsfolk could divide his property without him.

Thus James and John, when they were called, left their father and their nets, and straightway followed Christ, S. Mat 4:20. But on the other hand Elisha (1Ki 19:20) was permitted to bid farewell to his father and mother, apparently because there was in his case little danger of his being forgetful of his call. Hence S. Basil saith ( serm. 1 De Baptism ): He looks back who delays, however briefly, that obedience which is to be rendered at once and promptly to the call of God.

Hence of the cherubim we read (Eze 1:12), "They went every one straight forward: they turned not when they went." Whereon S. Gregory says the winged creatures, i.e. holy preachers, turn not as they go, because they are passing through earthly things to heavenly; and therefore no more return to these things which they have left behind. For to seek in heart and mind after better things is, as it were, to advance or go along a certain road. Hence S, Paul, Phi 3:13-14: "Forgetting those things which are behind, and reaching forth unto those things which are before, I press toward the mark for the prize of the high calling of God in Christ Jesus." And to the bride it is said, "Forget thine own people and thy father's house," Psa 45:10.

Hence also S. Augustine ( serm. 7 De verbis Domini ) says, "The east calleth thee, and thou turnest to the west."

Figuratively, says Bede, he putteth his hand to the plough, who by the Cross of Christ, as if by an instrument of remorse, wears away the hardness of his heart, and opens it to bear the fruit of good works. But he must not look back like Lot's wife to the things which he has left, and if the follower of the Lord, who wishes to bid farewell to them which are at home, is worthy of reproach, what will become of them, who for no sufficient reason visit the houses of those whom they have left in the world? For the frequent looking back on the things which we have forsaken, by force of habit draws us again to our past way of life. For practice, by which habits are formed, is very powerful; and habits become a second nature, which it is difficult to do away with or change. For it rapidly returns to itself.

See also the copious explanation of Suarez, De voto, lib. 1. cap. ii.

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 9 (Chapter Introduction)

Overview

Luk 9:1, Christ sends his apostles to work miracles, and to preach; Luk 9:7, Herod desires to see Christ; Luk 9:10, The apostles return; Luk 9:12, Christ feeds five thousand; Luk 9:18, enquires what opinion the world had of him; foretells his passion; Luk 9:23, proposes to all the pattern of his patience; Luk 9:28, The transfiguration; Luk 9:37, He heals the lunatic; Luk 9:43, again forewarns his disciples of his passion; Luk 9:46, commends humility; Luk 9:51, bids them to shew mildness towards all, without desire of revenge; Luk 9:57, Divers would follow him, but upon conditions.

Poole: Luke 9 (Chapter Introduction)

CHAPTER 9

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 9 (Chapter Introduction)

(Luk 9:1-9) The apostles sent forth.

(Luk 9:10-17) The multitude miraculously fed.

(Luk 9:18-27) Peter's testimony to Christ, Self-denial enjoined.

(Luk 9:28-36) The transfiguration.

(Luk 9:37-42) An evil spirit cast out.

(Luk 9:43-50) Christ checks the ambition of his disciples.

(Luk 9:51-56) He reproves their mistaken zeal.

(Luk 9:57-62) Every thing to be given up for Christ.

Matthew Henry: Luke (Book Introduction)

An Exposition, with Practical Observations, of The Gospel According to St. Luke

We are now entering into the labours of another evangelist; his name Luke, which some take to be a contraction of Lucilius; born at Antioch, so St. Jerome. Some think that he was the only one of all the penmen of the scripture that was not of the seed of Israel. He was a Jewish proselyte, and, as some conjecture, converted to Christianity by the ministry of St. Paul at Antioch; and after his coming into Macedonia (Act 16:10) he was his constant companion. He had employed himself in the study and practice of physic; hence, Paul calls him Luke the beloved Physician, Col 4:14. Some of the pretended ancients tell you that he was a painter, and drew a picture of the virgin Mary. But Dr. Whitby thinks that there is nothing certain to the contrary, and that therefore it is probable that he was one of the seventy disciples, and a follower of Christ when he was here upon earth; and, if so, he was a native Israelite. I see not what can be objected against this, except some uncertain traditions of the ancients, which we can build nothing upon, and against which may be opposed the testimonies of Origen and Epiphanius, who both say that he was one of the seventy disciples. He is supposed to have written this gospel when he was associated with St. Paul in his travels, and by direction from him: and some think that this is the brother whom Paul speaks of (2Co 8:18), whose praise is in the gospel throughout all the churches of Christ; as if the meaning of it were, that he was celebrated in all the churches for writing this gospel; and that St. Paul means this when he speaks sometimes of his gospel, as Rom 2:16. But there is no ground at all for this. Dr. Cave observes that his way and manner of writing are accurate and exact, his style polite and elegant, sublime and lofty, yet perspicuous; and that he expresses himself in a vein of purer Greek than is to be found in the other writers of the holy story. Thus he relates divers things more copiously than the other evangelists; and thus he especially treats of those things which relate to the priestly office of Christ. It is uncertain when, or about what time, this gospel was written. Some think that it was written in Achaia, during his travels with Paul, seventeen years (twenty-two years, say others) after Christ's ascension; others, that it was written at Rome, a little before he wrote his history of the Acts of the Apostles (which is a continuation of this), when he was there with Paul, while he was a prisoner, and preaching in his own hired house, with which the history of the Acts concludes; and then Paul saith that only Luke was with him, 2Ti 4:11. When he was under that voluntary confinement with Paul, he had leisure to compile these two histories (and many excellent writings the church has been indebted to a prison for): if so, it was written about twenty-seven years after Christ's ascension, and about the fourth year of Nero. Jerome says, He died when he was eighty-four years of age, and was never married. Some write that he suffered martyrdom; but, if he did, where and when is uncertain. Nor indeed is there much more credit to be given to the Christian traditions concerning the writers of the New Testament than to the Jewish traditions concerning those of the Old Testament.

Matthew Henry: Luke 9 (Chapter Introduction)

In this chapter we have, I. The commission Christ gave to his twelve apostles to go out for some time to preach the gospel, and confirm it by miracles (Luk 9:1-6). II. Herod's terror at the growing greatness of our Lord Jesus (Luk 9:7-9). III. The apostles' return to Christ, his retirement with them into a place of solitude, the great resort of people to them notwithstanding, and his feeding five thousand men with five loaves and two fishes (Luk 9:10-17). IV. His discourse with his disciples concerning himself and his own sufferings for them, and their for him (Luk 9:18-27). V. Christ's transfiguration (Luk 9:28-36). VI. The cure of a lunatic child (Luk 9:37-42). VII. The repeated notice Christ gave his disciples of his approaching sufferings (Luk 9:43-45). VIII. His check to the ambition of his disciples (Luk 9:46-48), and to their monopolizing the power over devils to themselves (Luk 9:49, Luk 9:50). IX. The rebuke he gave them for an over-due resentment of an affront given him by a village of the Samaritans (Luk 9:51-56). X. The answers he gave to several that were inclined to follow him, but not considerately, or not zealously and heartily, so inclined (Luk 9:57-62).

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 9 (Chapter Introduction)

Emissaries Of The King (Luk_9:1-9)

Food For The Hungry (Luk_9:10-17)

The Great Discovery (Luk_9:18-22)

The Conditions Of Service (Luk_9:23-27)

The Mountain Top Of Glory (Luk_9:28-36)

Coming Down From The Mount (Luk_9:37-45)

True Greatness (Luk_9:46-48)

Two Lessons In Tolerance (Luk_9:49-56)

The Honesty Of Jesus (Luk_9:57-62)

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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Copyright 2003 by Thomas L. Constable

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Haydock: Luke (Book Introduction)

THE

HOLY GOSPEL OF JESUS CHRIST,

ACCORDING TO ST. LUKE.

INTRODUCTION

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

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

Gill: Luke (Book Introduction)

INTRODUCTION TO LUKE

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

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

And the latter thus;

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

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

College: Luke (Book Introduction)

FOREWORD

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

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

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

-College Press New Testament Commentary: with the NIV

TABLE OF

SUPPLEMENTAL STUDIES

Anti-Semitism 371

Baptism 84

Destruction of Jerusalem and End of Time 336

Forgiveness and Grace 163

Fulfillment of Scripture 42

Holy Spirit 93

Kingdom of God 112

Law 69

Messiah 88

Miracles and Sign-Seeking 107

Outcasts and Untouchables 127

Parables 167

Pharisees 120

Poor and Rich 142

Prayer 92

Prophet Theme 60

Repentance 83

Sadducees 327

Samaritans 200

Son of Man 124

Table Fellowship 126

Tax Collectors 87

Women 50

-College Press New Testament Commentary: with the NIV

INTRODUCTION

ABOUT THIS COMMENTARY

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

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

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

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

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

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

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

AUTHORSHIP

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

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

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

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

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

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

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

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

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

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

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

DATE

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

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

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

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

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

AUDIENCE

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

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

PURPOSE

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

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

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

LUKE AND ACTS

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

HISTORY AND THEOLOGY

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

SOURCES

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

THEMES

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

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

A FINAL WORD ABOUT

INTRODUCTORY QUESTIONS

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

-College Press New Testament Commentary: with the NIV

BIBLIOGRAPHY

PRIMARY SOURCES

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

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

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

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

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

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

SECONDARY SOURCES

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

-College Press New Testament Commentary: with the NIV

ABBREVIATIONS

DJG Dictionary of Jesus and the Gospels

LXX Septuagint (Greek translation of the Old Testament)

NIV New International Version

NRSV New Revised Standard Version

RSV Revised Standard Version

Main Biblical Manuscript Texts:

Codex Sinaiticus (4th century A.D.)

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

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

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

⁶⁹ Papyrus 69 (3rd century A.D.)

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

-College Press New Testament Commentary: with the NIV

College: Luke (Outline)

OUTLINE

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

I. Prologue Luke 1:1-4

II. Infancy Narrative 1:5-2:52

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

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

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

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

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

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

(The Book of Acts)

IX. From Easter to Pentecost (Acts 1)

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

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

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

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

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

DETAILED OUTLINE

(Episode Titles Based on NIV Headings)

I. Prologue Luke - 1:1-4

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

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

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

C. Mary Visits Elizabeth - 1:39-45

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

2. Jesus Heals Many - 4:38-44

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

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

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

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

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

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

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

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

1. The Twelve Apostles - 6:12-16

2. Blessings and Woes - 6:17-26

3. Love for Enemies - 6:27-36

4. Judging Others - 6:37-42

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

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

G. Jesus the Prophet - 7:1-50

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

4. The Transfiguration - 9:28-36

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

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

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

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

1. Samaritan Opposition - 9:51-56

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

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

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

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

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

7. Jesus and Beelzebub - 11:14-28

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

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

10. Six Woes - 11:37-54

11. Warnings and Encouragements - 12:1-12

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

13. Do Not Worry - 12:22-34

14. Watchfulness - 12:35-48

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

16. Interpreting the Times - 12:54-59

17. Repent or Perish - 13:1-9

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

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

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

1. The Narrow Door - 13:22-30

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

6. The Rich Ruler - 18:18-30

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

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

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

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

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

A. The Triumphal Entry - 19:28-34

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

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

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

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

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

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

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

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

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

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

B. The Last Supper - 22:7-38

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

D. Jesus Arrested - 22:47-53

E. Peter Disowns Jesus - 22:54-62

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

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

H. The Crucifixion - 23:26-43

I. Jesus' Death - 23:44-49

J. Jesus' Burial - 23:50-56

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

A. The Resurrection - 24:1-12

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

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

D. The Ascension - 24:50-53

-College Press New Testament Commentary: with the NIV

Lapide: Luke (Book Introduction)

S. LUKE'S GOSPEL

Third Edition

JOHN HODGES,

AGAR STREET, CHARING CROSS, LONDON.

1892.

INTRODUCTION.

——o——

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

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

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

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

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

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

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

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

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

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

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

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

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

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