Text -- Luke 9:59-62 (NET)

9:59 Jesus said to another, “Follow me.” But he replied, “Lord, first let me go and bury my father.” 9:60 But Jesus said to him, “Let the dead bury their own dead, but as for you, go and proclaim the kingdom of God.” 9:61 Yet another said, “I will follow you, Lord, but first let me say goodbye to my family.” 9:62 Jesus said to him, “No one who puts his hand to the plow and looks back is fit for the kingdom of God.”

Commentary -- Word/Phrase Notes (per phrase)

Robertson: Luk 9:59

And he said unto another ( eipen de pros heteron ).

Mat 8:21 omits Christ’ s "Follow me"(akolouthei moi ) and makes this man a volunteer instead of responding to the appeal of Jesus. There is no real opposition, of course. In Matthew’ s account the man is apologetic as in Luke. Plummer calls him "one of the casual disciples"of whom there are always too many. The scribes knew how to give plausible reasons for not being active disciples.

Robertson: Luk 9:59

First ( prōton ).

One of the problems of life is the relation of duties to each other, which comes first. The burial of one’ s father was a sacred duty (Gen 25:9), but, as in the case of Tobit 4:3, this scribe’ s father probably was still alive. What the scribe apparently meant was that he could not leave his father while still alive to follow Jesus around over the country.

Robertson: Luk 9:60

Leave the dead to bury their own dead ( aphes tous nekrous thapsai tous heautōn nekrous ).

This paradox occurs so in Mat 8:22. The explanation is that the spiritually dead can bury the literally dead. For such a quick change in the use of the same words, see Joh 5:21-29 (on spiritual resurrection from sin in Joh 5:21-27, on bodily resurrection from the grave, Joh 5:28-29) and Joh 11:25. The harshness of this proverb to the scribe probably is due to the fact that he was manifestly using his aged father as an excuse for not giving Christ active service.

Robertson: Luk 9:60

But go thou and publish abroad the kingdom of God ( su de apelthōn diaggelle tēn basileian tou theou ).

The scribe’ s duty is put sharply (But do thou , su de ). Christ called him to preach, and he was using pious phrases about his father as a pretext. Many a preacher has had to face a similar delicate problem of duty to father, mother, brothers, sisters and the call to preach. This was a clear case. Jesus will help any man called to preach to see his duty. Certainly Jesus does not advocate renunciation of family duties on the part of preachers.

Robertson: Luk 9:61

And another also said ( eipen de kai heteros ).

A volunteer like the first. This third case is given by Luke alone, though the incident may also come from the same Logia as the other two. Heteros does not here mean one of a "different"sort as is sometimes true of this pronoun, but merely another like allos (Robertson, Grammar , p. 749).

Robertson: Luk 9:61

But first ( prōton de ).

He also had something that was to come "first."

Robertson: Luk 9:61

To bid farewell to them that are at my house ( apotaxasthai tois eis ton oikon mou ).

In itself that was a good thing to do. This first aorist middle infinitive is from apotassō , an old verb, to detach, to separate, to assign as a detachment of soldiers. In the N.T. it only appears in the middle voice with the meaning common in late writers to bid adieu, to separate oneself from others. It is used in Act 18:18 of Paul taking leave of the believers in Corinth. See also Mar 6:46; 2Co 2:13. It is thus a formal function and this man meant to go home and set things in order there and then in due time to come and follow Jesus.

Robertson: Luk 9:62

Having put his hand to the plough ( epibalōn tēn cheira ep' arotron ).

Second aorist active participle of epiballō , an old and common verb, to place upon. Note repetition of preposition epi before arotron (plough). This agricultural proverb is as old as Hesiod. Pliny observes that the ploughman who does not bend attentively to his work goes crooked. It has always been the ambition of the ploughman to run a straight furrow. The Palestine fellah had good success at it.

Robertson: Luk 9:62

And looking back ( kai blepōn eis ta opisō ).

Looking to the things behind. To do that is fatal as any ploughman knows. The call to turn back is often urgent.

Robertson: Luk 9:62

Fit ( euthetos ).

From eu and tithēmi =well-placed, suited for, adapted to. "The first case is that of inconsiderate impulse, the second that of conflicting duties, the third that of a divided mind"(Bruce).

Vincent: Luk 9:60

Their dead ( τοὺς ἑαυτῶν νεκρούς )

As Rev., their own dead.

Vincent: Luk 9:60

Preach ( διάγγελλε )

Publish abroad, as Rev. διά , throughout all regions.

Vincent: Luk 9:61

To bid farewell ( ἀποτάξασθαι )

In this sense the word is used only in later Greek. In classical Greek it signifies to set apart or assign, as a soldier to his post or an official to his office, and later to detach soldiers. Hence to dismiss one with orders. This latter sense may, as Kypke suggests, be included in the meaning of the word in this passage; the man desiring to return home, not merely to take formal leave, but also to give his final instructions to his friends and servants. Similarly, Act 18:18, of Paul taking leave of the brethren at Corinth, and, presumably, giving them instructions at parting. In the New Testament the word is used invariably in the sense of bidding farewell. Mar 6:46 is rendered by Rev. after he had taken leave of them. See note there, and compare Luk 14:33; 2Co 2:13.

Vincent: Luk 9:62

Put his hand to ( ἐπιβαλὼν ἐπί )

Lit., having laid his hand upon.

Vincent: Luk 9:62

Back ( εἰς τὰ ὀπίσω )

Lit., to things behind. " The figure is that of a man who, while engaged in labor, instead of keeping his eye on the furrow which he is drawing, looks behind at some object which attracts his interest. He is only half at work, and half-work only will be the result" (Godet).

Vincent: Luk 9:62

Fit ( ἔυθετός )

Lit., well-placed: adjusted.

Wesley: Luk 9:61

As Elisha did after Elijah had called him from the plough, 1Ki 19:19; to which our Lord's answer seems to allude.

Wesley: Luk 9:62

Either to propagate or to receive it.

JFB: Luk 9:61

The second disciple had a "but" too--a difficulty in the way just then. Yet the different treatment of the two cases shows how different was the spirit of the two, and to that our Lord addressed Himself. The case of Elisha (1Ki 19:19-21), though apparently similar to this, will be found quite different from the "looking back" of this case, the best illustration of which is that of those Hindu converts of our day who, when once persuaded to leave their spiritual fathers in order to "bid them farewell which are at home at their house," very rarely return to them. (Also see on Mat 8:21.)

JFB: Luk 9:62

As ploughing requires an eye intent on the furrow to be made, and is marred the instant one turns about, so will they come short of salvation who prosecute the work of God with a distracted attention, a divided heart. Though the reference seems chiefly to ministers, the application is general. The expression "looking back" has a manifest reference to "Lot's wife" (Gen 19:26; and see on Luk 17:32). It is not actual return to the world, but a reluctance to break with it. (Also see on Mat 8:21.)

Clarke: Luk 9:61

Another also said - This circumstance is not mentioned by any of the other evangelists; and Matthew alone mentions the former case, Luk 9:57, Luk 9:58

Clarke: Luk 9:61

Let me first go bid them farewell, which are at home - Επιτρεψον μοι αποταξασθαι τοις εις τον οικον μου - Permit me to set in order my affairs at home. Those who understand the Greek text will see at once that it will bear this translation well; and that this is the most natural. This person seems to have had in view the case of Elisha, who made a similar request to the Prophet Elijah, 1Ki 19:19, 1Ki 19:20, which request was granted by the prophet; but our Lord, seeing that this person had too much attachment to the earth, and that his return to worldly employments, though for a short time, was likely to become the means of stifling the good desires which he now felt, refused to grant him that permission. That which we object to the execution of God’ s designs is sometimes the very thing from which we should immediately disengage ourselves.

Clarke: Luk 9:62

Put his hand to the plough - Can any person properly discharge the work of the ministry who is engaged in secular employments? A farmer and a minister of the Gospel are incompatible characters. As a person who holds the plough cannot keep on a straight furrow if he look behind him; so he who is employed in the work of the ministry cannot do the work of an evangelist, if he turn his desires to worldly profits. A good man has said: "He who thinks it necessary to cultivate the favor of the world is not far from betraying the interests of God and his Church."Such a person is not fit, ευθετος, properly disposed, has not his mind properly directed towards the heavenly inheritance, and is not fit to show the way to others. In both these verses there is a plain reference to the call of Elisha. See 1Ki 19:19, etc

1.    Considering the life of mortification and self-denial which Christ and his disciples led, it is surprising to find that any one should voluntarily offer to be his disciple. But there is such an attractive influence in truth, and such a persuasive eloquence in the consistent steady conduct of a righteous man, that the first must have admirers, and the latter, imitators. Christianity, as it is generally exhibited, has little attractive in it; and it is no wonder that the cross of Christ is not prized, as the blessings of it are not known; and they can be known and exhibited by him only who follows Christ fully

2.    It is natural for man to wish to do the work of God in his own spirit; hence he is ready to call down fire and brimstone from heaven against those who do not conform to his own views of things. A spirit of persecution is abominable. Had man the government of the world, in a short time, not only sects and parties, but even true religion itself, would be banished from the face of the earth. Meekness, long-suffering, and benevolence, become the followers of Christ; and his followers should ever consider that his work can never be done but in his own spirit

Since the notes on Matthew were published, I have received from Granville Sharp, Esq., a short Treatise, entitled, Remarks on an important Text, (viz. Mat 16:18), which has long been perverted by the Church of Rome, In Support Of Her Vain And Baneful Pretensions To A Superiority Or Supreme Dominion Over All Other Episcopal Churches

As I should feel it an honor to introduce the name of such a veteran in the cause of religion, liberty, and learning, into my work, so it gives me pleasure to insert the substance of his tract here, as forming a strong argument against a most Anti-christian doctrine

"And I also say unto thee, That thou art Peter; and upon this Rock I will build my Church, and the gates of hell shall not prevail against it."Mat 16:18

"The Greek word πετρος (Petros or Peter) does not mean a rock, though it has, indeed, a relative meaning to the word πετρα, a rock; for it signifies only a little piece of a rock, or a stone, that has been dug out of a rock; whereby the dignity of the real foundation intended by our Lord, which he expressed by the prophetical figure of Petra, (a rock), must necessarily be understood to bear a proportionable superiority of dignity and importance above the other preceding word, Petros ; as petra , a real rock, is, comparatively, superior to a mere stone, or particle from the rock; because a rock is the regular figurative expression in Holy Scripture for a Divine Protector: יהוה סלעי Jehovah (is) my rock, (2Sa 22:2, and Psa 18:2). Again, אלהי צורי, my God (is) my rock; (2Sa 22:2, and Psa 18:2); and again, ומי צור מבלעדי אלהינו, and who (is) a rock except our God? 2Sa 22:32

"Many other examples may be found throughout the Holy Scriptures; but these six alone are surely sufficient to establish the true meaning of the figurative expression used by our Lord on this occasion; as they demonstrate that nothing of less importance was to be understood than that of our Lord’ s own Divine divinity, as declared by St. Peter in the preceding context - ‘ Thou art the Christ, the Son of the living God!’

"That our Lord really referred to this declaration of Peter, relating to his own Divine dignity, as being the true rock, on which he would build his Church, is established beyond contradiction by our Lord himself, in the clear distinction which he maintained between the stone ( πετρος, petros ) and the rock, ( πετρα, petra ), by the accurate grammatical terms in which both these words are expressly recorded. (For whatsoever may have been the language in which they were really spoken, perhaps in Chaldee or Syriac, yet in this point the Greek record is our only authoritative instructer). The first word, πετρος, being a masculine noun, signifies merely a stone; and the second word, πετρα, though it is a feminine noun, cannot signify any thing of less magnitude and importance than a rock, or strong mountain of defense. The true meaning of the name was at first declared by our Lord to be Cephas, a stone; and a learned commentator, Edward Leigh, Esq., asserts that πετρος, doth always signify a Stone, never a rock. Critica Sacra, p. 325

"With respect to the first. - The word πετρος, petros , in its highest figurative sense of a stone, when applied to Peter, can represent only one true believer, or faithful member of Christ’ s Church, that is, one out of the great multitude of true believers in Christ, who, as figurative stones, form altogether the glorious spiritual building of Christ’ s Church, and not the foundation on which that Church is built; because that figurative character cannot, consistently with truth, be applied to any other person than to God, or to Christ alone, as I have already demonstrated by several undeniable texts of Holy Scripture. And though even Christ himself is sometimes, in Holy Scripture, called a stone, ( λιθος, but not πετρος ), yet, whenever this figurative expression is applied to him, it is always with such a clear distinction of superiority over all other figurative stones as will not admit the least idea of any vicarial stone to be substituted in his place; as, for instance: He is called ‘ the head stone of the corner,’ (Psa 118:22), ‘ in Zion a precious corner stone,’ (Isa 28:16), by whom alone the other living stones of the spiritual house are rendered ‘ acceptable to God;’ as St. Peter himself (previous to his citation of that text of Isaiah) has clearly declared in his address to the Churches dispersed throughout Pontus, Galatia, Cappadocia, Asia, and Bithynia; wherein he manifestly explains that very text of Isaiah, as follows: - ‘ Ye also,’ (says the apostle), ‘ as living stones, are built up a spiritual house, a holy priesthood, to offer up spiritual sacrifices Acceptable To God, By’ (or through) ‘ Jesus Christ.’ (1Pe 2:5). Thus plainly acknowledging the true foundation, on which the other living stones of the primitive catholic Church were built, in order to render them ‘ acceptable to God,’ as ‘ a holy priesthood.’

And the apostle then proceeds (in the very next verse) to his citation of the above-mentioned text from Isaiah: - ‘ Wherefore also,’ (says he, 1Pe 2:6), ‘ it is contained in the Scripture, Behold, I lay in Sion a Chief Corner Stone, elect, precious; and he that believeth on him’ ( επ ’ αυτῳ, on him, that is, on Jesus Christ, the only Chief Corner Stone) ‘ shall not be confounded. Unto you, therefore, which believe’ (he) ‘ Is Precious,’ (or, an honor; as rendered in the margin), ‘ but unto them which be disobedient’ (he is, δε, also) ‘ the stone which the builders disallowed, the same’ ( οὑτος, for there is no other person that can be entitled to this supreme distinction in the Church) ‘ is made the Head Of The Corner.’

"From this whole argument of St. Peter, it is manifest that there cannot be any other true head of the Church than Christ himself; so that the pretense for setting up a vicarial head on earth, is not only contrary to St. Peter’ s instruction to the eastern Churches, long after Christ’ s ascent into heaven; but also (with respect to the inexpediency and impropriety of acknowledging such a vicar on earth as the Roman pretender) is equally contrary to our Lord’ s own instruction to his disciples (and, of course, also contrary to the faith of the true primitive catholic Church throughout the whole world) when he promised them, that, ‘ Where two or three are gathered together in my name’ (said our Lord Jesus, the true rock of the Church) ‘ there am I in the midst of them,’ Mat 18:20

"So that the appointment of any ‘ vicar on earth,’ to represent that rock or eternal head of the Church whose continual presence, even with the smallest congregations on earth, is so expressly promised, would be not only superfluous and vain, but must also be deemed a most ungrateful affront to the benevolent Promiser of his continual presence; such as must have been suggested by our spiritual enemies to promote an apostasy from the only sure foundation, on which the faith, hope, and confidence of the true catholic Church can be built and supported

"Thus, I trust that the true sense of the first noun, πετρος, a stone, is here fairly stated; and also, its relative meaning to the second noun, πετρα, a rock, as far as it can reasonably be deemed applicable to the Apostle Peter

"And a due consideration also of the second noun, πετρα, a rock, will produce exactly the same effect; that is, it will demonstrate that the supreme title of the rock, which, in other texts of Holy Scripture, is applied to Jehovah, or God, alone, (as I have already shown), most certainly was not intended by our Lord to be understood as applicable to his disciple Peter; but only to that true testimony which St. Peter had just before declared, concerning the Divine dignity of the Messiah - ‘ Thou art the Christ, the Son of the living God.’

"I have already remarked that πετρα (a rock) is a feminine noun; and a clear distinction is maintained between πετρος, the masculine noun, in this text, and the said feminine noun πετρα, the rock, by the grammatical terms in which the latter, in its relatives and articles, is expressed, which are all regularly feminine throughout the whole sentence; and thereby they demonstrate that our Lord did not intend that the new appellation, or nominal distinction, which he had just before given to Simon, (viz. πετρος, the masculine noun in the beginning of the sentence), should be construed as the character of which he spoke in the next part of the sentence; for, if he had really intended that construction, the same masculine noun, πετρος, must necessarily have been repeated in the next part of the sentence with a masculine pronoun, viz. επι τουτῳ τῳ πετρῳ, instead of επι ταυτῃ τῃ πετρᾳ, the present text; wherein, on the contrary; not only the gender is changed from the masculine to the feminine, but also the figurative character itself, which is as much superior, in dignity, to the Apostle Simon, and also to his new appellative πετρος, as a rock is superior to a mere stone. For the word πετρος cannot signify any thing more than a stone; so that the popish application to Peter, (or πετρος ), as the foundation of Christ’ s Church, is not only inconsistent with the real meaning of the appellative which Christ, at that very time, conferred upon him, and with the necessary grammatical construction of it, but also with the figurative importance of the other word, πετρα, the rock; επι ταυτῃ τῃ πετρᾳ, ‘ upon this rock;’ the declared foundation of the Church, a title of dignity, which (as I have already shown by several texts of Scripture) is applicable only to God or to Christ

"And be pleased to observe farther, that the application of this supreme title (the rock) to Peter, is inconsistent (above all) with the plain reference to the preceding Context; made by our Lord in the beginning of this very verse - ‘ And I Also say unto thee’ - which manifestly points out (both by the copulative ‘ and,’ and the connective adverb ‘ also’ ) the inseparable connection of this verse with the previous declaration of Peter, concerning our Lord’ s Divine dignity in the preceding sentence - ‘ Thou art the Christ, the Son of the living God;’ and thereby demonstrates that our Lord’ s immediate reply (‘ And I Also Say unto thee, etc). did necessarily include this declaration of Peter, as being the principal object of the sentence - the true foundation, or rock, on which alone the catholic Church can be properly built; because our faith in Christ (that he is truly ‘ the Son of the living God’ ) is unquestionably the only security or rock of our salvation

"And Christ was also the rock even of the primitive Church of Israel; for St. Paul testifies, that ‘ they’ (i.e. the hosts of Israel) ‘ did all drink of that spiritual drink: for they drank of that spiritual Rock that followed them, and that Rock was Christ,’ 1Co 10:4. And the apostle, in a preceding chapter, (1Co 3:11), says, ‘ Other foundation can no man lay than that is laid, which is Jesus Christ.’

"In the margin of our English version of 1Co 10:4, instead of ‘ followed them,’ we find, ‘ went with them;’ which is not only the literal meaning of the Greek, ‘ followed them,’ but it is also unquestionably true that Christ was, in a more particular manner, the Rock of their defense, when he ‘ followed them,’ than when he ‘ went before them,’ as related in Exo 13:21, ‘ And the Lord’ (in the Hebrew, expressly, Jehovah) ‘ Went Before Them by day in a pillar of a cloud to Lead Them the way, and by night in a pillar of fire,’ etc. Yet, afterwards, a necessary change was made by the Protector of the hosts of Israel, in his military manoeuvres with the two marching armies, as we are informed in the next chapter, Exo 14:19. For though, at first, ‘ he went Before the camp of Israel,’ yet he afterwards ‘ removed, and went Behind them; and the pillar of the cloud removed from before them, and stood’ (or rather, was stationed in the order of marching) ‘ behind them.’ Which is properly expressed by St. Paul (in the above-cited text, 1Co 10:4) as ‘ the rock that followed them.’ For Christ was more particularly ‘ a rock of defense to Israel,’ by this changed manoeuvre in following them; because he thereby prevented the pursuit of their cruel enemies, the standing armies of the Egyptian tyrant

"I must remark, however, that in the text, which is parallel to St. Paul’ s testimony that Christ was the Rock which followed, viz. Exo 14:19, Exo 14:20, Christ is not mentioned under the supreme title of Jehovah, (as in the preceding chapter, Exo 13:21), but only as ‘ an angel of God.’ But the angel appointed to this most gracious and merciful purpose of the Almighty was really of a supreme Divine dignity, infinitely superior to all other angels, For (in another parallel text on the same subject, wherein the title of angel is also given, viz. Exo 23:20-23), God declared, saying, ‘ My name is in him,’ (viz. the name Jehovah, signifying all time, past, present, and future, or the eternal Being). ‘ Behold,’ (said God to the hosts of Israel), ‘ I send An Angel’ (or a messenger) ‘ before thee, to keep thee in the way,’ (the object of intention before described), ‘ and to bring thee into the place which I have prepared. Beware of him,’ [or rather, watch, (thyself), or be respectful before him, לפניך or in his presence], ‘ and obey his Voice,’ (i.e. the Word of God, the true character of Christ, even before the creation); ‘ provoke him not,’ (or rather, murmur not, against him), ‘ for he will not pardon your transgressions, for My Name Is In Him,’ (not placed upon him, as the outward tokens of mere temporary authority are given, to be exhibited like the insignia of nobility, or robes of magistrates, but really ‘ in him,’ בקרבו ‘ within him,’ i.e. thoroughly included in his personal existence). ‘ But if thou shalt indeed obey His Voice,’ (i.e. ‘ the word of God,’ the true figurative character of the Son of God), ‘ and shalt do all that I Speak,’ (for it is Jehovah, the Lord God, that speaketh in Christ), ‘ then I will be an enemy to thine enemies,’ etc. It is therefore unquestionably evident, from the examination of all these texts, that Christ, whom St. Paul has declared to be ‘ the rock that followed’ the Israelites, was also the Lord, or Jehovah, (as he is expressly called in the first text here cited, Exo 13:21), that ‘ went before’ the Israelites ‘ by day,’ in a pillar of a cloud, to lead them in ‘ the way, and by night in a pillar of fire,’ etc., as expressly declared in the first text cited in this note; and, therefore, an attempt to set up any mere mortal man, as the rock or foundation of the true catholic Church, must be attributed either to extreme ignorance of the Holy Scriptures, or to extreme wickedness; but certainly, also, to the delusions of spiritual enemies.

That the power of the keys, or of binding and loosing, belonged equally to all the apostles, the author goes on to prove

"But there is a testimony of high authority, which renders it unquestionable that this declaration of our Lord respecting the power of ‘ binding and loosing,’ related ‘ to them,’ (the other disciples), ‘ as well as to him:’ - even another declaration, made by our Lord himself, ‘ to his disciples,’ respecting the same identical power, which our Lord attributed equally to all the disciples then present

"The particular discourse of our Lord to which I now refer seems to have been made at Capernaum, after the miracle of the fish (bearing the tribute money in his mouth) which Peter was sent to catch; as related in the 17th chapter of St. Matthew. And in the beginning of the very next chapter we are informed as follows: - ‘ At the Same Time came the disciples unto Jesus, saying, Who is the greatest in the kingdom of heaven?’ Our Lord’ s answer to this question (wherein he urges the necessity of a humiliation like that of little children, as the proper disposition to qualify mankind for the kingdom of heaven) is continued from the 2d verse to the 14th verse of this chapter; which shows that the disciples, in general, were still present, as they would certainly wait for the desired answer to their own question; and then our Lord immediately afterwards proceeded to instruct them (from the 15th to the 17th verse) in the general duty of behavior towards a brother that has trespassed against us. After which our Lord added, (in the 18th verse), ‘ Verily I say unto You, ( ὑμιν, a plural pronoun, which must refer unto all the disciples that were then assembled), ‘ Whatsoever Ye Shall Bind on earth,’ ( δησητε, a verb in the second person plural, plainly including all the disciples that were then present), ‘ shall be bound in heaven; and whatsoever Ye Shall Loose on earth,’ ( λυσητε, another plural verb), ‘ shall be loosed in heaven.’

"This is exactly the power of the keys, which the Church of Rome has, most absurdly, attributed to St. Peter alone, in order to invest the bishops of Rome (on the vain pretense of their being St. Peter’ s successors) with an exclusive claim to all these ecclesiastical privileges of binding and loosing, which our Lord manifestly, in this parallel text, attributed to all his faithful apostles, without any partial distinction

"But the importance of examining, not only parallel texts, but also more particularly the context, of any difficult sentence in Holy Scripture, for a more easy comprehension of the true meaning, is clearly exemplified in the examination of the first text in question, viz. Mat 16:18, Mat 16:19; for we are informed in the very next verse, the 20th, that our Lord ‘ Then charged his disciples,’ ( τοτε, then, that is, immediately after his discourse about the rock and keys), ‘ that they should tell no man that he was Jesus the Christ;’ manifestly referring to the first circumstance of the context concerning himself, viz. the declaration of Peter, ‘ Thou art the Christ,’ etc., in answer to his own question to all the disciples - ‘ Whom say ye that I am?’

"That this question was not addressed to Peter alone is manifest by the plural pronoun and verb, ( ὑμεις λεγετε ), ‘ Whom say Ye that I am?’ And therefore St. Peter’ s answer must be considered as intended not merely for himself, but also for his brethren, the other faithful witnesses of Christ’ s miracles and doctrines; so that the substance of this answer - ‘ Thou art the Christ, the Son of the living God’ - must necessarily be understood as the true foundation or rock of the Catholic Church, revealed to Peter by our heavenly Father, as stated in the 17th and 18th verses

"This declaration, therefore, that he was the Christ, was manifestly the subject of our Lord’ s charge to the disciples, that ‘ they should tell no man;’ that is, not until after the time of his sufferings and death, which were the next topics in the continuation of his discourse. The declaration of Peter, therefore, demonstrated the true foundation, or rock, of the Church, which (as Christ himself testified) our heavenly Father had revealed to Peter. And it is also remarkable, that the very next discourse of our Lord to his disciples, recorded in the context, (Mat 16:21), should produce that severe censure against Peter, which still farther demonstrated that Peter could not be the rock on which Christ’ s Church was to be built. (Mat 16:21). ‘ From that time forth’ ( απο τοτε ) ‘ began Jesus to show unto his disciples how that he must go unto Jerusalem, and Suffer many things of the elders, and chief priests, and scribes, and Be Killed,’ (all the predicted consequences of his being the Christ, the character which Peter himself had declared), ‘ and’ (that he should) ‘ be raised again the third day. Then Peter took him,’ (Mat 16:22), ‘ and began to rebuke him, saying, Be it far from thee, Lord,’ (or, rather, according to the Greek original, as rendered in the margin - ‘ Pity thyself, Lord’ ) - ‘ this shall not be unto thee. But he’ (Christ, Mat 16:23) ‘ turned and said unto Peter,’ [ τῳ πετρῳ, the same appellative (signifying a stone, or a small part of a rock) which was given to Peter by our Lord, in the 18th verse] - ‘ Get thee behind me, Satan, (said our Lord), thou art an offense unto me; for thou savourest not the things that be of God; but those that be of men.’

"Thus a fair examination and comparison of the whole context, completely sets aside the vain supposition of the Romish Church, that Peter was the rock of Christ’ s Church. And I sincerely hope that a similar attention to this whole context may prevent any future attempts, that might otherwise be prompted by the prejudices of Roman Catholics, to bring forward again this long-disputed question, on which they have vainly set up the pretended supremacy of the Romish Church above all other episcopal Churches; and that it may be silenced, and set at rest, for ever hereafter."

Calvin: Luk 9:60

Luk 9:60.But go thou and proclaim the kingdom of God Matthew has only the words, Follow me: but Luke states more fully the reason why he was called, which was, that he might be a minister and preacher of the Gospel. Had he remained in a private station, there would have been no absolute necessity for leaving his father, provided he did not forsake the Gospel on his father’s account. ⁵⁰⁷ But the preaching of the Gospel does not allow him to remain at home, and therefore Christ properly takes him away from his father. While the amazing goodness of Christ appears in bestowing so honorable an office on a man who was still so weak, it deserves our notice, that the fault which still cleaved to him is corrected, and is not overlooked and encouraged.

Calvin: Luk 9:61

Luk 9:61.And another said Matthew does not mention this third person. It appears that he was too strongly attached to the world, to be ready and prepared to follow Christ. True, he offers to join the family of Christ, but with this reservation, after he has bid farewell to those who are in his house; that is, after he has arranged his business at home, as men are wont to do when preparing for a journey. This is the true reason why Christ reproves him so severely: for, while he was professing in words that he would be a follower of Christ, he turned his back upon him, till he had despatched his worldly business.

Calvin: Luk 9:62

62.He who, after having put his hand to the plough, shall look back, is unfit for the kingdom of God We must carefully inquire what this declaration of Christ means. They are said to look back, who become involved in the cares of the world, so as to allow themselves to be withdrawn from the right path; particularly, when they plunge themselves into those employments which disqualify them to follow Christ.

TSK: Luk 9:59

Follow me : Mat 4:19-22, Mat 9:9, Mat 16:24

suffer : 1Ki 19:20; Hag 1:2; Mat 6:33, Mat 8:21, Mat 8:22

TSK: Luk 9:60

Let : Luk 15:32; Eph 2:1, Eph 2:5; 1Ti 5:6; Rev 3:1

but : Joh 21:15-17; 1Co 9:16; 2Co 5:16-18; 2Ti 2:3, 2Ti 2:4, 2Ti 4:2, 2Ti 4:5

TSK: Luk 9:61

but : Luk 14:18-20,Luk 14:26; Deu 33:9; 1Ki 19:20; Ecc 9:10; Mat 10:37, Mat 10:38

TSK: Luk 9:62

No : Luk 17:31, Luk 17:32; Psa 78:8, Psa 78:9; Act 15:37, Act 15:38; 2Ti 4:10; Heb 10:38; Jam 1:6-8; 2Pe 2:20-22

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Luk 9:57-60

See the notes at Mat 8:19-22.

Barnes: Luk 9:61

Bid them farewell - To take leave, inform them of the design, and set things at home in order. Jesus did not suffer this, because he probably saw that he would be influenced by a love of his friends, or by their persuasions, not to return to him. The purpose to be a Christian requires "decision."Men should not tamper with the world. They should not consult earthly friends about it. They should not even allow worldly friends to give them "advice"whether to be Christians or not. God is to be obeyed rather than man, and they should come forth boldly, and resolve at once to give themselves to his service.

Barnes: Luk 9:62

No man, having put his hand ... - To put one’ s hand to a plow is a proverbial expression to signify undertaking any business. In order that a plowman may accomplish his work, it is necessary to look onward - to be intent on his employment - not to be looking back with regret that he undertook it. So in religion. He that enters on it must do it with his whole heart, He that comes still loving the world - still looking with regret on its pleasures, its wealth, and its honors - that has not "wholly"forsaken them as his portion, cannot be a Christian, and is not fit for the kingdom of God. How searching is this test to those who profess to be Christians! And how solemn the duty of all people to renounce all earthly objects, and to be not only "almost,"but "altogether,"followers of the Son of God! It is perilous to tamper with the world - to look at its pleasures or to seek its society. He that would enter heaven must come with a heart full of love to God; giving "all"into his hands, and prepared always to give up all his property, his health, his friends, his body, his soul to God, when he demands them, or he cannot be a Christian. Religion is everything or nothing. He that is not willing to sacrifice "everything"for the cause of God, is really willing to sacrifice nothing.

Poole: Luk 9:59-60

Ver. 59,60. See Poole on "Mat 8:21" . See Poole on "Mat 8:22" . How free is Divine grace! The scribe offers to follow Christ: Christ encourages him not. To another that made no such offer, he first speaketh, saying, Follow me , and will admit of no excuse.

Poole: Luk 9:61-62

Ver. 61,62. Matthew (who mentioned the other two) mentions not this third person. Some doubt whether we well translate these words, apotaxasyai toiv eiv ton oikon mou , bid them at my house farewell ; or whether it were not better translated, to order the things or persons relating to my house. Let it be translated either way, it signifies a too much worldliness of mind in this disciple, which our Saviour checks in the next words, saying,

No man, having put his hand to the plough, and looking back eiv ta opisw , to the things behind,

is fit for the kingdom of God Some think it is an allusion to the story of Elisha’ s call. 1Ki 19:19,20 . Elijah passing by him ploughing with twelve yoke of oxen before him, and he with the twelfth, cast his mantle upon him. And he left the oxen, and ran after Elijah, and said, Let me, I pray thee, kiss my father and my mother, and then I will follow thee. Be that as it will, here is a plain allusion to the work of a ploughman, and a comparing of a minister of the gospel in his duty with the ploughman in his work. The ploughman is obliged to look forward to his work, or he will never draw his furrows either straight enough, or of a just depth; so must a minister of the gospel: if he be once called out of secular employments to the service of God in the ministry, he is bound to mind and attend that; that is enough to take up the whole man, and his whole strength and time, he had need of no other things to mind or look after, the things of the world are things behind him. Not that God debars his ministers (in case of exigence) to work for their bread with their hands, as Paul did; but they ought not, without apparent necessity, to entangle themselves with the things of this life, so as to make them their business.

Lightfoot: Luk 9:60

Jesus said unto him, Let the dead bury their dead: but go thou and preach the kingdom of God.   

[Let the dead bury their dead.] The Jews accounted of the Gentiles as no other than dead. The people of the earth; [that is, the Gentiles] do not live. And as the Gentiles, so even amongst themselves, these four sorts are so esteemed: " These four are accounted as dead; the blind, the leprous, the poor, and the childless."

Haydock: Luk 9:60

Bury their dead, &c. Though this was an act of religion, yet it was not permitted him; that we may learn to prefer always the concerns of God to all human considerations. (St. Ambrose) ---

However necessary this might appear, however easy, however short the time which it would take up, might be, it is not permitted him. Not the least delay can be allowed, although a thousand impediments stand in the way; for spiritual things must be preferred to things even the most necessary. (St. John Chrysostom, hom. xxviii. on S. Matt.)

Haydock: Luk 9:62

Putting his hand to the plough. A proverb and metaphor, to signify that nothing must hinder a man from God's service. (Witham) ---

Christ seems here to allude to the call of Eliseus by Elias. The former was at the plough, and the latter called him. Immediately Eliseus quits his plough, runs with Elias's permission to bid adieu to his father and mother, sacrifices two of his oxen, roasts them with the wood of the plough, and joins the company of the prophets. Jesus Christ wishes that all who follow him, should in like manner think of nothing else. (Calmet)

Gill: Luk 9:59

And he said unto another, follow me,.... According to Matthew, one of his disciples, who had attended him some time, and whom he now called to the ministerial work; See Gill on Mat 8:20. The Ethiopic version reads, "another said to him, shall I not follow thee?" but without any foundation: they are certainly the words of Christ, directed to another person, at the same time he met with the former:

but he said, Lord, suffer me first to go and bury my father; See Gill on Mat 8:21.

Gill: Luk 9:60

Jesus said unto him, let the dead bury the dead,.... See Gill on Mat 8:22.

but go thou and preach the kingdom of God; that the kingdom of heaven is at hand, the Gospel dispensation is now ushering in, and the kingdom of the Messiah is setting up; go and publish the things concerning the kingdom of grace, which lies not in outward rites and ceremonies, but in righteousness and peace, and joy in the Holy Ghost; and declare the things relating to the kingdom of glory, and eternal life and happiness; assert, that unless a man is born again, and has a better righteousness than his own, he is neither fit for, nor has he a right unto everlasting bliss.

Gill: Luk 9:61

And another also said,.... "To him", as the Syriac and Arabic versions add, that is, to Christ; the Ethiopic version reads, "and a third said to him"; for this is the third person mentioned in this relation of Luke's; only two are spoken of by Matthew, but a third is added here:

Lord, I will follow thee; he moves it himself, to be a disciple of his, and a preacher of his Gospel, only with this condition:

but let me first go bid them farewell, which are at home at my house: as Elisha desired Elijah, that he might go and kiss his father and his mother and then he promises he would follow him, 1Ki 19:20. The Syriac version adds, "and I will come"; and the Persic, "and give commands, and then, will I come": and the phrase not only signifies, that he desired to take leave of his friends, but to compose and set in order his family affairs, and dispose of his worldly effects among his domestics, relations, and friends, in the best manner he could; and then he should have leisure, and be at liberty to follow Christ, and attend his service.

Gill: Luk 9:62

And Jesus said unto him,.... The copulative "and", is left out in the Vulgate Latin, Syriac, Arabic, and Persic versions:

no man having put his hand to the plough; or "ploughshare", as reads the Syriac version; or "plough handle", as the Persic; referring, as Beza thinks, to the business of Elisha, in 1Ki 19:19

And looking back; behind him; for the ploughman ought to look before him, on his plough, and the ground he is ploughing, or he is not fit to be a ploughman; nor will he make proper furrows, or do his work well; and so he that enters upon the ministerial work, and looks back, and engages himself in the affairs of the world, sets his heart on them, and spends his time in them,

is not fit for the kingdom of God: that is, to preach the kingdom of God, as in Luk 9:60. He cannot serve God and mammon, his own interest, and the interest of Christ; he cannot rightly perform the work of the ministry, whilst his thoughts and time are taken up in the affairs of the world.

Commentary -- Verse Notes / Footnotes

NET Notes: Luk 9:59

¹ tn Grk “And he”; the referent (Jesus) has been specified in the translation for clarity. Here δέ (de) has not been translated.

² tn Grk “said.”

NET Notes: Luk 9:60

¹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

² sn There are several options for the meaning of Jesus’ reply Leave the dead to bury their own dead: (1) Recent research suggests that burial customs in the vicinity of Jerusalem from about 20 b.c. to a.d. 70 involved a reinterment of the bones a year after the initial burial, once the flesh had rotted away. At that point the son would have placed his father’s bones in a special box known as an ossuary to be set into the wall of the tomb. Thus Jesus could well be rebuking the man for wanting to wait around for as much as a year before making a commitment to follow him. In 1st century Jewish culture, to have followed Jesus rather than burying one’s father would have seriously dishonored one’s father (cf. Tobit 4:3-4). (2) The remark is an idiom (possibly a proverbial saying) that means, “The matter in question is not the real issue,” in which case Jesus was making a wordplay on the wording of the man’s (literal) request (see L&N 33.137). (3) This remark could be a figurative reference to various kinds of people, meaning, “Let the spiritually dead bury the dead.” (4) It could also be literal and designed to shock the hearer by the surprise of the contrast. Whichever option is preferred, it is clear that the most important priority is to preach the gospel (proclaim the kingdom of God).

³ sn The kingdom of God is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20-21.

NET Notes: Luk 9:61

¹ tn Grk “And another also said.”

² tn Grk “to those in my house.”

NET Notes: Luk 9:62

¹ tn Here δέ (de) has not been translated.

² tn Grk “the”; in context the article is used as a possessive pronoun (ExSyn 215).

³ sn Jesus warns that excessive concern for family ties (looks back) will make the kingdom a lesser priority, which is not appropriate for discipleship. The image is graphic, for who can plow straight ahead toward a goal while looking back? Discipleship cannot be double-minded.

⁴ sn The kingdom of God is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20-21.

Geneva Bible: Luk 9:59

^{( 14 )} And he said unto another, Follow me. But he said, Lord, suffer me first to go and bury my father.

^{( 14 )} The calling of God ought to be preferred without any question, before all duties that we owe to men.

Geneva Bible: Luk 9:60

Jesus said unto him, Let the dead bury ^{( o )} their dead: but go thou and preach the kingdom of God.

^{( o )} Who, even though they live in this frail life of man, yet are strangers from the true life, which is everlasting and heavenly.

Geneva Bible: Luk 9:61

^{( 15 )} And another also said, Lord, I will follow thee; but let me first go bid them farewell, which are at home at my house.

^{( 15 )} Those who follow Christ must at once renounce all worldly cares.

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 9:57-62

Here is one that is forward to follow Christ, but seems to have been hasty and rash, and not to have counted the cost. If we mean to follow Christ, we must lay aside the thoughts of great things in the world. Let us not try to join the profession of Christianity, with seeking after worldly advantages. Here is another that seems resolved to follow Christ, but he begs a short delay. To this man Christ first gave the call; he said to him, Follow me. Religion teaches us to be kind and good, to show piety at home, and to requite our parents; but we must not make these an excuse for neglecting our duty to God. Here is another that is willing to follow Christ, but he must have a little time to talk with his friends about it, and to set in order his household affairs, and give directions concerning them. He seemed to have worldly concerns more upon his heart than he ought to have, and he was willing to enter into a temptation leading him from his purpose of following Christ. No one can do any business in a proper manner, if he is attending to other things. Those who begin with the work of God, must resolve to go on, or they will make nothing of it. Looking back, leads to drawing back, and drawing back is to perdition. He only that endures to the end shall be saved.

Matthew Henry: Luk 9:57-62

We have here an account of three several persons that offered themselves to follow Christ, and the answers that Christ gave to each of them. The two former we had an account of in Mat 19:21.

I. Here is one that is extremely forward to follow Christ immediately, but seems to have been too rash, hasty, and inconsiderate, and not to have set down and counted the cost.

1. He makes Christ a very large promise (Luk 9:57): As they went in the way, going up to Jerusalem, where it was expected Christ would first appear in his glory, one said to him, Lord, I will follow thee withersoever thou goest. This must be the resolution of all that will be found Christ's disciples indeed; they follow the Lamb whithersoever he goes (Rev 14:4), though it be through fire and water, to prisons and deaths.

2. Christ gives him a necessary caution, not to promise himself great things in the world, in following him, but, on the contrary, to count upon poverty and meanness; for the Son of man has not where to lay his head.

We may look upon this, (1.) As setting forth the very low condition that our Lord Jesus was in, in this world. He not only wanted the delights and ornaments that great princes usually have, but even such accommodations for mere necessity as the foxes have, and the birds of the air. See what a depth of poverty our Lord Jesus submitted to for us, to increase the worth and merit of his satisfaction, and to purchase for us a larger allowance of grace, that we through his poverty might be rich, 2Co 8:9. He that made all did not make a dwelling-place for himself, not a house of his own to put his head in, but what he was beholden to others for. He here calls himself the Son of man, a Son of Adam, partaker of flesh and blood. He glories in his condescension towards us, not only to the meanness of our nature, but to the meanest condition in that nature, to testify his love to us, and to teach us a holy contempt of the world and of great things in it, and a continual regard to another world. Christ was thus poor, to sanctify and sweeten poverty to his people; the apostles had not certain dwelling-place (1Co 4:11), which they might the better bear when they knew their Master had not; see 2Sa 11:11. We may well be content to fare as Christ did. (2.) As proposing this to the consideration of those who intend to be his disciples. If we mean to follow Christ, we must lay aside the thoughts of great things in the world, and not reckon upon making any thing more than heaven of our religion, as we must resolve not to take up with any thing less. Let us not go about to compound the profession of Christianity with secular advantages; Christ has put them asunder, let us not think of joining them together; on the contrary, we must expect to enter into the kingdom of heaven through many tribulations, must deny ourselves, and take up our cross. Christ tells this man what he must count upon if he followed him, to lie cold and uneasy, to fare hard, and live in contempt; if he could not submit to this, let him not pretend to follow Christ. This word sent him back, for aught that appears; but it will be no discouragement to any that know what there is in Christ and heaven to set in the scale against this.

II. Here is another, that seems resolved to follow Christ, but he begs a day, Luk 9:59. To this man Christ first gave the call; he said to him, Follow me. He that proposed the thing of himself fled off when he heard of the difficulties that attended it; but this man to whom Christ gave a call, though he hesitated at first, yet, as it should seem, afterwards yielded; so true was that of Christ, You have not chosen me, but I have chosen you, Joh 15:16. It is not of him that willeth, nor of him that runneth (as that forward spark in the foregoing verses), but of God that showeth mercy, that gives the call, and makes it effectual, as to this man here. Observe,

1. The excuse he made: " Lord, suffer me first to go and bury my father. I have an aged father at home, who cannot live long, and will need me while he does live; let me go and attend on him until he is dead, and I have performed my last office of love to him, and then I will do any thing."We may here see three temptations, by which we are in danger of being drawn and kept from following Christ, which therefore we should guard against: - (1.) We are tempted to rest in a discipleship at large, in which we may be at a loose end, and not to come close, and give up ourselves to be strict and constant. (2.) We are tempted to defer the doing of that which we know to be our duty, and to put if off to some other time. When we have got clear of such a care and difficulty, when we have despatched such a business, raised an estate to such a pitch, then we will begin to think of being religious; and so we are cozened out of all our time, by being cozened out of the present time. (3.) We are tempted to think that our duty to our relations will excuse us from our duty to Christ. It is a plausible excuse indeed: " Let me go and bury my father, - let me take care of my family, and provide for my children, and then I will think of serving Christ;"whereas the kingdom of God and the righteousness thereof must be sought ad minded in the first place.

2. Christ's answer to it (Luk 9:60): " Let the dead bury their dead. Suppose (which is not likely) that there are none but the dead to bury their dead, or none but those who are themselves aged and dying, who are as good as dead, and fit for no other service, yet thou hast other work to do; go thou, and preach the kingdom of God. "Not that Christ would have his followers or his ministers to be unnatural; our religion teaches us to be kind and good in every relation, to show piety at home, and to requite our parents. But we must not make these offices an excuse from our duty to God. If the nearest and dearest relation we have in the world stand in our way to keep us from Christ, it is necessary that we have a zeal that will make us forget father and mother, as Levi did, Deu 33:9. This disciple was called to be a minister, and therefore must not entangle himself with the affairs of this world, 2Ti 2:4. And it is a rule that, whenever Christ calls to any duty, we must not consult with flesh and blood, Gal 1:15, Gal 1:16. No excuses must be admitted against a present obedience to the call of Christ.

III. Here is another that is willing to follow Christ, but he must have a little time to talk with his friends about it.

Observe, 1. His request for a dispensation, Luk 9:61. He said, " Lord, I will follow thee; I design no other, I am determined to do it: but let me first go bid them farewell that are at home. "This seemed reasonable; it was what Elisha desired when Elijah called him, Let me kiss my father and my mother; and it was allowed him: but the ministry of the gospel is preferable, and the service of it more urgent than that of the prophets; and therefore here it would not be allowed. Suffer me apotaxasthai tois eis ton oikon mou - Let me go and set in order my household affairs, and give direction concerning them; so some understand it. Now that which was amiss in this is, (1.) That he looked upon his following Christ as a melancholy, troublesome, dangerous thing; it was to him as if he were going to die and therefore he must take leave of all his friends, never to see them again, or never with any comfort; whereas, in following Christ, he might be more a comfort and blessing to them than if he had continued with them. (2.) That he seemed to have his worldly concerns more upon his heart than he ought to have, and than would consist with a close attendance to his duty as a follower of Christ. He seemed to hanker after his relations and family concerns, and he could not part easily and suitably from them, but they stuck to him. It may be he had bidden them farewell once, but Loth to depart bids oft farewell, and therefore he must bid them farewell once more, for they are at home at his house. (3.) That he was willing to enter into a temptation from his purpose of following Christ. To go and bid them farewell that were at home at his house would be to expose himself to the strongest solicitations imaginable to alter his resolution; for they would all be against it, and would beg and pray that he would not leave them. Now it was presumption in him to thrust himself into such a temptation. Those that resolve to walk with their Maker, and follow their Redeemer, must resolve that they will not so much as parley with their tempter.

2. The rebuke which Christ gave him for this request (Luk 9:62): " No man, having put his hand to the plough, and designing to make good work of his ploughing, will look back, or look behind him, for then he makes balks with his plough, and the ground he ploughs is not fit to be sown; so thou, if thou hast a design to follow me and to reap the advantages of those that do so, yet if thou lookest back to a worldly life again and hankerest after that, if thou lookest back as Lot's wife did to Sodom, which seems to be alluded to here, thou art not fit for the kingdom of God. "(1.) "Thou art not soil fit to receive the good seed of the kingdom of God if thou art thus ploughed by the halves, and not gone through with."(2.) "Thou art not a sower fit to scatter the good seed of the kingdom if thou canst hold the plough no better."Ploughing is in order to sowing. As those are not fit to be sown with divine comforts whose fallow ground is not first broken up, so those are not fit to be employed in sowing who know not how to break up the fallow ground, but, when they have laid their hand to the plough, upon every occasion look back and think of quitting it. Note, Those who begin with the work of God must resolve to go on with it, or they will make nothing of it. Looking back inclines to drawing back, and drawing back is to perdition. Those are not fit for heaven who, having set their faces heavenward, face about. But he, and he only, that endures to the end, shall be saved.

Barclay: Luk 9:57-62

Here we have the words of Jesus to three would-be followers.

(i) To the first man, his advice was, "Before you follow me, count the cost." No one can ever say that he was induced to follow Jesus under false pretenses. Jesus paid men the compliment of pitching his demands so high that they cannot be higher. It may well be that we have done great hurt to the church by letting people think that church membership need not make so very much difference. We ought to tell them that it should make all the difference in the world. We might have fewer people; but those we had would be really pledged to Christ.

(ii) Jesus' words to the second man sound harsh, but they need not be so. In all probability the man's father was not dead, and not even nearly dead. His saying most likely meant, "I will follow you after my father has died." An English official in the East tells of a very brilliant young Arab who was offered a scholarship to Oxford or Cambridge. His answer was, "I will take it after I have buried my father." At the time his father was not much more than forty years of age.

The point Jesus was making is that in everything there is a crucial moment; if that moment is missed the thing most likely will never be done at all. The man in the story had stirrings in his heart to get out of his spiritually dead surroundings; if he missed that moment he would never get out.

The psychologists tell us that every time we have a fine feeling, and do not act on it, the less likely we are to act on it at all. The emotion becomes a substitute for the action. Take one example--sometimes we feel that we would like to write a letter, perhaps of sympathy, perhaps of thanks, perhaps of congratulations. If we put it off until to-morrow, it will in all likelihood never be written. Jesus urges us to act at once when our hearts are stirred.

(iii) His words to the third man state a truth which no one can deny. No ploughman ever ploughed a straight furrow looking back over his shoulder. There are some whose hearts are in the past. They walk forever looking backwards and thinking wistfully of the good old days. Watkinson, the great preacher, tells how once at the seaside, when he was with his little grandson, he met an old minister. The old man was very disgruntled and, to add to all his troubles, he had a slight touch of sunstroke. The little boy had been listening but had not picked it up quite correctly; and when they left the grumbling complaints of the old man, he turned to Watkinson and said, "Granddad, I hope you never suffer from a sunset!"

The Christian marches on, not to the sunset, but to the dawn. The watchword of the kingdom is not, "Backwards!" but, "Forwards!" To this man Jesus did not say either, "Follow!" or, "Return!" he said, "I accept no lukewarm service," and left the man to make his own decision.

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 9:57-62

2. The importance of self-denial 9:57-62 (cf. Matt. 8:19-22)

Luke turned from a presentation of people who rejected Jesus to one in which three individuals wanted to become His disciples. Each of them underestimated the degree of commitment that Jesus required. Jesus' words clarify the cost of discipleship (cf. vv. 23-26). Note the recurrence of the key word "follow" in verses 57, 59, and 61. The first two incidents evidently happened during Jesus' ministry in Galilee (cf. Matt. 8:18), and perhaps the third one did too. Luke probably grouped them here because they all deal with the same issue that Luke developed in this context, namely discipleship.

9:57-58 Matthew wrote that the man was a scribe (Matt. 8:19), but Luke generalized the reference probably so every reader could identify with the man. The man professed willingness to follow Jesus anywhere as His intimate disciple. Jesus did not rebuke him but clarified for him what that would involve so he could count the cost intelligently. He would need to be willing to accept homelessness, physical discomfort, privation, and rejection. Jesus' disciples had experienced these things travelling through Samaria (vv. 51-56). By using the title "Son of Man" Jesus heightened the irony of His sufferings. If the Son of Man experienced these things, how much more would His disciples do so.

9:59-60 The first man came to Jesus requesting permission to follow Him. This one received a command from Jesus to follow Him in exactly the same words as Jesus used to call the Twelve (e.g., 5:27). Matthew's account has him approaching Jesus, but this was evidently after Jesus called him. Was the man's father dead already or in danger of dying? The text is not clear, and an answer to this question is not necessary. Clearly the man was wanting Jesus to approve his postponing his obedience in either case.

"Burial of the dead was a religious duty that took precedence over all others, including even study of the Law. . . . It follows that burial of a father was a religious duty of the utmost importance (Gn. 50:5 . . .)."²⁶⁷

The dead whom Jesus said should bury the dead probably were the spiritually dead who did not believe in Jesus. The mission of believers was more important than even discharging customary family obligations when these conflicted with discipleship responsibilities. It is hard to imagine how Jesus could have set forth the importance of immediate and wholehearted participation in God's program more forcefully.

9:61-62 Luke alone recorded this third conversation. It appears anticlimactic at first, but it is not because the man was asking Jesus for a lesser concession than his predecessor (vv. 59-60). A good-bye would only take a few minutes whereas burying a father would take an indefinite time. Perhaps he thought that if Elijah permitted Elisha to say farewell to his parents before he followed Elijah, Jesus would surely permit him to do the same (1 Kings 19:19-21). Yet even this concession was not one Jesus would grant. Jesus' mission was more important than Elijah's. Jesus' answer was again proverbial (cf. v. 50). Discipleship involves hard work and sacrifice similar to plowing. A farmer who does not concentrate on his plowing is not a fit farmer. Likewise a disciple who allows life to distract him from his duties as a disciple is unfit for the kingdom (cf. Phil. 3:13; Heb. 6:7; 12:1-2). The disciple of Jesus must continue to follow Him faithfully.

These "hard sayings" clarify the demands of discipleship. Jesus' followers must be willing to share His homelessness, to place participation in God's program above the claims that family and duty impose, and to persevere in their calling. Luke probably did not record the responses of these three individuals so the reader would see himself or herself in the story and realize the importance of making the proper response personally.

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 9:57-62

LXXVII.
AS TO SACRIFICE FOR CHRIST'S SERVICE.
(Samaria. Probably September, A. D. 29.)
^cLUKE IX. 57-62.

   ^c57 And as they went on the way [the way through Samaria to Jerusalem], a certain man said unto him, I will follow thee whithersoever thou goest.  58 And Jesus said unto him, The foxes have holes and the birds of the heaven have nests; but the Son of man hath not where to lay his head.  59 And he said unto another, Follow me. But he said, Lord, suffer me first to go and bury my father.  60 Jesus said unto [442] him, Leave the dead to bury their own dead; but go thou and preach the kingdom of God. [For comment upon similar language see pp. 341, 342.]  61 And another also said, I will follow thee, Lord; but first suffer me to bid farewell to them that are at my house.  62 But Jesus said unto him, No man, having put his hand to the plow, and looking back, is fit for the kingdom of God. [Comparing Luke with Matthew, as indicated above, we find that Matthew gives two and Luke three proposals to follow him, and that they differ widely as to the time. It is likely that the first instance occurred where Matthew places it, and the last two occurred where Luke places them, and that each Evangelist borrowed an item from another period and joined it to his incident because of the similarity of the subject. But as such proffers of discipleship may have been very common, the incidents may be entirely different. The teaching of the last incident is that at a command of Christ all conflicting obligations must be set aside.]

[FFG 442-443]

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.

Commentary -- Other

Critics Ask: Luk 9:60

MATTHEW 8:22 (cf. Luke 9:60 )—Wasn’t it absurd for Jesus to tell the dead to bury their own dead?

PROBLEM: A man wanted to follow Jesus but first asked Jesus if he could go and bury his father. Jesus responded, “let the dead bury their own dead.” But the dead can’t bury anyone. This doesn’t seem to make any sense.

SOLUTION: Jesus was not speaking of those who werephysically dead, but of those who are spiritually dead (cf. Eph. 2:1 ). Jesus requested that the man follow Him ( Luke 9:59 ). The man responded saying he wished to take care of his family first. So the issue is, who comes first—one’s family or Jesus Christ. The answer Jesus gives indicates the spiritual state of this man’s family. They were apparently not believers, and the Bible says that those who are not Christians are “dead in trespasses and sins” ( Eph. 2:1 , 5 ). Jesus was telling the man that his spiritually dead family should take care of the burial. Jesus wanted this man to follow Him. Christian discipleship calls for high commitment.   

LUKE 9:60 —How can the dead bury their own dead?

(See comments on Matt. 8:22 .)   

Evidence: Luk 9:62

" Backsliders"—who are they? It is fairly common to hear someone give a testimony by saying something like: " I gave my heart to Jesus when I was a child. Then I fell away from the Lord and became involved in drugs, robbery, rape, murder, pornography, gambling, adultery, extortion, and other things I would rather not mention. All this time I still knew the Lord. Then I came back to Him when I was thirty years old."

These words usually come from those who don’t understand that the Bible speaks many times of true and false conversion. Almost all of those we place in the category of " backsliders" are not backsliders. They never slid forward in the first place. They are false converts—" stony-ground" or " thorny-ground" hearers ( Mar 4:16-19 ), who fall away in a time of temptation, tribulation, or persecution. The true convert puts his hand to the plow and doesn’t look back, because he is fit for the kingdom. " Backsliders" don’t just look back, they actually go back, showing that something was radically wrong.

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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Fitzmyer, Joseph A. Essays on the Semitic Background of the New Testament. London: Geoffrey Chapman, 1971.

_____. The Gospel according to Luke I--IX. Anchor Bible series. Garden City, N.Y.: Doubleday & Co., 1981.

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

Flender, Helmut. St Luke: Theologian of Redemptive History. London: SPCK, 1967.

Foakes-Jackson, F. J., and Lake, Kirsopp, eds. The Beginnings of Christianity. 5 vols. London: Macmillan and Co., 1920-33.

Forbes, Greg. "Repentance and Conflict in the Parable of the Lost Son (Luke 15:11-32)." Journal of the Evangelical Theological Society 42:2 (June 1999):211-229.

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France, R. T. Jesus and the Old Testament: His Application of Old Testament Passages to Himself and His Mission. London: Tyndale House Publishers, 1971.

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Fruchtenbaum, Arnold G. Israelology: The Missing Link in Systematic Theology. Tustin, Cal.: Ariel Ministries Press, 1989.

Gaston, Lloyd. Horae Synopticae Electonicae; Word Statistics of the Synoptic Gospels. Missoula, Mont.: Society of Biblical Literature, 1973.

Geldenhuys, Norval. Commentary on the Gospel of Luke. London: Marshall, Morgan & Scott, 1950.

Gerhardsson, Birger.The Testing of God's Son. Coniectanea Biblica New Testament series 2:1. Lund: C. W. K. Gleerup, 1966.

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Han, Kyu Sam. "Theology of Prayer in the Gospel of Luke." Journal of the Evangelical Theological Society 43:4 (December 2000):675-93.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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Copyright 2003 by Thomas L. Constable

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Haydock: Luke (Book Introduction)

THE

HOLY GOSPEL OF JESUS CHRIST,

ACCORDING TO ST. LUKE.

INTRODUCTION

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

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

Gill: Luke (Book Introduction)

INTRODUCTION TO LUKE

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

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

And the latter thus;

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

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

College: Luke (Book Introduction)

FOREWORD

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

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

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

-College Press New Testament Commentary: with the NIV

TABLE OF

SUPPLEMENTAL STUDIES

Anti-Semitism 371

Baptism 84

Destruction of Jerusalem and End of Time 336

Forgiveness and Grace 163

Fulfillment of Scripture 42

Holy Spirit 93

Kingdom of God 112

Law 69

Messiah 88

Miracles and Sign-Seeking 107

Outcasts and Untouchables 127

Parables 167

Pharisees 120

Poor and Rich 142

Prayer 92

Prophet Theme 60

Repentance 83

Sadducees 327

Samaritans 200

Son of Man 124

Table Fellowship 126

Tax Collectors 87

Women 50

-College Press New Testament Commentary: with the NIV

INTRODUCTION

ABOUT THIS COMMENTARY

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

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

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

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

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

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

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

AUTHORSHIP

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

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

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

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

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

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

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

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

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

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

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

DATE

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

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

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

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

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

AUDIENCE

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

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

PURPOSE

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

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

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

LUKE AND ACTS

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

HISTORY AND THEOLOGY

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

SOURCES

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

THEMES

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

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

A FINAL WORD ABOUT

INTRODUCTORY QUESTIONS

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

-College Press New Testament Commentary: with the NIV

BIBLIOGRAPHY

PRIMARY SOURCES

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

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

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

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

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

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

SECONDARY SOURCES

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

-College Press New Testament Commentary: with the NIV

ABBREVIATIONS

DJG Dictionary of Jesus and the Gospels

LXX Septuagint (Greek translation of the Old Testament)

NIV New International Version

NRSV New Revised Standard Version

RSV Revised Standard Version

Main Biblical Manuscript Texts:

Codex Sinaiticus (4th century A.D.)

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

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

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

⁶⁹ Papyrus 69 (3rd century A.D.)

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

-College Press New Testament Commentary: with the NIV

College: Luke (Outline)

OUTLINE

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

I. Prologue Luke 1:1-4

II. Infancy Narrative 1:5-2:52

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

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

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

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

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

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

(The Book of Acts)

IX. From Easter to Pentecost (Acts 1)

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

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

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

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

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

DETAILED OUTLINE

(Episode Titles Based on NIV Headings)

I. Prologue Luke - 1:1-4

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

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

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

C. Mary Visits Elizabeth - 1:39-45

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

2. Jesus Heals Many - 4:38-44

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

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

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

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

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

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

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

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

1. The Twelve Apostles - 6:12-16

2. Blessings and Woes - 6:17-26

3. Love for Enemies - 6:27-36

4. Judging Others - 6:37-42

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

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

G. Jesus the Prophet - 7:1-50

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

4. The Transfiguration - 9:28-36

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

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

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

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

1. Samaritan Opposition - 9:51-56

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

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

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

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

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

7. Jesus and Beelzebub - 11:14-28

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

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

10. Six Woes - 11:37-54

11. Warnings and Encouragements - 12:1-12

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

13. Do Not Worry - 12:22-34

14. Watchfulness - 12:35-48

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

16. Interpreting the Times - 12:54-59

17. Repent or Perish - 13:1-9

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

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

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

1. The Narrow Door - 13:22-30

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

6. The Rich Ruler - 18:18-30

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

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

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

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

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

A. The Triumphal Entry - 19:28-34

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

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

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

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

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

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

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

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

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

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

B. The Last Supper - 22:7-38

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

D. Jesus Arrested - 22:47-53

E. Peter Disowns Jesus - 22:54-62

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

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

H. The Crucifixion - 23:26-43

I. Jesus' Death - 23:44-49

J. Jesus' Burial - 23:50-56

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

A. The Resurrection - 24:1-12

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

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

D. The Ascension - 24:50-53

-College Press New Testament Commentary: with the NIV

Lapide: Luke (Book Introduction)

S. LUKE'S GOSPEL

Third Edition

JOHN HODGES,

AGAR STREET, CHARING CROSS, LONDON.

1892.

INTRODUCTION.

——o——

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

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

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

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

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

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

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

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

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

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

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

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

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

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