The warning that the owner would give the vineyard to others suggests that the care of the promise and the nation’s hope would be passed to others. This eventually looks to Gentile inclusion; see Eph 2:11-22 .


A quotation from Ps 118:22-23 .


The point of the parable in Mark 12:1-12 is that the leaders of the nation have been rejected by God and the vineyard (v. 9 , referring to the nation and its privileged status) will be taken from them and given to others (an allusion to the Gentiles).


See the note on Pharisees in 2:16 .


Pharisees and Herodians made a very interesting alliance. W. W. Wessel (“Mark,” EBC 8:733) comments: “The Herodians were as obnoxious to the Pharisees on political grounds as the Sadducees were on theological grounds. Yet the two groups united in their opposition to Jesus. Collaboration in wickedness, as well as goodness, has great power. Their purpose was to trip Jesus up in his words so that he would lose the support of the people, leaving the way open for them to destroy him.” See also the note on “Herodians” in Mark 3:6 .


Teach the way of God in accordance with the truth. Very few comments are as deceitful as this one; they did not really believe this at all. The question of the Pharisees and Herodians was specifically designed to trap Jesus.


Jesus’ answer to give to Caesar the things that are Caesar’s, and to God the things that are God’s was a both/and, not the questioners’ either/or. So he slipped out of their trap.


The Sadducees controlled the official political structures of Judaism at this time, being the majority members of the Sanhedrin. They were known as extremely strict on law and order issues (Josephus, J. W. 2.8.2 [2.119], 2.8.14 [2.164-166]; Ant. 13.5.9 [13.171-173], 13.10.6 [13.293-298], 18.1.2 [18.11], 18.1.4 [18.16-17], 20.9.1 [20.199]; Life 2 [10-11]). They also did not believe in resurrection or in angels, an important detail in v. 25 . See also Matt 3:7, 16:1-12, 22:23-34 ; Luke 20:27-38 ; Acts 4:1, 5:17, 23:6-8 .


This remark is best regarded as a parenthetical note by the author.


A quotation from Deut 25:5 . This practice is called levirate marriage (see also Ruth 4:1-12 ; Mishnah, m. Yevamot; Josephus , Ant. 4.8.23 [4.254-256]). The levirate law is described in Deut 25:5-10 . The brother of a man who died without a son had an obligation to marry his brother’s widow. This served several purposes: It provided for the widow in a society where a widow with no children to care for her would be reduced to begging, and it preserved the name of the deceased, who would be regarded as the legal father of the first son produced from that marriage.


Angels do not die, nor do they eat according to Jewish tradition ( 1 En. 15:6; 51:4; Wis 5:5; 2 Bar. 51:10; 1QH 3.21-23).


See Exod 3:6 . Jesus used a common form of rabbinic citation here to refer to the passage in question.


A quotation from Exod 3:6 .


He is not God of the dead but of the living. Jesus’ point was that if God could identify himself as God of the three old patriarchs, then they must still be alive when God spoke to Moses; and so they must be raised.


A quotation from Deut 6:4-5 and Josh 22:5 (LXX). The fourfold reference to different parts of the person says, in effect, that one should love God with all one’s being.


A quotation from Lev 19:18 .


A quotation from Deut 4:35 .


A quotation from Deut 6:5 .


It was a common belief in Judaism that Messiah would be David’s son in that he would come from the lineage of David. On this point the Pharisees agreed and were correct. But their understanding was nonetheless incomplete, for Messiah is also David’s Lord. With this statement Jesus was affirming that, as the Messiah, he is both God and man.


The Lord said to my Lord. With David being the speaker, this indicates his respect for his descendant (referred to as my Lord ). Jesus was arguing, as the ancient exposition assumed, that the passage is about the Lord’s anointed. The passage looks at an enthronement of this figure and a declaration of honor for him as he takes his place at the side of God. In Jerusalem, the king’s palace was located to the right of the temple to indicate this kind of relationship. Jesus was pressing the language here to get his opponents to reflect on how great Messiah is.


A quotation from Ps 110:1 .


There is later Jewish material in the Talmud that spells out such greetings in detail. See H. Windisch, TDNT 1:498.


See the note on synagogue in 1:21 .


These two small copper coins were lepta (sing. “lepton”), the smallest and least valuable coins in circulation in Palestine, worth one-half of a quadrans or 1/128 of a denarius, or about six minutes of an average daily wage. This was next to nothing in value.


Has put more into the offering box than all the others. With God, giving is weighed evaluatively, not counted. The widow was praised because she gave sincerely and at some considerable cost to herself.


The contrast between this passage, 12:41-44 , and what has come before in 11:27-12:40 is remarkable. The woman is set in stark contrast to the religious leaders. She was a poor widow, they were rich. She was uneducated in the law, they were well educated in the law. She was a woman, they were men. But whereas they evidenced no faith and actually stole money from God and men (cf. 11:17 ), she evidenced great faith and gave out of her extreme poverty everything she had .


The Jerusalem temple was widely admired around the world. See Josephus, Ant. 15.11 [15.380-425]; J. W. 5.5 [5.184-227] and Tacitus, History 5.8, who called it “immensely opulent.” Josephus compared it to a beautiful snowcapped mountain.


With the statement not one stone will be left on another Jesus predicted the total destruction of the temple, something that did occur in a.d. 70.


Both references to these things are plural, so more than the temple’s destruction is in view. The question may presuppose that such a catastrophe signals the end.


See Isa 5:13-14; 13:6-16 ; Hag 2:6-7 ; Zech 14:4 .


Councils in this context refers to local judicial bodies attached to the Jewish synagogue. This group would be responsible for meting out justice and discipline within the Jewish community.


These statements look at persecution both from a Jewish context as the mention of councils and synagogues suggests, and from a Gentile one as the reference to governors and kings suggests. Some fulfillment of Jewish persecution can be seen in Acts.


See 1 Cor 1:25-31 .


But the one who endures to the end will be saved. Jesus was not claiming here that salvation is by works, because he had already taught that it is by grace (cf. 10:15 ). He was simply arguing that genuine faith evidences itself in persistence through even the worst of trials.


The reference to the abomination of desolation is an allusion to Dan 9:27 . Though some have seen the fulfillment of Daniel’s prophecy in the actions of Antiochus IV (or a representative of his) in 167 b.c. , the words of Jesus seem to indicate that Antiochus was not the final fulfillment, but that there was (from Jesus’ perspective) still another fulfillment yet to come. Some argue that this was realized in a.d. 70, while others claim that it refers specifically to Antichrist and will not be fully realized until the period of the great tribulation at the end of the age (cf. Mark 13:19, 24 ; Matt 24:21 ; Rev 3:10 ).


Fleeing to the mountains is a key OT image: Gen 19:17 ; Judg 6:2 ; Isa 15:5 ; Jer 16:16 ; Zech 14:5 .


Most of the roofs in the NT were flat roofs made of pounded dirt, sometimes mixed with lime or stones, supported by heavy wooden beams. They generally had an easy means of access, either a sturdy wooden ladder or stone stairway, sometimes on the outside of the house.


The nature of the judgment coming upon them will be so quick and devastating that one will not have time to come down or go inside to take anything out of his house . It is best just to escape as quickly as possible.


Suffering unlike anything that has happened . Some refer this event to the destruction of Jerusalem in a.d. 70. While the events of a.d. 70 may reflect somewhat the comments Jesus makes here, the reference to the scope and severity of this judgment strongly suggest that much more is in view. Most likely Jesus is referring to the great end-time judgment on Jerusalem in the great tribulation.


An allusion to Isa 13:10, 34:4 (LXX); Joel 2:10 . The heavens were seen as the abode of heavenly forces, so their shaking indicates distress in the spiritual realm. Although some take the powers as a reference to bodies in the heavens (like stars and planets, “the heavenly bodies,” NIV) this is not as likely.


An allusion to Dan 7:13 . Here is Jesus returning with full judging authority.


This is one of the hardest verses in the gospels to interpret. Various views exist for what generation means. (1) Some take it as meaning “race” and thus as an assurance that the Jewish race (nation) will not pass away. But it is very questionable that the Greek term γενεά ( genea ) can have this meaning. Two other options are possible. (2) Generation might mean “this type of generation” and refer to the generation of wicked humanity. Then the point is that humanity will not perish, because God will redeem it. Or (3) generation may refer to “the generation that sees the signs of the end” (v. 26 ), who will also see the end itself. In other words, once the movement to the return of Christ starts, all the events connected with it happen very quickly, in rapid succession.


The words that Jesus predicts here will never pass away . They are more stable and lasting than creation itself! For this kind of image, see Isa 40:8; 55:10-11 .


The phrase nor the Son has caused a great deal of theological debate because on the surface it appears to conflict with the concept of Jesus’ deity. The straightforward meaning of the text is that the Son does not know the time of his return. If Jesus were divine, though, wouldn’t he know this information? There are other passages which similarly indicate that Jesus did not know certain things. For example, Luke 2:52 indicates that Jesus grew in wisdom; this has to mean that Jesus did not know everything all the time but learned as he grew. So Mark 13:32 is not alone in implying that Jesus did not know certain things. The best option for understanding Mark 13:32 and similar passages is to hold the two concepts in tension: The Son in his earthly life and ministry had limited knowledge of certain things, yet he was still deity.


The suggestion here is that Jesus was too popular to openly arrest him. The verb were trying is imperfect. It suggests, in this context, that they were always considering the opportunities.


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


A jar made of alabaster stone was normally used for very precious substances like perfumes. It normally had a long neck which was sealed and had to be broken off so the contents could be used.


The leaders were delighted when Judas contacted them about betraying Jesus, because it gave them the opportunity they had been looking for, and they could later claim that Jesus had been betrayed by one of his own disciples.


Matt 26:15 states the amount of money they gave Judas was thirty pieces of silver (see also Matt 27:3-4 ; Zech 11:12-13 ).


Generally the feast of Unleavened Bread would refer to Nisan 15 (Friday), but the following reference to the sacrifice of the Passover lamb indicates that Nisan 14 (Thursday) was what Mark had in mind (Nisan = March 27 to April 25). The celebration of the Feast of Unleavened Bread lasted eight days, beginning with the Passover meal. The celebrations were so close together that at times the names of both were used interchangeably.


This required getting a suitable lamb and finding lodging in Jerusalem where the meal could be eaten. The population of the city swelled during the feast, so lodging could be difficult to find. The Passover was celebrated each year in commemoration of the Israelites’ deliverance from Egypt; thus it was a feast celebrating redemption (see ). The Passover lamb was roasted and eaten after sunset in a family group of at least ten people ( m. Pesahim 7.13). People ate the meal while reclining (see the note on table in 14:18 ). It included, besides the lamb, unleavened bread and bitter herbs as a reminder of Israel’s bitter affliction at the hands of the Egyptians. Four cups of wine mixed with water were also used for the meal. For a further description of the meal and the significance of the wine cups, see E. Ferguson, Backgrounds of Early Christianity, 523-24.


Since women usually carried these jars, it would have been no problem for the two disciples ( Luke 22:8 states that they were Peter and John) to recognize the man Jesus was referring to.


The author’s note that the disciples found things just as he had told them shows that Jesus’ word could be trusted.


One who dips with me in the bowl. The point of Jesus’ comment here is not to identify the specific individual per se, but to indicate that it is one who was close to him – somebody whom no one would suspect. His comment serves to heighten the treachery of Judas’ betrayal.


L Θ Ψ 565), lack καινῆς . This reading is strongly preferred. Jesus’ death established the forgiveness promised in the new covenant of Jer 31:31 . Jesus is reinterpreting the symbolism of the Passover meal, indicating the presence of a new era.


After singing a hymn. The Hallel Psalms ( Pss 113-118 ) were sung during the meal. Psalms 113 and 114 were sung just before the second cup and 115-118 were sung at the end of the meal, after the fourth, or hallel cup.


A quotation from Zech 13:7 .


This cup alludes to the wrath of God that Jesus would experience (in the form of suffering and death) for us. See Ps 11:6; 75:8-9 ; Isa 51:17, 19, 22 for this figure.


This remark is parenthetical within the narrative and has thus been placed in parentheses.


Judas’ act of betrayal when he kissed Jesus is especially sinister when it is realized that it was common in the culture of the times for a disciple to kiss his master when greeting him.


The statement he ran off naked is probably a reference to Mark himself, traditionally assumed to be the author of this Gospel. Why he was wearing only an outer garment and not the customary tunic as well is not mentioned. W. L. Lane, Mark (NICNT) , 527-28, says that Mark probably mentioned this episode so as to make it clear that “ all fled, leaving Jesus alone in the custody of the police.”


The guards would have been the guards of the chief priests who had accompanied Judas to arrest Jesus.


An allusion to Ps 110:1 . This is a claim that Jesus shares authority with God in heaven. Those present may have thought they were his judges, but, in fact, the reverse was true.


The expression the right hand of the Power is a circumlocution for referring to God. Such indirect references to God were common in 1st century Judaism out of reverence for the divine name.


An allusion to Dan 7:13 .


The Jews most assuredly wanted to put Jesus to death, but they lacked the authority to do so. For this reason they handed him over to Pilate in hopes of securing a death sentence. The Romans kept close control of the death penalty in conquered territories to prevent it being used to execute Roman sympathizers.


“ Are you the king of the Jews? ” Pilate was interested in this charge because of its political implications of sedition against Rome.


The reply “ You say so ” is somewhat enigmatic, like Jesus’ earlier reply to the Jewish leadership (mentioned in Matt 26:64 and Luke 22:70 ).


This is a parenthetical note by the author.


Crucifixion was the cruelest form of punishment practiced by the Romans. Roman citizens could not normally undergo it. It was reserved for the worst crimes, like treason and evasion of due process in a capital case. The Roman historian Cicero called it “a cruel and disgusting penalty” ( Against Verres 2.5.63-66 §§163-70); Josephus ( J. W. 7.6.4 [7.203]) called it the worst of deaths.


A Roman cohort was a tenth of a legion, about 500-600 soldiers.


The purple cloak probably refers to a military garment which had the color of royal purple , and thus resembled a king’s robe. The soldiers did this to Jesus as a form of mockery in view of the charges that he was a king (cf. 15:2 ).


The crown may have been made from palm spines or some other thorny plant common in Israel. In placing the crown of thorns on his head, the soldiers were unwittingly symbolizing God’s curse on humanity (cf. Gen 3:18 ) being placed on Jesus. Their purpose would have been to mock Jesus’ claim to be a king; the crown of thorns would have represented the “radiant corona” portrayed on the heads of rulers on coins and other artifacts in the 1st century.


See the note on Crucify in 15:13 .


Jesus was beaten severely with a whip before this (the prelude to crucifixion, known to the Romans as verberatio , mentioned in Matt 27:26 ; Mark 15:15 ; John 19:1 ), so he would have been weak from trauma and loss of blood. Apparently he was unable to bear the cross himself, so Simon was conscripted to help (in all probability this was only the crossbeam, called in Latin the patibulum , since the upright beam usually remained in the ground at the place of execution). Cyrene was located in North Africa where Tripoli is today. Nothing more is known about this Simon.


The place called Golgotha (which is translated “Place of the Skull”). This location is north and just outside of Jerusalem. The hill on which it is located protruded much like a skull, giving the place its name. The Latin word for the Greek term κρανίον ( kranion ) is calvaria , from which the English word “Calvary” is derived (cf. Luke 23:33 in the KJV).


It is difficult to say for certain who gave Jesus this drink of wine mixed with myrrh (e.g., the executioner, or perhaps women from Jerusalem). In any case, whoever gave it to him most likely did so in order to relieve his pain, but Jesus was unwilling to take it.


Mention of the inscription is an important detail, because the inscription would normally give the reason for the execution. It shows that Jesus was executed for claiming to be a king. It was also probably written with irony from the executioners’ point of view.


There is rich irony in the statement of those who were passing by, “ Save yourself and come down from the cross! ” In summary, they wanted Jesus to come down from the cross and save his physical life, but it was indeed his staying on the cross and giving his physical life that led to the fact that they could experience a resurrection from death to life. There is a similar kind of irony in the statement made by the chief priests and experts in the law in 15:31 .


Mark’s wording suggests that both of the criminals spoke abusively to him. If so, one of them quickly changed his attitude toward Jesus (see Luke 23:40-43 ).


This imagery has parallels to the Day of the Lord: Joel 2:10 ; Amos 8:9 ; Zeph 1:15 .


A quotation from Ps 22:1 .


Perhaps the crowd thought Jesus was calling for Elijah because the exclamation “my God, my God” (i.e., in Aramaic, Eloi , Eloi ) sounds like the name Elijah.


Sour wine refers to cheap wine that was called in Latin posca , a cheap vinegar wine diluted heavily with water. It was the drink of slaves and soldiers, and was probably there for the soldiers who had performed the crucifixion.


A centurion was a noncommissioned officer in the Roman army or one of the auxiliary territorial armies, commanding a centuria of (nominally) 100 men. The responsibilities of centurions were broadly similar to modern junior officers, but there was a wide gap in social status between them and officers, and relatively few were promoted beyond the rank of senior centurion. The Roman troops stationed in Judea were auxiliaries, who would normally be rewarded with Roman citizenship after 25 years of service. Some of the centurions may have served originally in the Roman legions (regular army) and thus gained their citizenship at enlistment. Others may have inherited it, like Paul.


In Matt 27:56 the name Joses is written as Joseph .


The day of preparation was the day before the Sabbath when everything had to be prepared for it, as no work could be done on the Sabbath.


Though some dispute that Joseph of Arimathea was a disciple of Jesus, this remark that he was looking forward to the kingdom of God and his actions regarding Jesus’ burial suggest otherwise.


Asking for the body of Jesus was indeed a bold move on the part of Joseph of Arimathea, for it clearly and openly identified him with a man who had just been condemned and executed, namely, Jesus. His faith is exemplary, especially for someone who was a member of the council that handed Jesus over for crucifixion (cf. Luke 23:51 ). He did this because he sought to give Jesus an honorable burial.


Mark does not explicitly identify the young man dressed in a white robe as an angel (though the white robe suggests this), but Matthew does ( Matt 28:2 ).


See the note on Crucify in 15:13 .


The phrase eyewitnesses and servants of the word refers to a single group of people who faithfully passed on the accounts about Jesus. The language about delivery ( passed on ) points to accounts faithfully passed on to the early church.


When Luke says it seemed good to me as well he is not being critical of the earlier accounts, but sees himself stepping into a tradition of reporting about Jesus to which he will add uniquely a second volume on the early church when he writes the Book of Acts.


An orderly account does not necessarily mean that all events are recorded in the exact chronological sequence in which they occurred, but that the account produced is an orderly one. This could include, for example, thematic or topical order rather than strict chronological order.


Herod was Herod the Great, who ruled Palestine from 37 b.c. until he died in 4 b.c. He was known for his extensive building projects (including the temple in Jerusalem) and for his cruelty.


There were twenty-four divisions of priesthood and the priestly division of Abijah was eighth on the list according to 1 Chr 24:10 .


Elizabeth was barren. Both Zechariah and Elizabeth are regarded by Luke as righteous in the sight of God, following all the commandments and ordinances of the Lord blamelessly (v. 6 ). With this language, reminiscent of various passages in the OT, Luke is probably drawing implicit comparisons to the age and barrenness of such famous OT personalities as Abraham and Sarah (see, e.g., Gen 18:9-15 ), the mother of Samson ( Judg 13:2-5 ), and Hannah, the mother of Samuel ( 1 Sam 1:1-20 ). And, as it was in the case of these OT saints, so it is with Elizabeth: After much anguish and seeking the Lord, she too is going to have a son in her barrenness. In that day it was a great reproach to be childless, for children were a sign of God’s blessing (cf. Gen 1:28 ; Lev 20:20-21 ; Pss 127 and 128 ; Jer 22:30 ). As the dawn of salvation draws near, however, God will change this elderly couple’s grief into great joy and grant them the one desire time had rendered impossible.


This term is often used to describe a supernatural appearance ( 24:34 ; Acts 2:3; 7:2, 30, 35; 9:17; 13:31; 16:9; 26:16 ).


The word translated will turn is a good summary term for repentance and denotes John’s call to a change of direction ( Luke 3:1-14 ).


These two lines cover all relationships: Turn the hearts of the fathers back to their children points to horizontal relationships, while (turn) the disobedient to the wisdom of the just shows what God gives from above in a vertical manner.


The predicted fulfillment in the expression my words, which will be fulfilled in their time takes place in Luke 1:63-66 .


Silent, unable to speak. Actually Zechariah was deaf and mute as 1:61-63 indicates, since others had to use gestures to communicate with him.


The text does not state why Elizabeth withdrew into seclusion , nor is the reason entirely clear.


Barrenness was often seen as a reproach or disgrace ( Lev 20:20-21 ; Jer 22:30 ), but now at her late age (the exact age is never given in Luke’s account), God had miraculously removed it (see also Luke 1:7 ).


Gabriel is the same angel mentioned previously in v. 19 . He is traditionally identified as an angel who brings revelation (see Dan 8:15-16; 9:21 ). Gabriel and Michael are the only two good angels named in the Bible.


Nazareth was a town in the region of Galilee, located north of Samaria and Judea. Galilee extended from about 45 to 85 miles north of Jerusalem and was about 30 miles in width. Nazareth was a very small village and was located about 15 miles west of the southern edge of the Sea of Galilee. map For location see Map1-D3 ; Map2-C2 ; Map3-D5 ; Map4-C1 ; Map5-G3 .


On the phrase greatly troubled see 1:12 . Mary’s reaction was like Zechariah’s response.


Do not be afraid. See 1:13 for a similar statement to Zechariah.


Compare the description of Jesus as great here with 1:15 , “great before the Lord.” Jesus is greater than John, since he is Messiah compared to a prophet. Great is stated absolutely without qualification to make the point.


The expression Most High is a way to refer to God without naming him. Such avoiding of direct reference to God was common in 1st century Judaism out of reverence for the divine name.


The phrase will overshadow is a reference to God’s glorious presence at work ( Exod 40:34-35 ; Ps 91:4 ).


The remark according to your word is a sign of Mary’s total submission to God’s will, a response that makes her exemplary.


The expression In those days is another general time reference, though the sense of the context is that the visit came shortly after Mary miraculously conceived and shortly after the announcement about Jesus.


The author does not say exactly where Elizabeth stayed. The location is given generally as a town of Judah . Judah is about a three day trip south of Nazareth.


When the baby leaped John gave his first testimony about Jesus, a fulfillment of 1:15 .


The passage makes clear that Elizabeth spoke her commentary with prophetic enablement, filled with the Holy Spirit .


The commendation Blessed are you among women means that Mary has a unique privilege to be the mother of the promised one of God.


On the statement the baby in my womb leaped for joy see both 1:14 and 1:47 . This notes a fulfillment of God’s promised word.


Again the note of being blessed makes the key point of the passage about believing God.


The following passage has been typeset as poetry because many scholars regard this passage as poetic or hymnic. These terms are used broadly to refer to the genre of writing, not to the content. There are two broad criteria for determining if a passage is poetic or hymnic: “(a) stylistic: a certain rhythmical lilt when the passages are read aloud, the presence of parallelismus membrorum (i.e., an arrangement into couplets), the semblance of some metre, and the presence of rhetorical devices such as alliteration, chiasmus , and antithesis; and (b) linguistic: an unusual vocabulary, particularly the presence of theological terms, which is different from the surrounding context” (P. T. O’Brien, Philippians [NIGTC], 188-89). Classifying a passage as hymnic or poetic is important because understanding this genre can provide keys to interpretation. However, not all scholars agree that the above criteria are present in this passage, so the decision to typeset it as poetry should be viewed as a tentative decision about its genre.


This psalm (vv. 46-55 ) is one of the few praise psalms in the NT. Mary praises God and then tells why both in terms of his care for her (vv. 46-49 ) and for others, including Israel (vv. 50-55 ). Its traditional name, the “ Magnificat ,” comes from the Latin for the phrase My soul magnifies the Lord at the hymn’s start.


From now on is a favorite phrase of Luke’s, showing how God’s acts change things from this point on ( 5:10; 12:52; 22:18, 69 ; Acts 18:6 ).


Mary is seen here as an example of an object of God’s grace ( blessed ) for all generations .


God’s mercy refers to his “loyal love” or “steadfast love,” expressed in faithful actions, as the rest of the psalm illustrates.


Good things refers not merely to material blessings, but blessings that come from knowing God.


Another fundamental contrast of Luke’s is between the hungry and the rich ( Luke 6:20-26 ).


As is typical with Luke the timing is approximate ( about three months ), not specific.


They were following OT law ( Lev 12:3 ) which prescribed that a male child was to be circumcised on the eighth day .


“ No! He must be named John. ” By insisting on the name specified by the angel, Elizabeth (v. 60 ) and Zechariah (v. 63 ) have learned to obey God (see Luke 1:13 ).


The crowd was sure there had been a mistake, so they appealed to the child’s father . But custom was not to be followed here, since God had spoken. The fact they needed to signal him ( made signs ) shows that he was deaf as well as unable to speak.


The writing tablet requested by Zechariah would have been a wax tablet.


The response, they were all amazed , expresses a mixture of surprise and reflection in this setting where they were so certain of what the child’s name would be.


The mention of both mouth and tongue here is a figure called zeugma and emphasizes that the end of the temporary judgment came instantly and fully upon Zechariah’s expression of faith in naming the child. He had learned to trust and obey God during his short period of silence. He had learned from his trial.


The reference to the Lord ’ s hand indicates that the presence, direction, and favor of God was with him ( Acts 7:9 b).


The traditional name of this psalm, the “ Benedictus ,” comes from the Latin wording of the start of the hymn (“ Blessed be… ”).


The verb come to help can refer to a visit, but can also connote concern or assistance (L&N 85.11).


The phrase raised up means for God to bring someone significant onto the scene of history.


The horn of salvation is a figure that refers to the power of Messiah and his ability to protect, as the horn refers to what an animal uses to attack and defend ( Ps 75:4-5, 10; 148:14 ; 2 Sam 22:3 ). Thus the meaning of the figure is “a powerful savior.”


In the house of his servant David is a reference to Messiah’s Davidic descent. Zechariah is more interested in Jesus than his own son John at this point.


The theme of being saved from our enemies is like the release Jesus preached in Luke 4:18-19 . Luke’s narrative shows that one of the enemies in view is Satan and his cohorts, with the grip they have on humanity.


Mercy refers to God’s loyal love (steadfast love) by which he completes his promises. See Luke 1:50 .


The promises of God can be summarized as being found in the one promise ( the oath that he swore ) to Abraham ( Gen 12:1-3 ).


The phrases that we…might serve him…in holiness and righteousness from Luke 1:74-75 well summarize a basic goal for a believer in the eyes of Luke. Salvation frees us up to serve God without fear through a life full of ethical integrity.


Now Zechariah describes his son John ( you, child ) through v. 77 .


In other words, John is a prophet of God; see 1:32 and 7:22-23, 28 .


John’s role, to give his people knowledge of salvation , is similar to that of Jesus ( Luke 3:1-14; 5:31-32 ).


Forgiveness is another major Lukan theme ( Luke 4:18; 24:47 ; Acts 10:37 ).


God’s loyal love (steadfast love) is again the topic, reflected in the phrase tender mercy ; see Luke 1:72 .


The Greek term translated dawn ( ἀνατολή , anatolh ) can be a reference to the morning star or to the sun. The Messiah is pictured as a saving light that shows the way. The Greek term was also used to translate the Hebrew word for “branch” or “sprout,” so some see a double entendre here with messianic overtones (see Isa 11:1-10 ; Jer 23:5; 33:15 ; Zech 3:8; 6:12 ).


On the phrases who sit in darkness…and…death see Isa 9:1-2; 42:7; 49:9-10 .


This decree was a formal decree from the Roman Senate.


Caesar Augustus refers to Octavian, who was Caesar from 27 b.c. to a.d. 14. He was known for his administrative prowess.


On Nazareth see Luke 1:26 . map For location see Map1-D3 ; Map2-C2 ; Map3-D5 ; Map4-C1 ; Map5-G3 .


The journey from Nazareth to the city of David called Bethlehem was a journey of about 90 mi (150 km). Bethlehem was a small village located about 7 miles south-southwest of Jerusalem. map For location see Map5-B1 ; Map7-E2 ; Map8-E2 ; Map10-B4 .


Luke’s use of the term “house” probably alludes to the original promise made to David outlined in the Nathan oracle of 2 Sam 7:12-16 , especially in light of earlier connections between Jesus and David made in Luke 1:32 . Further, the mention of Bethlehem reminds one of the promise of Mic 5:2 , namely, that a great king would emerge from Bethlehem to rule over God’s people.


The strips of cloth (traditionally, “swaddling cloths”) were strips of linen that would be wrapped around the arms and legs of an infant to keep the limbs protected.


Some argue that shepherds were among the culturally despised, but the evidence for this view of shepherds is late, coming from 5th century Jewish materials. December 25 as the celebrated date of Jesus’ birth arose around the time of Constantine (ca. a.d. 306-337), though it is mentioned in material from Hippolytus ( a.d. 165-235). Some think that the reason for celebration on this date was that it coincided with the pagan Roman festival of Saturnalia, and Christians could celebrate their own festival at this time without fear of persecution. On the basis of the statement that the shepherds were living out in the field, keeping guard over their flock at night it is often suggested that Jesus’ birth took place in early spring, since it was only at lambing time that shepherds stood guard over their flocks in the field. This is not absolutely certain, however.


The Greek word for today ( σήμερον , shmeron ) occurs eleven times in the Gospel of Luke ( 2:11; 4:21; 5:26; 12:28; 13:32-33; 19:5, 9; 22:34, 61; 23:43 ) and nine times in Acts. Its use, especially in passages such as 2:11, 4:21, 5:26; 19:5, 9 , signifies the dawning of the era of messianic salvation and the fulfillment of the plan of God. Not only does it underscore the idea of present fulfillment in Jesus’ ministry, but it also indicates salvific fulfillment present in the church (cf. Acts 1:6; 3:18 ; D. L. Bock, Luke [BECNT], 1:412; I. H. Marshall, Luke , [NIGTC], 873).


The sign functions for the shepherds like Elizabeth’s conception served for Mary in 1:36 .


Glory here refers to giving honor to God.


Note how although angels delivered the message, it was the Lord whose message is made known , coming through them.


The mention of glorifying and praising God is the second note of praise in this section; see Luke 2:13-14 .


Jesus’ parents obeyed the angel as Zechariah and Elizabeth had ( 1:57-66 ). These events are taking place very much under God’s direction.


An allusion to Exod 13:2, 12, 15 .


The offering of a pair of doves or two young pigeons , instead of a lamb, speaks of the humble roots of Jesus’ family – they apparently could not afford the expense of a lamb.


A quotation from Lev 12:8; 5:11 (LXX).


Once again, by mentioning the Holy Spirit , Luke stresses the prophetic enablement of a speaker. The Spirit has fallen on both men (Zechariah, 1:67 ) and women (Elizabeth, 1:41 ) in –2 as they share the will of the Lord.


The phrase according to your word again emphasizes that God will perform his promise.


This short prophetic declaration is sometimes called the Nunc dimittis , which comes from the opening phrase of the saying in Latin, “now dismiss,” a fairly literal translation of the Greek verb ἀπολύεις ( apolueis , “now release”) in this verse.


To see Jesus, the Messiah, is to see God’s salvation .


Is the phrase all peoples a reference to Israel alone, or to both Israel and the Gentiles? The following verse makes it clear that all peoples includes Gentiles, another key Lukan emphasis ( Luke 24:47 ; Acts 10:34-43 ).


In other words, Jesus is a special cause for praise and honor (“ glory ”) for the nation.


The phrase the falling and rising of many emphasizes that Jesus will bring division in the nation, as some will be judged ( falling ) and others blessed ( rising ) because of how they respond to him. The language is like Isa 8:14-15 and conceptually like Isa 28:13-16 . Here is the first hint that Jesus’ coming will be accompanied with some difficulties.


The remark the thoughts of many hearts will be revealed shows that how people respond to Jesus indicates where their hearts really are before God.


A sword refers to a very large, broad two-edged sword. The language is figurative, picturing great pain. Though it refers in part to the cross, it really includes the pain all of Jesus’ ministry will cause, including the next event in Luke 2:41-52 and extending to the opposition he faced throughout his ministry.


This remark looks to be parenthetical and addressed to Mary alone, not the nation. Many modern English translations transpose this to make it the final clause in Simeon’s utterance as above to make this clear.


The statements about Anna worshiping with fasting and prayer night and day make her extreme piety clear.


On the phrase the law of the Lord see Luke 2:22-23 .


With the description grew and became strong, filled with wisdom Luke emphasizes the humanity of Jesus and his growth toward maturity.


On the phrase the favor of God see Luke 1:66 .


The custom of Jesus and his family going to Jerusalem every year for the feast of the Passover shows their piety in obeying the law ( Exod 23:14-17 ).


According to the Mishnah, the age of twelve years old is one year before a boy becomes responsible for his religious commitments ( m. Niddah 5.6).


An ancient journey like this would have involved a caravan of people who traveled together as a group for protection and fellowship.


The return to Jerusalem would have taken a second day, since they were already one day’s journey away.


Three days means there was one day out, another day back, and a third day of looking in Jerusalem.


There was wonder ( all who heard…were astonished ) that Jesus at such a young age could engage in such a discussion. The fact that this story is told of a preteen hints that Jesus was someone special.


This was the first of many times those around Jesus did not understand what he was saying at the time ( 9:45; 10:21-24; 18:34 ).


On the phrase his mother kept all these things in her heart compare Luke 2:19 .


The rule of Pontius Pilate is also described by Josephus, J. W. 2.9.2-4 (2.169-177) and Ant. 18.3.1 (18.55-59).


Herod refers here to Herod Antipas, son of Herod the Great. He ruled from 4 b.c. - a.d. 39, sharing the rule of his father’s realm with his two brothers. One brother, Archelaus ( Matt 2:22 ) was banished in a.d. 6 and died in a.d. 18; the other brother, Herod Philip (mentioned next) died in a.d. 34.


A tetrarch was a ruler with rank and authority lower than a king, who ruled only with the approval of the Roman authorities. This was roughly equivalent to being governor of a region. Several times in the NT, Herod tetrarch of Galilee is called a king ( Matt 14:9 , Mark 6:14-29 ), reflecting popular usage.


Philip refers to Herod Philip, son of Herod the Great and brother of Herod Antipas. Philip ruled as tetrarch of Iturea and Trachonitis from 4 b.c. - a.d. 34.


Nothing else is known about Lysanias tetrarch of Abilene .


Use of the singular high priesthood to mention two figures is unusual but accurate, since Annas was the key priest from a.d. 6-15 and then his relatives were chosen for many of the next several years. After two brief tenures by others, his son-in-law Caiaphas came to power and stayed there until a.d. 36.


A baptism of repentance for the forgiveness of sins was a call for preparation for the arrival of the Lord’s salvation. To participate in this baptism was a recognition of the need for God’s forgiveness with a sense that one needed to live differently as a response to it ( Luke 3:10-14 ).


The figurative language of this verse speaks of the whole creation preparing for the arrival of a major figure, so all obstacles to his approach are removed.


A quotation from Isa 40:3-5 . Though all the synoptic gospels use this citation from Isaiah, only Luke cites the material of vv. 5-6 . His goal may well be to get to the declaration of v. 6 , where all humanity (i.e., all nations) see God’s salvation (see also Luke 24:47 ).


The crowds. It is interesting to trace references to “the crowd” in Luke. It is sometimes noted favorably, other times less so. The singular appears 25 times in Luke while the plural occurs 16 times. Matt 3:7 singles out the Sadducees and Pharisees here.


The rebuke “ Who warned you to flee…? ” compares the crowd to snakes who flee their desert holes when the heat of a fire drives them out.


We have Abraham as our father. John’s warning to the crowds really assumes two things: (1) A number of John’s listeners apparently believed that simply by their physical descent from Abraham, they were certain heirs of the promises made to the patriarch, and (2) God would never judge his covenant people lest he inadvertently place the fulfillment of his promises in jeopardy. In light of this, John tells these people two things: (1) they need to repent and produce fruit in keeping with repentance, for only that saves from the coming wrath, and (2) God will raise up “children for Abraham from these stones” if he wants to. Their disobedience will not threaten the realization of God’s sovereign purposes.


The point of the statement God is able from these stones to raise up children to Abraham is that ancestry or association with a tradition tied to the great founder of the Jewish nation is not an automatic source of salvation.


Even now the ax is laid at the root of the trees. The imagery of an “ax already laid at the root of the trees” is vivid, connoting sudden and catastrophic judgment for the unrepentant and unfruitful. The image of “fire” serves to further heighten the intensity of the judgment referred to. It is John’s way of summoning all people to return to God with all their heart and avoid his unquenchable wrath soon to be poured out. John’s language and imagery is probably ultimately drawn from the OT where Israel is referred to as a fruitless vine ( Hos 10:1-2 ; Jer 2:21-22 ) and the image of an “ax” is used to indicate God’s judgment ( Ps 74:5-6 ; Jer 46:22 ).


The tax collectors would bid to collect taxes for the Roman government and then add a surcharge, which they kept. Since tax collectors worked for Rome, they were viewed as traitors to their own people and were not well liked. Yet even they were moved by John’s call.


With the Holy Spirit and fire . There are differing interpretations for this phrase regarding the number of baptisms and their nature. (1) Some see one baptism here, and this can be divided further into two options. (a) The baptism of the Holy Spirit and fire could refer to the cleansing, purifying work of the Spirit in the individual believer through salvation and sanctification, or (b) it could refer to two different results of Christ’s ministry: Some accept Christ and are baptized with the Holy Spirit, but some reject him and receive judgment. (2) Other interpreters see two baptisms here: The baptism of the Holy Spirit refers to the salvation Jesus brings at his first advent, in which believers receive the Holy Spirit, and the baptism of fire refers to the judgment Jesus will bring upon the world at his second coming. One must take into account both the image of fire and whether individual or corporate baptism is in view. A decision is not easy on either issue. The image of fire is used to refer to both eternal judgment (e.g., Matt 25:41 ) and the power of the Lord’s presence to purge and cleanse his people (e.g., Isa 4:4-5 ). The pouring out of the Spirit at Pentecost, a fulfillment of this prophecy no matter which interpretation is taken, had both individual and corporate dimensions. It is possible that since Holy Spirit and fire are governed by a single preposition in Greek, the one-baptism view may be more likely, but this is not certain. Simply put, there is no consensus view in scholarship at this time on the best interpretation of this passage.


A winnowing fork is a pitchfork-like tool used to toss threshed grain in the air so that the wind blows away the chaff, leaving the grain to fall to the ground. The note of purging is highlighted by the use of imagery involving sifting though threshed grain for the useful kernels.


The image of fire that cannot be extinguished is from the OT: Job 20:26 ; Isa 34:8-10; 66:24 .


Herod refers here to Herod Antipas. See the note on Herod Antipas in 3:1 .


See the note on tetrarch in 3:1 .


The parenthetical remark as was supposed makes it clear that Joseph was not the biological father of Jesus. But a question still remains whose genealogy this is. Mary is nowhere mentioned, so this may simply refer to the line of Joseph, who would have functioned as Jesus’ legal father, much like stepchildren can have when they are adopted by a second parent.


On Zerubbabel see Ezra 2:2 .


Grk and KJV Salathiel. Most modern English translations use the OT form of the name ( Shealtiel , Ezra 3:2 ).


Shealtiel, the son of Neri. 1 Chr 3:17 identifies Jeconiah as the father of Shealtiel. The judgment on Jeconiah’s line ( Jer 22:30 ) may be reflected here.


The use of Nathan here as the son of David is different than Matthew, where Solomon is named. Nathan was David’s third son. It is not entirely clear what causes the difference. Some argue Nathan stresses a prophetic connection, but it is not clear how (through confusion with the prophet Nathan?). Others note the absence of a reference to Jeconiah later, so that here there is a difference to show the canceling out of this line. The differences appear to mean that Matthew’s line is a “royal and physical” line, while Luke has a “royal and legal” line.


The mention of David begins a series of agreements with Matthew’s line. The OT background is 1 Chr 2:1-15 and Ruth 4:18-22 .


The list now picks up names from Gen 11:10-26; 5:1-32 ; 1 Chr 1:1-26 , especially 1:24-26 .


Here the Greek text reads Mahalaleel. Some modern English translations follow the Greek spelling (NASB, NRSV) while others (NIV) use the OT form of the name ( Gen 5:12, 15 ).


The Greek text has Kainam here. Some modern English translations follow the Greek spelling more closely (NASB, NRSV Cainan ) while others (NIV) use the OT form of the name ( Kenan in Gen 5:9, 12 ).


The reference to the son of God here is not to a divine being, but to one directly formed by the hand of God. He is made in God’s image, so this phrase could be read as appositional (“Adam, that is, the son of God”). See Acts 17:28-29 .


The double mention of the Spirit in this verse makes it clear that the temptation was neither the fault of Jesus nor an accident.


The reference to Jesus eating nothing could well be an idiom meaning that he ate only what the desert provided; see Exod 34:28 . A desert fast simply meant eating only what one could obtain in the desert. The parallel in Matt 4:2 speaks only of Jesus fasting.


33 Ï latt) complete the citation with ἀλλ᾿ ἐπὶ παντὶ ῥήματι θεοῦ ( ajll ’ ejpi panti rJhmati qeou , “but by every word from God”), an assimilation to Matt 4:4 (which is a quotation of Deut 8:3 ). The shorter reading is found in א B L W 1241 pc sa . There is no good reason why scribes would omit the rest of the quotation here. The shorter reading, on both internal and external grounds, should be considered the original wording in Luke. A quotation from Deut 8:3 . Jesus will live by doing God’s will, and will take no shortcuts.


In Greek, this phrase is in an emphatic position. In effect, the devil is tempting Jesus by saying, “Look what you can have!”


A quotation from Deut 6:13 . The word “only” is an interpretive expansion not found in either the Hebrew or Greek (LXX) text of the OT.


The reference to the highest point of the temple probably refers to the one point on the temple’s southeast corner where the site looms directly over a cliff some 450 feet (135 m) high. However, some have suggested the reference could be to the temple’s high gate.


A quotation from Ps 91:11 by the devil. This was not so much an incorrect citation as a use in a wrong context (a misapplication of the passage).


A quotation from Ps 91:12 .


A quotation from Deut 6:16 used by Jesus in reply to the devil. The point is that God’s faithfulness should not be put to the test, but is rather a given.


Once again Jesus is directed by the Spirit . Luke makes a point about Jesus’ association with the Spirit early in his ministry ( 3:22, 4:1 [2x]; 4:18 ).


The next incident in Luke 4:16-30 is probably to be seen as an example of this ministry of teaching in their synagogues in Galilee. Synagogues were places for Jewish prayer and worship, with recognized leadership (cf. Luke 8:41 ). Though the origin of the synagogue is not entirely clear, it seems to have arisen in the postexilic community during the intertestamental period. A town could establish a synagogue if there were at least ten men. In normative Judaism of the NT period, the OT scripture was read and discussed in the synagogue by the men who were present (see the Mishnah, m. Megillah 3-4; m. Berakhot 2).


Nazareth was Jesus’ hometown (which is why he is known as Jesus of Nazareth) about 20 miles (30 km) southwest from Capernaum. map For location see Map1-D3 ; Map2-C2 ; Map3-D5 ; Map4-C1 ; Map5-G3 .


See the note on synagogues in 4:15 .


In normative Judaism of the period, the OT scripture was read and discussed in the synagogue by the men who were present. See the Mishnah, m. Megillah 3-4; m. Berakhot 2. First came the law, then the prophets, then someone was asked to speak on the texts. Normally one stood up to read out of respect for the scriptures, and then sat down (v. 20 ) to expound them.


The phrase he has anointed me is an allusion back to Jesus’ baptism in Luke 3:21-22 .


The poor is a key term in Luke. It refers to the pious poor and indicates Jesus’ desire to reach out to those the world tends to forget or mistreat. It is like 1:52 in force and also will be echoed in 6:20 (also 1 Pet 2:11-25 ). Jesus is commissioned to do this.


The release in view here is comprehensive, both at a physical level and a spiritual one, as the entire ministry of Jesus makes clear ( Luke 1:77-79; 7:47; 24:47 ; Acts 2:38; 5:31; 10:43 ).


Again, as with the previous phrase, regaining of sight may well mean more than simply miraculously restoring physical sight, which itself pictures a deeper reality ( Luke 1:77-79; 18:35-43 ).


The essence of Jesus’ messianic work is expressed in the phrase to set free . This line from says that Jesus will do what the nation had failed to do. It makes the proclamation messianic, not merely prophetic, because Jesus doesn’t just proclaim the message – he brings the deliverance. The word translated set free is the same Greek word ( ἄφεσις , afesi" ) translated release earlier in the verse.


Again, as with the previous phrases, oppressed may well mean more than simply political or economic oppression, but a deeper reality of oppression by sin ( Luke 1:77-79; 18:35-43 ).


The year of the Lord ’ s favor ( Grk “the acceptable year of the Lord”) is a description of the year of Jubilee ( Lev 25:10 ). The year of the total forgiveness of debt is now turned into a metaphor for salvation. Jesus had come to proclaim that God was ready to forgive sin totally.


A quotation from Isa 61:1-2 a. Within the citation is a line from Isa 58:6 , with its reference to setting the oppressed free.


See the note on today in 2:11 .


The form of the question assumes a positive reply. It really amounts to an objection, as Jesus’ response in the next verses shows. Jesus spoke smoothly and impressively. He made a wonderful declaration, but could a local carpenter’s son make such an offer? That was their real question.


The proverb Physician, heal yourself! means that Jesus should prove his claims. It is a “Prove it to us!” mentality that Jesus says the people have.


The remark “ What we have heard that you did at Capernaum ” makes many suspect that Luke has moved this event forward in sequence to typify what Jesus’ ministry was like, since the ministry in Capernaum follows in vv. 31-44 . The location of this event in the parallel of Mark 6:1-6 also suggests this transposition. map For location see Map1-D2 ; Map2-C3 ; Map3-B2 .


Jesus argues that he will get no respect in his own hometown. There is a wordplay here on the word acceptable ( δεκτός , dektos ), which also occurs in v. 19 : Jesus has declared the “acceptable” year of the Lord (here translated year of the Lord’s favor ), but he is not “accepted” by the people of his own hometown.


Elijah ’ s days. Jesus, by discussing Elijah and Elisha, pictures one of the lowest periods in Israel’s history. These examples, along with v. 24 , also show that Jesus is making prophetic claims as well as messianic ones. See 1 Kgs 17-18 .


Zarephath in Sidon was Gentile territory (see 1 Kgs 17:9-24 ). Jesus’ point was that he would be forced to minister elsewhere, and the implication is that this ministry would ultimately extend (through the work of his followers) to those outside the nation. map For location see Map1-A1 ; JP3-F3 ; JP4-F3 .


On Elisha see 2 Kgs 5:1-14 .


The reference to Naaman the Syrian (see 2 Kgs 5:1-24 ) is another example where an outsider and Gentile was blessed. The stress in the example is the missed opportunity of the people to experience God’s work, but it will still go on without them.


The attempt to throw him down the cliff looks like “lynch law,” but it may really be an indication that Jesus was regarded as a false prophet who was worthy of death ( Deut 13:5 ). Such a sentence meant being thrown into a pit and then stoned.


Capernaum was a town on the northwest shore of the Sea of Galilee, 680 ft (204 m) below sea level. It was a major trade and economic center in the North Galilean region, and it became the hub of operations for Jesus’ Galilean ministry. map For location see Map1-D2 ; Map2-C3 ; Map3-B2 .


They were amazed. The astonishment shown here is like that in Luke 2:48 .


Jesus’ teaching impressed the hearers with the directness of its claim ( with authority ). A study of Jewish rabbinic interpretation shows that it was typical to cite a list of authorities to make one’s point. Apparently Jesus addressed the issues in terms of his own understanding.


See the note on synagogues in 4:15 .


The confession of Jesus as the Holy One here is significant, coming from an unclean spirit. Jesus, as the Holy One of God, who bears God’s Spirit and is the expression of holiness, comes to deal with uncleanness and unholiness.


The command Come out of him! is an example of Jesus’ authority (see v. 32 ). Unlike other exorcists, Jesus did not use magical incantations nor did he invoke anyone else’s name.


The departure of the evil spirit from the man without hurting him shows Jesus’ total deliverance and protection of this individual.


The phrase with authority and power is in an emphatic position in the Greek text. Once again the authority of Jesus is the point, but now it is not just his teaching that is emphasized, but his ministry. Jesus combined word and deed into a powerful testimony in Capernaum.


Given Luke 4:31 , the phrase the region is a reference to Galilee.


Demons also came out. Note how Luke distinguishes healing from exorcism here, implying that the two are not identical.


Jesus would not allow the demons to speak because the time for such disclosure was not yet at hand, and such a revelation would have certainly been misunderstood by the people. In all likelihood, if the people had understood him early on to be the Son of God, or Messiah, they would have reduced his mission to one of political deliverance from Roman oppression (cf. John 6:15 ). Jesus wanted to avoid, as much as possible, any premature misunderstanding about who he was and what he was doing. However, at the end of his ministry, he did not deny such a title when the high priest asked him ( 22:66-71 ).


The good news of the kingdom , the kingdom of the rule of God through the Messiah, is the topic of Jesus’ preaching.


Jesus was sent by God for this purpose. This is the language of divine commission.


The Lake of Gennesaret is another name for the Sea of Galilee. Cf. the parallel in Matt 4:18 .


The image of the crowd pressing around him suggests the people leaning forward to catch Jesus’ every word.


Lord is a term of high respect in this context. God’s presence in the work of Jesus makes Peter recognize his authority. This vocative is common in Luke (20 times), but does not yet have its full confessional force.


Peter was intimidated that someone who was obviously working with divine backing was in his presence (“ Go away from me ”). He feared his sinfulness might lead to judgment, but Jesus would show him otherwise.


An explanatory conjunction ( For ) makes it clear that Peter’s exclamation is the result of a surprising set of events. He speaks, but the others feel similarly.


In the Greek text, this term is in an emphatic position.


From now on is a common Lukan expression, see Luke 1:48 .


The expression left everything and followed him pictures discipleship, which means that to learn from Jesus is to follow him as the guiding priority of one’s life.


The ancient term for leprosy covers a wider array of conditions than what is called leprosy today. A leper was totally ostracized from society until he was declared cured ( Lev 13:45-46 ).


Touched. This touch would have rendered Jesus ceremonially unclean ( Lev 14:46 ; also Mishnah, m. Nega’im 3.1; 11.1; 12.1; 13.6-12).


The silence ordered by Jesus was probably meant to last only until the cleansing took place with the priests and sought to prevent Jesus’ healings from becoming the central focus of the people’s reaction to him. See also 4:35, 41; 8:56 for other cases where Jesus asks for silence with reference to miracles.


On the phrase as Moses commanded see Lev 14:1-32 .


That is, in spite of Jesus’ instructions to the man to tell no one about the healing (v. 14 ).


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


Jesus was now attracting attention outside of Galilee as far away as Jerusalem , the main city of Israel. map For location see Map5-B1 ; Map6-F3 ; Map7-E2 ; Map8-F2 ; Map10-B3 ; JP1-F4 ; JP2-F4 ; JP3-F4 ; JP4-F4 .


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


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


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


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


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


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


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


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


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


See the note on today in 2:11 .


See the note on tax collectors in 3:12 .


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


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


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


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


See the note on Pharisees in 5:17 .


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


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


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


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


B L W Ξ 33 892* 1241 sa. John refers to John the Baptist.


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


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


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


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


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


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


33 579 700 1241 2542 co), however, lack the words. The meaning of the saying new wine…into new skins is that the presence and teaching of Jesus was something new and signaled the passing of the old. It could not be confined within the old religion of Judaism, but involved the inauguration and consummation of the kingdom of God.


The alleged violation expressed by the phrase what is against the law is performing work on the Sabbath. That the disciples ate from such a field is no problem given Deut 23:25 , but Sabbath activity is another matter in the leaders’ view ( Exod 20:8-11 and Mishnah, m. Shabbat 7.2). The supposed violation involved reaping, threshing, winnowing, and preparing food. This probably explains why the clause describing the disciples “rubbing” the heads of grain in their hands is mentioned last, in emphatic position. This was preparation of food.


Jesus’ response to the charge that what his disciples were doing was not lawful is one of analogy: ‘If David did it for his troops in a time of need, then so can I with my disciples.’ Jesus is clear that on the surface there was a violation here. What is not as clear is whether he is arguing a “greater need” makes this permissible or that this was within the intention of the law all along.


See the note on synagogues in 4:15 .


The term translated watched…closely is emotive, since it carries negative connotations. It means they were watching him out of the corner of their eye or spying on him.


The statement that Jesus knew their thoughts adds a prophetic note to his response; see Luke 5:22 .


Most likely synagogues were arranged with benches along the walls and open space in the center for seating on the floor.


With the use of the plural pronoun (“ you ”), Jesus addressed not just the leaders but the crowd with his question to challenge what the leadership was doing. There is irony as well. As Jesus sought to restore on the Sabbath (but improperly according to the leaders’ complaints) the leaders were seeking to destroy, which surely is wrong. The implied critique recalls the OT: Isa 1:1-17; 58:6-14 .


The passive was restored points to healing by God. Now the question became: Would God exercise his power through Jesus, if what Jesus was doing were wrong? Note also Jesus’ “labor.” He simply spoke and it was so.


This is the only time all night prayer is mentioned in the NT.


The term apostles is rare in the gospels, found only in Matt 10:2 , possibly in Mark 3:14 , and six more times in Luke (here plus 9:10; 11:49; 17:5; 22:14; 24:10 ).


In the various lists of the twelve, Simon (that is, Peter) is always mentioned first ( Matt 10:1-4 ; Mark 3:16-19 ; Acts 1:13 ) and the first four are always the same, though not in the same order after Peter.


Bartholomew (meaning “son of Tolmai” in Aramaic) could be another name for Nathanael mentioned in John 1:45 .


This is the “doubting Thomas” of John 20:24-29 .


The designation Zealot means that Simon was a political nationalist before coming to follow Jesus. He may not have been technically a member of the particular Jewish nationalistic party known as “Zealots” (since according to some scholars this party had not been organized at that time), but simply someone who was zealous for Jewish independence from Rome, in which case the descriptive term applied to Simon means something like “Simon the patriot” (see L&N 25.77 and especially 11.88).


There is some debate about what the name Iscariot means. It probably alludes to a region in Judea and thus might make Judas the only non-Galilean in the group. Several explanations for the name Iscariot have been proposed, but it is probably transliterated Hebrew with the meaning “man of Kerioth” (there are at least two villages that had that name). For further discussion see D. L. Bock, Luke (BECNT), 1:546; also D. A. Carson, John , 304.


These last two locations, Tyre and Sidon , represented an expansion outside of traditional Jewish territory. Jesus’ reputation continued to expand into new regions. map For location see Map1-A1 ; JP3-F3 ; JP4-F3 .


To hear him and to be healed. Jesus had a two-level ministry: The word and then wondrous acts of service that showed his message of God’s care were real.


Unclean spirits refers to evil spirits. See Luke 4:33 .


There was a recognition that there was great power at work through Jesus, the subject of a great debate in 11:14-23 . Luke highlights Jesus’ healing ministry ( 5:17; 6:18; 7:7; 8:47; 9:11, 42; 14:4; 17:15; 18:42-43; 22:51 ; Acts 10:38 ).


The term Blessed introduces the first of several beatitudes promising blessing to those whom God cares for. They serve as an invitation to come into the grace God offers.


You who are poor is a reference to the “pious poor” for whom God especially cares. See Ps 14:6; 22:24; 25:16; 34:6; 40:17; 69:29 .


The present tense ( belongs ) here is significant. Jesus makes the kingdom and its blessings currently available. This phrase is unlike the others in the list with the possessive pronoun being emphasized. Jesus was saying, in effect, “the kingdom belongs even now to people like you.”


You who hunger are people like the poor Jesus has already mentioned. The term has OT roots both in conjunction with the poor ( Isa 32:6-7; 58:6-7, 9-10 ; Ezek 18:7, 16 ) or by itself ( Ps 37:16-19; 107:9 ).


The promise you will be satisfied is the first of several “reversals” noted in these promises. The beatitudes and the reversals that accompany them serve in the sermon as an invitation to enter into God’s care, because one can know God cares for those who turn to him.


You will laugh alludes to the joy that comes to God’s people in the salvation to come.


Mistreatment of the prophets is something Luke often notes ( Luke 11:47-51 ; Acts 7:51-52 ).


Jesus promises condemnation ( woe ) to those who are callous of others, looking only to their own comforts. On Luke and the rich see 1:53; 12:16; 14:12; 16:1, 21-22; 18:23; 19:2; 21:1 . These woes are unique to Luke.


Ironically the language of reward shows that what the rich have received is all they will get. This result looks at a current situation, just as the start of the beatitudes did. The rest of the conclusions to the woes look to the future at the time of judgment.


That is, laugh with happiness and joy.


Love your enemies is the first of four short exhortations that call for an unusual response to those who are persecuting disciples. Disciples are to relate to hostility in a completely unprecedented manner.


The phrase strikes you on the cheek probably pictures public rejection, like the act that indicated expulsion from the synagogue.


This command to offer the other cheek as well is often misunderstood. It means that there is risk involved in reaching out to people with God’s hope. But if one is struck down in rejection, the disciple is to continue reaching out.


The command do not withhold your tunic either is again an image of continually being totally at risk as one tries to keep contact with those who are hostile to what Jesus and his disciples offer.


Jesus advocates a generosity and a desire to meet those in dire need with the command give to everyone who asks you . This may allude to begging; giving alms was viewed highly in the ancient world ( Matt 6:1-4 ; Deut 15:7-11 ).


Do not ask for your possessions back… is an example of showing forgiveness. Paul’s remarks in 1 Cor 6:7 may reflect this principle.


Jesus’ teaching as reflected in the phrase treat others in the same way you would want them to treat you , known generally as the Golden Rule, is not completely unique in the ancient world, but it is stated here in its most emphatic, selfless form.


Here the term sinners may refer to people who had no concern for observing the details of the Mosaic law; these were often treated as social outcasts. See L&N 88.295.


Jesus’ point in the statement even sinners love those who love them is that disciples are to go farther than sinners do. The examples replay vv. 29-30 .


See the note on the word sinners in v. 32 .


The character of these actions reflects the grace and kindness of God, bearing witness to a “line of descent” or relationship of the individual to God ( sons of the Most High ). There is to be a unique kind of ethic at work with disciples. Jesus refers specifically to sons here because in the ancient world sons had special privileges which were rarely accorded to daughters. However, Jesus is most likely addressing both men and women in this context, so women too would receive these same privileges.


That is, “sons of God.”


Merciful is a characteristic of God often noted in the OT: Exod 34:6 ; Deut 4:31 ; Joel 2:31 ; Jonah 4:2 ; 2 Sam 24:14 . This remark also echoes the more common OT statements like Lev 19:2 or Deut 18:13 : “you must be holy as I am holy.”


As the Gospel makes clear, with the statement do not judge Jesus had in mind making a judgment that caused one to cut oneself off from someone so that they ceased to be reached out to ( 5:27-32; 15:1-32 ). Jesus himself did make judgments about where people stand ( 11:37-54 ), but not in such a way that he ceased to continue to offer them God’s grace.


The point of the statement do not judge, and you will not be judged is that the standards one applies to others God applies back. The passive verbs in this verse look to God’s action.


On forgive see Luke 11:4 ; 1 Pet 3:7 .


The background to the image pressed down, shaken together, running over is pouring out grain for measure in the marketplace. One often poured the grain into a container, shook it to level out the grain and then poured in some more. Those who are generous have generosity running over for them.


The picture of a blind man leading a blind man is a warning to watch who one follows: Won’t they both fall into a pit ? The sermon has been about religious choices and reacting graciously to those who oppose the followers of Jesus. Here Jesus’ point was to be careful who you follow and where they are taking you.


A speck (also twice in v. 42 ) refers to a small piece of wood, chaff, or straw (L&N 3.66).


The beam of wood (also twice in v. 42 ) refers to a big piece of wood, the main beam of a building, in contrast to the speck in the other’s eye (L&N 7.78).


The principle of the passage is that one produces what one is.


Mention of the heart shows that Jesus is not interested in what is done, but why. Motives are more important than actions for him.


What one utters from one’s mouth is especially singled out as the example of this principle. James seems to have known this teaching ( Jas 1:26; 3:1-12 ).


Why do you call me ‘Lord, Lord,’ and don’t do what I tell you? Respect is not a matter of mere words, but is reflected in obedient action. This short saying, which is much simpler than its more developed conceptual parallel in Matt 7:21-23 , serves in this form to simply warn and issue a call to hear and obey, as the last parable also does in vv. 47-49 .


The picture here is of a river overflowing its banks and causing flooding and chaos.


Capernaum was a town on the northwest shore of the Sea of Galilee, 680 ft (204 m) below sea level. It was a major trade and economic center in the North Galilean region. map For location see Map1-D2 ; Map2-C3 ; Map3-B2 .


A centurion was a noncommissioned officer in the Roman army or one of the auxiliary territorial armies, commanding a centuria of (nominally) 100 men. The responsibilities of centurions were broadly similar to modern junior officers, but there was a wide gap in social status between them and officers, and relatively few were promoted beyond the rank of senior centurion. The Roman troops stationed in Judea were auxiliaries, who would normally be rewarded with Roman citizenship after 25 years of service. Some of the centurions may have served originally in the Roman legions (regular army) and thus gained their citizenship at enlistment. Others may have inherited it, like Paul.


Why some Jewish elders are sent as emissaries is not entirely clear, but the centurion was probably respecting ethnic boundaries, which were important in ancient Greco-Roman and Jewish culture. The parallel account in Matt 8:5-13 does not mention the emissaries.


See the note on synagogues in 4:15 .


See the note on the word centurion in 7:2 .


Note the humility in the centurion’s statement I am not worthy in light of what others think (as v. 4 notes). See Luke 5:8 for a similar example of humility.


I say to this one, ‘ Go, ’ and he goes. The illustrations highlight the view of authority the soldier sees in the word of one who has authority. Since the centurion was a commander of a hundred soldiers, he understood what it was both to command others and to be obeyed.


There are two elements to the faith that Jesus commended: The man’s humility and his sense of Jesus’ authority which recognized that only Jesus’ word, not his physical presence, were required.


The description of the woman as a widow would mean that she was now socially alone and without protection in 1st century Jewish culture.


He had compassion. It is unusual for Luke to note such emotion by Jesus, though the other Synoptics tend to mention it ( Matt 14:14 ; Mark 6:34 ; Matt 15:32 ; Mark 8:2 ).


The act of having touched the bier would have rendered Jesus ceremonially unclean, but it did not matter to him, since he was expressing his personal concern ( Num 19:11, 16 ).


Although sometimes translated “coffin,” the bier was actually a stretcher or wooden plank on which the corpse was transported to the place of burial. See L&N 6.109.


That Jesus was a great prophet was a natural conclusion for the crowd to make, given the healing; but Jesus is more than this. See Luke 9:8, 19-20 .


See Luke 4:14 for a similar report .


Aspects of Jesus’ ministry may have led John to question whether Jesus was the promised stronger and greater one who is to come that he had preached about in Luke 3:15-17 .


The same verb has been translated “inform” in 7:18 .


What you have seen and heard. The following activities all paraphrase various OT descriptions of the time of promised salvation: Isa 35:5-6; 26:19; 29:18-19; 61:1 . Jesus is answering not by acknowledging a title, but by pointing to the nature of his works, thus indicating the nature of the time.


The reference to fancy clothes makes the point that John was not rich or powerful, in that he did not come from the wealthy classes.


The quotation is primarily from Mal 3:1 with pronouns from Exod 23:20 . Here is the forerunner who points the way to the arrival of God’s salvation. His job is to prepare and guide the people, as the cloud did for Israel in the desert.


In the Greek text greater is at the beginning of the clause in the emphatic position. John the Baptist was the greatest man of the old era.


After John comes a shift of eras. The new era is so great that the lowest member of it ( the one who is least in the kingdom of God ) is greater than the greatest one of the previous era.


The kingdom of God is a major theme of Jesus’ proclamation. 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 . It is not strictly future, though its full manifestation is yet to come. That is why membership in it starts right after John the Baptist.


See the note on tax collectors in 3:12 .


See the note on Pharisees in 5:17 .


Luke 7:29-30 forms something of an aside by the author. To indicate this, they have been placed in parentheses.


‘ We played the flute for you, yet you did not dance… ’ The children of this generation were making the complaint (see vv. 33-34 ) that others were not playing the game according to the way they played the music. John and Jesus did not follow “their tune.” Jesus’ complaint was that this generation wanted things their way, not God’s.


John the Baptist was too separatist and ascetic for some, and so he was accused of not being directed by God, but by a demon .


Neither were they happy with Jesus (the Son of Man), even though he was the opposite of John and associated freely with people like tax collectors and sinners . Either way, God’s messengers were subject to complaint.


A jar made of alabaster stone was normally used for very precious substances like perfumes. It normally had a long neck which was sealed and had to be broken off so the contents could be used.


The series of verbs in this verse detail the woman’s every move, much as if the onlookers were watching her every step. That she attended the meal is not so surprising, as teachers often ate an open meal where listeners were welcome, but for her to approach Jesus was unusual and took great nerve, especially given her reputation.


The Pharisees believed in a form of separationism that would have prevented them from any kind of association with such a sinful woman .


A creditor was a moneylender, whose business was to lend money to others at a fixed rate of interest.


It is discussed whether these acts in vv. 44-46 were required by the host. Most think they were not, but this makes the woman’s acts of respect all the more amazing.


This event is not equivalent to the anointing of Jesus that takes place in the last week of his life ( Matt 26:6-13 ; Mark 14:3-9 ; John 12:1-8 ). That woman was not a sinner, and Jesus was eating in the home of Simon the leper, who, as a leper, could never be a Pharisee.


Jesus showed his authority to forgive sins , something that was quite controversial. See Luke 5:17-26 and the next verse.


On faith see Luke 5:20; 7:9; 8:25; 12:28; 17:6; 18:8; 22:32 .


The questioning did not stop Jesus. He declared authoritatively that the woman was forgiven by God ( your faith has saved you ). This event is a concrete example of Luke 5:31-32 .


The combination of preaching and proclaiming the good news is a bit emphatic, stressing Jesus’ teaching ministry on the rule of God.


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 .


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


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


Cuza is also spelled “Chuza” in many English translations.


Herod ’ s refers here to Herod Antipas. See the note on Herod Antipas in 3:1 .


A sower went out to sow. The background for this well-known parable is a field through which a well-worn path runs in the Palestinian countryside. Sowing would occur in late fall or early winter (October to December) in the rainy season, looking for sprouting in April or May and a June harvest. The use of seed as a figure for God’s giving life has OT roots: Isa 55:10-11 .


The rock in Palestine would be a limestone base lying right under the soil.


Palestinian weeds like these thorns could grow up to six feet in height and have a major root system.


That is, crowded out the good plants.


Unlike the parallel accounts in Matt 13:8 and Mark 4:8 , there is no distinction in yield in this version of the parable.


A quotation from Isa 6:9 . Thus parables both conceal or reveal depending on whether one is open to hearing what they teach.


Interestingly, the synoptic parallels each use a different word for the devil here: Matt 13:19 has “the evil one,” while Mark 4:15 has “Satan.” This illustrates the fluidity of the gospel tradition in often using synonyms at the same point of the parallel tradition.


The word of Jesus has the potential to save if it germinates in a person’s heart, something the devil is very much against.


This time of temporary faith represented by the description believe for a while is presented rather tragically in the passage. The seed does not get a chance to do all it can.


Fall away. On the idea of falling away and the warnings against it, see 2 Tim 3:1 ; Heb 3:12 ; Jer 3:14 ; Dan 9:9 .


That is, their concern for spiritual things is crowded out by material things.


On warnings about the dangers of excessive material attachments, described here as the worries and riches and pleasures of life , see Luke 12:12-21; 16:19-31 .


There is a tenacity that is a part of spiritual fruitfulness.


In an ancient context, the qualifier good described the ethical person who possessed integrity. Here it is integrity concerning God’s revelation through Jesus.


Given the pressures noted in the previous soils, bearing fruit takes time ( steadfast endurance ), just as it does for the farmer. See Jas 1:2-4 .


This is probably an ancient oil burning lamp or perhaps a candlestick. Jesus is comparing revelation to light, particularly the revelation of his ministry; see 1:78-79 .


Nothing is hidden. Light also exposes, and Jesus was suggesting that his teaching likewise revealed where people are and where they will be. Truth will be manifest in the future, just as it was declared by him then. Nothing will be concealed.


The phrase what he thinks he has is important, because it is not what a person thinks he has that is important but whether he actually has something or not. Jesus describes the person who does not heed his word as having nothing. The person who has nothing loses even that which he thought was something but was not. In other words, he has absolutely nothing at all. Jesus’ teaching must be taken seriously.


The issue of whether Jesus had brothers (siblings) has had a long history in the church. Epiphanius, in the 4th century, argued that Mary was a perpetual virgin and had no offspring other than Jesus. Others argued that these brothers were really cousins. Nothing in the text suggests any of this. See also John 7:3 .


Hearing and doing the word of God is another important NT theme: Luke 6:47-49 ; Jas 1:22-25 .


A boat that held all the disciples would be of significant size.


A violent windstorm came down on the lake. The Sea of Galilee is located in a depression some 700 ft (200 m) below sea level and is surrounded by hills. Frequently a rush of wind and the right mix of temperatures can cause a storm to come suddenly on the lake. Storms on the Sea of Galilee were known for their suddenness and violence.


Who has authority over the seas and winds is discussed in the OT: Ps 104:3; 135:7; 107:23-30 . When Jesus rebuked the wind and the raging waves he was making a statement about who he was.


“ Where is your faith? ” The call is to trust God and realize that those who exercise faith can trust in his care.


The combination of fear and respect ( afraid and amazed ) shows that the disciples are becoming impressed with the great power at work in Jesus, a realization that fuels their question. For a similar reaction, see Luke 5:9 .


Jesus’ authority over creation raised a question for the disciples about who he was exactly ( “Who then is this?” ). This verse shows that the disciples followed Jesus even though they did not know all about him yet.


B D latt) have “Gerasenes,” the reading followed in the translation. The difference between Matthew and Luke may well have to do with uses of variant regional terms. The region of the Gerasenes would be in Gentile territory on the (south)eastern side of the Sea of Galilee across from Galilee. Matthew 8:28 records this miracle as occurring “in the region of the Gadarenes.” “Irrespective of how one settles this issue, for the Third Evangelist the chief concern is that Jesus has crossed over into Gentile territory, ‘opposite Galilee’” (J. B. Green, Luke [NICNT], 337). The region of Gadara extended to the Sea of Galilee and included the town of Sennabris on the southern shore – the town that the herdsmen most likely entered after the drowning of the pigs.


That is, across the Sea of Galilee from Galilee.


On the title Most High see Luke 1:35 .


The demons’ plea “ do not torment me ” is a recognition of Jesus’ inherent authority over evil forces. The request is that Jesus not bother them. There was an appointed time in which demons would face their judgment, and they seem to have viewed Jesus’ arrival on the scene as an illegitimate change in God’s plan regarding the time when their sentence would be executed.


This is a parenthetical, explanatory comment by the author.


The name Legion means “thousands,” a word taken from a Latin term for a large group of soldiers. The term not only suggests a multiple possession, but also adds a military feel to the account. This is a true battle.


Many have discussed why Jesus gave them permission , since the animals were destroyed. However, this is another example of a miracle that is a visual lesson. The demons are destructive: They were destroying the man. They destroyed the pigs. They destroy whatever they touch. The point was to take demonic influence seriously, as well as Jesus’ power over it as a picture of the larger battle for human souls. There would be no doubt how the man’s transformation had taken place.


Again there is great fear at God’s activity, but there is a different reaction. Some people want nothing to do with God’s presence. Mark 5:16 hints that economic reasons motivated their request.


Jesus instructs the man to declare what God has done for him, in contrast to the usual instructions (e.g., 8:56; 9:21 ) to remain silent. Here in Gentile territory Jesus allowed more open discussion of his ministry. D. L. Bock ( Luke [BECNT], 1:781) suggests that with few Jewish religious representatives present, there would be less danger of misunderstanding Jesus’ ministry as political.


Note that the man could not separate what God had done from the one through whom God had done it ( what Jesus had done for him ). This man was called to witness to God’s goodness at home.


See the note on synagogues in 4:15 .


Pressed is a very emphatic term – the crowds were pressing in so hard that one could hardly breathe (L&N 19.48).


The edge of his cloak refers to the kraspedon , the blue tassel on the garment that symbolized a Jewish man’s obedience to the law (cf. Num 15:37-41 ). The woman thus touched the very part of Jesus’ clothing that indicated his ritual purity.


Pressing is a graphic term used in everyday Greek of pressing grapes. Peter says in effect, “How could you ask this? Everyone is touching you!”


This group probably includes outside or even professional mourners, not just family, because a large group seems to be present.


In other words, she came back to life; see Acts 20:10 .


Jesus ordered them to tell no one because he desired that miracles not become the center of his ministry.


Note how Luke distinguishes between exorcisms ( authority over all demons ) and diseases here.


“To send out” is often a term of divine commission in Luke: 1:19; 4:18, 43; 7:27; 9:48; 10:1, 16; 11:49; 13:34; 24:49 .


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 .


As Jesus’ own ministry ( Luke 4:16-44 ) involved both word ( to proclaim ) and deed ( to heal ) so also would that of the disciples.


Mark 6:8 allows one staff. It might be that Luke’s summary (cf. Matt 10:9-10 ) means not taking an extra staff or that the expression is merely rhetorical for “traveling light” which has been rendered in two slightly different ways.


Jesus telling his disciples to stay there in one house contrasts with the practice of religious philosophers in the ancient world who went from house to house begging.


To shake the dust off represented shaking off the uncleanness from one’s feet; see Luke 10:11 ; Acts 13:51; 18:6 . It was a sign of rejection.


Herod refers here to Herod Antipas. See the note on Herod Antipas in 3:1 .


See the note on tetrarch in 3:1 .


John refers to John the Baptist, whom Herod had beheaded (v. 9 ).


The appearance of Elijah would mean that the end time had come. According to 2 Kgs 2:11 , Elijah was still alive. In Mal 4:5 it is said that Elijah would be the precursor of Messiah.


The phrase had risen could be understood to mean “had been resurrected,” but this is only a possible option, not a necessary one, since the phrase could merely mean that a figure had appeared on the scene who mirrored an earlier historical figure. The three options of vv. 7-8 will be repeated in v. 19 .


Bethsaida was a town on the northeast side of the Sea of Galilee. Probably this should be understood to mean a place in the vicinity of the town. It represents an attempt to reconcile the location with the place of the miraculous feeding that follows.


Again the combination of word ( spoke to them ) and healing ( cured , compassionate deed) is what summarizes Jesus’ ministry: See Luke 4:38-44; 6:17-19; 7:22 (as also the disciples, 9:6 ).


Not only would going and buying food have been expensive and awkward at this late time of day, it would have taken quite a logistical effort to get the food back out to this isolated location.


This is a parenthetical note by the author.


Gave thanks adds a note of gratitude to the setting. The scene is like two other later meals: Luke 22:19 and 24:30 . Jesus gives thanks to God “with respect to” the provision of food. The disciples learn how Jesus is the mediator of blessing. speaks of him in this scene as picturing the “Bread of Life.”


There was more than enough for everybody, as indicated by the gathering of what was left over .


Prayer is a favorite theme of Luke and he is the only one of the gospel authors to mention it in the following texts (with the exception of 22:41 ): Luke 3:21; 5:16; 6:12; 9:28-29; 11:1; 22:41; 23:34, 46 .


“ Who do the crowds say that I am? ” The question of who Jesus is occurs frequently in this section of Luke: 7:49; 8:25; 9:9 . The answer resolves a major theme of Luke’s Gospel.


The phrase has risen could be understood to mean “has been resurrected,” but this is only a possible option, not a necessary one, since the phrase could merely mean that a figure had appeared on the scene who mirrored an earlier historical figure. Note that the three categories in the reply match the ones in Luke 9:7-8 .


No explanation for the command not to tell this to anyone is given, but the central section of Luke, chapters 9-19 , appears to reveal a reason. The disciples needed to understand who the Messiah really was and exactly what he would do before they were ready to proclaim Jesus as such. But they and the people had an expectation that needed some instruction to be correct.


The necessity that the Son of Man suffer is the particular point that needed emphasis, since for many 1st century Jews the Messiah was a glorious and powerful figure, not a suffering one.


Rejection in Luke is especially by the Jewish leadership (here elders, chief priests, and experts in the law ), though in almost all will join in.


The description of the Son of Man being rejected…killed, and…raised is the first of six passion summaries in Luke: 9:44; 17:25; 18:31-33; 24:7; 24:46-47 .


Here them all could be limited to the disciples, since Jesus was alone with them in v. 18 . It could also be that by this time the crowd had followed and found him, and he addressed them, or this could be construed as a separate occasion from the discussion with the disciples in 9:18-22 . The cost of discipleship is something Jesus was willing to tell both insiders and outsiders about. The rejection he felt would also fall on his followers.


Only Luke mentions taking up one’s cross daily . To bear the cross means to accept the rejection of the world for turning to Jesus and following him. Discipleship involves a death that is like a crucifixion; see Gal 6:14 .


The point of the saying whoever wants to save his life will lose it is that if one comes to Jesus then rejection by many will certainly follow. If self-protection is a key motivation, then one will not respond to Jesus and will not be saved. One who is willing to risk rejection will respond and find true life.


How one responds now to Jesus and his teaching is a reflection of how Jesus, as the Son of Man who judges, will respond then in the final judgment.


The meaning of the statement that some will not taste death before they see the kingdom of God is clear at one level, harder at another. Jesus predicts some will experience the kingdom before they die. When does this happen? (1) An initial fulfillment is the next event, the transfiguration. (2) It is also possible in Luke’s understanding that all but Judas experience the initial fulfillment of the coming of God’s presence and rule in the work of . In either case, the “kingdom of God” referred to here would be the initial rather than the final phase.


Commentators and scholars discuss why Moses and Elijah are present. The most likely explanation is that Moses represents the prophetic office ( Acts 3:18-22 ) and Elijah pictures the presence of the last days ( Mal 4:5-6 ), the prophet of the eschaton (the end times).


This cloud is the cloud of God’s presence and the voice is his as well.


The expression listen to him comes from Deut 18:15 and makes two points: 1) Jesus is a prophet like Moses, a leader-prophet, and 2) they have much yet to learn from him.


Although the disciples told no one at the time, later they did recount this. The commentary on this scene is 2 Pet 1:17-18 .


The reaction is like an epileptic fit (see L&N 14.27). See the parallel in Matt 17:14-20 .


Note the repetition of the verb from v. 38 , an indication of the father’s desperation.


The pronouns you…you are plural, indicating that Jesus is speaking to a group rather than an individual.


At this point the boy was thrown down in another convulsion by the demon. See L&N 23.168.


This is a reference to an evil spirit. See Luke 4:33 .


The revelation of the mighty power of God was the manifestation of God’s power shown through Jesus. See Acts 10:38 .


The passive verb had been concealed probably indicates that some force was preventing them from responding. It is debated whether God or Satan is meant here. By 24:25 it is clear that their lack of response is their own responsibility. The only way to reverse this is to pay careful attention as v. 44 a urges.


Children were very insignificant in ancient culture, so this child would be the perfect object lesson to counter the disciples’ selfish ambitions.


Taken up is a reference to Jesus’ upcoming return to heaven by crucifixion and resurrection (compare Luke 9:31 ). This term was used in the LXX of Elijah’s departure in 2 Kgs 2:9 .


א B L Ξ 579 700* 1241 pc lat sa). It is difficult to explain how the shorter reading could have arisen from the longer, especially since it is well represented early on. However, the longer reading looks to have been a marginal note originally, incorporated into the text of Luke by early scribes. An allusion to 2 Kgs 1:10, 12, 14 .


[579] 700 2542 pm it) have at the end of the verse (with slight variations) “and he said, ‘You do not know what sort of spirit you are of, for the Son of Man did not come to destroy people’s lives, but to save [them].’” This variant is clearly secondary, as it gives some content to the rebuke. Further, it is difficult to explain how such rich material would have been omitted by the rest of the witnesses, including the earliest and best mss . The point of the rebuke is that now was not the time for judgment but patience; see 2 Pet 3:9 .