lat co). The statement “ I will follow you wherever you go ” is an offer to follow Jesus as a disciple, no matter what the cost.


Jesus’ reply is simply this: Does the man understand the rejection he will be facing? Jesus has no home in the world ( the Son of Man has no place to lay his head ).


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


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 .


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


The phrase Lord of the harvest recognizes God’s sovereignty over the harvest process.


On the imagery of lambs see Isa 40:11 , Ezek 34:11-31 , and John 10:1-18 .


This imagery of wolves is found in intertestamental Judaism as well; see Pss. Sol. 8:23.


On the command Do not carry see Luke 9:3 . The travel instructions communicate a note of urgency and stand in contrast to philosophical teachers, who often took a bag. There is no ostentation in this ministry.


The statement ‘ May peace be on this house! ’ is really a benediction, asking for God’s blessing. The requested shalom (peace) is understood as coming from God.


The response to these messengers determines how God’s blessing is bestowed – if they are not welcomed with peace , their blessing will return to them. Jesus shows just how important their mission is by this remark.


On the phrase the worker deserves his pay see 1 Tim 5:18 and 1 Cor 9:14 .


More discussion takes place concerning rejection ( the people do not welcome you ), as these verses lead into the condemnation of certain towns for their rejection of God’s kingdom.


See Luke 9:5 , where the verb is different but the meaning is the same. This was a sign of rejection.


The allusion to Sodom , the most wicked of OT cities from Gen 19:1-29 , shows that to reject the current message is even more serious than the worst sins of the old era and will result in more severe punishment. The noun Sodom is in emphatic position in the Greek text.


Chorazin was a town of Galilee that was probably fairly small in contrast to Bethsaida and is otherwise unattested. Bethsaida was declared a polis by the tetrarch Herod Philip, sometime after a.d. 30.


Tyre and Sidon are two other notorious OT cities (; Jer 25:22; 47:4 ). The remark is a severe rebuke, in effect: “Even the sinners of the old era would have responded to the proclamation of the kingdom, unlike you!” map For location see Map1-A1 ; JP3-F3 ; JP4-F3 .


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 .


In the OT, Hades was known as Sheol . It is the place where the unrighteous will reside ( Matt 11:23 ; Luke 16:23 ; Rev 20:13-14 ).


Jesus linked himself to the disciples’ message: Responding to the disciples ( listens to you ) counts as responding to him.


The one who sent me refers to God.


Snakes and scorpions are examples of the hostility in the creation that is defeated by Jesus. The use of battle imagery shows who the kingdom fights against. See Acts 28:3-6 .


Jesus rejoiced. The account of the mission in 10:1-24 ends with several remarks about joy.


The title Lord is an important name for God, showing his sovereignty, but it is interesting that it comes next to a reference to the Father , a term indicative of God’s care. The two concepts are often related in the NT; see Eph 1:3-6 .


See 1 Cor 1:26-31 .


This verse has been noted for its conceptual similarity to teaching in John’s Gospel ( 10:15; 17:2 ). The authority of the Son and the Father are totally intertwined.


This beatitude highlights the great honor bestowed on the disciples to share in this salvation, as v. 20 also noted. See also Luke 2:30 .


This is what past prophets and kings had wanted very much to see , yet the fulfillment had come to the disciples. This remark is like 1 Pet 1:10-12 or Heb 1:1-2 .


The combination of inherit with eternal life asks, in effect, “What must I do to be saved?”


A quotation from Deut 6:5 . The fourfold reference to different parts of the person says, in effect, that one should love God with all one’s being.


Jesus commends the reply ( you have answered correctly ). What is assumed here, given the previous context, is that he will respond to Jesus’ message, as to love God is to respond to his Son; see v. 22 .


The journey from Jerusalem to Jericho was 17 mi (27 km), descending some 1800 ft (540 m) in altitude. It was known for its danger because the road ran through areas of desert and caves where the robbers hid.


That is, in a state between life and death; severely wounded.


The phrase by chance adds an initial note of hope and fortune to the expectation in the story.


It is not said why the priest passed by and refused to help. It is not relevant to the point of the parable that no help was given in the emergency situation.


The text suggests that the priest went out of his way ( on the other side ) not to get too close to the scene.


The ancient practice of pouring oil was designed to comfort and clean the wounds ( Isa 1:6 ).


His own animal refers to a riding animal, presumably a donkey, but not specified.


Jesus reversed the question the expert in religious law asked in v. 29 to one of becoming a neighbor by loving. “Do not think about who they are, but who you are,” was his reply.


The neighbor did not do what was required (that is why his response is called mercy ) but had compassion and out of kindness went the extra step that shows love. See Mic 6:8 . Note how the expert in religious law could not bring himself to admit that the example was a Samaritan, someone who would have been seen as a racial half-breed and one not worthy of respect. So Jesus makes a second point that neighbors may appear in surprising places.


The description of Mary sitting at the Lord’s feet and listening to him makes her sound like a disciple (compare Luke 8:35 ).


The term distracted means “to be pulled away” by something (L&N 25.238). It is a narrative comment that makes clear who is right in the account.


The double vocative Martha, Martha communicates emotion.


John refers to John the Baptist.


It was not unusual for Jewish groups to have their own prayer as a way of expressing corporate identity. Judaism had the Eighteen Benedictions and apparently John the Baptist had a prayer for his disciples as well.


When you pray. What follows, although traditionally known as the Lord’s prayer, is really the disciples’ prayer. It represents how they are to approach God, by acknowledging his uniqueness and their need for his provision and protection.


א B (L: + ἡμῶν ) 1 700 pc as well as some versions and fathers. Given this more weighty external evidence, combined with the scribal tendency to harmonize Gospel parallels, the shorter reading is preferred. God is addressed in terms of intimacy ( Father ). The original Semitic term here was probably Abba . The term is a little unusual in a personal prayer, especially as it lacks qualification. It is not the exact equivalent of “Daddy” (as is sometimes popularly suggested), but it does suggest a close, familial relationship.


B L pc ), and cannot be easily explained as arising from the longer reading. Your kingdom come represents the hope for the full manifestation of God’s promised rule.


The background to the statement I have nothing to set before him is that in ancient Middle Eastern culture it was a matter of cultural honor to be a good host to visitors.


The three present imperatives in this verse ( Ask…seek…knock ) are probably intended to call for a repeated or continual approach before God.


The actions of asking, seeking, and knocking are repeated here from v. 9 with the encouragement that God does respond.


The snake probably refers to a water snake.


The two questions of vv. 11-12 expect the answer, “No father would do this!”


The provision of the Holy Spirit is probably a reference to the wisdom and guidance supplied in response to repeated requests. Some apply it to the general provision of the Spirit, but this would seem to look only at one request in a context that speaks of repeated asking. The teaching as a whole stresses not that God gives everything his children want, but that God gives the good that they need. The parallel account in Matthew ( 7:11 ) refers to good things where Luke mentions the Holy Spirit .


This miracle is different from others in Luke. The miracle is told entirely in one verse and with minimum detail, while the response covers several verses. The emphasis is on explaining what Jesus’ work means.


What exactly this sign would have been, given what Jesus was already doing, is not clear. But here is where the fence-sitters reside, refusing to commit to him.


Jesus here demonstrated the absurdity of the thinking of those who maintained that he was in league with Satan and that he actually derived his power from the devil. He first teaches (vv. 17-20 ) that if he casts out demons by the ruler of the demons, then in reality Satan is fighting against himself, with the result that his kingdom has come to an end. He then teaches (v. 21-22 ) about defeating the strong man to prove that he does not need to align himself with the devil because he is more powerful. Jesus defeated Satan at his temptation ( 4:1-13 ) and by his exorcisms he clearly demonstrated himself to be stronger than the devil. The passage reveals the desperate condition of the religious leaders, who in their hatred for Jesus end up attributing the work of the Holy Spirit to Satan.


Most read your sons as a reference to Jewish exorcists (cf. “your followers,” L&N 9.4; for various views see D. L. Bock, Luke [BECNT], 2:1077-78), but more likely this is a reference to the disciples of Jesus themselves, who are also Jewish and have been healing as well (R. J. Shirock, “Whose Exorcists are they? The Referents of οἱ υἱοὶ ὑμῶν at Matthew 12:27 / Luke 11:19 ,” JSNT 46 [1992]: 41-51). If this is a reference to the disciples, then Jesus’ point is that it is not only him, but those associated with him whose power the hearers must assess. The following reference to judging also favors this reading.


The finger of God is a figurative reference to God’s power (L&N 76.3). This phrase was used of God’s activity during the Exodus ( Exod 8:19 ).


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 .


Some see the imagery here as similar to Eph 4:7-10 , although no opponents are explicitly named in that passage. Jesus has the victory over Satan. Jesus’ acts of healing mean that the war is being won and the kingdom is coming.


Whoever is not with me is against me. The call here is to join the victor. Failure to do so means that one is being destructive. Responding to Jesus is the issue.


For the image of scattering, see Pss. Sol. 17:18.


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


The background for the reference to waterless places is not entirely clear, though some Jewish texts suggest spirits must have a place to dwell, but not with water ( Luke 8:29-31 ; Tob 8:3). Some suggest that the image of the desert or deserted cities as the places demons dwell is where this idea started ( Isa 13:21; 34:14 ).


The image of the house swept clean and put in order refers to the life of the person from whom the demon departed. The key to the example appears to be that no one else has been invited in to dwell. If an exorcism occurs and there is no response to God, then the way is free for the demon to return. Some see the reference to exorcism as more symbolic; thus the story’s only point is about responding to Jesus. This is possible and certainly is an application of the passage.


The point of the story is that to fail to respond is to risk a worse fate than when one started.


Both the reference to the womb and the breasts form a figure of speech called metonymy. In this case the parts are mentioned instead of the whole; the meaning is “Blessed is your mother!” The warnings seem to have sparked a little nervousness that brought forth this response. In the culture a mother was valued for the accomplishments of her son. So this amounts to a compliment to Jesus.


This is another reference to hearing and doing the word of God , which here describes Jesus’ teaching; see Luke 8:21 .


The mention of a sign alludes back to Luke 11:16 . Given what Jesus had done, nothing would be good enough. This leads to the rebuke that follows.


As the following comparisons to Solomon and Jonah show, in the present context the sign of Jonah is not an allusion to Jonah being three days in the belly of the fish, but to Jesus’ teaching about wisdom and repentance.


On the queen of the South see 1 Kgs 10:1-3 and 2 Chr 9:1-12 , as well as Josephus, Ant. 8.6.5-6 (8.165-175). The South most likely refers to modern southwest Arabia, possibly the eastern part of modern Yemen, although there is an ancient tradition reflected in Josephus which identifies this geo-political entity as Ethiopia.


For the imagery of judgment , see Luke 10:13-15 and 11:19 . The warnings are coming consistently now.


The message of Jesus was something greater than what Solomon offered. On Jesus and wisdom, see Luke 7:35; 10:21-22 ; 1 Cor 1:24, 30 .


Here you is a singular pronoun, individualizing the application.


See the note on Pharisees in 5:17 .


The allusion to washing ( clean the outside of the cup ) shows Jesus knew what they were thinking and deliberately set up a contrast that charged them with hypocrisy and majoring on minors.


You fools is a rebuke which in the OT refers to someone who is blind to God ( Ps 14:1, 53:1; 92:6 ; Prov 6:12 ).


The expression everything will be clean for you refers to the agreement that should exist between the overt practice of one’s religious duties, such as almsgiving, and the inner condition of one’s heart, including true love for God and the poor; one is not only to wash the outside of the cup and plate, but the inside as well, since as Jesus said, God created the inside too. Religious duties are not to be performed hypocritically, i.e., for the applause and esteem of people, but rather they are to be done out of a deep love for God and a sensitivity to and concern for the needs of others. Then, everything will be clean , both hearts and lives.


These small herbs were tithed with great care (Mishnah, m. Demai 2:1).


Justice was a major theme of OT ethics ( Mic 6:8 ; Zech 7:8-10 ).


See the note on synagogues in 4:15 .


In Judaism to come into contact with the dead or what is associated with them, even without knowing it , makes one unclean ( Num 19:11-22 ; Lev 21:1-3 ; Mishnah, m. Demai 2:3). To Pharisees, who would have been so sensitive about contracting ceremonial uncleanness, it would have been quite a stinging rebuke to be told they caused it.


That is, an expert in the interpretation of the Mosaic law. They worked closely with the Pharisees.


The effect of what the experts in the law were doing was to deny the message of the prophets and thus honor their death by supporting those who had sought their removal. The charge that this is what previous generations did shows the problem is chronic. As T. W. Manson said, the charge here is “The only prophet you honor is a dead prophet!” ( The Sayings of Jesus , 101).


The expression the wisdom of God is a personification of an attribute of God that refers to his wise will.


Gen 4:10 indicates that Abel’s blood cried out for justice.


It is not clear which Zechariah is meant here. It is probably the person mentioned in 2 Chr 24:20-25 .


You have taken away the key to knowledge is another stinging rebuke. They had done the opposite of what they were trying to do.


The pursuit of popularity can lead to hypocrisy , if one is not careful.


I.e., be revealed by God. The passive voice verbs here (“be revealed,” be made known”) see the revelation as coming from God. The text is both a warning about bad things being revealed and an encouragement that good things will be made known, though the stress with the images of darkness and what is hidden in vv. 2-3 is on the attempt to conceal.


The term translated private rooms refers to the inner room of a house, normally without any windows opening outside, the most private location possible (BDAG 988 s.v. ταμεῖον 2).


Judaism had a similar exhortation in 4 Macc 13:14-15.


The actual performer of the killing is not here specified. It could be understood to be God (so NASB, NRSV) but it could simply emphasize that, after a killing has taken place, it is God who casts the person into hell.


The word translated hell is “Gehenna” ( γέεννα , geenna ), a Greek transliteration of the Hebrew words ge hinnom (“Valley of Hinnom”). This was the valley along the south side of Jerusalem. In OT times it was used for human sacrifices to the pagan god Molech (cf. Jer 7:31; 19:5-6; 32:35 ), and it came to be used as a place where human excrement and rubbish were disposed of and burned. In the intertestamental period, it came to be used symbolically as the place of divine punishment (cf. 1 En. 27:2, 90:26; 4 Ezra 7:36).


The pennies refer to the assarion, a small Roman copper coin. One of them was worth one sixteenth of a denarius or less than a half hour’s average wage. Sparrows were the cheapest thing sold in the market. God knows about even the most financially insignificant things; see Isa 49:15 .


Do not be afraid. One should respect and show reverence to God (v. 5 ), but need not fear his tender care.


This acknowledgment will take place at the judgment. Of course, the Son of Man is a reference to Jesus as it has been throughout the Gospel. On Jesus and judgment, see 22:69 ; Acts 10:42-43; 17:31 .


Blasphemy against the Holy Spirit probably refers to a total rejection of the testimony that the Spirit gives to Jesus and the plan of God. This is not so much a sin of the moment as of one’s entire life, an obstinate rejection of God’s message and testimony. Cf. Matt 12:31-32 and Mark 3:28-30 .


The saying looks at persecution both from a Jewish context as the mention of synagogues suggests, and from a Gentile one as the reference to the rulers and the authorities suggests. sn See the note on synagogues in 4:15 .


Tell my brother. In 1st century Jewish culture, a figure like a rabbi was often asked to mediate disputes, except that here mediation was not requested, but representation.


I have nowhere to store my crops. The thinking here is prudent in terms of recognizing the problem. The issue in the parable will be the rich man’s solution, particularly the arrogance reflected in v. 19 .


Note how often the first person pronoun is present in these verses. The farmer is totally self absorbed.


It is selfishness that is rebuked here, in the accumulation of riches for himself . Recall the emphasis on the first person pronouns throughout the parable.


The phrase how much more is a typical form of rabbinic argumentation, from the lesser to the greater. If God cares for the little things, surely he will care for the more important things.


His (that is, God’s) kingdom 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 .


The call to sell your possessions is a call to a lack of attachment to the earth and a generosity as a result.


Seeking heavenly treasure means serving others and honoring God by doing so; see Luke 6:35-36 .


Keep your lamps burning means to be ready at all times.


An ancient wedding celebration could last for days (Tob 11:18).


He…will come and wait on them is a reversal of expectation, but shows that what Jesus asks for he is willing to do as well; see John 13:5 and 15:18-27 , although those instances merely foreshadow what is in view here.


The second or third watch of the night would be between 9 p.m. and 3 a.m. on a Roman schedule and 10 p.m. to 6 a.m. on a Jewish schedule. Luke uses the four-watch schedule of the Romans in Acts 12:4 , so that is more probable here. Regardless of the precise times of the watches, however, it is clear that the late-night watches when a person is least alert are in view here.


On Jesus pictured as a returning thief , see 1 Thess 5:2, 4 ; 2 Pet 3:10 ; Rev 3:3; 16:15 .


Jesus made clear that his coming could not be timed, and suggested it might take some time – so long, in fact, that some would not be looking for him any longer ( at an hour when you do not expect him ).


Is the parable only for disciples ( us ) or for all humanity ( everyone )? Or does Peter mean for disciples ( us ) or for the crowd ( everyone )? The fact that unfaithful slaves are mentioned in v. 46 looks to a warning that includes a broad audience, though it is quality of service that is addressed. This means the parable focuses on those who are associated with Jesus.


The slave’s action in beginning to beat the other slaves was not only a failure to carry out what was commanded but involved doing the exact reverse.


Entrusted with much. To be gifted with precious responsibility is something that requires faithfulness.


This mission statement, “ I have come to bring fire on the earth ,” looks to the purging and division Jesus causes: See Luke 3:9, 17; 9:54; 17:29 for fire, 5:32; 7:34; 9:58; 12:51 for the topic of mission.


The figure of the baptism is variously interpreted, as some see a reference (1) to martyrdom or (2) to inundation with God’s judgment. The OT background, however, suggests the latter sense: Jesus is about to be uniquely inundated with God’s judgment as he is rejected, persecuted, and killed ( Ps 18:4, 16; 42:7; 69:1-2 ; Isa 8:7-8; 30:27-28 ; Jonah 2:3-6 ).


From now on is a popular phrase in Luke: 1:48; 5:10; 22:18, 69 ; see Mic 7:6 .


A cloud rising in the west refers to moisture coming from the Mediterranean Sea.


The south wind comes from the desert, and thus brings scorching heat.


In Luke, the term hypocrites occurs here, in 6:42 , and in 13:15 .


The term magistrate ( ἄρχων , arcwn ) refers to an official who, under the authority of the government, serves as judge in legal cases (see L&N 56.29).


The officer ( πράκτωρ , praktwr ) was a civil official who functioned like a bailiff and was in charge of debtor’s prison. The use of the term, however, does not automatically demand a Hellenistic setting (BDAG 859 s.v.; K. H. Rengstorf, TDNT 8:539; C. Maurer, TDNT 6:642).


This is an event that otherwise is unattested, though several events similar to it are noted in Josephus ( J. W. 2.9.2-4 [2.169-177]; Ant. 13.13.5 [13.372-73], 18.3.1-2 [18.55-62]; 18.4.1 [18.85-87]). It would have caused a major furor.


Jesus did not want his hearers to think that tragedy was necessarily a judgment on these people because they were worse sinners .


Jesus was stressing that all stand at risk of death, if they do not repent and receive life.


Unlike the previous event, when the tower in Siloam fell on them , it was an accident of fate. It raised the question, however, “Was this a judgment?”


Jesus’ point repeats v. 3 . The circumstances make no difference. All must deal with the reality of what death means.


The fig tree is a variation on the picture of a vine as representing the nation; see Isa 5:1-7 .


The elapsed time could be six years total since planting, since often a fig was given three years before one even started to look for fruit. The point in any case is that enough time had been given to expect fruit.


Such fig trees would deplete the soil , robbing it of nutrients needed by other trees and plants.


See the note on synagogues in 4:15 .


Woman was a polite form of address (see BDAG 208-9 s.v. γυνή ), similar to “Madam” or “Ma’am” used in English in different regions.


The healing took place immediately .


The irony is that Jesus’ “ work ” consisted of merely touching the woman. There is no sense of joy that eighteen years of suffering was reversed with his touch.


The charge here is hypocrisy, but it is only part one of the response. Various ancient laws detail what was allowed with cattle; see Mishnah, m. Shabbat 5; CD 11:5-6 .


Note that this is again a battle between Satan and God; see 11:18-23 .


Concerning all the wonderful things see Luke 7:16; 19:37 .


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 .


What is the kingdom of God like? Unlike or , where the kingdom parables tend to be all in one location in the narrative, Luke scatters his examples throughout the Gospel.


The mustard seed was noted for its tiny size.


Calling the mustard plant a tree is rhetorical hyperbole, since technically it is not one. This plant could be one of two types of mustard popular in Palestine and would be either 10 or 25 ft (3 or 7.5 m) tall.


The point of the parable seems to be that while the kingdom of God may appear to have insignificant and unnoticeable beginnings (i.e., in the ministry of Jesus), it will someday (i.e., at the second advent) be great and quite expansive. The kingdom, however, is not to be equated with the church, but rather the church is an expression of the kingdom. Also, there is important OT background in the image of the mustard seed that grew and became a tree : Ezek 17:22-24 pictures the reemergence of the Davidic house where people can find calm and shelter. Like the mustard seed, it would start out small but grow to significant size.


This measure was a saton, the Greek name for the Hebrew term “seah.” Three of these was a very large quantity of flour, since a saton is a little over 16 lbs (7 kg) of dry measure (or 13.13 liters). So this was over 47 lbs (21 kg) of flour total, enough to feed over a hundred people.


The warnings earlier in Jesus’ teaching have led to the question whether only a few will be saved.


For the imagery behind the statement “ I do not know where you come from ,” see Ps 138:6 ; Isa 63:16 ; Jer 1:5 ; Hos 5:3 .


This term refers to wide streets , and thus suggests the major streets of a city.


The issue is not familiarity (with Jesus’ teaching) or even shared activity (eating and drinking with him), but knowing Jesus. Those who do not know him, he will not know where they come from (i.e., will not acknowledge) at the judgment.


Weeping and gnashing of teeth is a figure for remorse and trauma, which occurs here because of exclusion from God’s promise.


Some are last who will be first, and some are first who will be last. Jesus’ answer is that some who are expected to be there (many from Israel) will not be there, while others not expected to be present (from other nations) will be present. The question is not, “Will the saved be few?” (see v. 23 ), but “Will it be you?”


See the note on Pharisees in 5:17 .


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


That fox. This is not fundamentally a figure for cleverness as in modern western culture, but could indicate (1) an insignificant person ( Neh 4:3 ; 2 Esd 13:35 LXX); (2) a deceiver ( Song Rabbah 2.15.1 on 2:15 ); or someone destructive, a destroyer ( Ezek 13:4 ; Lam 5:18 ; 1 En. 89:10, 42-49, 55). Luke’s emphasis seems to be on destructiveness, since Herod killed John the Baptist, whom Luke calls “the greatest born of women” ( Luke 7:28 ) and later stands opposed to Jesus ( Acts 4:26-28 ). In addition, “a person who is designated a fox is an insignificant or base person. He lacks real power and dignity, using cunning deceit to achieve his aims” (H. W. Hoehner, Herod Antipas [SNTSMS], 347).


The third day is a figurative reference to being further on in time, not a reference to three days from now. Jesus is not even in Jerusalem yet, and the events of the last days in Jerusalem take a good week.


Death in Jerusalem is another key theme in Luke’s material: 7:16, 34; 24:19 ; Acts 3:22-23 . Notice that Jesus sees himself in the role of a prophet here. Jesus’ statement, it is impossible that a prophet should be killed outside Jerusalem , is filled with irony; Jesus, traveling about in Galilee (most likely), has nothing to fear from Herod; it is his own people living in the very center of Jewish religion and worship who present the greatest danger to his life. The underlying idea is that Jerusalem, though she stands at the very heart of the worship of God, often kills the prophets God sends to her (v. 34 ). In the end, Herod will be much less a threat than Jerusalem. map For location see Map5-B1 ; Map6-F3 ; Map7-E2 ; Map8-F2 ; Map10-B3 ; JP1-F4 ; JP2-F4 ; JP3-F4 ; JP4-F4 .


The double use of the city’s name betrays intense emotion.


How often I have longed to gather your children. Jesus, like a lamenting prophet, speaks for God here, who longed to care tenderly for Israel and protect her.


Your house is forsaken. The language here is from Jer 12:7 and 22:5 . It recalls exilic judgment.


A quotation from Ps 118:26 . The judgment to come will not be lifted until the Lord returns. See Luke 19:41-44 .


Watching…closely is a graphic term meaning to lurk and watch; see Luke 11:53-54 .


The condition called dropsy involves swollen limbs resulting from the accumulation of fluid in the body’s tissues, especially the legs.


“ Is it lawful to heal on the Sabbath or not? ” Will the Pharisees and experts in religious law defend tradition and speak out against doing good on the Sabbath? Has anything at all been learned since Luke 13:10-17 ? Has repentance come ( 13:6-9 )?


They could not reply. Twice in the scene, the experts remain silent (see v. 4 ). That, along with the presence of power working through Jesus, serves to indicate endorsement of his work and message.


The point of the statement the one who humbles himself will be exalted is humility and the reversal imagery used to underline it is common: Luke 1:52-53; 6:21; 10:15; 18:14 .


That is, the leader of the Pharisees (v. 1 ).


Normally the term means crippled as a result of being maimed or mutilated (L&N 23.177).


This list of needy is like Luke 7:22 . See Deut 14:28-29; 16:11-14; 26:11-13 .


You will be blessed. God notes and approves of such generosity.


The passive verb will be repaid looks at God’s commendation.


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 .


Presumably those invited would have sent a reply with the invitation stating their desire to attend, much like a modern R.S.V.P. Then they waited for the servant to announce the beginning of the celebration (D. L. Bock, Luke [BECNT], 2:1272).


To make excuses and cancel at this point was an insult in the culture of the time. Regardless of customs concerning responses to invitations, refusal at this point was rude.


I have bought a field. An examination of newly bought land was a common practice. It was this person’s priority.


The expression Please excuse me is probably a polite way of refusing, given the dynamics of the situation, although it is important to note that an initial acceptance had probably been indicated and it was now a bit late for a refusal. The semantic equivalent of the phrase may well be “please accept my apologies.”


Five yoke of oxen. This was a wealthy man, because the normal farmer had one or two yoke of oxen.


I just got married, and I cannot come. There is no request to be excused here; just a refusal. Why this disqualifies attendance is not clear. The OT freed a newly married man from certain responsibilities such as serving in the army ( Deut 20:7; 24:5 ), but that would hardly apply to a banquet. The invitation is not respected in any of the three cases.


It was necessary to go out quickly because the banquet was already prepared. All the food would spoil if not eaten immediately.


The poor, the crippled, the blind and the lame. Note how the list matches v. 13 , illustrating that point. Note also how the party goes on; it is not postponed until a later date. Instead new guests are invited.


And still there is room. This comment suggests the celebration was quite a big one, picturing the openness of God’s grace.


Go out to the highways and country roads. This suggests the inclusion of people outside the town, even beyond the needy (poor, crippled, blind, and lame) in the town, and so is an allusion to the inclusion of the Gentiles.


So that my house will be filled . God will bless many people.


None of those individuals who were invited. This is both the point and the warning. To be a part of the original invitation does not mean one automatically has access to blessing. One must respond when the summons comes in order to participate. The summons came in the person of Jesus and his proclamation of the kingdom. The statement here refers to the fact that many in Israel will not be blessed with participation, for they have ignored the summons when it came.


It is important to note that the following remarks are not just to disciples, but to the large crowds who were following Jesus.


It was customary practice in a Roman crucifixion for the prisoner to be made to carry his own cross . Jesus is speaking figuratively here in the context of rejection. If the priority is not one’s allegiance to Jesus, then one will not follow him in the face of possible rejection; see Luke 9:23 .


The phrase this man is often used in Luke in a derogatory sense; see “this one” and expressions like it in Luke 5:21; 7:39; 13:32; 23:4, 14, 22, 35 .


The failure to finish the building project leads to embarrassment (in a culture where avoiding public shame was extremely important). The half completed tower testified to poor preparation and planning.


This image is slightly different from the former one about the tower (vv. 28-30 ). The first part of the illustration ( sit down first and determine ) deals with preparation. The second part of the illustration ( ask for terms of peace ) has to do with recognizing who is stronger. This could well suggest thinking about what refusing the “stronger one” (God) might mean, and thus constitutes a warning. Achieving peace with God, the more powerful king, is the point of the illustration.


The difficulty of this saying is understanding how salt could lose its flavor since its chemical properties cannot change. It is thus often assumed that Jesus was referring to chemically impure salt, perhaps a natural salt which, when exposed to the elements, had all the genuine salt leached out, leaving only the sediment or impurities behind. Others have suggested the background of the saying is the use of salt blocks by Arab bakers to line the floor of their ovens: Under the intense heat these blocks would eventually crystallize and undergo a change in chemical composition, finally being thrown out as unserviceable. A saying in the Talmud ( b. Bekhorot 8b) attributed to R. Joshua ben Chananja (ca. a.d. 90), when asked the question “When salt loses its flavor, how can it be made salty again?” is said to have replied, “By salting it with the afterbirth of a mule.” He was then asked, “Then does the mule (being sterile) bear young?” to which he replied: “Can salt lose its flavor?” The point appears to be, both are impossible. The saying, while admittedly late, suggests that culturally the loss of flavor by salt was regarded as an impossibility. Genuine salt can never lose its flavor. In this case the saying by Jesus here may be similar to Matt 19:24 , where it is likewise impossible for the camel to go through the eye of a sewing needle.


See the note on tax collectors in 3:12 .


See the note on Pharisees in 5:17 .


Them means at the minimum the parable is for the leadership, but probably also for those people Jesus accepted, but the leaders regarded as outcasts.


This individual with a hundred sheep is a shepherd of modest means, as flocks often had up to two hundred head of sheep.


Until he finds it. The parable pictures God’s pursuit of the sinner. On the image of Jesus as the Good Shepherd, see John 10:1-18 .


A touch of drama may be present, as the term calls together can mean a formal celebration ( 1 Kgs 1:9-10 ).


There will be more joy in heaven over one sinner who repents. The pursuit of the sinner is a priority in spite of the presence of others who are doing well (see also Luke 5:32; 19:10 ). The theme of repentance, a major Lukan theme, is again emphasized.


This silver coin is a drachma, equal to a denarius, that is, a day’s pay for the average laborer.


Rejoice. Besides the theme of pursuing the lost, the other theme of the parable is the joy of finding them.


The whole of heaven is said to rejoice. Joy in the presence of God’s angels is a way of referring to God’s joy as well without having to name him explicitly. Contemporary Judaism tended to refer to God indirectly where possible out of reverence or respect for the divine name.


He divided his assets between them. There was advice against doing this in the OT Apocrypha (Sir 33:20). The younger son would get half of what the older son received ( Deut 21:17 ).


To a Jew, being sent to the field to feed pigs would be an insult, since pigs were considered unclean animals ( Lev 11:7 ).


In the confession “ I have sinned ” there is a recognition of wrong that pictures the penitent coming home and “being found.”


The phrase against heaven is a circumlocution for God.


The phrase against heaven is a circumlocution for God. 1st century Judaism tended to minimize use of the divine name out of reverence.


The younger son launches into his confession just as he had planned. See vv. 18-19 .


With the instructions Hurry! Bring the best robe , there is a total acceptance of the younger son back into the home.


The need for sandals underlines the younger son’s previous destitution, because he was barefoot.


This statement links the parable to the theme of 15:6, 9 .


This would have been primarily instrumental music , but might include singing as well.


Ironically the attitude of the older son has left him outside and without joy.


You never gave me even a goat. The older son’s complaint was that the generous treatment of the younger son was not fair: “I can’t get even a little celebration with a basic food staple like a goat!”


Note the younger son is not “my brother” but this son of yours (an expression with a distinctly pejorative nuance).


This is another graphic description. The younger son’s consumption had been like a glutton. He had both figuratively and literally devoured the assets which were given to him.


The charge concerning the prostitutes is unproven, but essentially the older brother accuses the father of committing an injustice by rewarding his younger son’s unrighteous behavior.


See note on the phrase “fattened calf” in v. 23 .


By referring to him as your brother , the father reminded the older brother that the younger brother was part of the family.


The theme he was lost and is found is repeated from v. 24 . The conclusion is open-ended. The reader is left to ponder with the older son (who pictures the scribes and Pharisees) what the response will be. The parable does not reveal the ultimate response of the older brother. Jesus argued that sinners should be pursued and received back warmly when they returned.


His manager was the steward in charge of managing the house. He could have been a slave trained for the role.


Although phrased as a question, the charges were believed by the owner, as his dismissal of the manager implies.


Thinking ahead, the manager develops a plan to make people think kindly of him ( welcome me into their homes ).


A measure (sometimes translated “bath”) was just over 8 gallons (about 30 liters). This is a large debt – about 875 gallons (3000 liters) of olive oil, worth 1000 denarii, over three year’s pay for a daily worker.


The bill was halved ( sit down quickly, and write fifty ). What was the steward doing? This is debated. 1) Did he simply lower the price? 2) Did he remove interest from the debt? 3) Did he remove his own commission? It is hard to be sure. Either of the latter two options is more likely. The goal was clear: The manager would be seen in a favorable light for bringing a deflationary trend to prices.


The hundred measures here was a hundreds cors. A cor was a Hebrew dry measure for grain, flour, etc., of between 10-12 bushels (about 390 liters). This was a huge amount of wheat, representing the yield of about 100 acres, a debt of between 2500-3000 denarii.


The percentage of reduction may not be as great because of the change in material.


Is the manager dishonest because of what he just did? Or is it a reference to what he had done earlier, described in v. 1 ? This is a difficult question, but it seems unlikely that the master, having fired the man for prior dishonesty, would now commend those same actions. It would also be unusual for Jesus to make that point of the story the example. Thus it is more likely the reference to dishonesty goes back to the earliest events, while the commendation is for the cleverness of the former manager reflected in vv. 5-7 .


Where this parable ends is debated: Does it conclude with v. 7 , after v. 8 a, after v. 8 b, or after v. 9 ? Verse 8 a looks as if it is still part of the story, with its clear reference to the manager, while 8b looks like Jesus’ application, since its remarks are more general. So it is most likely the parable stops after v. 8 a.


The passive refers to the welcome of heaven.


The point of the statement faithful in a very little is that character is shown in how little things are treated.


Entrust you with the true riches is a reference to future service for God. The idea is like 1 Cor 9:11 , except there the imagery is reversed.


The contrast between hate and love here is rhetorical. The point is that one will choose the favorite if a choice has to be made.


See the note on Pharisees in 5:17 .


John refers to John the Baptist.


Until John; since then. This verse indicates a shift in era, from law to kingdom.


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 .


The examples of marriage and divorce show that the ethical standards of the new era are still faithful to promises made in the presence of God. To contribute to the breakup of a marriage, which involved a vow before God, is to commit adultery . This works whether one gets a divorce or marries a person who is divorced, thus finalizing the breakup of the marriage. Jesus’ point concerns the need for fidelity and ethical integrity in the new era.


Purple describes a fine, expensive dye used on luxurious clothing, and by metonymy, refers to clothing colored with that dye. It pictures someone of great wealth.


This is the one time in all the gospels that a figure in a parable is mentioned by name. It will become important later in the account.


When the dogs came and licked his sores it meant that he was unclean. See the negative image of Rev 22:15 that draws on this picture.


The shorter description suggests a different fate, which is confirmed in the following verses.


The Greek term Hades stands for the Hebrew concept of Sheol . It is what is called hell today. This is where the dead were gathered ( Ps 16:10; 86:13 ). In the NT Hades has an additional negative force of awaiting judgment ( Rev 20:13 ).


Hades is a place of torment , especially as one knows that he is separated from God.


The rich man had not helped Lazarus before, when he lay outside his gate (v. 2 ), but he knew him well enough to know his name. This is why the use of the name Lazarus in the parable is significant. (The rich man’s name, on the other hand, is not mentioned, because it is not significant for the point of the story.)


The dipping of the tip of his finger in water is evocative of thirst. The thirsty are in need of God’s presence ( Ps 42:1-2 ; Isa 5:13 ). The imagery suggests the rich man is now separated from the presence of God.


Fire in this context is OT imagery; see Isa 66:24 .


The great chasm between heaven and hell is impassable forever. The rich man’s former status meant nothing now.


To warn them. The warning would consist of a call to act differently than their dead brother had, or else meet his current terrible fate.


If someone from the dead goes to them. The irony and joy of the story is that what is denied the rich man’s brothers, a word of warning from beyond the grave, is given to the reader of the Gospel in this exchange.


The concluding statement of the parable, they will not be convinced even if someone rises from the dead , provides a hint that even Jesus’ resurrection will not help some to respond. The message of God should be good enough. Scripture is the sign to be heeded.


See Luke 6:24-26 .


You must forgive him. Forgiveness is to be readily given and not withheld. In a community that is to have restored relationships, grudges are not beneficial.


The request of the apostles, “ Increase our faith ,” is not a request for a gift of faith, but a request to increase the depth of their faith.


A black mulberry tree is a deciduous fruit tree that grows about 20 ft (6 m) tall and has black juicy berries. This tree has an extensive root system, so to pull it up would be a major operation.


This is another travel note about Jesus going to Jerusalem in Luke 9:51-19:48 , the so-called “Jerusalem journey” section of Luke’s Gospel. It is not a straight line journey, because to travel along the Galilean and Samaritan border is to go east or west, not south to Jerusalem. map For location see Map5-B1 ; Map6-F3 ; Map7-E2 ; Map8-F2 ; Map10-B3 ; JP1-F4 ; JP2-F4 ; JP3-F4 ; JP4-F4 .


The ten men with leprosy would have been unable to approach Jesus ( Lev 13:45-46 ; Num 5:2-3 ). The ancient term for leprosy covered 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 ).


“ Have mercy on us ” is a request to heal them ( Luke 18:38-39; 16:24 ; Matt 9:27; 15:22; 17:15; 20:31-32 ; Mark 10:47-49 ).


These are the instructions of what to do with a healing ( Lev 13:19; 14:1-11 ; Luke 5:14 ).


And thanked him. This action recognized God’s healing work through Jesus.


This is a parenthetical note by the author. The comment that the man was a Samaritan means that to most Jews of Jesus’ day he would have been despised as a half-breed and a heretic. The note adds a touch of irony to the account (v. 18 ).


Jesus’ point in calling the man a foreigner is that none of the other nine, who were presumably Israelites, responded with gratitude. Only the “outsiders” were listening and responding.


See the note on Pharisees in 5:17 .


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 .


This is a reference to the days of the full manifestation of Jesus’ power in a fully established kingdom. The reference to “days” instead of “day” is unusual, appearing only here and in v. 26 , but it may be motivated merely by parallelism with the “days” of Noah there and the “days of Lot” in v. 28 .


Do not go out or chase after them. There will be no need to search for the Son of Man at his coming, though many will falsely claim its arrival.


The Son of Man’s coming in power will be sudden and obvious like lightning . No one will need to point it out.


The Son of Man’s suffering and rejection by this generation is another “it is necessary” type of event in God’s plan ( Luke 4:43; 24:7, 26, 44 ) and the fifth passion prediction in Luke’s account ( 9:22, 44; 12:50; 13:32-33 ; for the last, see 18:32-33 ).


Like the days of Noah , the time of the flood in Gen 6:5-8:22 , the judgment will come as a surprise as people live their day to day lives.


Like that flood came and destroyed them all , the coming judgment associated with the Son of Man will condemn many.


And destroyed them all . The coming of the Son of Man will be like the judgment on Sodom, one of the most immoral places of the OT ( Gen 19:16-17 ; Deut 32:32-33 ; Isa 1:10 ).


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 swiftness and devastation of the judgment will require a swift escape. There is no time to come down from one’s roof and pick up anything from inside one’s home.


An allusion to Gen 19:26 . The warning about Lot’s wife is not to look back and long to be where one used to be. The world is being judged, and the person who delays or turns back will be destroyed.


Whoever loses his life. Suffering and persecution caused by the world, even to death, cannot stop God from saving ( Luke 12:4-6 ).


There is debate among commentators and scholars over the phrase one will be taken and the other left about whether one is taken for judgment or for salvation. If the imagery is patterned after the rescue of Noah from the flood and Lot from Sodom, as some suggest, the ones taken are the saved (as Noah and Lot were) andthose left behind are judged. The imagery, however, is not directly tied to theidentification of the two groups. Its primary purposein context is topicture the sudden, surprisingseparation of the righteous and the judged (i.e., condemned) at the return of the Son of Man.


The question “ Where, Lord? ” means, “Where will the judgment take place?”


This is one of the few parables that comes with an explanation at the start: … they should always pray and not lose heart . It is part of Luke’s goal in encouraging Theophilus ( 1:4 ).


The judge here is apparently portrayed as a civil judge who often handled financial cases.


This widow was not necessarily old, since many people lived only into their thirties in the 1st century.


Listen to what the unrighteous judge says! The point of the parable is that the judge’s lack of compassion was overcome by the widow’s persistence.


The prayers have to do with the righteous who cry out to him to receive justice. The context assumes the righteous are persecuted.


The issue of delay has produced a whole host of views for this verse. (1) Does this assume provision to endure in the meantime? Or (2) does it mean God restricts the level of persecution until he comes? Either view is possible.


Will he find faith on earth? The Son of Man is looking for those who continue to believe in him, despite the wait.


The temple is on a hill in Jerusalem, so one would go up to enter its precincts.


See the note on Pharisees in 5:17 .


See the note on tax collectors in 3:12 .


The Pharisee’s prayer started out as a thanksgiving psalm to God , but the praise ended up not being about God.


A general category for “sinners” ( 1 Cor 6:9 ; Lev 19:3 ).


Note what the Pharisee assumes about the righteousness of this tax collector by grouping him with extortionists, unrighteous people , and adulterers .


The law only required fasting on the Day of Atonement. Such voluntary fasting as this practiced twice a week by the Pharisee normally took place on Monday and Thursday.


The prayer that was heard and honored was the one given with humility; in a surprising reversal it was the tax collector who went down to his home justified .


Everyone who exalts himself. See Luke 14:11 . Jesus often called for humility and condemned those who sought honor.


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 .


The kingdom of God belongs to such as these. Children are a picture of those whose simple trust illustrates what faith is all about. The remark illustrates how everyone is important to God, even those whom others regard as insignificant.


On receive see John 1:12 .


The point of the comparison receive the kingdom of God like a child has more to do with a child’s trusting spirit and willingness to be dependent and receive from others than any inherent humility the child might possess.


Only Luke states this man is a ruler (cf. the parallels in Matt 19:16-22 and Mark 10:17-22 , where the questioner is described only as “someone”). He is probably a civic leader of some kind, a leader in the society.


The rich man wanted to know what he must do to inherit eternal life , but Jesus had just finished teaching that eternal life was not earned but simply received ( 18:17 ). See the similar question about inheriting eternal life in Luke 10:25 .


Jesus’ response, Why do you call me good? , was designed to cause the ruler to stop and think for a moment about who Jesus really was. The following statement No one is good except God alone seems to point the man in the direction of Jesus’ essential nature and the demands which logically follow on the man for having said it.


A quotation from Exod 20:12-16 and Deut 5:16-20 . Jesus cited the parts of the ten commandments that relate to how others should be treated.


Since my youth. Judaism regarded the age of thirteen as the age when a man would have become responsible to live by God’s commands.


See Luke 14:33 .


See Luke 1:50-53; 6:20-23; 14:12-14 .


The call for sacrifice comes with a promise of eternal reward: … you will have treasure in heaven . Jesus’ call is a test to see how responsive the man is to God’s direction through him. Will he walk the path God’s agent calls him to walk? For a rich person who got it right, see Zacchaeus in Luke 19:1-10 .


For the rich it is hard for wealth not to be the point of focus, as the contrast in vv. 28-30 will show, and for rich people to trust God. Wealth was not an automatic sign of blessing as far as Jesus was concerned.


The eye of a needle refers to a sewing needle, one of the smallest items one might deal with on a regular basis, in contrast to the biggest animal of the region. (The gate in Jerusalem known as “The Needle’s Eye” was built during the middle ages and was not in existence in Jesus’ day.) Jesus is saying rhetorically that this is impossible, unless God (v. 27 ) intervenes.


The assumption is that the rich are blessed, so if they risk exclusion, who is left to be saved ?


The term impossible is in the emphatic position in the Greek text. God makes the impossible possible.


Jesus reassures his disciples with a promise that (1) much benefit in this life ( many times more ) and (2) eternal life in the age to come will be given.


Note that Luke (see also Matt 19:29 ; Mark 10:30 ; Luke 10:25 ) portrays eternal life as something one receives in the age to come , unlike John, who emphasizes the possibility of receiving eternal life in the present ( John 5:24 ).


The passive voice verb be handed over does not indicate by whom, but other passages note the Jewish leadership and betrayal ( 9:22, 44 ).


See Luke 22:63; 23:11, 36 .


And spat on. Later Luke does not note this detail in the passion narrative in chaps. 22-23 , but see Mark 14:65; 15:19 ; Matt 26:67; 27:30 where Jesus’ prediction is fulfilled.


This failure of the Twelve to grasp what Jesus meant probably does not mean that they did not understand linguistically what Jesus said, but that they could not comprehend how this could happen to him, if he was really God’s agent. The saying being hidden probably refers to God’s sovereign timing.


Jesus was more than a Nazarene to this blind person, who saw quite well that Jesus was Son of David . He understood what Luke 7:22-23 affirms. There was a tradition in Judaism that the Son of David (Solomon) had great powers of healing (Josephus, Ant. 8.2.5 [8.42-49]).


Have mercy on me is a request for healing (cf. 17:13 ). It is not owed the man. He simply asks for God’s kind grace.


That is, those who were at the front of the procession.


Public opinion would not sway the blind man from getting Jesus’ attention. The term shouted is strong as it can be used of animal cries.


The presence of God’s work leads again to joy, with both the beggar and the people praising God ( 1:64; 2:20; 5:25-26; 7:16; 13:13; 17:15; 19:37 ).


This is the one place in the NT the office of chief tax collector is noted. He would organize the other tax collectors and collect healthy commissions (see also the note on the word tax collector in 3:12 ).


A sycamore tree would have large branches near the ground like an oak tree and would be fairly easy to climb. These trees reach a height of some 50 ft (about 15 m).


I must stay. Jesus revealed the necessity of his associating with people like Zacchaeus ( 5:31-32 ). This act of fellowship indicated acceptance.


On today here and in v. 9 , see the note on today in 2:11 .


Being the guest of a man who is a sinner was a common complaint about Jesus: Luke 5:31-32; 7:37-50; 15:1-2 .


Zacchaeus was a penitent man who resolved on the spot to act differently in the face of Jesus’ acceptance of him. In resolving to give half his possessions to the poor, Zacchaeus was not defending himself against the crowd’s charges and claiming to be righteous. Rather as a result of this meeting with Jesus, he was a changed individual. So Jesus could speak of salvation coming that day (v. 9 ) and of the lost being saved (v. 10 ).


This is one of the few uses of the specific term salvation in Luke ( 1:69, 71, 77 ), though the concept runs throughout the Gospel.


The household is not a reference to the building, but to the people who lived within it (L&N 10.8).


Zacchaeus was personally affirmed by Jesus as a descendant ( son ) of Abraham and a member of God’s family.


The Son of Man came to seek and to save the lost is Jesus’ mission succinctly defined. See Luke 15:1-32 .


Luke means here the appearance of the full kingdom of God in power with the Son of Man as judge as Luke 17:22-37 describes.


Note that the receiving of the kingdom takes place in the far country. This suggests that those in the far country recognize and acknowledge the king when his own citizens did not want him as king (v. 14 ; cf. John 1:11-12 ).


The background to this story about the nobleman who went … to receive for himself a kingdom had some parallels in the area’s recent history: Archelaus was appointed ethnarch of Judea, Samaria, and Idumea in 4 b.c. , but the people did not like him. Herod the Great also made a similar journey to Rome where he was crowned King of Judea in 40 b.c. , although he was not able to claim his kingdom until 37 b.c.


That is, one for each. A mina was a Greek monetary unit worth one hundred denarii or about four months’ wages for an average worker based on a six-day work week.


The Greek verb earned refers to profit from engaging in commerce and trade (L&N 57.195). This is an examination of stewardship.


The faithful slave received expanded responsibility ( authority over ten cities ) as a result of his faithfulness; this in turn is an exhortation to faithfulness for the reader.


Though ten were given minas, the story stops to focus on the one who did nothing with the opportunity given to him. Here is the parable’s warning about the one who does not trust the master. This figure is called “ another ,” marking him out as different than the first two.


The one who has nothing has even what he seems to have taken away from him, ending up with no reward at all (see also Luke 8:18 ). The exact force of this is left ambiguous, but there is no comfort here for those who are pictured by the third slave as being totally unmoved by the master. Though not an outright enemy, there is no relationship to the master either. Three groups are represented in the parable: the faithful of various sorts (vv. 16, 18 ); the unfaithful who associate with Jesus but do not trust him (v. 21 ); and the enemies (v. 27 ).


Slaughter them. To reject the king is to face certain judgment from him.


This is yet another travel note on the journey to Jerusalem . See also Luke 18:31; 19:11 . Jesus does not actually enter Jerusalem until 19:45 . map For location see Map5-B1 ; Map6-F3 ; Map7-E2 ; Map8-F2 ; Map10-B3 ; JP1-F4 ; JP2-F4 ; JP3-F4 ; JP4-F4 .


The exact location of the village of Bethphage is not known. Most locate it on the southeast side of the Mount of Olives and northwest of Bethany, about 1.5 miles (3 km) east of Jerusalem.


The custom called angaria allowed the impressment of animals for service to a significant figure.


Exactly as he had told them. Nothing in Luke 19-23 catches Jesus by surprise. Often he directs the action.


See Zech 9:9 .


See the note on the name Mount of Olives in v. 29 .


See 2:13, 20 ; Acts 2:47; 3:8-9 .


Luke adds the title king to the citation from Ps 118:26 to make clear who was meant (see Luke 18:38 ). The psalm was used in looking for the deliverance of the end, thus leading to the Pharisees’ reaction.


A quotation from Ps 118:26 .


See the note on Pharisees in 5:17 .


Teacher, rebuke your disciples. The Pharisees were complaining that the claims were too great.


This statement amounts to a rebuke. The idiom of creation speaking means that even creation knows what is taking place, yet the Pharisees miss it. On this idiom, see Gen 4:10 and Hab 2:11 .


When Jesus approached and saw the city. This is the last travel note in Luke’s account (the so-called Jerusalem journey), as Jesus approached and saw the city before entering it.


On this day. They had missed the time of Messiah’s coming; see v. 44 .


But now they are hidden from your eyes. This becomes an oracle of doom in the classic OT sense; see Luke 13:31-35; 11:49-51 ; Jer 9:2; 13:7; 14:7 . They are now blind and under judgment ( Jer 15:5 ; Ps 122:6 ).


Jesus now predicted the events that would be fulfilled in the fall of Jerusalem in a.d. 70. The details of the siege have led some to see Luke writing this after Jerusalem’s fall, but the language of the verse is like God’s exilic judgment for covenant unfaithfulness ( Hab 2:8 ; Jer 6:6, 14; 8:13-22; 9:1 ; Ezek 4:2; 26:8 ; Isa 29:1-4 ). Specific details are lacking and the procedures described ( build an embankment against you ) were standard Roman military tactics.


An embankment refers to either wooden barricades or earthworks, or a combination of the two.


(Not) one stone on top of another is an idiom for total destruction.


Matthew ( 21:12-27 ), Mark ( 11:15-19 ) and Luke (here, 19:45-46 ) record this incident of the temple cleansing at the end of Jesus’ ministry. John ( 2:13-16 ) records a cleansing of the temple at the beginning of Jesus’ ministry. See the note on the word temple courts in John 2:14 for a discussion of the relationship of these accounts to one another.


A quotation from Isa 56:7 .


A quotation from Jer 7:11 . The meaning of Jesus’ statement about making the temple courts a den of robbers probably operates here at two levels. Not only were the religious leaders robbing the people financially, but because of this they had also robbed them spiritually by stealing from them the opportunity to come to know God genuinely. It is possible that these merchants had recently been moved to this location for convenience.


All the people hung on his words is an idiom for intent, eager listening. Jesus’ popularity and support made it unwise for the leadership to seize him.


The chief priests and the experts in the law with the elders came up. The description is similar to Luke 19:47 . The leaders are really watching Jesus at this point.


The leadership is looking back to acts like the temple cleansing ( 19:45-48 ). How could a Galilean preacher do these things ?


John, like Jesus, was not a part of the official rabbinic order. So the question “ John’s baptism – was it from heaven or from men? ” draws an analogy between John the Baptist and Jesus. See Luke 3:1-20; 7:24-27 . The phrase John’s baptism refers to the baptism practiced by John.


Very few questions could have so completely revealed the wicked intentions of the religious leaders. Jesus’ question revealed the motivation of the religious leaders and exposed them for what they really were – hypocrites. They indicted themselves when they cited only two options and chose neither of them. The point of Luke 20:1-8 is that no matter what Jesus said in response to their question they were not going to believe it and would in the end use it against him.


Neither will I tell you. Though Jesus gave no answer, the analogy he used to their own question makes his view clear. His authority came from heaven.


The vineyard is a figure for Israel in the OT ( Isa 5:1-7 ). The nation and its leaders are the tenants, so the vineyard here may well refer to the promise that resides within the nation. The imagery is like that in Rom 11:11-24 .


The leasing of land to tenant farmers was common in this period.


This slave (along with the next two) represent the prophets God sent to the nation, who were mistreated and rejected.


The slaves being sent empty-handed suggests that the vineyard was not producing any fruit – and thus neither was the nation of Israel.


Throwing the heir out of the vineyard pictures Jesus’ death outside of Jerusalem.


The statement that the owner will come and destroy those tenants is a promise of judgment; see Luke 13:34-35; 19:41-44 .


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 .


May this never happen! Jesus’ audience got the point and did not want to consider a story where the nation would suffer judgment.


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 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. 36 . See also Matt 3:7, 16:1-12, 22:23-34 ; Mark 12:18-27 ; 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 . Because the OT quotation does not include “a wife” as the object of the verb, it has been left as normal type. 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.


The point is a dilemma. In a world arguing a person should have one wife, whose wife will she be in the afterlife? The question was designed to show that (in the opinion of the Sadducees) resurrection leads to a major problem.


Life in the age to come is different than life here (they neither marry nor are given in marriage ). This means Jesus’ questioners had made a false assumption that life was the same both now and in the age to come.


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.


Teacher, you have spoken well! The scribes, being Pharisees, were happy for the defense of resurrection and angels, which they (unlike the Sadducees) believed in.


The attempt to show Jesus as ignorant had left the experts silenced. At this point they did not dare any longer to ask him anything.


If the religious leaders will not dare to question Jesus any longer, then he will question them.


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 D. L. Bock, Luke (BECNT), 2:1642; H. Windisch, TDNT 1:498.


See Luke 14:1-14 .


See the note on synagogues in 4:15 .


How they were able to devour widows’ houses is debated. Did they seek too much for contributions, or take too high a commission for their work, or take homes after debts failed to be paid? There is too little said here to be sure.


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 in more than all of them. With God, giving is weighed evaluatively, not counted. The widow was praised because she gave sincerely and at some considerable cost to herself.


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 days will come when 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.


The end will not come at once. This remark about timing not only indicates that there will be events before the end, but that some time will also pass before it comes.


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


See Jer 4:13-22; 14:12; 21:6-7 .


But before all this. Another note of timing is present, this one especially important in understanding the sequence in the discourse. Before the things noted in vv. 8-11 are the events of vv. 12-19 .


Some of the persecution is of Jewish origin ( the synagogues ). Some fulfillment of this can be seen in Acts. See the note on synagogues in 4:15 .


To confess Christ might well mean rejection by one’s own family, even by parents .


See Luke 6:22, 27 ; 1 Cor 1:25-31 .


Given v. 16 , the expression not a hair of your head will perish must be taken figuratively and refer to living ultimately in the presence of God.


By your endurance is a call to remain faithful, because trusting in Jesus is the means to life.


See Luke 19:41-44 . This passage refers to the events associated with the fall of Jerusalem, when the city is surrounded by armies .


The phrase its desolation is a reference to the fall of the city, which is the only antecedent present in Luke’s account. The parallels to this in Matt 24:15 and Mark 13:14 refer to the temple’s desolation, though Matthew’s allusion is clearer. They focus on the parallel events of the end, not on the short term realization in a.d. 70. The entire passage has a prophetic “two events in one” typology, where the near term destruction ( a.d. 70) is like the end. So the evangelists could choose to focus on the near time realization (Luke) or on its long term fulfillment, which mirrors it (Matthew, Mark).


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


Great distress means that this is a period of great judgment.


Here is the predicted judgment against the nation until the time of Gentile rule has passed: Its people will be led away as captives .


Until the times of the Gentiles are fulfilled implies a time when Israel again has a central role in God’s plan.


Signs in the sun and moon and stars are cosmic signs that turn our attention to the end and the Son of Man’s return for the righteous. OT imagery is present: See Isa 13:9-10; 24:18-20; 34:4 ; Ezek 32:7-8 ; Joel 2:1, 30-31; 3:15 .


An allusion to Isa 34:4 . 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.


These things are all the events of vv. 8-27 . Disciples represent the righteous here. The events surrounding the fall of the nation are a down payment on a fuller judgment to come on all humanity. The presence of one guarantees the other.


With Jesus’ return comes the manifestation of judgment and final salvation ( redemption ).


The kingdom of God refers here to the kingdom in all its power. See Luke 17:20-37 .


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” (vv. 25-26 ), 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 .


Or like a thief, see Luke 12:39-40 . The metaphor of a trap is a vivid one. Most modern English translations traditionally place the words “like a trap” at the end of v. 34 , completing the metaphor. In the Greek text (and in the NRSV and REB) the words “like a trap” are placed at the beginning of v. 35 . This does not affect the meaning.


This judgment involves everyone: all who live on the face of the whole earth . No one will escape this evaluation.


The call to be alert at all times is a call to remain faithful in looking for the Lord’s return.


Jesus’ teaching was still quite popular with all the people at this point despite the leaders’ opposition.


The Feast of Unleavened Bread was a week long celebration that followed the day of Passover, so one name was used for both feasts ( Exod 12:1-20; 23:15; 34:18 ; Deut 16:1-8 ).


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.


The cross is portrayed as part of the cosmic battle between Satan and God; see Luke 4:1-13; 11:14-23 .


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 Luke 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 22:14 ). 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 Peter and John to recognize the man Jesus was referring to.


Jesus is portrayed throughout Luke 22-23 as very aware of what will happen, almost directing events. Here this is indicated by his prediction that a man carrying a jar of water will meet you .


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


Jesus looked to a celebration in the kingdom to come when the Passover is fulfilled . This reference could well suggest that some type of commemorative sacrifice and meal will be celebrated then, as the antecedent is the Passover sacrifice. The reference is not to the Lord’s supper as some argue, but the Passover.


The kingdom of God here refers to the kingdom in all its power. See Luke 17:20-37 .


Then he took a cup. Only Luke mentions two cups at this meal; the other synoptic gospels (Matt, Mark) mention only one. This is the first of the two. It probably refers to the first cup in the traditional Passover meal, which today has four cups (although it is debated whether the fourth cup was used in the 1st century).


Until the kingdom of God comes is a reference to the kingdom in all its power. See Luke 17:20-37 . Jesus awaits celebration with the arrival of full kingdom blessing.


The language of the phrase given for you alludes to Christ’s death in our place. It is a powerful substitutionary image of what he did for us.


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.


The one who betrays me. Jesus knows about Judas and what he has done.


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.


Jesus’ death has been determined as a part of God’s plan ( Acts 2:22-24 ).


The title ‘ benefactor ,’ highlighting grace and meaning something like “helper of the people,” was even given to tyrants (2 Macc 4:2; 3 Macc 3:19; Josephus, J. W. 3.9.8 [3.459]).


And the leader like the one who serves. Leadership was not to be a matter of privilege and special status, but of service. All social status is leveled out by these remarks. Jesus himself is the prime example of the servant-leader.


Jesus’ example of humble service, as one who serves , shows that the standard for a disciple is different from that of the world. For an example see John 13:1-17 .


With the statement “ I grant to you a kingdom ” Jesus gave the disciples authority over the kingdom, as God had given him such authority. The present tense looks at authority given presently, though the major manifestation of its presence is yet to come as the next verse shows.


The statement you will sit on thrones judging the twelve tribes of Israel looks at the future authority the Twelve will have when Jesus returns. They will share in Israel’s judgment.


This pronoun is plural in the Greek text, so it refers to all the disciples of which Peter is the representative.


Satan has demanded permission to put them to the test. The idiom “ sift (someone) like wheat ” is similar to the English idiom “to pick (someone) apart.” The pronoun you is implied.


Here and in the remainder of the verse the second person pronouns are singular, so only Peter is in view. The name “Simon” has been supplied as a form of direct address to make this clear in English.


That your faith may not fail. Note that Peter’s denials are pictured here as lapses, not as a total absence of faith.


Strengthen your brothers refers to Peter helping to strengthen their faith. Jesus quite graciously restores Peter “in advance,” even with the knowledge of his approaching denials.


The confidence Peter has in private ( Lord, I am ready… ) will wilt under the pressure of the public eye.


That is, Peter’s denials will happen before the sun rises.


Once again, Jesus is quite aware that Peter will deny him. Peter, however, is too nonchalant about the possibility of stumbling.


This refers back to 9:3 and 10:3-4 . The Greek construction anticipates a negative reply which is indicated in the translation by the ‘tag’ at the end, “did you?” Nothing was lacking.


This scripture must be fulfilled in me. The statement again reflects the divine necessity of God’s plan. See 4:43-44 .


Here are two swords. The disciples mistakenly took Jesus to mean that they should prepare for armed resistance, something he will have to correct in 22:50-51 .


It is enough. The disciples’ misunderstanding caused Jesus to terminate the discussion.


See the note on the Mount of Olives in Luke 19:29 .


Luke does not mention Gethsemane by name, but calls it simply the place .


Jesus’ instructions to pray not to fall into temptation is an allusion to Luke 22:28-38 , especially 22:31 . The temptation is Satan’s challenge to them to defect, like what happened to Judas and what will happen to Peter.


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.


With the statement “ Not my will but yours be done ” Jesus submitted fully to God’s will.


Ï lat Ju Ir Hipp Eus. However, a number of mss mark the text with an asterisk or obelisk, indicating the scribe’s assessment of the verses as inauthentic. At the same time, these verses generally fit Luke’s style. Arguments can be given on both sides about whether scribes would tend to include or omit such comments about Jesus’ humanity and an angel’s help. But even if the verses are not literarily authentic, they are probably historically authentic. This is due to the fact that this text was well known in several different locales from a very early period. Since there are no synoptic parallels to this account and since there is no obvious reason for adding these words here, it is very likely that such verses recount a part of the actual suffering of our Lord. Nevertheless, because of the serious doubts as to these verses’ authenticity, they have been put in brackets. For an important discussion of this problem, see B. D. Ehrman and M. A. Plunkett, “The Angel and the Agony: The Textual Problem of Luke 22:43-44 ,” CBQ 45 (1983): 401-16. Angelic aid is noted elsewhere in the gospels: Matt 4:11 = Mark 1:13 .


Jesus calls the disciples again to prayerful watchfulness with the words “ Get up and pray ” (see 22:40 ). The time is full of danger ( 22:53 ).


Jesus’ comment about betraying the Son of Man with a kiss shows the hypocrisy and blindness of an attempt to cover up sin. On “misused kisses” in the Bible, see Gen 27:26-27 ; 2 Sam 15:5 ; Prov 7:13; 27:6 ; and 2 Sam 20:9 .


“ Should we use our swords? ” The disciples’ effort to defend Jesus recalls Luke 22:35-38 . One individual did not wait for the answer.


One of them. The unnamed disciple is Peter according to John 18:10 (cf. also Matt 26:51 ; Mark 14:47 ).


When Jesus healed the man’s ear he showed grace even to those who hated him, following his own teaching ( Luke 6:27-36 ).


Putting all the gospel accounts together, there is a brief encounter with Annas ( brought him into the high priest’s house , here and John 18:13 , where Annas is named); the meeting led by Caiaphas ( Matt 26:57-68 = Mark 14:53-65 ; and then a Sanhedrin meeting ( Matt 27:1 ; Mark 15:1 ; Luke 22:66-71 ). These latter two meetings might be connected and apparently went into the morning.


Woman was a polite form of address (see BDAG 208-9 s.v. γυνή ), similar to “Madam” or “Ma’am” used in English in different regions.


The expression “ I do not know him ” had an idiomatic use in Jewish ban formulas in the synagogue and could mean, “I have nothing to do with him.”


In Mark 14:69 , the same slave girl made the charge. So apparently Peter was being identified by a variety of people.


According to Mark 14:70 it was Peter’s accent that gave him away as a Galilean .


When Peter went out and wept bitterly it shows he really did not want to fail here and was deeply grieved that he had.


Their council is probably a reference to the Jewish Sanhedrin, the council of seventy leaders.


From now on. Jesus’ authority was taken up from this moment on. Ironically he is now the ultimate judge, who is himself being judged.


Seated at the right hand is an allusion to Ps 110:1 (“Sit at my right hand…”) and 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 of God 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.


The members of the council understood the force of the claim and asked Jesus about another title, Son of God .


Jesus’ reply, “ You say that I am ,” was not a denial, but a way of giving a qualified positive response: “You have said it, but I do not quite mean what you think.”


We have heard it ourselves. The Sanhedrin regarded the answer as convicting Jesus. They saw it as blasphemous to claim such intimacy and shared authority with God, a claim so serious and convicting that no further testimony was needed.


Pilate was the Roman prefect (procurator) in charge of collecting taxes and keeping the peace. His immediate superior was the Roman governor (proconsul) of Syria, although the exact nature of this administrative relationship is unknown. Pilate’s relations with the Jews had been rocky (v. 12 ). Here he is especially sensitive to them.


They began to accuse him. There were three charges: (1) disturbing Jewish peace; (2) fomenting rebellion through advocating not paying taxes (a lie – 20:20-26 ); and (3) claiming to be a political threat to Rome, by claiming to be a king, an allusion to Jesus’ messianic claims. The second and third charges were a direct challenge to Roman authority. Pilate would be forced to do something about them.


“ Are you the king of the Jews? ” Pilate was interested only in the third 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 in 22:70 .


He incites the people. The Jewish leadership claimed that Jesus was a political threat and had to be stopped. By reiterating this charge of stirring up rebellion, they pressured Pilate to act, or be accused of overlooking political threats to Rome.


Learning that Jesus was from Galilee and therefore part of Herod’s jurisdiction , Pilate decided to rid himself of the problem by sending him to Herod.


Herod was Herod Antipas, son of Herod the Great. See the note on Herod in 3:1 .


Herod would probably have come to Jerusalem for the feast, although his father was only half Jewish (Josephus, Ant. 14.15.2 [14.403]). Josephus does mention Herod’s presence in Jerusalem during a feast ( Ant. 18.5.3 [18.122]). map For location see Map5-B1 ; Map6-F3 ; Map7-E2 ; Map8-F2 ; Map10-B3 ; JP1-F4 ; JP2-F4 ; JP3-F4 ; JP4-F4 .


Herod, hoping to see him perform some miraculous sign , seems to have treated Jesus as a curiosity (cf. 9:7-9 ).


Luke portrays the Jewish leadership as driving events toward the cross by vehemently accusing Jesus.


This mockery involved putting elegant royal clothes on Jesus, either white or purple (the colors of royalty). This was no doubt a mockery of Jesus’ claim to be a king.


Herod and Pilate became friends with each other. It may be that Pilate’s change of heart was related to the death of his superior, Sejanus, who had a reputation for being anti-Jewish. To please his superior, Pilate may have ruled the Jews with insensitivity. Concerning Sejanus, see Philo, Embassy 24 (160-61) and Flaccus 1 (1).


With the statement “ he has done nothing ,” Pilate makes another claim that Jesus is innocent of any crime worthy of death.


Ironically, what Jesus was alleged to have done, started an insurrection , this man really did.


This is a parenthetical note by the author.


The account pictures a battle of wills – the people versus Pilate. Pilate is consistently portrayed in Luke’s account as wanting to release Jesus because he believed him to be innocent.


The refrain of innocence comes once again. Pilate tried to bring some sense of justice, believing Jesus had committed no crime deserving death .


Finally Pilate gave in. He decided crucifying one Galilean teacher was better than facing a riot. Justice lost out in the process, because he did not follow his own verdict.


He handed Jesus over to their will. Here is where Luke places the major blame for Jesus’ death. It lies with the Jewish nation, especially the leadership, though in Acts 4:24-27 he will bring in the opposition of Herod, Pilate, and all people.


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. Cyrene was located in North Africa where Tripoli is today. Nothing more is known about this Simon. Mark 15:21 names him as father of two people apparently known to Mark’s audience.


The background of these women is disputed. Are they “official” mourners of Jesus’ death, appointed by custom to mourn death? If so, the mourning here would be more pro forma . However, the text seems to treat the mourning as sincere, so their tears and lamenting would have been genuine.


The title Daughters of Jerusalem portrays these women mourning as representatives of the nation. map For the location of Jerusalem see Map5-B1 ; Map6-F3 ; Map7-E2 ; Map8-F2 ; Map10-B3 ; JP1-F4 ; JP2-F4 ; JP3-F4 ; JP4-F4 .


Do not weep for me, but weep for yourselves. Judgment now comes on the nation (see Luke 19:41-44 ) for this judgment of Jesus. Ironically, they mourn the wrong person – they should be mourning for themselves.


The figure of crying out to the mountains ‘ Fall on us! ’ (appealing to creation itself to hide them from God’s wrath), means that a time will come when people will feel they are better off dead ( Hos 10:8 ).


An allusion to Hos 10:8 (cf. Rev 6:16 ).


The figure of the green wood and the dry has been variously understood. Most likely the picture compares the judgment on Jesus as the green (living) wood to the worse judgment that will surely come for the dry (dead) wood of the nation.


33 Ï ) looks like an attempt to prevent this identification. The first reading, more difficult to explain from the other, is likely original. Jesus is numbered among the criminals (see Isa 53:12 and Luke 22:37 ).


The place that is called ‘ The Skull ’ (known as Golgotha in Aramaic, cf. John 19:17 ) 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 Greek κρανίον ( kranion ) is calvaria , from which the English word “Calvary” derives (cf. Luke 23:33 in the KJV).


See the note on crucify in 23:21 .


An allusion to Ps 22:18 , which identifies Jesus as the suffering innocent one.


The irony in the statement Let him save himself is that salvation did come, but later, not while on the cross.


Sour wine was cheap wine, called in Latin posca , and referred to a cheap vinegar wine diluted heavily with water. It was the drink of slaves and soldiers, and the soldiers who had performed the crucifixion, who had some on hand, now used it to taunt Jesus further.


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.


א B C* L 070 1241 pc it). The “if” clause reading creates a parallel with the earlier taunts (vv. 35, 37 ), and thus is most likely a motivated reading. The question in Greek expects a positive reply and is also phrased with irony.


This man has done nothing wrong is yet another declaration that Jesus was innocent of any crime.


Jesus, remember me is a statement of faith from the cross, as Jesus saves another even while he himself is dying. This man’s faith had shown itself when he rebuked the other thief. He hoped to be with Jesus sometime in the future in the kingdom.


Jesus gives more than the criminal asked for, because the blessing will come today , not in the future. He will be among the righteous. See the note on today in 2:11 .


In the NT, paradise is mentioned three times. Here it refers to the abode of the righteous dead. In Rev 2:7 it refers to the restoration of Edenic paradise predicted in Isa 51:3 and Ezek 36:35 . In 2 Cor 12:4 it probably refers to the “third heaven” ( 2 Cor 12:2 ) as the place where God dwells.


A quotation from Ps 31:5 . It is a psalm of trust. The righteous, innocent sufferer trusts in God. Luke does not have the cry of pain from Ps 22:1 (cf. Matt 27:46 ; Mark 15:34 ), but notes Jesus’ trust instead.


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


Some apparently regretted what had taken place. Beating their breasts was a sign of lamentation.


A B W Θ 33 Ï ), and is thus the preferred reading. The parenthetical note at the beginning of v. 51 indicates that Joseph of Arimathea had not consented to the action of the Sanhedrin in condemning Jesus to death. Since Mark 14:64 indicates that all the council members condemned Jesus as deserving death, it is likely that Joseph was not present at the trial.


Though some dispute that Joseph of Arimathea was a disciple of Jesus, this remark that he was looking forward to the kingdom of God , the affirmation of his character at the end of v. 50 , and his actions regarding Jesus’ burial all suggest otherwise.


Joseph went to Pilate and asked for the body because he sought to give Jesus an honorable burial. This 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. Mark 15:43 ).


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.


According to the commandment. These women are portrayed as pious, faithful to the law in observing the Sabbath.


The first day of the week is the day after the Sabbath.


Luke tells the story of the empty tomb with little drama. He simply notes that when they arrived the stone had been rolled away in a position where the tomb could be entered. This large stone was often placed in a channel so that it could be easily moved by rolling it aside. The other possibility is that it was merely placed over the opening in a position from which it had now been moved.


33 565 700 Ï }), rather than simply “the body” (found in D it) or “the body of Jesus” (found in 579 1241 pc ). Further, although this is the only time that “Lord Jesus” occurs in Luke, it seems to be Luke’s normal designation for the Lord after his resurrection (note the many references to Christ in this manner in Acts, e.g., 1:21; 4:33; 7:59; 8:16; 11:17; 15:11; 16:31; 19:5; 20:21; 28:31 ). Although such a longer reading as this would normally be suspect, in this case some scribes, accustomed to Luke’s more abbreviated style, did not take the resurrection into account. What they found was not what they expected – an empty tomb.


The brilliantly shining clothing ( dazzling attire ) points to the fact that these are angels (see 24:23 ).


Bowed their faces to the ground. Such respect for angels is common: Dan 7:28; 10:9, 15 .


By referring to Jesus as the living , the angels make it clear that he is alive. There should be no surprise.