translation_id: net-engnet

book_id: LUK

label: NET study note

text: See the note on Pharisees in 5:17 .


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


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


text: See the note on synagogues in 4:15 .


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


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


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


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


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


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


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


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


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


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


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


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


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


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


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


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


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


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


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


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


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


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


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


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


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


text: That is, laugh with happiness and joy.


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


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


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


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


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


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


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


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


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


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


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


text: That is, “sons of God.”


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


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


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


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


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


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


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


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


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


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


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


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


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