THE GOSPEL ACCORDING TO

ST. LUKE
Introduction: The Gospel According to Luke, as its title
implies, was written by Luke. He undoubtedly was the compan-
ion of Paul as noted in several places in Acts, which he also
wrote. He may have been the Lucius mentioned in Romans
16:21. He was evidently a Hellenistic Jew from Antioch or its
vicinity. The name Luke certainly is not Jewish, but a reading of
his writings clearly indicates his Jewish heritage. He was also
a physician by training as noted by Paul in Colossians 4:14.
His gospel was written, perhaps, in the mid 60s A.D. There
is some traditional indication it was written in Alexandria,
Egypt. However, if that be the case, it likely was done after
Paul’s death and Luke’s departure from him. It has been
suggested the Gospel of Luke is of ‘the human-divine One’ in
distinction to John’s later gospel which was of ‘the divine-hu-
man One.’ The key-phrase of the book may very well be ‘the Son
of man’ which appears twenty-six times. In presenting the
human side of our Lord’s ministry, Luke traces the lineage of
Jesus all the way back to Adam, giving a detailed account of his
mother, his infancy, and his boyhood. Notwithstanding pre-
senting the humanity of Jesus, Luke is careful to recognize the
Deity of Christ as noted in 1:32-35. Perhaps, the key verse of the
gospel is Luke 19:10, “For the son of man is come to seek and
to save that which was lost.”

543
 544 Understanding Luke
Overview of Luke 1: The first half of Luke 1 presents (1) the
introduction to the gospel; (2) the events surrounding Zach-
arias and Elizabeth; and (3) the annunciation to Mary by Ga-
briel of her impending virgin conception. The last half of the
first chapter presents the meeting of Mary and Elisabeth. Not
only did Elisabeth praise Mary, but Mary glorified God in her
great magnificat. The final segment of the chapter presents the
details of the birth of John and his father’s prophetic praise to
God.

1:1-4 Forasmuch as many have taken in hand to set

forth in order a declaration of those things which are most
surely believed among us, 2 Even as they delivered them
unto us, which from the beginning were eyewitnesses, and
ministers of the word; 3 It seemed good to me also, having
had perfect understanding of all things from the very first,
to write unto thee in order, most excellent Theophilus, 4
That thou mightest know the certainty of those things,
wherein thou hast been instructed.
Luke prefaces what he is about to write by addressing the
recipient of the gospel, one Theophilus. Little if anything is
known of this man. Several implications are apparent in the
name however. The name literally means ‘a friend of God,’ or
perhaps, ‘a lover of God.’ It is comprised of two Greek words
(yeov theos—God and filov philos—friend). It is clear The-
ophilus was at least a Hellenistic Jew. Some have suggested he
was a gentile altogether. However, the greater implication of the
New Testament is that he was a Hellenistic Jew. Whereas Mat-
thew assumes his readers to be Jewish, the same cannot be said
of Luke. It may well be Theophilus was a Greek who perhaps
had become a Jewish proselyte. In any event, Luke seems to
write to others of like mind—gentile in background, but seeking
God. This same Theophilus was the recipient of the book of
 Understanding Luke 545
Acts. Some have suggested he was an affluent believer who
underwrote Luke during the time he spent in writing.
Luke begins by noting how he intended to “set forth in
order” (i.e., to present an accurate sequential record), ‘a declar-
ation of those things which are most surely believed among us.”
The word translated as declaration (dihghsiv diegesis) has the
sense of a ‘narrative’ or a ‘narration.’ Indeed, the gospel of Luke
is exactly that. It is a precise, sequential history of the life of
Jesus. The final comment of verse 1, “which are most surely
believed among us,” has the sense, ‘of which we are fully per-
suaded.’ Therefore, Luke set out to put into writing an accurate
historic record of Jesus’ life and ministry for the benefit of
Theophilus and all who would thereafter read his account.
He further notes how his primary source of record was
delivered to him by “eyewitnesses, and ministers of the word.”
The latter phrase (‘ministers of the word”) likely is in apposition
to the greater thought—eyewitnesses. In a court of law, there is
no more powerful testimony than that of an eyewitness. (Those
who were eyewitnesses later became ministers of the Word.)
Luke proceeds to explain how he determined to write “in
order,” (i.e., the sequence of events) “having had perfect under-
standing of all things from the very first.” The word translated
as perfect (akribwv akribos) has the sense of ‘accurate’ or
‘precise.’ Luke was amply qualified to write such a history. He
had accurate and precise understanding of all which had taken
place in the life and ministry of Jesus “from the very first.” The
latter phrase has the idea, ‘from the beginning of the birth of
Jesus.’
The preface of the gospel concludes by his acknowledgment
of “most excellent Theophilus.” He adds a note of praise to his
recipient, hinting he was a man who was at the least of high
moral and spiritual standing and possible nobility. The
immediate purpose of the gospel was that Theophilus might
“know the certainty” of those things which he had been taught.
 546 Understanding Luke
Implied is that Theophilus was a nobleman who had come to a
saving knowledge of Jesus Christ. Luke now wrote his gospel to
further ground him with an accurate account of the life and
ministry of our Lord. The word translated as know (epigin-
wskw epignosko), among other things, has the sense of having
‘precise knowledge.’ The Word of God is indeed a precise
record of truth. The inerrancy thereof is clearly hinted. That
precise narrative thus commences.

1:5 There was in the days of Herod, the king of Judaea,

a certain priest named Zacharias, of the course of Abia: and
his wife was of the daughters of Aaron, and her name was
Elisabeth. Luke’s record of the life and ministry of Jesus goes
to the “very first.” He begins with the miraculous events sur-
rounding Zacharias and Elizabeth. The historical setting is
established. It was before the death of Herod the Great, the
Roman-appointed king of Judea. (It is presumed Herod died in
4 B.C.)
At that time, there was “a certain priest named Zacharias, of
the course of Abia.” Moreover, his wife Elizabeth was also
descended of Aaron. The mention of Abia (or, Abijah) refers to
the twenty-four orders of priests as authorized by David in I
Chronicles 24. The order of Abijah was the eighth course of the
twenty-four.

1:6 The moral and spiritual character of this godly couple

are noted. They were both righteous before God, walking in
all the commandments and ordinances of the Lord blame-
less. The righteousness ascribed to Zacharias and Elizabeth
likely was both positional and personal. They likely, as
Abraham, had trusted in God their Savior and He had accounted
that to them for righteousness. However, they obviously also
were righteous in their character as it is noted that they walked
in all the commandments and ordinances of the Lord blameless.
 Understanding Luke 547
They were not sinless, but their walk before God was without
censure. This is the kind of people God uses.

1:7 And they had no child, because that Elisabeth was

barren, and they both were now well stricken in years.
Details of their personal life are revealed. They were childless.
Elizabeth was barren. Moreover, they were “well stricken in
years.” The literal thought is that they were well advanced in
days. The setting for a miracle thus comes into greater focus.
Like Sarah of old, God would work a miraculous conception—
not as in Mary whose conception was as a virgin—but by giving
conception in advanced years.

1:8-10 And it came to pass, that while he executed the

priest’s office before God in the order of his course, 9
According to the custom of the priest’s office, his lot was to
burn incense when he went into the temple of the Lord. 10
And the whole multitude of the people were praying with-
out at the time of incense The focus of the story becomes
even more detailed.
The scheduled time for Zacharias to serve at the temple at
Jerusalem arrived as noted “in the order of his course.” (The
common presumption is that ‘a course’ was a week in which a
priest left his home and served at the temple one full week—
Sabbath to Sabbath—twice a year. There seems to be indication
thereof in the Old Testament descriptions of the courses.)
Though not prescribed in Old Testament Scripture, the priests
had organized a system of four lots each which defined the
specific chores of priestly duties. As it turned out this time,
Zacharias’ “lot was to burn incense when he went into the
temple of the Lord.” Moreover, as Zacharias burned incense
within the Temple at the altar of incense, “the whole multitude
of the people were praying without at the time of incense”
(either the morning or the evening). The background and
 548 Understanding Luke
immediate details having been established, Luke proceeds to
describe what happened next.

1:11-13 And there appeared unto him an angel of the

Lord standing on the right side of the altar of incense. 12
And when Zacharias saw him, he was troubled, and fear fell
upon him. 13 But the angel said unto him, Fear not, Zachar-
ias: for thy prayer is heard; and thy wife Elisabeth shall
bear thee a son, and thou shalt call his name John.
While performing his duties pertaining to the burning of
incense, “there appeared unto him an angel of the Lord standing
on the right side of the altar of incense.” (This precise and
specific information of Luke denotes a source who was an
eyewitness. He evidently gleaned these details from one who
had witnessed it.) Zacharias was startled and understandably
frightened.
As so often is the case in the appearance of an angel, two
things are evident. (1) There was fear in being confronted by an
absolutely holy messenger of God. (2) The angel in appearing to
a godly individual immediately urged him to “fear not.” Clear
evidence that God hears and answers prayer is established.
“Thy prayer is heard.” They evidently had prayed for children
for years. God in His providential plan had withheld answering
until the fulness of time had come. Now their prayer would be
answered in a miraculous way. They would have a son and his
name would be called John.

1:14-17 And thou shalt have joy and gladness; and

many shall rejoice at his birth. 15 For he shall be great in the
sight of the Lord, and shall drink neither wine nor strong
drink; and he shall be filled with the Holy Ghost, even from
his mother’s womb. 16 And many of the children of Israel
shall he turn to the Lord their God. 17 And he shall go before
him in the spirit and power of Elias, to turn the hearts of the
 Understanding Luke 549
fathers to the children, and the disobedient to the wisdom of
the just; to make ready a people prepared for the Lord.
The angel proceeded to describe the blessedness of their
coming son. Not only would they rejoice along with many
others, but he would be “great in the sight of the Lord.” It is one
thing to be great in the eyes of man, but how much more
excellent to be great in the sight of the Lord? Though not spe-
cifically noted as a Nazrite, he, like them, was not to drink “wine
nor strong drink.” His purity of life was parallel to how he
would uniquely “be filled with the Holy Ghost, even from his
mother’s womb.”
Several comments might be made. (1) Those who would be
great in the sight of the Lord will never ingest alcoholic
beverages. (2) Purity of life is a prerequisite to the fulness of the
Holy Spirit. (3) John the Baptist is the only one recorded in
Scripture specifically noted as being filled with the Holy Spirit
from his mother’s womb. It may be presumed Jesus was, though
it is not specifically noted. His ministry would in part be turning
many in Israel “to the Lord their God.” (Implied is that many in
Israel then, as now, needed to turn to their God.)
Perhaps most significantly, John the Baptist would “go
before him in the spirit and power of Elias, to turn the hearts of
the fathers to the children, and the disobedient to the wisdom of
the just; to make ready a people prepared for the Lord.” Even at
this early juncture, a clear correlation between John the Baptist
being the fulfillment of the Elijah as the prophesied forerunner
of Christ is established. There is a clear allusion to Malachi 3:1
and 4:5-6 as well as Isaiah 40:1-3. John the Baptist’s primary
ministry would be to prepare the way for Jesus Christ, soon to
follow him.

1:18 And Zacharias said unto the angel, Whereby shall

I know this? for I am an old man, and my wife well stricken
in years. Stunned and perhaps doubting his own perception as
 550 Understanding Luke
much as what the angel said, he questioned the angel how he
could know for surety this would happen. Again, he noted that
both he and his wife were advanced in years.

1:19-20 And the angel answering said unto him, I am

Gabriel, that stand in the presence of God; and am sent to
speak unto thee, and to shew thee these glad tidings. 20 And,
behold, thou shalt be dumb, and not able to speak, until the
day that these things shall be performed, because thou
believest not my words, which shall be fulfilled in their
season. The angel revealed his identity as Gabriel which stood
in the presence of God. He is specifically noted four times in the
Bible, twice in this chapter and twice in Daniel. He evidently
was one of the archangels as noted in (1) him being named and
(2) that he stood in the presence of God. To answer Zacharias’
question, Gabriel announced that he would be dumb and not
able to speak until the day these things were performed. Gabriel
noted that it was for his unbelief he would be so afflicted.
Insight into how God views unbelief is thus noted.

1:21-22 And the people waited for Zacharias, and

marvelled that he tarried so long in the temple. 22 And when
he came out, he could not speak unto them: and they
perceived that he had seen a vision in the temple: for he
beckoned unto them, and remained speechless. Meanwhile,
the assembled congregation marvelled (i.e., wondered) what
was taking Zacharias so long in the Temple. When he finally
came out and could not speak, they concluded he had seen a
vision

1:23-25 And it came to pass, that, as soon as the days of

his ministration were accomplished, he departed to his own
house. 24 And after those days his wife Elisabeth conceived,
and hid herself five months, saying, 25 Thus hath the Lord
 Understanding Luke 551
dealt with me in the days wherein he looked on me, to take
away my reproach among men. As soon as the prescribed
service of his course was fulfilled, Zacharias went home. Short-
ly thereafter, Elizabeth conceived and hid herself. Some have
advanced the idea she tried to conceal her growing belly.
However, the more likely idea is that she secluded herself in part
out of modesty, in part to thank God for removing her reproach
as a barren woman, and in part to rest during her pregnancy.

1:26-27 And in the sixth month the angel Gabriel was

sent from God unto a city of Galilee, named Nazareth, 27 To
a virgin espoused to a man whose name was Joseph, of the
house of David; and the virgin’s name was Mary.
The scene totally changes. In the sixth month of Elizabeth’s
pregnancy, God sent Gabriel, this time, to “a city of Galilee,
named Nazareth, to a virgin espoused to a man whose name was
Joseph, of the house of David; and the virgin’s name was
Mary.” The focus now shifts to the north and Galilee. There,
Gabriel appeared to a virgin named Mary. The word translated
as virgin (paryenov parthenos) means ‘virgin’ with all of its
implications. It clearly implies one who has never had sexual
intercourse as Mary noted in verse 34. The groundwork of the
virgin conception and virgin birth thus is laid. The word trans-
lated as espoused (mnhsteuw mnesteuo) denotes one who is
promised in marriage. Though similar to the modern idea of en-
gagement, it clearly implied virginity. Moreover, Jewish cus-
tom considered espousal the legal equivalent to marriage
though the union had not as yet been consummated.

1:28 And the angel came in unto her, and said, Hail,
thou that art highly favoured, the Lord is with thee: blessed
art thou among women. In appearing to Mary, Gabriel
immediately exalted her. Her high praise was predicated upon
(1) her purity and (2) her being chosen by God to bare His Son.
 552 Understanding Luke
The word translated as hail (cairw chairo) is more commonly
rendered as ‘rejoice.’ The reason? She was “highly favoured.”
The Lord was with her. Truly, she was blessed among women.
God had chosen her for the birth of His Son. Indeed, she was and
would be blessed among women. No other woman in all
eternity would have such a privilege.

1:29 And when she saw him, she was troubled at his saying,
and cast in her mind what manner of salutation this should be.
Needless to say, Mary “was troubled at his saying, and cast in
her mind what manner of salutation this should be.” The idea is
that she was taken aback and tried to sort out all of this.

1:30-33 And the angel said unto her, Fear not, Mary:
for thou hast found favour with God. The angel, Gabriel,
issued his customary “Fear not.” He again assured her she had
“found favour with God.” (The word translated as favour
{cariv charis} is the word normally translated as ‘grace.’) He
then proceeded to make his formal announcement. 31 And
behold, thou shalt conceive in thy womb, and bring forth a
son, and shalt call his name JESUS. 32 He shall be great, and
shall be called the Son of the Highest; and the Lord God
shall give unto him the throne of his father David. 33 And he
shall reign over the house of Jacob for ever; and of his
kingdom there shall be no end.
Not only would Mary’s conception be miraculous, but the
One she would bare would in fact be the Messiah of Israel, the
Son of the Highest, Jesus, the Savior of the world. Indeed, He
would be great, sitting on the throne of His ancestral father
David. As Messiah, He would reign forever over the house of
Israel. His kingdom would be endless. Mary was about to
become the mother of the long awaited King of kings, the
Mighty God, the Prince of Peace, the Ruler of this Universe, the
Creator and Judge thereof.
 Understanding Luke 553
1:34 Then said Mary unto the angel, How shall this be,
seeing I know not a man? One can only imagine the utter
astonishment of this young woman. Not only was she likely
utterly taken aback by the immensity of the announcement, on
top of, that she was a virgin which she intended to remain until
her marriage. She could only blurt out, “How shall this be,
seeing I know not a man?”

1:35 And the angel answered and said unto her, The
Holy Ghost shall come upon thee, and the power of the
Highest shall overshadow thee: therefore also that holy
thing which shall be born of thee shall be called the Son of
God. Gabriel explained how the Holy Ghost will “come upon
thee, and the power of the Highest shall overshadow thee.” Her
conception would be by the Holy Spirit of God. It would be
supernatural. It would be of God. “Therefore also that holy
thing which shall be born of thee shall be called the Son of
God.” It should be noted that the word thing does not appear in
the text, but was interpolated by the translators. It could just as
well be rendered ‘that holy One.’ He of course would be the Son
of God.

1:36-37 And, behold, thy cousin Elisabeth, she hath also

conceived a son in her old age: and this is the sixth month
with her, who was called barren. 37 For with God nothing
shall be impossible. Gabriel also informed Mary that her
cousin Elizabeth was pregnant and would bear a son. She was
six months along for one who had been known as barren. It
should be noted the word translated as cousin (suggenhv sug-
genes) literally means a ‘kinsman’ or ‘relative.’ It is clear that
Elizabeth was of the tribe of Levi and Mary of the tribe of Judah.
There evidently was some intermarriage between their two
families which is not otherwise noted in the Scripture. Possibly,
Elizabeth may have been an aunt. She most likely was old
 554 Understanding Luke
enough to be Mary’s mother, even grandmother. The greater
comment is profound. “For with God nothing shall be
impossible.”

1:38 And Mary said, Behold the handmaid of the Lord;

be it unto me according to thy word. And the angel departed
from her. The sweet, submissive, godly spirit of Mary shone
forth in her response to the angel. “Behold the handmaiden of
the Lord; be it unto me according to thy word.” She clearly was
willing to do whatever God had ordained for her. Though her
selection was a great honor, nevertheless, it would be a time of
great uncertainly which indeed came to pass. Thereupon, the
angel departed.

1:39-40 And Mary arose in those days, and went into

the hill country with haste, into a city of Juda; 40 And
entered into the house of Zacharias, and saluted Elisabeth.
In those days, the time immediately after the annunciation by
Gabriel of her impending virgin conception, Mary traveled
“with haste” southward from Nazareth to the hill country of
Judea wherein lived Elisabeth and Zacharias. There, she went
into their home and “saluted Elisabeth.” The word translated as
saluted (aspazomai aspadzomai) has the simple sense ‘to greet.’

1:41 And it came to pass, that, when Elisabeth heard the

salutation of Mary, the babe leaped in her womb; and
Elisabeth was filled with the Holy Ghost. The chapter is full
of miraculous events pertaining to both the impending mother-
hood of Mary and Elisabeth. When Elisabeth heard the greeting
of Mary, “the babe leaped in her womb.” It is of note that the
embryo within Elisabeth is not called ‘an unviable tissue mass.’
Though unborn, the infant clearly was a person and though
perhaps mystically, nevertheless, leaped in excitement at the
presence of Mary and the One she was carrying. According to
 Understanding Luke 555
Luke 1:15, John already was filled with the Holy Ghost.
Though still unborn, he through the Holy Spirit was thrilled to
be in proximity of his Lord. Moreover, Elisabeth at that time
was filled with the Holy Ghost. It should be pointed out how she
did not speak in tongues or any other charismatic manifestation.
The vast majority of scriptural incidence of people being filled
with the Holy Spirit produced no signs, wonders, or other char-
ismata.

1:42-45 And she spake out with a loud voice, and said,
Blessed art thou among women, and blessed is the fruit of
thy womb. 43 And whence is this to me, that the mother of
my Lord should come to me? 44 For, lo, as soon as the voice
of thy salutation sounded in mine ears, the babe leaped in
my womb for joy. 45 And blessed is she that believed: for
there shall be a performance of those things which were told
her from the Lord.
Elisabeth immediately therefore spoke with a voice loud in
blessing Mary. It is significant to note, the angel had informed
neither Zacharias or Elisabeth who the mother of the Messiah
would be. (In contrast, Gabriel had informed Mary of Elis-
abeth’s miraculous pregnancy.) However, her being filled with
the Holy Spirit produced within her a holy insight concerning
Mary, her condition, and Whom she carried. Therefore with
that Spirit-filled knowledge, Elisabeth proceeded to bless
Mary: “Blessed art thou among women, and blessed is the fruit
of thy womb.” Elisabeth through the Spirit realized Mary was
the impending mother of the her Lord, the Messiah. Therefore,
she cried out, “Whence is this to me, that the mother of my Lord
should come to me?” She was flabbergasted. Though Mary was
many years her junior and not of the priestly line as she, never-
theless, she blessed her.
She told Mary how “as soon as the voice of thy salutation
sounded in mine ears, the babe leaped in my womb for joy.”
 556 Understanding Luke
Through the insight of the Spirit of God and His fullness, she
proceeded to bless Mary with awareness only He could give.
“Blessed is she that believed.” Elisabeth had no way of knowing
of Mary’s faith in verse 38 apart from revelation by the Spirit of
God. Therefore, she added, “there shall be a performance of
those things which were told her from the Lord.”
The word translated as performance (teleiwsiv teleiosis)
has the idea of ‘completion.’ Elisabeth through the fullness of
the Spirit of God informed and reenforced to Mary, what she
had already been told, would in fact happen. This must have
been intended by God to confirm to Mary what the angel had
already told her. Elizabeth, as yet, knew nothing of Mary’s
encounter with the angel. Yet her kinswoman, Elizabeth, obvi-
ously through the agency of the Holy Spirit confirmed to her the
veracity of impending events.

1:46-55 Mary, perhaps overwhelmed and likely herself

filled with the Holy Spirit (though not specifically noted),
proceeded to reply to Elizabeth’s blessing with what has come
to be known as the ‘magnificat.’ She in turn opened her heart in
praising God.
45 My soul doth magnify the Lord. What is and will be
evident is the utter humility of Mary. All she could do was
magnify the Lord over what had happened. She sought zero
acclaim. 46 And my spirit hath rejoiced in God my Saviour.
She viewed God as her Savior. Insight into her spiritual
relationship with her Maker is evident. She clearly trusted Him
as Savior. Again, her humility is clear. 48 For he hath regarded
the low estate of his handmaiden. She viewed herself as a
servant before God. Yet, she acknowledged that God had taken
note of her. She, no doubt through the leading of the Holy Spirit,
thus prophetically uttered how from henceforth all
generations shall call me blessed. Mary realized the profound
significance of her condition and whom she was carrying. All
 Understanding Luke 557
she could do was praise God. 49 For he that is mighty hath
done to me great things; and holy is his name. She ac-
knowledged His infinite power and working in her while noting
it all had been done in utter purity and holiness. Indeed, holy is
his name.
As she continued, she could only praise the name of her
Savior. 50 His mercy is on them that fear him from gen-
eration to generation. What a wonderful knowledge. God’s
mercy extends to anyone at anytime who fears Him. Moreover,
51 He hath shewed strength with his arm; he hath scattered
the proud in the imagination of their hearts. 52 He hath put
down the mighty from their seats, and exalted them of low
degree. Mary could speak from experience. God had not
chosen one of the upper-class or elite women of the day. He had
chosen her, a humble, though pure, young woman from the back
country of Galilee. In like fashion, 53 He hath filled the hungry
with good things; and the rich he hath sent empty away. It
was not to a wealthy, noble-woman He gave this great privilege.
It was to one poor in spirit He so honored.
54 He hath holpen his servant Israel, in remembrance of
his mercy; 55 As he spake to our fathers, to Abraham, and to
his seed for ever. The focus now turns to her national heritage
as a Jew. Mary praised God for helping His servant Israel, re-
membering His mercy to them. (It is of note that Mary correctly
referred to Israel as Jehovah’s servant. Isaiah frequently
referred to Israel as Jehovah’s servant (e.g., Isaiah 41:8, 44:21.)
She briefly, if generally, referred to the promises God had made
to “Abraham, and his seed for ever.” She realized that her con-
dition was a direct fulfillment of those promises.

1:56 And Mary abode with her about three months,

and returned to her own house. Mary therefore stayed with
Elisabeth for “about three months” before returning home. It
was Jewish medical custom for three months to pass to know
 558 Understanding Luke
assuredly if a woman was pregnant. Mary as well as Elisabeth
were thus fully assured of the veracity of all the Lord had
revealed to them. Whereupon, she returned home just prior to
Elisabeth’s delivery.

1:57-60 Now Elisabeth’s full time came that she should

be delivered; and she brought forth a son. 58 And her neigh-
bours and her cousins heard how the Lord had shewed
great mercy upon her; and they rejoiced with her. 59 And it
came to pass, that on the eighth day they came to circumcise
the child; and they called him Zacharias, after the name of
his father. 60 And his mother answered and said, Not so; but
he shall be called John.
Elisabeth’s time of delivery arrived, and she “brought forth
a son.” Her neighbors and relatives, who in the meantime had
heard “how the Lord had shewed great mercy upon her, rejoiced
with her.” As was customary of devout observant Jews, they
took the baby boy on the eighth day and circumcised him,
according to the instructions given to Abraham in Genesis
17:12. Rabbinical custom required ten persons to be present for
this special event. Thus are noted the neighbors and cousins
(though the word translated as cousins {suggenhv suggenes}
most basically means ‘relatives’). As was also customary from
the time of Ruth and Boaz (Ruth 4:17), these friends and
relatives took upon themselves to name the child at his circum-
cision. To honor his father, they unanimously named him
Zacharias. His mother therefore immediately protested, “he
shall be called John!” John has the sense ‘Jehovah is a gracious
giver’ or perhaps, more simply, ‘given by Jehovah,’ which in-
deed John was.

1:61-63 And they said unto her, There is none of thy

kindred that is called by this name. 62 And they made signs
to his father, how he would have him called. 63 And he asked
 Understanding Luke 559
for a writing table, and wrote, saying, His name is John.
And they marvelled all.
They promptly protested how “there is none of thy kindred
that is called by this name.” Therefore, they sought the input of
Zacharias, still unable to speak. Some have implied that he also
could not hear in that they made signs to him. However, the
word translated as made signs (enneuw enneuo) has the simple
sense, they nodded to him or turned to Zacharias. He therefore
gestured for something to write with and confirmed his name
was indeed John. Those present remained amazed, but his
parents were not. It was the name they had been instructed by
God to give.

1:64-66 And his mouth was opened immediately, and

his tongue loosed, and he spake, and praised God. 65 And
fear came on all that dwelt round about them: and all these
sayings were noised abroad throughout all the hill country
of Judaea. 66 And all they that heard them laid them up in
their hearts, saying, What manner of child shall this be!
And the hand of the Lord was with him.
Immediately, his mouth was opened and his tongue “and he
spake, and praised God.” That which he praised may be what is
recorded from verse 68 onward. As a result, the fear of the Lord
came on those who lived nearby. Moreover, the whole story
was spread across the hill country of Judaea. As word spread,
people took it to heart saying, “What manner of child shall this
be!” As was frequently described, particularly during the restor-
ation period of Old Testament history, the Holy Spirit noted that
“the hand of the Lord was with him.”

1:67 And his father Zacharias was filled with the Holy
Ghost, and prophesied, saying. Now, Zacharias also was
filled with the Holy Spirit. Again, he did not speak in tongues or
manifest any other charismatic behavior other than powerfully
 560 Understanding Luke
praising God, prophesying (forth telling) what had already been
revealed to him by Gabriel earlier.

1:68-70 His great utterance began by praising God. 68

Blessed be the Lord God of Israel; for he hath visited and
redeemed his people. God had clearly visited them in the
events just taken place. He then prophetically spoke that He
would altogether redeem his people. Moreover, God 69 hath
raised up an horn of salvation for us in the house of his
servant David. The phrase “horn of salvation” likely refers to
Psalm 18:2 where David referred to God as “the horn of my
salvation.” It was an Old Testament idiomatic metaphor of
victory and deliverance. Furthermore, it is clear that Zacharias
is not referring to his miracle baby John, for he was born of
priestly parents.
Rather, he referred to Jesus, of the house of David (i.e.,
Judah), whence descended Mary. She no doubt had shared with
Elisabeth and Zacharias what the angel had told her concerning
her virgin conception and who He would be. He continued in
noting that all of this had been long foretold 70 by the mouth his
holy prophets, which have been since the world began. From
Genesis 3:15 onward, the Old Testament writers had foretold
the coming of God’s anointed, the Messiah. He now was at
hand.

1:71-75 Zacharias understood many of the implications of

the coming Jewish Messiah. (Recall that Israel at that time was
occupied by the hated, godless, Roman army. As most Messi-
anic expectations of the day, he longed for the Messiah to throw
off the Roman tyranny.) Therefore, he proceed to wishfully
declare 71 that we should be saved from our enemies, and
from the hand of all them that hate us; to perform the
mercy promised to our fathers, and to remember his holy
covenant; the oath which he sware to our father Abraham.
 Understanding Luke 561
Zacharias clearly understood Mary’s unborn child was the
Messiah and he longed for Him to throw off the yoke of the
detested Romans. 72 To perform the mercy promised to our
fathers, and to remember his holy cov-enant; 73 The oath
which he sware to our father Abraham. Zacharias therefore
invoked God’s mercy and pled His covenant promise to
Abraham.
Continuing, Zacharias proclaimed 74 that he would grant
unto us, that we being delivered out of the hand of our
enemies might serve him without fear, 75 In holiness and
righteousness before him, all the days of our life. Zacharias
no doubt had longed prayed for such. However, it was not in
God’s immediate plan to so fulfill that request. It was not wrong.
Rather, it was not in God’s plan for that to happen then. It did
not. Still, the godly desire of Zacharias to serve God in holiness
and righteousness is evident.

1:76-79 And thou, child, shalt be called the prophet of

the Highest: for thou shalt go before the face of the Lord to
prepare his ways. Zacharias now turned his eloquent address
to his own miraculous infant son before him. As Gabriel had
foretold him about nine months earlier (1:13-17), he now
announced for all to hear how his son, John, would “be called
the prophet of the Highest: for thou shalt go before the face of
the Lord to prepare his ways.” That is exactly what Gabriel had
said as was also foretold in Isaiah 11:3, 40:3, and Malachi 3:1.
It is significant that Zacharias equated Jehovah God of Isaiah
with the word ‘Lord’ of that day. That title of course was ap-
plied to Jesus. Moreover, the One John would precede is clearly
referred to as Lord.
Accordingly, John’s coming ministry was 77 to give know-
ledge of salvation unto his people by the remission of their
sins. The last phrase could be rendered ‘in the remission of their
sins.’ The word translated as remission (afesiv aphesis)
 562 Understanding Luke
literally means ‘to release.’ As we have been released from our
sin, with its guilt and penalty, we thereby are saved. Zacharias
accurately described details of salvation. He further noted that
this is 78 through the tender mercy of our God.
Indeed, our salvation has emanated from the tender mercy
of God, to Him be glory forever. The phrase “whereby the day-
spring from on high hath visited us” is an eloquent idiom which
essentially has the idea, ‘whereby the light of day from heaven
has appeared to us.’ John’s ministry was to prepare the way for
the “dayspring from on high.” Jesus indeed came as the light of
the world and His birth was as the rising of the sun through the
clouds of darkness. What a glorious reminder how Jesus’
coming is made for us each day with the rising of the sun.
It is unclear if Zacharias referred to John or Jesus here. The
general context is directed to John. But the preceding is to Jesus.
Actually, both Jesus and John, to this degree, had the same
ministry: 79 To give light to them that sit in darkness and in the
shadow of death, to guide our feet into the way of peace. In any
event, there is clear allusion to Isaiah 60:1-3 and 42:7 as well as
Psalm 23:4, all of which refer to Jehovah God or His coming.

1:80 And the child grew, and waxed strong in spirit, and
was in the deserts till the day of his shewing unto Israel.
Luke only gives the briefest description of John from thence
until the beginning of his ministry. He naturally would grow,
but he notes that he also “waxed strong in spirit.” He became
strong spiritually. God deemed not to send him to the feet of the
rabbis at Jerusalem, but rather the seminary of the desert even as
he did Moses and Saul of Tarsus. There, he was influenced and
taught by the Spirit of God rather than the petty religious politics
and theological fads of the day. The specific desert is not noted,
though some think it the wilderness of Maon near Hebron. This
evidently was after he had grown to young adulthood and left
home, perhaps after the death of his parents.
 Understanding Luke 563
Overview of Luke 2: This familiar chapter sets forth the
birth of Jesus and the events surrounding it. The latter portion
of chapter 2 concludes the early years of Jesus ministry. The ad-
oration of Anna is noted along with the incident at the Temple
when Jesus was twelve.

2:1-3 And it came to pass in those days, that there went

out a decree from Caesar Augustus, that all the world
should be taxed. “And it came to pass in those days” is the same
general time of chapter one and John’s birth. The sitting Roman
emperor Caesar Augustus issued a decree for the entire empire
(i.e., the inhabited world) to be taxed. This decree had actually
been issued some years earlier, but trouble in the empire had
delayed its implementation. God brought about a providential
peace enabling events to coincide such that every detail of pro-
phecy concerning Christ’s coming be fulfilled in detail. Indeed,
it was the fulness of time. The word translated as taxed (apo-
grafw apographo) literally means to be ‘registered’ or ‘en-
rolled.’ It was a census registration for the purpose of taxation.
Rome wanted a record of everyone in its empire to tax
them. Hence, they were ordered to go to the town of their birth.
More specifically, 2 this taxing was first made when Cyren-
ius was governor of Syria. Also known as Quirinius in Latin,
this Roman ruler held jurisdiction over the lessor region of
Judea. 3 And all went to be taxed, every one into his own city.
Therefore, Joseph, as a law-abiding man, went to “his own city”
(i.e., the place of his birth or perhaps family heritage). Joseph,
of the tribe of Judah and specifically a descendant of David,
therefore dutifully prepared to go to Bethlehem, the city of
David.

2:4-5 And Joseph also went up from Galilee, out of the

city of Nazareth, into Judaea, unto the city of David, which
is called Bethlehem; (because he was of the house and
 564 Understanding Luke
lineage of David:) 5 To be taxed with Mary his espoused
wife, being great with child. Evidently, there was an
appointed time for this government registration and Joseph had
little choice in when he went. As it was, his espoused wife Mary
was almost at term with her pregnancy. It may well be, Joseph
determined to take Mary so as to get her out of Nazareth for the
impending birth of her child. Their neighbors knew she was
pregnant and knew it was before they were officially married
and did not understand how and why she was with child.
Therefore, to spare her further reproach, for this reason, he
may have taken her. Moreover, as a descendant of David, she
apparently may have had to go anyway. God providentially
prepared for the fulfillment of Micah 5:2 which more than 500
hundred years earlier had foretold where the Messiah would be
born. Bethlehem in Hebrew literally means ‘house of bread’
which may have prophetic reference to how Jesus was the bread
which came down from heaven and is the bread of life.
The word translated as espoused (mnhsteuw mnesteuo)
has the sense of ‘betrothed’ or promised in marriage. It is similar
to the modern term ‘engagement.’ What is significant in the
term is the clear implication the marriage had not as yet been
consummated. Mary was his “espoused wife” and not his wife.
They had not as yet been intimate. Nevertheless, she was “great
with child,” almost to full term.

2:6-7 And so it was, that, while they were there, the days
were accomplished that she should be delivered. 7 And she
brought forth her firstborn son, and wrapped him in swad-
dling clothes, and laid him in a manger; because there was
no room for them in the inn. Tradition sometimes conveys the
idea that Joseph and Mary arrived at dusk the night in which
Jesus was born. However, the text makes it clear her delivery
was accomplished in the days “while they were there.”
Bethlehem has always been a small place.
 Understanding Luke 565
The word translated as inn (kataluma kataluma) may
imply a place of public lodging or it can also have the idea of a
guest room. In any event, there were no proper accommo-
dations. The same reason which had brought Joseph and Mary
there (the impending Roman tax registration) no doubt had
brought many others to Bethlehem as descendants of David.
Joseph and Mary therefore evidently made do by lodging in a
stable though the Bible nowhere specifically mentions it as
such. That no doubt has been implied by the manger which was
a feed crib or stall for animals. Some tradition maintains the
‘stable’ was a nearby cave, though there is no hint of that in
Scripture.
The express mention of Mary’s “firstborn son” implies she
later had other children, which indeed she did. “Swaddling
clothes” is a reference to strips of cloth which Jewish mothers
would wrap their infants. Mary knew she was due and had to
that degree prepared for her delivery.

2:8-9 And there were in the same country shepherds

abiding in the field, keeping watch over their flock by night.
Meanwhile, in the surrounding Judean hills, shepherds were
“abiding in the field, keeping watch over their flock by night.”
Some have taken the position, shepherds only stayed out
watching over their flocks by night until late summer and early
fall. With the coming of winter, they would bring them into their
folds at night. Hence, some have thought the birth of Jesus to be
at this time of year, near the feast of Succoth (i.e., tabernacles)
whence the Son of God came and tabernacled amongst us (John
1:14).
In any event, that very night, 9 lo, the angel of the Lord
came upon them, and the glory of the Lord shone round
about them: and they were sore afraid. Of interest is the word
translated as lo (idou idou) which is an aorist imperative. It has
 566 Understanding Luke
the idea of ‘LOOK!!!!’ Implied is the suddenness of the
appearance of the “angel of the Lord.” (Throughout our Lord’s
ministry, every major event was preceded or attended to by
angels: His annunciation, His birth, His temptation prior to His
ministry, Gethsemane, His resurrection, and His ascension.
Moreover, His return from heaven will be accompanied with
His mighty angels.) Throughout the New Testament, the word
translated as glory (doxa doxa) has the sense of brilliant,
almost blinding light. Indeed, that glory “shone round about
them.” Needless to say, these humble shepherds “were sore
afraid.” Literally, they were ‘mega-frightened.’ They were
scared out of their wits.

2:10-11 And the angel said unto them, Fear not: for,
behold, I bring you good tidings of great joy, which shall be
to all people. As angels so often did when appearing to godly
people, his first words were “fear not.” He had emphatically
good news. The word translated as bring you good tidings
(euaggelizw euangelidzo) is the same word often times trans-
lated as ‘evangelize,’ or ‘preach the gospel.’ Not only would it
be “of great joy” (i.e., mega joy), it also “shall be to all people.”
At the very announcement of Christ’s birth is the mention that
His coming would be a blessing for all peoples. His ministry
would far transcend the nation of Israel and be unto the utter-
most parts of the earth.
11 For unto you is born this day in the city of David a
Savior which is Christ the Lord. Though it was evidently the
middle of the night, the Hebrew day had technically began at
sundown the day prior. Hence, it already was “this day.” The
city of David, of course, was a reference to Bethlehem of which
the shepherds were well aware. These men were quite evidently
not only Jews, but godly men. They, like all godly Jews of their
day, were looking for, yea even longing for the long awaited
Messiah to deliver their nation from the iron fist of Rome. They
 Understanding Luke 567
had just heard the long promised Messiah had been born that
very night in nearby Bethlehem. The news must have ben
electrifying.
The word translated as Christ (Cristov Christos) literally
means ‘the Annointed One’ which the Hebrew word Messiah
literally means. (Of note is that the word Messiah appears only
twice in the English Bible, both times in Daniel 9:25-26
referring to the coming ruler of Israel. However, in its Hebrew
form, the word appears thirty-eight times in the Old Testament.)
The One just born was not only the Messiah, but also Lord
which to the Greek mind implied God.

2:12 And this shall be a sign unto you; Ye shall find the
babe wrapped in swaddling clothes, lying in a manger. The
angel gave them a specific sign. They would find the babe in
Bethlehem “wrapped in swaddling clothes, lying in a manger.”
There no doubt were other infants in Bethlehem that night, but
their clue was that the One they sought would (1) be in a manger
and (2) wrapped in swaddling clothes—the strips of cloth used
for a newborn.

2:13-14 And suddenly there was with the angel a

multitude of the heavenly host praising God and saying.
The phrase heavenly host literally means ‘heavenly army.’ It is
a military term implying a sizeable band of soldiers. In this case,
they evidently were a large number of angels. It has been
claimed by some that they merely praised God and not sang as
is often assumed. However, the word translated as praising
(ainew aineo) can mean not only to ‘praise,’ but also to ‘sing
praises.’ Though not explicit, the implication is they did indeed
sing praise to God saying, 14 Glory to God in the highest, and
on earth peace, good will toward men. Their song was
twofold. They glorified God in heaven and invoked peace to the
earth. The Prince of Peace had been born. Moreover, God’s
 568 Understanding Luke
good will toward mankind was being manifested in the coming
of His Son. God that night “commendeth his love toward us” in
the appearance of His Son. It indeed was good will toward men.

2:15 And it came to pass, as the angels were gone away

from them into heaven, the shepherds said one to another,
Let us now go even unto Bethlehem, and see this thing
which is come to pass, which the Lord hath made known
unto us. After having praised and glorified God for His great
love wherewith He loved us, even when we were dead in
trespasses and sins, the angels departed back into heaven. The
stunned shepherds therefore said one to another, “Let us now go
even unto Bethlehem, and see this thing which is come to pass,
which the Lord hath made known unto us.” If God had been so
gracious in announcing to them the birth of His Son, they were
determined to go and see.

2:16-18 And they came with haste, and found Mary,

and Joseph, and the babe lying in a manger. 17 And when
they had seen it, they made known abroad the saying which
was told them concerning this child. 18 And all they that
heard it wondered at those things which were told them by
the shepherds.
They came with haste. There was not delay. They knew
Bethlehem well enough that they knew where the manger (and
perhaps, only stable) was. There, they found the holy family as
the angels had told. After having seen the Christ child, they
could only make known abroad the news which they evidently
did throughout Bethlehem and the surrounding area. They were
excited about having found Christ and they wanted to tell
everyone.
What a beautiful picture that those finding the Savior
thereafter are likewise thrilled. As they told others throughout
their small community, they could only marvel (i.e., be amazed)
 Understanding Luke 569
at what the shepherds had told them. The first witnessing about
Christ thus began the very night in which He was born.

2:19 Implied is that day by now had come. As most mothers

do, Mary took note of the events pertaining to her Son. She kept
all these things, and pondered them in her heart.

2:20 Thus, the shepherds returned to their flocks

glorifying and praising God for all the things that they had
heard and seen, as it was told unto them. One can only
wonder how and if these same humble, godly shepherds later in
life would come into contact with Jesus and ministry. The
assumption most likely is yes.

2:21-24 And when eight days were accomplished for

the circumcising of the child, his name was called JESUS,
which was so named of the angel before he was conceived in
the womb. 22 And when the days of her purification
according to the law of Moses were accomplished, they
brought him to Jerusalem, to present him to the Lord; 23 (As
it is written in the law of the Lord, Every male that openeth
the womb shall be called holy to the Lord;) 24 And to offer
a sacrifice according to that which is said in the law of the
Lord, A pair of turtledoves, or two young pigeons.
As devout and godly Jewish people, Joseph and Mary
carefully followed the Law of Moses. Accordingly, when Jesus
was eight-days old, He was duly circumcised. See Leviticus
12:3. According to Jewish custom, that day He was formally
named Jesus (“which was so named of the angel before he was
conceived in the womb”). Nothing is said in the Scripture
whether either Mary or Joseph had any immediate family in or
around Bethlehem. It might be assumed so inasmuch as their
family lineage was descended from thence. Presumably, Mary
had some help with her newborn Son.
 570 Understanding Luke
Again, they carefully followed the scriptural injunction:
“when the days of her purification according to the law of
Moses were accomplished” (i.e., thirty-three days for a male
child as prescribed in Leviticus 12:4-6). Therefore, Mary and
Joseph brought Him to the Temple at Jerusalem “to present him
to the Lord.” As prescribed in Exodus 13:12, they gave Him to
the Lord and then redeemed Him with the prescribed offering
(Numbers 18:15).
The quotation in verse 23 is from Exodus 13:12. According
to Leviticus 12:6-8, Mary and Joseph offered either a pair of
turtle doves or two young pigeons. It is not noted which.
Moreover, according to Leviticus 12:6-8 the first option was for
a mother to offer a lamb and a turtledove or young pigeon.
However, if she could not afford that, then she could offer a pair
of either turtle doves or young pigeons. She chose the latter
indicating their modest means.

2:25-26 And, behold, there was a man in Jerusalem,

whose name was Simeon; and the same man was just and
devout, waiting for the consolation of Israel: and the Holy
Ghost was upon him. 26 And it was revealed unto him by the
Holy Ghost, that he should not see death, before he had seen
the Lord’s Christ.
Meanwhile, there was an evidently elderly man living in
Jerusalem named Simeon. He is described as being (1) just
which implied he was righteous not only in his character, but
quite possibly in his standing before God. He quite likely had
trusted in God his Savior. He also is described as (2) “waiting
for the consolation of Israel.” The phrase “consolation of Israel”
was a Jewish idiom referring to the coming of the Messiah.
Simeon, to paraphrase, longed for His appearing. Moreover, (3)
“the Holy Ghost was upon him.” This is the Old Testament
equivalent to the New Testament being ‘filled with the Holy
Spirit.’ In short, Simeon was a godly man in whom God was
 Understanding Luke 571
well pleased. Accordingly, God had revealed unto him by the
Holy Ghost that he would not die before he saw the Messiah.

2:27-32 And he came by the Spirit into the temple: and

when the parents brought in the child Jesus, to do for him
after the custom of the law, 28 Then took he him up in his
arms, and blessed God, and said, 29 Lord, now lettest thou
thy servant depart in peace, according to thy word: 30 For
mine eyes have seen thy salvation, 31 Which thou hast
prepared before the face of all people; 32 A light to lighten
the Gentiles, and the glory of thy people Israel.
Therefore, when Mary and Joseph brought Jesus (who was
only slightly more than a month old) to the Temple for His
formal dedication and redemption, noted in verses 22-24—“to
do for him after the custom of the law,” the Holy Spirit revealed
to Simeon this babe was the Christ. Simeon therefore took baby
Jesus in arms “and blessed God.” The word translated as
blessed (eulogew eulogeo) can also have the sense ‘praised.’
Indeed, Simeon did exactly that. He therefore prayed and told
God that he could now “depart in peace according to thy word.”
He had seen with his own eyes God’s salvation. As he was filled
with the Holy Spirit, he thus described baby Jesus as: (1) God’s
salvation; (2) “a light to lighten the Gentiles;” (3) “and the glory
of thy people Israel.” Indeed, the prophets had foretold that the
coming One would be a light to the world. See Isaiah 9:2, 40:1,
49:6, Psalm 43:3, Daniel 2:22.

2:33-35 And Joseph and his mother marvelled at those

things which were spoken of him. 34 And Simeon blessed
them, and said unto Mary his mother, Behold, this child is
set for the fall and rising again of many in Israel; and for a
sign which shall be spoken against; 35 (Yea, a sword shall
pierce through thy own soul also,) that the thoughts of many
hearts may be revealed.
 572 Understanding Luke
Both Joseph and Mary “marvelled at those things which
were spoken by him.” But Simeon was not finished. He went on
to bless both of them and added an ominous prophecy. “Behold,
this child is set for the fall and rising again of many in Israel; and
for a sign which shall be spoken against.” Though He was the
Messiah, the path God had planned would not be easy. Many
would turn against Him and fall upon Him as it were a rock of
offence and stone of stumbling. Yet, many others would rise
again, perhaps hinting here at the resurrection of believers.
More likely is a rising up spiritually as many turned to Him. He
indeed would be a sign to the nation of Israel, though many
would speak against Him.
Furthermore, Simeon prophesied, no doubt specifically, to
Mary that a sword (figuratively) would pierce through her soul.
Without a question that happened as she saw her firstborn Son
rejected and crucified before her eyes. In so doing, the thoughts
of many hearts would be revealed, both for better and for worse.

2:36-38 And there was one Anna, a prophetess, the daugh-

ter of Phanuel, of the tribe of Aser: she was of a great age, and
had lived with an husband seven years from her virginity; 37
And she was a widow of about fourscore and four years, which
departed not from the temple, but served God with fastings and
prayers night and day. 38 And she coming in that instant gave
thanks likewise unto the Lord, and spake of him to all them that
looked for redemption in Jerusalem.
At the same time Simeon had prophesied concerning baby
Jesus, God sent another godly saint to further glorify His Son.
Little is known of her except this Anna was a prophetess of the
tribe of Asher. She was an elderly woman. Some have taken the
position that she had been widowed for eighty-four years after
having been married for seven years. However, that would have
made her about 110 years old or there about. More likely, she
was eighty-four years old. What is significant was the godly
 Understanding Luke 573
dedication of this dear woman. It is noted that she “departed not
from the temple.” That may imply she had been provided an
apartment there or she rather may have spent the majority of her
time there in serving God “with fastings and prayers night and
day.” Here was a woman whose entire life was focused in ser-
ving the Lord.
God providentially brought her into the area of the Temple
where Joseph, Mary, and the infant Jesus were. The word trans-
lated as instant (‘wra hora) has the sense of ‘at that time.’ As
was the case with Simeon, she also evidently through the Holy
Spirit “gave thanks likewise unto the Lord, and spake of him to
all them that looked for redemption in Jerusalem.” What is
implied is that she spoke of Him as the Messiah. Those looking
for redemption in Jerusalem were those yearning for God’s
deliverance in the Messiah.

2:39-40 And when they had performed all things ac-

cording to the law of the Lord, they returned into Galilee, to
their own city Nazareth. 40 And the child grew, and waxed
strong in spirit, filled with wisdom: and the grace of God
was upon him.
While at the temple in Jerusalem, ‘all the things according
to the law of Lord” were performed (the purification of Mary,
the presentation and redemption of her firstborn, and the sa-
crifices and ceremonies pertaining to each). The chronology is
not clear. From Matthew’s account, we know they went to
Egypt for a time. What is recorded here apparently is the greater
overview. Evidently, they returned to Bethlehem for Jesus was
little more than a month old. They apparently spent some time
there. Then, the events surrounding the wise men and Herod
took place and at that time, they fled to Egypt. Thereafter, they
evidently then went back to their former place of residence in
Galilee “to their own city Nazareth.” It was not the town of their
heritage, but where they had come to live.
 574 Understanding Luke
There, Jesus grew into adolescence and on to becoming an
adult. It is noteworthy that he not only developed in physical
growth, but “waxed strong in spirit, filled with wisdom.” The
emphasis was right. Rather than focusing upon being strong in
body, He was trained to be strong in spirit and wisdom. “And
the grace of God was upon him.”

2:41-42 Now his parents went to Jerusalem every year

at the feast of the passover. 42 And when he was twelve years
old, they went up to Jerusalem after the custom of the feast.
As devout, godly Jews, Mary and Joseph “went to
Jerusalem every year at the feast of Passover.” (Under the law
of Moses, every male was required to go to the Temple for the
major feasts of Passover/Unleavened Bread, Pentecost, and
Tabernacles {Deuteronomy 16:16}. Whether Joseph did for all
is not noted. However, attendance for women was optional and
voluntary. In any event, they as a family went to the Passover
every year in the Spring.) Though some have attempted to make
some significance of Jesus going when He was twelve, appar-
ently, Jewish boys did not become a ‘son of the commandment’
until they were thirteen years old. However, Mary and Joseph
sought to train up Jesus in the way He should go and saw to it He
came with them at least annually to the Temple to become
acquainted with it.

2:43-45 And when they had fulfilled the days, as they

returned, the child Jesus tarried behind in Jerusalem; and
Joseph and his mother knew not of it. 44 But they, supposing
him to have been in the company, went a day’s journey; and
they sought him among their kinsfolk and acquaintance. 45
And when they found him not, they turned back again to
Jerusalem, seeking him.
The fulfilled days mentioned apparently were the full seven
days for the feast of Unleavened Bread following Passover.
 Understanding Luke 575
Quite evidently, a sizeable party from Galilee had traveled as a
group to Jerusalem. As Mary and Joseph returned home with
their party, they could not find Jesus in the company. They
assumed He was with relatives in the group. However, after
having traveled a full day, they discovered He was not with any
of them. They therefore returned to Jerusalem seeking Him.

2:46-50 And it came to pass, that after three days they

found him in the temple, sitting in the midst of the doctors,
both hearing them, and asking them questions. 47 And all
that heard him were astonished at his understanding and
answers. 48 And when they saw him, they were amazed: and
his mother said unto him, Son, why hast thou thus dealt
with us? behold, thy father and I have sought thee
sorrowing. 49 And he said unto them, How is it that ye
sought me? wist ye not that I must be about my Father’s
business? 50 And they understood not the saying which he
spake unto them.
The three days may refer to the third day since they left
Jerusalem. Or, it conceivably may refer to three days searching
Jerusalem upon returning. If the latter is the case, they must
have been nearly frantic when they finally found Him. The
situation in the Temple with the doctors of the law is of interest.
The Jewish Sandhedrin sat in a semi-circular forum. In front
were the ‘doctors’ of the law who sat in three similar semi-
circular rows, each lower than the preceding. These ‘doctors’
(translated from {didaskalov} didaskalos which essentially
means ‘teachers’) were scholars and wise men of Israel. It is
likely Jesus sat with these scholars of the law and asked and
answered questions. Likely present were the great rabbis Hillel
and Shammai, yet, a greater than these was present. “And all that
heard him were astonished at his understanding and answers.”
As Jesus got caught up in deep theological discussions with
the august rabbis of Judaism, Mary and Joseph finally found
 576 Understanding Luke
Him. His mother, no doubt nearly frantic and in exasperation,
sternly confronted Him. “Son, why hast thou thus dealt with us?
Behold, thy father and I have sought thee sorrowing.” Jesus had
been elevated to a higher forum of discussing the things of His
heavenly and true Father. He had been transformed back into
the realm whence He had come.
Perhaps with a bit of homesickness, He had been
enraptured talking about the things of God. From that perspec-
tive, He apparently completely forgot about His earthly family.
It likely is from that perspective He innocently and without
disrespect answered Mary and Joseph, “How is it that ye sought
me? Wist ye not that I must be about my Father’s business?”
(The word translated as wist (eidw eido), of course, is old Eng-
lish for ‘know.’) The sentence could literally be translated,
‘Know ye not I must be in my Father’s (house)?’ However, Mary
and Joseph were not thinking on that plane. They therefore “under-
stood not the saying which he spake unto them.”

2:51-52 And he went down with them, and came to

Nazareth, and was subject unto them: but his mother kept
all these sayings in her heart. 52 And Jesus increased in
wisdom and stature, and in favour with God and man.
In returning home to Nazareth, He was “subject unto
them.” The holy obedience of a righteous son is evident.
Moreover, Mary as her custom had been, “kept all these sayings
in her heart.” Implied is the gracious, meek, and quiet spirit she
evidently possessed. As Jesus passed on into His adolescent
years, He increased in “wisdom and stature.” It is noteworthy
that what is recorded is His growth in wisdom. He certainly
grew in knowledge. However, the Holy Spirit prudently noted
His growth was in wisdom. A lesson is thus implied for us to this
day. Moreover, He increased “in favour with God and man.”
The word translated as favour (cariv charis) otherwise has the
usual sense of ‘grace.’ The idea is that Jesus grew in gracious-
 Understanding Luke 577
ness and kindness. He not only possessed wisdom’s righteous-
ness, but also the graciousness and kindness of grace. It was
manifest and clear both to God and to any one who knew Him.
Jesus, even as a developing young adult, was an example of
wisdom’s righteousness as well as graciousness.

*****

Overview of Luke 3: The ministry of John the Baptist is

presented followed by the baptism of Jesus. Luke then provides
the genealogy of Mary, tracing it back to Adam.

3:1-2 Now in the fifteenth year of the reign of Tiberius

Caesar, Pontius Pilate being governor of Judaea, and Her-
od being tetrarch of Galilee, and his brother Philip tetrarch
of Ituraea and of the region of Trachonitis, and Lysanias
the tetrarch of Abilene, 2 Annas and Caiaphas being the
high priests, the word of God came unto John the son of
Zacharias in the wilderness.
The focus thence shifts back to John. Jesus now was an
adult, approximately thirty years of age with John about six
months older. Precise historical time markers are noted. It was
the fifteenth year of the reign of Tiberias Caesar. Pontius Pilate
was the governor of Judaea. Herod Antipas (the son of Herod
the Great) was tetrarch of Galilee, while his brother Philip was
tetrarch of Ituraea, and Lysanias was the tretarch of Abilene.
The various ‘tetrarchies’ mentioned were subdivisions of Her-
od the Great’s kingdom after his death to his sons. They were
the local rule allowed by the Romans under Pilate and encom-
passed the region from Lebanon and Syria to the north and
thence southward including ‘Palestine.’ Luke accurately iden-
tifies the specific time historically as well as who was in power
politically.
 578 Understanding Luke
Moreover, Luke noted who the sitting high priest(s) was. It
is of note two men are mentioned, “Annas and Caiaphas.” Sev-
eral theories have been advanced as to why there were two. One
holds the two were co-high priests alternately sharing duties
every other year. However, more likely is the position that
Pilate had removed Annas for political reasons and placed
Caiaphas, his son-in-law, in office. The Jews out of principle
still recognized Annas, but were forced out of necessity to
accept Caiaphas. See John 11:49 and 18:13.
In any event, it was at this specific time “the word of God
came unto John the son of Zacharias in the wilderness.” The
word translated as wilderness (erhmov eremos) is the same as
‘desert’ in Luke 1:80. It evidently was the wilderness of Judea
where he had been brought up.

3:3-6 And he came into all the country about Jordan,

preaching the baptism of repentance for the remission of
sins; 4 As it is written in the book of the words of Esaias the
prophet, saying, The voice of one crying in the wilderness,
Prepare ye the way of the Lord, make his paths straight. 5
Every valley shall be filled, and every mountain and hill
shall be brought low; and the crooked shall be made
straight, and the rough ways shall be made smooth; 6 And
all flesh shall see the salvation of God.
The ministry and message of John is thus commenced. It
was one of preparation of Christ’s soon-to-begin ministry. His
basic message was one of repentance. Moreover, John per-
formed a type of baptism which was not Christian nor according
to the Law. Rather, it was an act of publicly identifying with
John’s message—repentance.
The phrase “baptism of repentance for the remission of
sins” bears comment. The thought is not that John’s baptism
forgave sin. The key word is for. It is translated from the com-
mon preposition (eiv) eis. It is most commonly translated as
 Understanding Luke 579
‘unto.’ Here, the sense is ‘because of.’ For example, the word
for (eiv eis) can be used in the sense ‘Joe Doe is wanted for bank
robbery.’ The idea is not, John Doe is wanted to commit a bank
robbery. Rather, he is wanted because he has committed a
robbery. That is the sense at hand in the text. John’s baptism was
because of the repentance and subsequent remission of sin.
John baptized as men responded to his message of repentance
because the King and His kingdom was at hand. Their baptism
was the public testimony of what had transpired in their hearts.
Though technically not Christian baptism, in principle, it was
quite similar. The word translated as remission (afesiv aph-
esis) is often rendered as ‘forgiveness.’
Luke thus quotes from Isaiah 40:3 which clearly refers to
the prophet who would be the forerunner of Christ. The idea is
that Israel was to prepare the way of their coming King and
make it fitting (i.e., straight) for His arrival. The greater thought
spiritually (which many did not understand) was that prep-
aration was of the heart in repentance, faith, and surrender to
their Maker and King. The ultimate fulfillment of verse 5 will
be in the Millennium when the very topography of Israel will be
profoundly changed. However, the spiritual application then
was to prepare for the coming of the Messiah in making His path
level, straight, and smooth. In other words, spiritually prepare
your hearts for His impending arrival. Let there be no spiritual
impediment for His arrival. The last phrase in verse 6 clearly
foretells the coming salvation of God “which shall be to all
people.”

3:7-9 Then said he to the multitude that came forth to

be baptized of him, O generation of vipers, who hath warn-
ed you to flee from the wrath to come? 8 Bring forth
therefore fruits worthy of repentance, and begin not to say
within yourselves, We have Abraham to our father: for I
say unto you, That God is able of these stones to raise up
 580 Understanding Luke
children unto Abraham. 9 And now also the axe is laid unto
the root of the trees: every tree therefore which bringeth not
forth good fruit is hewn down, and cast into the fire.
John’s message was sharp. He pulled no punches. As he
preached, multitudes came to hear and be baptized of him. He
pungently preached, “O generation of vipers, who hath warned
you to flee from the wrath to come?” In the crowds which came
were not only those truly repentant, but also religious hypo-
crites and pretenders. He called them a “generation of vipers”
(snakes in the grass). (Jesus had the same comments for the Phari-
sees on several occasions. See Matthew 3:7 and 12:34.) He in effect
sarcastically asked, ‘who warned you of the coming judgment?’
Rather, he charged, “Bring forth therefore fruits worthy of
repentance.” The proof of repentance is in the pudding. If there
is true repentance, it will manifest itself in its fruits. He
chastised them for saying, “We have Abraham to our father.”
The credo of the proud Pharisees was that they were the
children of Abraham and by implication therefore morally and
spiritual superior. John rather thundered, “God is able of these
stones to raise up children unto Abraham.” The idea was that
God could raise up a new line of godly people apart from the
self-righteous attitude of many in Israel of that day. (He did
exactly that in the gentile church.)
More ominously, he warned how the “axe is laid upon the
root of the trees: every tree therefore which bringeth not forth
good fruit is hewn down, and cast into the fire.” What clearly is
implied is that God’s wrath was impending against Israel. What
may be implied is the coming judgment for the rejection of
Christ accomplished in A.D. 70 under Titus. The axe blow had
not yet fallen, but it was lying there against the root of the tree.
One of the traditional symbols of Israel was that of the olive tree.
Horticultural tradition of the region was that when an olive tree
either would not bear fruit or bore bad fruit, it was cut down and
used for fire wood. Israel was in danger of God’s impending
 Understanding Luke 581
wrath. Their King was at hand. The message was of repentance.
Implied is that if they did not, God’s judgment against them was
imminent. There might also be a veiled allusion to Isaiah 11:1
wherein the prophet foretold that a rod would grow out of the
stem (i.e., stump) of Jesse and a Branch shall grow out of his
roots. The royal dynasty of David had already been cut down,
awaiting the arrival of the Messiah. Implied here is that the axe
would fall again against the olive tree of the nation of Israel.

3:10-14 And the people asked him, saying, What shall

we do then? 11 He answereth and saith unto them, He that
hath two coats, let him impart to him that hath none; and he
that hath meat, let him do likewise. 12 Then came also
publicans to be baptized, and said unto him, Master, what
shall we do? 13 And he said unto them, Exact no more than
that which is appointed you. 14 And the soldiers likewise
demanded of him, saying, And what shall we do? And he
said unto them, Do violence to no man, neither accuse any
falsely; and be content with your wages.
There was apparent conviction on the part of his hearers.
“And the people asked him, saying, What shall we do then?”
Three categories of people queried him: (1) the common
people. The word translated as people (oclov ochlos) has the
sense of ‘multitude,’ or the ‘common people.’ The message to
them was simple. Be willing to give to those in need. It is the
quintessence of walking in love. The (2) publicans were
contract-collaborators with the Romans to collect taxes for
them. In the case of first-century Israel, they were Jews who had
agreed to work for the Romans in collecting their taxes by
whatever means necessary. They were correctly viewed as un-
scrupulous and even dishonest. After hearing John preach that
the kingdom of heaven was nigh and to therefore repent, a group
of them asked John the same question: “Master, what shall we
do?” (The word translated as Master {didaskalov dida-
 582 Understanding Luke
skalos} also is rendered as ‘teacher.’) John’s response to them
was “Exact no more than that which is appointed you.” As
contract employees of the Roman government, many a publican
would extract as much in taxes ‘as the market would bear.’ It
became a bonus for them which the Roman government ig-
nored. John’s admonition in this case essentially was ‘be
honest.’ Exact or levy no more than what was required.
Then (3) soldiers approached John. These conceivably
may have been Roman soldiers in the area. However, more
likely, they were Jewish soldiers under the command of Herod
the Tetrarch of Galilee or Philip the Tetrarch of Ituraea. Though
the Romans held final power, they did allow some local
authority for civil police functions. This likely was who these
soldiers were. In any event, after hearing John’s message of
repentance, they asked John essentially the same question:
“What shall we do?” His answer was the essence of simplicity.
In effect, he said, ‘do right.’ Specifically, he admonished them
to not take advantage of others in doing them violence (i.e.,
roughing them up). Don’t make false accusations against any.
Be content with your wages. Soldiers were notorious for their
complaining about their pay. The injunction remains to this day.

3:15-18 And as the people were in expectation, and all

men mused in their hearts of John, whether he were the
Christ, or not; 16 John answered, saying unto them all, I
indeed baptize you with water; but one mightier than I
cometh, the latchet of whose shoes I am not worthy to
unloose: he shall baptize you with the Holy Ghost and with
fire: 17 Whose fan is in his hand, and he will throughly purge
his floor, and will gather the wheat into his garner; but the
chaff he will burn with fire unquenchable. 18 And many
other things in his exhortation preached he unto the people.
Therefore, the people (laov laos) were in expectation.
The idea is that they were looking for the Messiah. John had
 Understanding Luke 583
performed his ministry well. Multitudes of Jews who came to
hear him were anticipating the soon arrival of their Messiah. In
fact, many mused (i.e., contemplated) if John was in fact the
Messiah. He quickly squelched that idea. His reply was as
forceful as it was simple. “I indeed baptize you with water; but
one mightier than I cometh, the latchet of whose shoes I am not
worthy to unloose: he shall baptize you with the Holy Ghost and
with fire.”
While acknowledging his position of spiritual leadership
by baptizing, he placed himself in his proper perspective. He
was unworthy to ‘untie’ the Messiah’s shoe laces. (Literally, the
shoe latchet thus referred to was the leather thong of one’s
sandals. It was the place of a servant to unlatch his master’s
sandals.) John thus noted his singular inferiority to the Messiah.
The reference to being baptized by the Holy Ghost likely is a
reference to the immersion of believers into the body of Christ
which first happened at Pentecost and the birth of the church.
(See also notes on I Corinthians 12:12-13.) The reference to
being baptized with fire likely refers to the visible manifestation
of the Spirit on the day of Pentecost in Acts 2:3. The
significance of such was an outward and visible manifestation
of the Spirit, verifying the invisible spiritual work of placing
believers into the body of Christ that day.
The metaphor of the fan in hand of the Messiah, purging his
floor, gathering the wheat in the garner (i.e., barn) and burning
the chaff all had to do with middle-eastern agricultural prac-
tices. Wheat was threshed (the kernel from the chaff-husks) by
tossing it in the air with a device called a fan. The heavier
kernels fell to the solid surface called a threshing floor, and the
lighter chaff was blown away by the wind. Then, the threshed
kernels of grain were gathered and stored for further use. After
the process was finished, the chaff was collected and burned.
The application of the entire metaphor was that the Messiah
was at hand to finish the harvest process. The desired grain
 584 Understanding Luke
would be set aside for use and the chaff burned. Likely what
John was speaking to was that Christ (i.e., the Messiah) was at
hand to harvest His people and judge the rest. It was the
completion of his greater message of repentance in preparation
of the coming Messiah. Those prepared (through godly repent-
ance) would enter His kingdom. Those not (i.e., the chaff)
would be destroyed. The greater overview is that Christ, in His
coming, would take His own unto Himself and judge the
ungodly. The eschatological application very likely is of the
Rapture of the church followed by the Tribulation. (For Israel,
it is the sparing of those believing Jews in the Tribulation and
the judgment of the rest.) John thus preached many other similar
things to the people.

3:18-20 And many other things in his exhortation

preached he unto the people. 19 But Herod the tetrarch,
being reproved by him for Herodias his brother Philip’s
wife, and for all the evils which Herod had done, 20 Added
yet this above all, that he shut up John in prison.
Meanwhile, John had reproved Herod Antipas. He had
begun an affair with his brother’s wife (Herodias) and she
consequently moved in with him. Moreover, John boldly
attacked Herod for other sin in his life. Therefore, on top of all
his other wickedness, Herod had John thrown into prison.

3:21-22 Now when all the people were baptized, it came to

pass, that Jesus also being baptized, and praying, the heaven
was opened, 22 And the Holy Ghost descended in a bodily shape
like a dove upon him, and a voice came from heaven, which
said, Thou art my beloved Son; in thee I am well pleased.
Luke records Jesus’ baptism. It has less detail than Mat-
thew or Mark. However, it evidently took place prior to John’s
imprisonment. He there prayed as He was baptized. At that
time, “the heaven was opened; and the Holy Ghost descended in
 Understanding Luke 585
a bodily shape like a dove upon him.” It is noteworthy that the
invisible Holy Spirit was manifested in a visible form here like
a dove. God the Father noted that Jesus in thus being baptized
was well pleasing to Him. Jesus’ baptism was an example for us
‘to fulfill all righteousness’ (Matthew 3:15). He was baptized,
setting the example it is right for us to thus follow Him in the
waters of baptism.

3:23-28 And Jesus himself began to be about thirty

years of age, being (as was supposed) the son of Joseph,
which was the son of Heli. Luke here tracks the genealogy of
Jesus through His mother Mary. At the time of His baptism and
the beginning of His public ministry, He was “about thirty years
of age”—the age according to the Levitcal law when priests
began their ministry. Luke carefully notes that Jesus “was sup-
posed” the son of Joseph.
The lineage begins tracking backward from Mary through
her father Heli. (Joseph in fact was the son-in-law of Heli.
Matthew’s account makes clear that his own father was Jacob.
Matthew’s genealogy is the lineage of Joseph. Luke’s is that of
Mary. Both were descended from David. The lineage tracks
directly to and through David in verse 31. Thence it tracks on
back through Judah and thence to Abraham. Whereas Mat-
thew’s lineage of Joseph only begins with Abraham, Luke’s
account tracks the godly line all the way back to Adam “which
was the son of God.” This is congruous of Luke’s theme how
Jesus was the Son of Man, which He so often referred to
Himself.

*****

Overview of Luke 4: The fourth chapter of Luke sets forth

the beginning of Jesus’ ministry. Four significant events are
 586 Understanding Luke
detailed: (1) the temptation of Christ by the devil; (2) His pun-
gent preaching in the synagogue of Nazareth; (3) His casting
out of a demon at Capernaum; and (4) the healing of Peter’s
mother-in-law and others.

4:1-2 And Jesus being full of the Holy Ghost returned

from Jordan, and was led by the Spirit into the wilderness,
2 Being forty days tempted of the devil. And in those days he
did eat nothing: and when they were ended, he afterward
hungered.
The narrative continues following Jesus’ baptism in 3:21-
22. He returned “being full of the Holy Ghost.” A strong case
can be made that the various miracles and Divine power evident
in Jesus’ earthly ministry were through the power of the fullness
of the Holy Spirit. “For God giveth not the Spirit by measure
unto him” (John 3:34). One thing is for sure. Jesus did not speak
in tongues, notwithstanding the fact He was filled with the Holy
Spirit. One aspect of being filled with the Spirit is evident in that
He “was led by the Spirit.” When one is filled by the Spirit, he
is also controlled by the Spirit. The wilderness mentioned likely
was that of Judea near the Jordan River whence John was
brought up. There, He evidently spent time alone with God in
preparation for His impending ministry. He ate nothing for forty
days. He apparently was “tempted of the devil” both during and
after these forty days of fasting in the wilderness. It would seem
apparent that the devil will seek to attack even when one is alone
with God. When the forty days were fulfilled, He was famished.

4:3-4 And the devil said unto him, If thou be the Son of
God, command this stone that it be made bread. 4 And Jesus
answered him, saying, It is written, That man shall not live
by bread alone, but by every word of God.
It is clear that Satan is observant of our physical condition.
He, though a spirit himself, was quite perceptive of Jesus’
 Understanding Luke 587
severe hunger. Therefore, he used that as a device to tempt
Jesus. Notice how he first approached Jesus. “If thou be the Son
of God, command this stone that it be made bread.” The modus
operandi was the same as in the Garden of Eden. He began by
advancing doubt. To this day, the devil is the author of doubt.
Perhaps, in Jesus’ weakened state, he thought he could effect a
coup, urging Jesus to create bread from a stone. Jesus’ answer
was as profound as it was simple. He quoted Deuteronomy 8:3,
“that man shall not live by bread alone, but by every word of
God.” He deflected Satan’s attack with Scripture. Jesus clearly
had put God’s Word to memory. Moreover, He noted the
profound principle how the real issues of life are spiritual rather
than physical. (Notice that Jesus laid emphasis upon the very
words of God in referring to “every word of God.”
The inspiration of Scripture is verbal. Clearly implied is
that the preservation thereof is verbal as well. The only source
of Scripture available are the preserved copies thereof. That
resides in the traditional texts of the Bible. The modern critical
text did not exist before the end of the nineteenth century and
has changed numerous times over the decades since.)

4:5-8 And the devil, taking him up into an high mount-

ain, shewed unto him all the kingdoms of the world in a
moment of time. 6 And the devil said unto him, All this
power will I give thee, and the glory of them: for that is
delivered unto me; and to whomsoever I will I give it. 7 If
thou therefore wilt worship me, all shall be thine. 8 And
Jesus answered and said unto him, Get thee behind me,
Satan: for it is written, Thou shalt worship the Lord thy
God, and him only shalt thou serve.
Satan continued. Though some have in this age sought to
identify the mount of temptation, the Scripture does not. How-
ever and wherever, the devil there “shewed him all the
kingdoms of the world in a moment of time.” Some have
 588 Understanding Luke
suggested how the devil gave Jesus an instant review of the
various nations of that time under Roman rule. (The word
translated as world is (oikoumenh) oikoumene which literally
means the inhabited world and was idiomatic of the Roman
Empire.) However, what may also be is that the devil flashed by
Jesus all the major manifestations of the world system from
early Babylon to the present. In Matthew’s account is added
how he showed him “all the glory of them” (Matthew 4:3).
Satan is the god of this world and the prince thereof. He thus
offered his godless domain to Jesus if He would be but worship
him.
Again, seeking to tempt Jesus (in His humiliation as a
servant, He had laid aside His robes of royal power), the devil
tempted Him with the kingdoms of this world. “All this power
will I give thee, and the glory of them: for that is delivered unto
me; and to whomsoever I will I give it.” Satan is a liar and
anything he says is suspect. However, Jesus did not challenge
him on the substance of what he offered. If it is assumed what
Satan said was true, insight into his realm is found. The word
translated as power is (exousia) excousia and has the sense of
‘authority.’
What is implied is that God has allowed Satan authority
over the nations of the earth as the god of this world and the
prince of the power of the air in this present age. And indeed as
Paul wrote the Ephesians, Satan’s domain is vast with
principalities, powers, rulers of the darkness of this world, and
spiritual darkness in high places. If what Satan said is true, he
has the prerogative to delegate authority and power to others as
they serve him. Insight is thus gained into why world system is
so often corrupt and wicked. Satan offers great power and au-
thority to those who are willing to serve him.
His carrot of temptation to Jesus (physically weakened by
fasting and in His humiliation) was simple: “If thou therefore
wilt worship me, all shall be thine.” However, here appeared the
 Understanding Luke 589
lie of the devil. Whatever power and authority he had was only
because God had allowed him to assume it. It really was not his
to give. That prerogative ultimately is God’s. Moreover, Jesus
knew as well as he that the time was coming when He (Jesus)
will be highly exalted and every knee would bow and every
tongue confess that He is Lord to the glory of the Father. Thus,
Satan’s offer was hollow. He offered mere immediate grat-
ification but with eternal loss. He does the same to this day. The
truth is, Jesus not only would not sin, He could not. He is God.
His answer again was as forceful as it was simple. He
ordered Satan behind Him. Then He quoted from Deuteronomy
6:13, “Thou shalt worship the Lord thy God, and him only shalt
thou serve.” Jesus knew He Himself was the Lord God. Satan
knew it as well.

4:9-13 And he brought him to Jerusalem, and set him

on a pinnacle of the temple, and said unto him, If thou be the
Son of God, cast thyself down from hence: 10 For it is
written, He shall give his angels charge over thee, to keep
thee: 11 And in their hands they shall bear thee up, lest at any
time thou dash thy foot against a stone. 12 And Jesus
answering said unto him, It is said, Thou shalt not tempt the
Lord thy God. 13 And when the devil had ended all the
temptation, he departed from him for a season.
Satan still persisted, but not for long. Jesus allowed Satan to
bring him to Jerusalem and the Temple. There Satan took Him
up on a “pinnacle of the temple.” (This evidently was the
highest point thereof above the Temple base and the Kidron
Valley below. That point was about three-hundred feet to the
ground below.) Satan thus again sought to tempt Jesus. “If thou
be the Son of God, cast thyself down from thence.” Once again,
Satan attempted to sow the seeds of doubt. It remains a standard
tactic of the devil to this day. He in effect challenged Jesus to
prove He was the Son of God. Moreover, Satan now adapted
 590 Understanding Luke
himself to Jesus’ tactics. He quoted Scripture (Psalm 91:11-12)
to Jesus, albeit inaccurately. However, Satan omitted the phrase
“in all thy ways.” Several comments are obvious. (1) Satan in
effect told Jesus, go ahead and jump. Psalm 91 says angels will
bear you up lest you dash your foot. (2) The devil knows Scrip-
ture and is willing to twist it for his own purposes. He does so to
this day in many a cult and false religion. (3) He purposefully
left part out which he does to this day in distorted versions of the
Bible.
Jesus again shut down the devil with the Word of God. He
quoted Deuteronomy 6:16, “Thou shalt not tempt the Lord thy
God.” As James wrote in James 4:7, “Resist the devil and he
will flee from you,” that is exactly what happened. Though he
had persisted in tempting Jesus, the devil did not persevere. He
gave up. When God’s people resist him, particularly with
Scripture, the devil eventually quits and goes elsewhere. Jesus
was tempted in all points as we are, yet He remained without
sin. It is of further note that the devil’s departure unfortunately
was not for good. He “departed from him for a season.” Like-
wise, he will return to tempt us though defeated.

4:14-15 And Jesus returned in the power of the Spirit

into Galilee: and there went out a fame of him through all
the region round about. 15 And he taught in their
synagogues, being glorified of all. Thus victorious, Jesus
“returned in the power of the Spirit into Galilee.” Word quickly
spread concerning His spiritual power and authority. He thus
“taught in their synagogues, being glorified of all.”

4:16 Jesus thus returned to His hometown Nazareth,

where he had been brought up. Though not the place of His
birth, it was the town in which He had grown to be an adult. It
is significant that as his custom was, he went into the syn-
agogue on the sabbath day. It was Jesus’ practice to be in the
 Understanding Luke 591
synagogue on the Sabbath. He was faithful to the things of God.
If we would be conformed to the image of His Son, there is a
clear example here for us to this day.
He thus stood up for to read (the Scripture). It was the
custom in synagogues for the ruler to allow another to read the
Scripture if he so requested. It was kept at the front of the
synagogue in a special place. Jesus apparently sought approval
to read and it was so granted. He thus stood to read in respect to
the Word of God, even as had been the custom since before
Nehemiah’s day (Nehemiah 8:5 and 9:3).

4:17-21 And there was delivered unto him the book of

the prophet Esaias. And when he had opened the book, he
found the place where it was written, 18 The Spirit of the
Lord is upon me, because he hath anointed me to preach the
gospel to the poor; he hath sent me to heal the broken-
hearted, to preach deliverance to the captives, and
recovering of sight to the blind, to set at liberty them that
are bruised, 19 To preach the acceptable year of the Lord. 20
And he closed the book, and he gave it again to the minister,
and sat down. And the eyes of all them that were in the
synagogue were fastened on him. 21 And he began to say
unto them, This day is this scripture fulfilled in your ears.
It is not clear if Jesus requested the scroll of Isaiah, though
that seemingly is implied. In any event, the book of Isaiah was
brought to Him and He opened it to what we today note as Isaiah
61. He read verse 1 and the first part of verse 2 therefrom. The
passage is clearly Messianic, viewing both advents at once. His
return to Galilee had been in the fullness of the power of the
Holy Spirit. (Fame of Him had spread for this very reason.) He
now stood and from Scripture explained why. The Spirit of the
Lord was upon Him. (That is the Old Testament equivalent of
being filled with the Spirit.) But more importantly, He publicly
identified Himself as the long promised Messiah. Few
 592 Understanding Luke
understood it even that day. Notwithstanding, He stopped
midway through verse 2 where the prophecy shifted from His
first advent (in grace) to His second (in wrath).
Throughout Jesus’ earthly ministry, He preached the
gospel to the poor (i.e., those of humble estate). He healed the
broken-hearted (i.e., His raising of the dead on several occa-
sions). He certainly preached deliverance (literally,
‘forgiveness’) to those bound by sin. He gave sight to the blind.
He freed those bruised by the burden of sin. He preached the
acceptable year of the Lord (i.e., “Behold, now is the accepted
time, behold, now is the day of salvation” II Corinthians 6:2).
The phrase “to set at liberty them that are bruised” is not
from Isaiah 61:1, rather 42:7 or conceivably 58:6. It was accept-
ed practice of the day for a Jewish commentator to draw from
other portions of Scripture in making His point which Jesus
evidently did.
When He finished, “he closed the book, and he gave it again
to the minister, and sat down. And the eyes of all them that were
in the synagogue were fastened on him.” Every eye in the place
was riveted upon Him. The convicting power of the Holy Spirit
filling Him had driven the Word of God deeply into their hearts
with Divine eloquence and power. Jesus thus applied the text to
Himself. “He began to say unto them, This day is this scripture
fulfilled in your ears.” He evidently made further comment
which is not otherwise recorded. However, the greater point is
that the Scripture thus read, describing the ministry of the Mes-
siah, was being fulfilled that very day, as they heard it read. His
public ministry had begun. Implicit is that they did not receive
Him as Messiah.

4:22 And all bare him witness, and wondered at the

gracious words which proceeded out of his mouth. And they
said, Is not this Joseph’s son? As they heard Him, His own
hometown people witnessed and wondered “at the gracious
 Understanding Luke 593
words which proceeded out of his mouth.” Though Jesus was
forceful being filled with the Spirit, He also was gracious. The
idea is that His very words also were kind. They pondered how
He was Joseph’s (the local carpenter) son. It is unclear whether
Joseph by now was deceased. However, there is no record of
him being alive at any point hereafter. He likely had already
passed away. The greater point is that Jesus’ town’s folk mar-
velled that He was so eloquent, forceful, and learned in
Scripture, having been brought up as a ‘blue-collar’ carpenter’s
son.

4:23-30 And he said unto them, Ye will surely say unto

me this proverb, Physician, heal thyself: whatsoever we
have heard done in Capernaum, do also here in thy country.
24 And he said, Verily I say unto you, No prophet is accepted
in his own country. 25 But I tell you of a truth, many widows
were in Israel in the days of Elias, when the heaven was shut
up three years and six months, when great famine was
throughout all the land; 26 But unto none of them was Elias
sent, save unto Sarepta, a city of Sidon, unto a woman that
was a widow. 27 And many lepers were in Israel in the time
of Eliseus the prophet; and none of them was cleansed,
saving Naaman the Syrian. 28 And all they in the synagogue,
when they heard these things, were filled with wrath, 29 And
rose up, and thrust him out of the city, and led him unto the
brow of the hill whereon their city was built, that they might
cast him down headlong. 30 But he passing through the
midst of them went his way.
Notwithstanding, Jesus knew their hearts (no doubt by the
Spirit of God and having grown up there). He thus quoted a
Jewish proverb to them knowing what was in their hearts,
“Physician heal thyself.” They had evidently heard of His
miracles which He already had done in Capernaum to the north.
Therefore, they thought in their hearts, “do also here in thy
 594 Understanding Luke
country.” Many viewed Him almost as a sideshow. They had
heard of what He had done elsewhere, now they wanted to see
it there. He therefore quoted another proverb to them, “No
prophet is accepted in his own country.” Again, He knew their
heart. They wanted to see miracles and magic. They evidently
were not interested in spiritual truth.
Jesus therefore made a most pungent and pointed appli-
cation. They had heard that He had performed miracles in
Capernaum. Capernaum was the edge of Jewish settlement in
the region. The Romans had a tax bureau there and likely a
contingent of soldiers based there. To many a Jewish mind, it
thus was more gentile than Jewish. Jesus understood that point
and drove it home.
He used two illustrations from the Old Testament. (1) He
recalled the time when Elijah (I Kings 17) miraculously
sustained the widow of Zarephath, passing over many Jewish
widows. He made note that this woman was of Sidon, a gentile
city. Then (2), Jesus recalled the story of Elisha and Naaman,
noting that Elisha passed over many lepers in Israel, cleansing
Naaman a gentile Syrian. His point was simple. Those in the
gentile oriented city of Capernaum found His favor over the
hardened hearts of Jewish Nazareth.
Hence, those in the synagogue that Sabbath were incensed
and “thrust him out of the city” taking Him to the brow of a steep
hill to cast Him to His death. It should be noted in their pricked
hearts and anger, they ignored two Jewish legal tenants for-
bidding execution without due process as well as attempting
such on the Sabbath. However, both those tenants would be
violated three years later when Jesus in fact was executed. He,
likely miraculously “passing through the midst of them went his
way.” Whither He miraculously slipped away or merely turned
and by the power of God walked away is not noted. Those in
Nazareth wanted to see a miracle that day. Jesus did not dis-
appoint them, albeit not as they thought.
 Understanding Luke 595
4:31-32 And came down to Capernaum, a city of
Galilee, and taught them on the sabbath days. 32 And they
were astonished at his doctrine: for his word was with
power. He therefore journeyed northeastward the more than
thirty miles to Capernaum. There, He “taught them on the
sabbath days.” His reception was better but “they were
astonished at his doctrine: for his word was with power.” As He
was filled with the Holy Spirit, Jesus’ teaching and preaching
was with spiritual authority. (The word translated as power is
{exousia} excousia which has the sense of ‘authority.’)

4:33-37 And in the synagogue there was a man, which

had a spirit of an unclean devil, and cried out with a loud
voice, 34 Saying, Let us alone; what have we to do with thee,
thou Jesus of Nazareth? art thou come to destroy us? I know
thee who thou art; the Holy One of God. 35 And Jesus
rebuked him, saying, Hold thy peace, and come out of him.
And when the devil had thrown him in the midst, he came
out of him, and hurt him not.
36 And they were all amazed, and spake among them-
selves, saying, What a word is this! for with authority and
power he commandeth the unclean spirits, and they come
out. 37 And the fame of him went out into every place of the
country round about.
At the synagogue in Capernaum was a man “which had a
spirit of an unclean devil.” The word translated as devil (dai-
monion daimonion) is whence the English word demon derives
and has the same sense. It is noteworthy that such an one was
evidently a regular attender of the synagogue. As is often the
case of those having a demon (commonly called being demon-
possessed), the demon spoke through his voice. Here, the
demon loudly cried “Let us alone; what have we to do with thee,
thou Jesus of Nazareth? Art thou come to destroy us? I know
thee who thou art; the Holy One of God.”
 596 Understanding Luke
The demon knew who was in their midst. It is curious that
the demon referred to himself in the plural ‘us.’ Whether there
were others in the synagogue thus afflicted or whether he was
referring generically to the entire unclean spirit realm is not
clear. His concern was that Jesus had come to judge them then.
They thought they had more time.
Jesus thus rebuked the demon and ordered him out of the
man. (For reasons not clear, demons evidently have a pro-
pensity to occupy a human body.) The demon complied,
however, not before in a fit of rage, convulsing the man and
throwing him down. The power and ability of demons is thus
apparent.
The locals in the synagogue were amazed and noted the
power and authority of Jesus in commanding unclean spirits
and they obeyed. His reputation thus spread “into every place of
the country round about.”

4:38-39 And he arose out of the synagogue, and entered

into Simon’s house. And Simon’s wife’s mother was taken
with a great fever; and they besought him for her. 39 And he
stood over her, and rebuked the fever; and it left her: and
immediately she arose and ministered unto them. In
Capernaum lived Simon Peter’s mother-in-law. This pretty
well destroys the doctrine of some who hold that Peter was
celibate. His mother-in-law was ill with a great fever. Jesus was
called and stood over her “and rebuked the fever; and it left her:
and immediately she arose and ministered unto them.” This
evidently was prior to Peter’s call as a disciple as noted in 5:11.
Jesus perhaps prepared Peter’s heart by working even in his
own family.

4:40-41 Now when the sun was setting, all they that had
any sick with divers diseases brought them unto him; and
he laid his hands on every one of them, and healed them. 41
 Understanding Luke 597
And devils also came out of many, crying out, and saying,
Thou art Christ the Son of God. And he rebuking them
suffered them not to speak: for they knew that he was
Christ. As the day ended, many others who were sick with
various diseases were brought to Him and “he laid his hands on
every one of them, and healed them.” Moreover, demons were
cast out of many who promptly acknowledged who He was—
“Christ the Son of God.” Why Jesus wished that knowledge to
be suppressed at this time is not clear. Likely, the time for His
public revelation as the Messiah was not yet at hand.

4:42-44 And when it was day, he departed and went into

a desert place: and the people sought him, and came unto
him, and stayed him, that he should not depart from them.
43 And he said unto them, I must preach the kingdom of God
to other cities also: for therefore am I sent. 44 And he
preached in the synagogues of Galilee. At dawn the next
morning, Jesus departed out into the surrounding wilderness.
Nevertheless, the people of Capernaum sought after Him,
found Him, and besought Him to stay with them. Jesus declined
noting, “I must preach the kingdom of God to other cities also;
for therefore am I sent.” He thus preached in other synagogues
of the Galilee region.

*****

Overview of Luke 5: The fifth chapter of Luke is a collage

of five or six related events in Jesus’ initial ministry round about
the region of Galilee: (1) the miraculous catch of fish and call
of Peter, James, and John; (2) the healing of a leper; (3) the
paralytic healed when let down through the roof; (4) the call of
Levi (Matthew); (5) Jesus’ answer of criticism; (6) and the par-
able of new garments and bottles.
 598 Understanding Luke
5:1-5 And it came to pass, that, as the people pressed
upon him to hear the word of God, he stood by the lake of
Gennesaret, 2 And saw two ships standing by the lake: but
the fishermen were gone out of them, and were washing
their nets. 3 And he entered into one of the ships, which was
Simon’s, and prayed him that he would thrust out a little
from the land. And he sat down, and taught the people out
of the ship. 4 Now when he had left speaking, he said unto
Simon, Launch out into the deep, and let down your nets for
a draught. 5 And Simon answering said unto him, Master,
we have toiled all the night, and have taken nothing:
nevertheless at thy word I will let down the net.
The time remains early in Jesus ministry. He is still in the
region of Galilee and Lake Gennesaret (Galilee). Crowds
thronged to hear him and witness His miracles. As He taught at
the water’s edge, He got into the boat of a local fisherman and
asked if he would push him off shore a small distance (that he
might use the boat as a platform from which to teach). There,
“he sat down, and taught the people out of the ship.”
After having finished teaching, He essentially commanded
Peter (the mood is imperative), “Launch out into the deep, and
let down your nets for a draught.” Peter protested that they (as
professional/commercial fishermen) had fished all the night,
(the time in which to do it), and had taken nothing. However,
now it was at least mid-morning and possibly midday. Notwith-
standing, Peter replied, “Nevertheless at thy word I will let
down the net.”

5:6-11 And when they had this done, they inclosed a

great multitude of fishes: and their net brake. 7 And they
beckoned unto their partners, which were in the other ship,
that they should come and help them. And they came, and
filled both the ships, so that they began to sink. 8 When
Simon Peter saw it, he fell down at Jesus’ knees, saying,
 Understanding Luke 599
Depart from me; for I am a sinful man, O Lord. 9 For he was
astonished, and all that were with him, at the draught of the
fishes which they had taken: 10 And so was also James, and
John, the sons of Zebedee, which were partners with Simon.
And Jesus said unto Simon, Fear not; from henceforth thou
shalt catch men. 11 And when they had brought their ships
to land, they forsook all, and followed him.
A miracle clearly was in the making. They caught such a
volume of fish, “their net brake.” Peter (with an unnamed help-
er) called to his partners in an adjoining boat (perhaps still
beached) for help. When they came, the catch was still so great
both boats began to sink.
The purpose of the miracle begins to be clear. First, Peter in
being confronted with such miraculous power is convicted be-
fore the holy incarnate Deity before Him. All he could do was
fall down before Jesus and blurt out, “Depart from me; for I am
a sinful man, O Lord.” Both he and his partners, James and John
—the sons of Zebedee—were astonished. That is all the more
impressive when we recall these men were professional fisher-
men.
Jesus used this miracle as an occasion for a greater
transaction. He called Peter, James, and John into the ministry.
“Fear not from henceforth thou shalt catch men.” Upon landing
their boats, “they forsook all, and followed him.” A clear illus-
tration of discipleship, dedication, and faithfulness is noted.
Moreover, the fact they forsook all is magnified in light of
having caught what no doubt was the greatest catch of their pro-
fessional careers. Nevertheless, they forsook it all to follow
Jesus. Someone has described faith as forsaking all, I trust
Him.

5:12-15 And it came to pass, when he was in a certain

city, behold a man full of leprosy: who seeing Jesus fell on
his face, and besought him, saying, Lord, if thou wilt, thou
 600 Understanding Luke
canst make me clean. 13 And he put forth his hand, and
touched him, saying, I will: be thou clean. And immediately
the leprosy departed from him. 14 And he charged him to
tell no man: but go, and shew thyself to the priest, and offer
for thy cleansing, according as Moses commanded, for a
testimony unto them. 15 But so much the more went there a
fame abroad of him: and great multitudes came together to
hear, and to be healed by him of their infirmities.
Though He had already healed numerous infirm (4:40) in
the region, at an unnamed town in Galilee “a man full of
leprosy: who seeing Jesus fell on his face, and besought him,
saying, Lord, if thou wilt, thou canst make me clean.” It is
noteworthy that (1) the man not only had leprosy, but was full of
it. (2) Nevertheless, he had no doubt concerning the ability of
Jesus to heal him. His only concern was whether Jesus would.
Hence, “he besought him” (i.e., prayed) . (3) Faith on his part
was intense and evident. His only hope was to turn to and trust
in Jesus. Jesus therefore “put forth his hand, and touched him,
saying, I will: be thou clean. And immediately the leprosy
departed from him.” Without a question, that which moved
Jesus to work miraculously was the man’s simple faith in Him.
His only hope was to trust Jesus. That moved Jesus to in fact
heal him.
Jesus therefore instructed him to go to a priest and follow
the commandments of the Levitical code (in Leviticus 13-14)
for the prescribed ceremonial cleansing “for a testimony unto
them.” That final phrase is instructive. Jesus not only healed in
compassion and as the leper trusted Him, but also for a testi-
mony to the Aaronic priesthood. The seeds of their conversion
were being sown. As noted in Acts 6:7, some years later a great
company of priests “were obedient to the faith.” Once again,
Jesus charged the man to tell no one else who had healed him.
The time of His public revelation was not yet come. Much pre-
paration still needed to be done. Nevertheless, His fame spread
 Understanding Luke 601
throughout the region such that great multitudes came to hear
Him and be healed of their infirmities.

5:16 Insight into the image of His Son as an example is set

forth. He thence withdrew himself into the wilderness, and
prayed. Jesus came to know well the cathedral of the meadow,
woods, and vale. The word translated as wilderness (erhmov
eremos) has the sense of a deserted place, or we might para-
phrase it today, ‘out in the country.’ The greater truth is that He
got alone with God to pray.

5:17 And it came to pass on a certain day, as he was

teaching, that there were Pharisees and doctors of the law
sitting by, which were come out of every town of Galilee,
and Judaea, and Jerusalem: and the power of the Lord was
present to heal them. Though Jesus’ initial ministry was
primarily in the region of Galilee, word had spread to Jerusalem
and the dignitaries of Judaism concerning Jesus and His min-
istry. Therefore, “Pharisees and doctors of the law” from not
only the surrounding area, but notably from every town of
Galilee, Judaea, and Jerusalem to the south showed up to ob-
serve what was going on.
On that particular day as He was teaching, ‘the power of the
Lord was present to heal them.” The miracles of Jesus were not
only acts of compassion on His part, but also acts of authen-
tication and notification to official Israel that their Messiah and
King was in their midst.

5:18-20 And, behold, men brought in a bed a man

which was taken with a palsy: and they sought means to
bring him in, and to lay him before him. 19 And when they
could not find by what way they might bring him in because
of the multitude, they went upon the housetop, and let him
down through the tiling with his couch into the midst before
 602 Understanding Luke
Jesus. 20 And when he saw their faith, he said unto him,
Man, thy sins are forgiven thee.
On that particular day, a man afflicted with palsy was
brought to Jesus. It is unclear whether it was his faith or that of
his friends which motivated them to bring him to Jesus. It is
clear, however, that his friends were relentless in attempting to
get him before Jesus. Yet, because of the multitude, they were
forced to find an alternate way to Jesus. Jesus was teaching in-
side. (Mention is made of a housetop though the word trans-
lated thus (dwma doma) can also mean ‘a building’ of any type.
In any event, the friends of this palsied man carried him on his
couch (i.e., a small portable bed or litter) onto the roof of the
structure. The fact the roofing material was tile (common in the
Roman and Mediterranean world) would indicate the roof was
pitched. However, the pitch may have been slight in that area of
the roof. Nevertheless, they were able to remove the necessary
tiles, and then lower their friend through the opening down to
where Jesus was. It was an act of great difficulty and obvious
extra effort. Their intent was for their friend to be healed.
Jesus understanding all this however rather upon seeing
their faith said unto him, “Man, thy sins are forgiven thee.” A
clear correlation between forgiveness of sin and faith is thus
established.

5:21-26 And the scribes and the Pharisees began to

reason, saying, Who is this which speaketh blasphemies?
Who can forgive sins, but God alone? 22 But when Jesus
perceived their thoughts, he answering said unto them,
What reason ye in your hearts?
Well! The scribes and Pharisees present from Jerusalem to
witness the proceedings were aghast! They began to confer
amongst themselves saying, “Who can forgive sins, but God
alone?” That is exactly the conclusion to which Jesus desired
they arrive. Part of the entire episode was to make clear the
 Understanding Luke 603
Deity of the One before them. Sadly, they missed it. Rather than
realizing God in their midst, they could only in unbelief accuse
Him of blasphemy.
Jesus, of course, was aware of their darkened thoughts.
Therefore, He posed the question, 23 Whether is easier, to say,
Thy sins be forgiven thee; or to say, Rise up and walk? And
then He sprang the trap shut.24 But that ye may know that the
Son of man hath power upon earth to forgive sins, (he said
unto the sick of the palsy,)I say unto thee, Arise, and take up
thy couch, and go into thine house. 25 And immediately he
rose up before them, and took up that whereon he lay, and
departed to his own house, glorifying God. 26 And they were
all amazed, and they glorified God, and were filled with
fear, saying, We have seen strange things to day. Jesus’ point
was as simple as it was clear. Only God could forgive sin, and
only God could heal. He had done both. Only a heart darkened
by unbelief could fail to understand this.
The remainder of the multitude that day were amazed, yet
they glorified God. They commented that they had seen
“strange things that day.” The word translated as strange
things (paradoxov paradoxos) has the sense of ‘incredible,’
or ‘awesome.’ Indeed, the events were. (The English word par-
adox derives from this word.)

5:27-29 And after these things he went forth, and saw a

publican, named Levi, sitting at the receipt of custom: and
he said unto him, Follow me. 28 And he left all, rose up, and
followed him. 29 And Levi made him a great feast in his own
house: and there was a great company of publicans and of
others that sat down with them.
Thereafter (the time not being specified), Jesus met a
“publican, named Levi, sitting at the receipt of custom.” A
Roman publican was an agent (in this case a Jew as noted in the
name Levi) who had agreed to collaborate with the Romans as
 604 Understanding Luke
a contract tax collector. In modern parlance, he was an IRS
agent. If that were not onerous enough, it should be remembered
that in so doing, Levi had agreed to be an agent for the hated
Roman government occupying their nation by force. Moreover,
the Romans looked the other way allowing their tax agents to
collect whatever the market would bear, pocketing the over-
charges themselves. Needless to say, publicans were not
popular people. Nevertheless, Jesus said unto Levi (also known
as Matthew), “Follow me.” Jesus’ call of Levi was not a request.
It was an order. The mode is imperative.
Clearly, our Lord spoke with great spiritual authority for
Levi immediately “left all, rose up, and followed him.” Though
his circumstances were different than Peter, James, and John
earlier in the chapter, he, like them, forsook all and followed
Jesus. In so doing, he likely gave up a lucrative business. But
once again, discipleship begins with a willingness of heart to
surrender all.
Therefore, Levi (Matthew) made a great feast in his own
house indicating he likely was a man of some means. He invited
not only Jesus, but also “a great company of publicans and of
others that sat down with them.”

5:30-32 But their scribes and Pharisees murmured

against his disciples, saying, Why do ye eat and drink with
publicans and sinners? 31 And Jesus answering said unto
them, They that are whole need not a physician; but they
that are sick. 32 I came not to call the righteous, but sinners
to repentance.
It may well be that this was the same town where Jesus
healed the palsied man, let down through the roof, but shortly
thereafter. Possibly the same scribes and Pharisees which had
been critical of Him forgiving that man’s sins now were further
critical. They asked with an evident critical spirit, “Why do ye
eat and drink with publicans and sinners.” Though they had a
 Understanding Luke 605
grain of truth regarding Jesus sitting in the seat of the scornful,
they missed the greater truth of Him reaching into the heart of
sinful men. The one exception to the general rule of separating
from sinners is when we would take the gospel to them. Once
again, these hard-hearted, self-righteous, critical Pharisees
revealed their utter lack of spiritual insight.
Jesus answered with piercing truth. “They that are whole
need not a physician; but they that are sick.” Then, with further
clarity like light piercing the fog, He said, “I came not to call the
righteous, but sinners to repentance.” The essence of Jesus’
ministry was thus set forth in its distilled essence. It continues to
this day in the Great Commission.

5:33-35 And they said unto him, Why do the disciples of

John fast often, and make prayers, and likewise the disciples
of the Pharisees; but thine eat and drink? 34 And he said
unto them, Can ye make the children of the bridechamber
fast, while the bridegroom is with them? 35 But the days will
come, when the bridegroom shall be taken away from
them, and then shall they fast in those days.
Once again with an obvious critical spirit, the scribes and
Pharisees murmured, “Why do the disciples of John fast often,
and make prayers, and likewise the disciples of the Pharisees,
but thine eat and drink?” The question was not honest. They
sought not an answer, but rather an opportunity to embarrass
Jesus. They had already made a decision in their heart to oppose
Him. What they implied was that John’s and their own disciples
showed outward piety in fasting and praying. Jesus’ disciples
did not. Jesus’ answer was perhaps enigmatic for them, though
in retrospect clear for us. He used the illustration of a wedding
party. The participants would not fast (which was a symbol of
humbling and self-denial) in the presence of the bridegroom.
Weddings were a time of great joy. However, Jesus prophet-
ically noted, the time was coming when the bridegroom would
 606 Understanding Luke
be taken away from them. Then they would fast. Indeed, so did
the early church.

5:36-39 And he spake also a parable unto them; No man

putteth a piece of a new garment upon an old; if otherwise,
then both the new maketh a rent, and the piece that was
taken out of the new agreeth not with the old. 37 And no man
putteth new wine into old bottles; else the new wine will
burst the bottles, and be spilled, and the bottles shall perish.
38 But new wine must be put into new bottles; and both are
preserved. 39 No man also having drunk old wine straight-
way desireth new: for he saith, The old is better.
In that same context and perhaps in audience of those same
critical ears, Jesus set forth a three-part parable. He first noted
that one would not sew a piece of newly-woven cloth onto an
old garment. The problem was the new cloth (perhaps wool or
linen) would soon enough shrink, tearing the seams with which
it had been sown. In like fashion, He noted that newly pressed
wine (i.e., grape juice) would not be placed into old bottles. The
bottles thus referred to were the middle-eastern leather flasks
designed to hold water or juice-type products.
As grape juice was placed into such a leathern bottle, the
gases of carbonation or fermentation would cause the bottle to
expand. An old leathern bottle would already be stretched and
quite possibly dried out. New wine in an old bottle would soon
cause it to rupture and all would be ruined. Likewise, Jesus not-
ed that old wine was better than the new. (It should be noted the
word translated as wine {oinov oinos} can refer to both fer-
mented as well as unfermented wine. The Jews to this day have
a method of producing a sparkling unfermented wine. It is much
more desirable than the raw unrefined grape juice.)
The greater truth which Jesus was enigmatically teaching
His critics was that an entirely new entity was looming on the
horizon. Official Israel was already rejecting their King as
 Understanding Luke 607
anticipated. Hence, Jesus was strongly hinting at that which was
not far off—the gentile church. It would not be patched onto
Israel nor be poured into the old bottle of Judaism. Rather, in
God’s infinite wisdom, it would be new and separate from old,
dried out, hardened Israel. The final thought in verse 39 juxta-
poses the idea of old and new. Though the law and Old Testa-
ment Judaism were the old, the greater point in the overall
context is that the coming church would be better even as old
(refined) wine is better than new (raw and unrefined juice).

*****

Overview of Luke 6: The first half of Luke 6 presents sev-

eral encounters of Jesus by already critical Pharisees. He then
formally called and appointed His twelve disciples. Then, Luke
presents his account of Jesus’ beatitudes. In the latter portion of
the chapter, what evidently is the parallel with the Matthew’s
account of the sermon on the mount continues. Jesus sets forth
a long list of imperatives (*). These in effect are a major part of
the law of Christ (Galatians 6:2).

6:1 And it came to pass on the second sabbath after the

first, that he went through the corn fields; and his disciples
plucked the ears of corn, and did eat, rubbing them in their
hands. The chapter begins noting “the second sabbath after the
first.” There is varying opinion as to precisely what that means.
Perhaps the simplest thought is that the ‘first Sabbath’ of the
year was the first Sabbath of the civil year and the ‘second
Sabbath’ was the first Sabbath of the religious year. It came in
the spring. Alternatively, it may refer to the second Sabbath
after the new moon of the given month.
In any event, on that particular Sabbath, Jesus and His
disciples walked through a corn field. The word translated as
 608 Understanding Luke
corn (stacuv stachus) likely refers generically to grain, per-
haps wheat. (Field or sweet corn as Americans know it today is
a plant unique to the western hemisphere.) They therefore
plucked ears (or heads) of grain, rubbed them in their hands to
in effect ‘thresh’ it and then ate it raw.

6:2 And certain of the Pharisees said unto them, Why

do ye that which is not lawful to do on the sabbath days?
Pharisees who saw this immediately criticized Jesus and his
disciples asking, “Why do ye that which is not lawful to do on
the sabbath days?” Several comments are in order here. (1)
According to Deuteronomy 23:25, a neighbor could pluck ears
of grain with his hand (though not with a sickle). One’s crop
under the Law of Moses was to always be available for an
indigent traveler to partake. (2) The Law allowed limited travel
on the Sabbath. The Pharisees had no problem with that. (3)
What they did accuse Jesus and his disciples was the ‘work’ of
plucking ears of grain to eat. What was at stake was their
traditional understanding of the Law, or in short, their tradition.
The Law had not been violated. However, the minutia of the
man-made tradition of Judaism of that day had.

6:3-5 And Jesus answering them said, Have ye not read

so much as this, what David did, when himself was an hung-
red, and they which were with him; 4 How he went into the
house of God, and did take and eat the shewbread, and gave
also to them that were with him; which it is not lawful to eat
but for the priests alone? 5 And he said unto them, That the
Son of man is Lord also of the sabbath.
Jesus replied to the critical Pharisees, noting that David
himself ate of the shewbread (consecrated bread) at the Taber-
nacle. See I Samuel 21:1. It was allowable for the consecrated
bread to be eaten if it were a case of actual hunger. The greater
principle at hand is that the Sabbath was made for man, and not
 Understanding Luke 609
man for the Sabbath. The Pharisees had equated the minutia of
their Jewish tradition with God’s Word. That, more than the
Law itself, was burdensome. Then, Jesus set forth an even
greater principle “that the Son of man is Lord also of the
sabbath.” The point is that Jesus was in fact greater than the
Sabbath. He was in fact the One who had created it. That truth
likely fell on ears unable to receive it.

6:6-7 And it came to pass also on another sabbath, that

he entered into the synagogue and taught: and there was a
man whose right hand was withered. 7 And the scribes and
Pharisees watched him, whether he would heal on the
sabbath day; that they might find an accusation against
him.
Another unspecified Sabbath day came to pass and Jesus
“entered into the synagogue and taught.” On that particular
Sabbath, there was a “man whose right hand was withered.”
The critical Pharisees cared little for the poor crippled man and
certainly had no compassion upon him. Rather, they watched
Jesus with a critical spirit “whether he would heal on the sab-
bath day; that they might find an accusation against him.” The
problem with the Pharisees was not their conservative under-
standing of the Law of Moses. Rather, their hearts were hard-
ened. It was manifested in their utter lack of compassion and an
unceasingly critical spirit.

6:8 But he knew their thoughts, and said to the man

which had the withered hand, Rise up, and stand forth in
the midst. And he arose and stood forth. It is noteworthy the
Holy Spirit recorded that “he knew their thoughts.” Not only
was Jesus, as the Son of God, omniscient, He also as God knew
the hearts of man. See John 2:25 and II Chronicles 6:30. Hence,
He directed the man with the withered hand to rise and stand in
the middle of the synagogue. The man complied.
 610 Understanding Luke
6:9-11 Then said Jesus unto them, I will ask you one
thing; Is it lawful on the sabbath days to do good, or to do
evil? to save life, or to destroy it? 10 And looking round
about upon them all, he said unto the man, Stretch forth thy
hand. And he did so: and his hand was restored whole as the
other. 11 And they were filled with madness; and com-
muned one with another what they might do to Jesus.
Then Jesus sprung His trap. He asked rhetorically, “Is it
lawful on the sabbath days to do good, or to do evil? To save life,
or to destroy it?” He had them and they knew it. Perhaps in
compassion as well as spite to the critical hearts of the Pharisees
present, He ordered the hapless man to “stretch forth thy hand.”
Immediately, “his hand was restored whole as the other.”
It is significant that Jesus did no visible work. He merely
ordered the crippled man to stretch forth his hand. His mir-
aculous healing was performed apart from even touching him.
He in mercy, power, and obvious Divine authority had healed
without hand before the very eyes of the critical Pharisees. Luke
notes that “they were filled with madness.” The word translated
as madness (anoia anoia) literally means to loose one’s mind.
They became as insane men in their anger. They communed
amongst themselves what they should do to Jesus. In their
hardened hearts, they cared little that a poor crippled man had
been healed. They were only concerned with their own wooden
traditions, its entangling rules, and that Jesus had ignored these
and them.

6:12-13 And it came to pass in those days, that he went

out into a mountain to pray, and continued all night in
prayer to God. 13 And when it was day, he called unto him
his disciples: and of them he chose twelve, whom also he
named apostles.
Sometime shortly thereafter (“in those days”), Jesus “went
out into a mountain to pray, and continued all night in prayer to
 Understanding Luke 611
God.” If we would be conformed to the image of His Son, an
example is thus set forth before us. However, it should be noted
though Jesus on occasion did spend entire nights in prayer, it
was not his normal procedure. God has ordained for men to rest.
Notwithstanding, here evidently was a matter of great need and
Jesus spent an entire night praying about it.
The next day, Jesus called to Him His disciples and from
that larger group “chose twelve, whom also he named apostles.”
This information sheds light on why He spent a night in prayer
prior. Some have advanced that He sought guidance of whom
He should choose. However, if we accept His Deity with its
attendant omniscience, He already knew who they were. More-
over, He being led by the Spirit of God added further guidance
for Him. However, it may be He spent the entire night in prayer
asking God to so work in the hearts of these that they would be
willing to accept His call. Moreover, He may have prayed for
grace for them in the trouble which inevitably was coming .
It is clear there were more than twelve disciples. However,
from the greater group, He chose twelve. What an honor for
each of these to be so selected. (One evidently was also chosen,
knowing that he would at the appointed time betray Him. It was
part of God’s providential plan.) Each of these were named
apostles. The word thus translated as (apostolov apostolos)
means a ‘sent messenger.’ Other implications of the term would
later develop such as being an eyewitness to Christ’s resurrection.
But these twelve became the specially chosen and sent messengers
of Jesus Christ, both before and especially after His resurrection.

6:14-16 Simon, (whom he also named Peter,)and

Andrew his brother, James and John, Philip and Bar-
tholomew, 15 Matthew and Thomas, James the son of
Alphaeus, and Simon called Zelotes, 16 And Judas the
brother of James, and Judas Iscariot, which also was the
traitor.
 612 Understanding Luke
The twelve were (1) “Simon (whom he also named Peter).”
The name Simon derives from the Old Testament Hebrew name
Simeon. To that given name, Jesus additionally named him
Peter which in Greek means a rock or a stone. (He also was
known as Cephas which is the Aramaic {Syriac} equivalent for
rock or stone.) Indeed, Peter would be a ‘rock’ of strength and
leadership for the early apostles, especially after Christ’s ascen-
sion.
His brother (2) Andrew was also called. The name Andrew
literally means ‘manly.’ He along with Peter were natives of
Bethsaida in Galilee. He is mentioned twelve times in the New
Testament.
Two more brothers are noted. First, (3) James is noted. The
name James is the Greek equivalent of the Hebrew name Jacob
and means ‘supplanter.’ This James (there were several notable
disciples called James) was a son of Zebedee. He became
known as the James the Elder or James the Greater. He went on
to become what essentially was a co-pastor of the coming
church at Jerusalem along with Peter. He was taken by Herod in
Acts 12 and killed.
His brother (4) John, of course, also was a son of Zebedee.
The name John is a contraction of the longer Hebrew name
Jonathon which literally means ‘Jehovah is a gracious giver.’
He, of course, was that disciple known as ‘the one Jesus loved’
and would later write the Gospel of John.
(5) Philip was also named an apostle. His name is Greek in
its origin and literally means ‘lover of horses.’ He likely is not
the same Philip who was one of the first deacons and later an
evangelist. (Some have questioned if he is not brother to
Bartholomew in as much as he is paired together with him as
Peter-and-Andrew and James-and-John are. Others have
assumed that this is how they were paired when Jesus sent them
out two-by-two.) Next, was (6) Bartholomew which literally
means the son of ‘Tolomew’ or ‘Ptolomei.’ He is thought to be
 Understanding Luke 613
one and same with Nathanael. The latter literally means ‘gift of
God.’ (John’s gospel lists Nathanael in place of Bartholomew
and is the only gospel using the name Nathanael.)
(7) Matthew literally means ‘gift of Jehovah.’ Matthew is
generally thought to be one and the same with Levi (Matthew
9:9) whom Jesus called as a disciple in Luke 5:27. He also is
noted as the son of Alphaeus in Mark’s account (Mark 2:14). (8)
Thomas is noted next and his name literally means ‘twin.’
Conceivably, he may have been a twin with Matthew or James.
The second (9) James is noted who also was the son of Alph-
aeus. He evidently was a brother of Matthew, though some
think there was more than one Alphaeus (which was a common
name of the day). He came to be know as ‘James the less.’
Another (10) Simon was called with the additional note he
was known as Zelotes. That descriptive derives from the slight-
ly more common term zealot which had the sense of burning
with desire (for God). Our English sword ‘zealous’ is closely
related. (11) “Judas the brother of James” is noted next. He is
thought to be the brother of James the less, the son of Alphaeus.
The name Judas, of course, derives from the tribal name Judah.
He is thought to be also known as Thaddaeus or Lebbaeus
(Matthew 10:3, Mark 3:18). Judas likely is the author of the
Epistle of Jude.
Finally, there was (12) Judas Iscariot. Both his surname
and his character are noted. Iscariot means ‘from Kerioth’
which was a town in southern Judah. He is the only one of the
twelve not from Galilee. He ever since and ever will be known
as “the traitor.”

6:17-19 And he came down with them, and stood in the

plain, and the company of his disciples, and a great mul-
titude of people out of all Judaea and Jerusalem, and from
the sea coast of Tyre and Sidon, which came to hear him,
and to be healed of their diseases; 18 And they that were
 614 Understanding Luke
vexed with unclean spirits: and they were healed. 19 And the
whole multitude sought to touch him: for there went virtue
out of him, and healed them all.
After appointing His twelve apostles from His even larger
following of disciples, Jesus descended down the mountain,
some have thought to be a plateau from whence He uttered the
Sermon on the Mount. Others take the position it was the coastal
plain especially since throngs from the “sea coast of Tyre and
Sidon” came to hear him. The following context parallels that of
Matthew 5 which is the Sermon on the Mount. Luke’s account
is similar, but may have been a separate occurrence with the
same basic message. In any event, great multitudes of people
came not only from Judea and Jerusalem which was far to the
south, but also from the coastal areas of Lebanon to the north-
west. These people very well may have been gentiles.
His fame of healing and casting out unclean spirits only
drew the more. It is noted that “the whole multitude sought to
touch him: for there went virtue out of him, and healed them
all.” The word translated as virtue (dunamiv dunamis) is more
commonly translated as ‘power.’ As on other occasions, just
coming in touch with Jesus transmitted healing power.

6:20-23 And he lifted up his eyes on his disciples, and

said, Blessed be ye poor: for yours is the kingdom of God. 21
Blessed are ye that hunger now: for ye shall be filled.
Blessed are ye that weep now: for ye shall laugh. 22 Blessed
are ye, when men shall hate you, and when they shall
separate you from their company, and shall reproach you,
and cast out your name as evil, for the Son of man’s sake. 23
Rejoice ye in that day, and leap for joy: for, behold, your
reward is great in heaven: for in the like manner did their
fathers unto the prophets.
The passage parallels Matthew 5 which is the Sermon on
the Mount. This may have been the same occasion or another
 Understanding Luke 615
time when Jesus so taught. The greater understanding is real-
izing the ultimate fulfillment is in the future kingdom of God
which is otherwise known as the Millennium (Revelation 20:4-
6). Jesus sought to encourage the humble, godly, common
person seeking to live for God and patiently waiting for His
kingdom. “Blessed be ye poor: for your’s is the kingdom of
God.” The thrust was that though God’s people may be poor and
of low degree in this life, then (in the coming Millennium) they
will rule and reign with Christ.
“Blessed are ye that hunger now: for ye shall be filled.”
Though God’s people may struggle to make ends meet now,
then we will be filled in every sense. “Blessed are ye that weep
now: for ye shall laugh.” Though God’s people now often face
trouble, hardship, and sorrow; then (in that day when Christ
rules and reigns), we will laugh.
“Blessed are ye, when men shall hate you, and when they
shall separate you from their company, and shall reproach you,
and cast out your name as evil, for the Son of man’s sake.” Jesus
clearly alludes to coming persecution and at the least opposition
for His sake. However, He enjoined for us even now to “rejoice
ye in that day, and leap for joy: for, behold your reward is great
in heaven: for in the like manner did their fathers unto the
prophets.” Jesus’ instruction was to rejoice even in the face of
persecution now, because then great will be our reward in hea-
ven. (It is noteworthy that the kingdom of God {i.e., the
Millennium} is essentially one phase of heaven to come.)
Moreover, when we so endure persecution for His name’s
sake, we are in the same league with the prophets of old. What
is implied is that those who in this age suffer persecution for
Jesus’ sake will receive similar reward as the persecuted and
martyred prophets of old. Indeed, there is a reward for the
righteous.
The greater thrust of the beatitudes is to by faith look
forward to the coming Day of the Lord with its blessing, reward,
 616 Understanding Luke
and exaltation. Then, it will have been worth it all. There
therefore is great hope.

6:24-26 But woe unto you that are rich! for ye have re-
ceived your consolation. 25 Woe unto you that are full! for ye
shall hunger. Woe unto you that laugh now! for ye shall
mourn and weep. 26 Woe unto you, when all men shall speak
well of you! for so did their fathers to the false prophets.
Jesus thence delivered the converse. Those who in this life
have lived particularly in ungodliness, pleasure, wealth, and
prominence have essentially received their reward. There is no
more good coming ahead for them. Four woes are thus uttered.
“But woe unto you that are rich! For ye have received your
consolation.” For many a wealthy person, they have already
reached their pinnacle. In the ages to come the tables will be
turned. They who are wealthy now will not be then. Likewise
shall be the case for those who are full and rejoicing now. In that
day, (a) either from hell or (b) from the lowest estate in the
kingdom, they will then mourn and weep. Likewise, Jesus
warned of being well spoken of by “all men” (i.e., the world’s
crowd). He notes that they applauded the false prophets of old.
To this day, the world honors liberal, unbelieving, apostate
‘clergy’ while detesting Bible-believing preachers. His warn-
ing was to beware when the world speaks well of a religion and
its leadership. The world knoweth its own.

6:27-29 But I say unto you which hear, Love your

enemies, do good to them which hate you, 28 Bless them that
curse you, and pray for them which despitefully use you. 29
And unto him that smiteth thee on the one cheek offer also
the other; and him that taketh away thy cloke forbid not to
take thy coat also.
Jesus set forth a series of imperatives which cut across the
grain of human nature. Rather than retaliate against those who
 Understanding Luke 617
are our enemies, He ordered us to love them. He embellishes
upon this in several ways.
“Love your enemies. Do good to them which hate you.”
That is the exact opposite of the natural human reaction. The
carnal response is to hate them that hate us and to do evil to them
as well. But He added more. “Bless them that curse you.” The
thought is to say good to or about those who say malicious
things to or about us. Moreover, He enjoined us to “pray for
them which despitefully us you.” The word translated as de-
spitefully use (ephreazw epereadzo) has the sense to falsely
accuse or to treat abusively. In that same vein, Jesus ordered us
to “offer also the other cheek” when one would smite us (i.e.,
strike us). The idea is not of taunting, but rather of not
retaliating. He further enjoined us when someone would for-
cibly take away our cloke to not prevent him from taking our
coat. (One’s cloke was general clothing and the coat mentioned
referred literally to undergarments.)
What Jesus taught was not timid passivity, allowing any-
one to run over us with impunity. Rather, the greater truth is that
we, in day-to-day living, ought to love even those who are our
enemies. Specifically, the lesson is to avoid a retaliatory, get-
even mentality. To the contrary, the higher plane of living is to
do good to our enemies, bless them, pray for them, and be
generous to them. Hatred of an enemy which is the normal
sinful human reaction is a cancer which consumes the hater and
only produces more hatred between those so occupied. To love
even an enemy, to the contrary, is a healing balm which
dissolves the acrid acid which will ultimately destroy lives for-
ever. There is hence great wisdom herein.

6:30-31 Give to every man that asketh of thee; and of

him that taketh away thy goods ask them not again. 31 And
as ye would that men should do to you, do ye also to them
likewise.
 618 Understanding Luke
Jesus continued the same thought. “Give to every man that
asketh of thee.” The idea likely is of the beggars which
proliferated in that day. They, often crippled or incapacitated by
war, made their only living by begging. Jesus said give to each
who so begs. Even he that “taketh away thy goods ask them not
again.” The idea is that when someone has our stuff to not be
demanding to get it back. The greater idea is that loving others
will manifest itself in (a) generosity, (b) being patient, and (c)
being gracious in general.
He thus summarizes what He has taught thus far with what
has been called the golden rule. “And as ye would that men
should do to you, do ye also to them likewise.” Not only is there
a gracious spirit inherent in such living, it is profoundly wise.
We all to often live with the myopia and tunnel vision of
demanding our ‘rights’ or venting our selfish desires with little
regard to the long look. Godly wisdom teaches us to do to others
as we would have them do to us. When we are short, sharp,
demanding, and retaliatory, it likely will come back on us again.

6:32-35 For if ye love them which love you, what thank

have ye? for sinners also love those that love them. 33 And if
ye do good to them which do good to you, what thank have
ye? for sinners also do even the same. 34 And if ye lend to
them of whom ye hope to receive, what thank have ye? for
sinners also lend to sinners, to receive as much again. 35 But
love ye your enemies, and do good, and lend, hoping for
nothing again; and your reward shall be great, and ye shall
be the children of the Highest: for he is kind unto the
unthankful and to the evil.
Jesus, however, took it a step further. A kind of worldly
wisdom would advance kindness simply because it tends to re-
ciprocate itself and thus the motive really is selfish. There is no
great virtue in loving those who love us. Even the world does
that. The same holds true for doing good to those who do good
 Understanding Luke 619
to us and lending to those from whom we hope to receive. In
each case, Jesus noted that even sinners do as much.
In nearing the conclusion of this section, Jesus summar-
ized, going back to where he started. “But love your enemies,
and do good, and lend, hoping for nothing again.” The greater
essence is that we ought to live selflessly rather than selfishly.
The former is the essence of holiness, the latter of sin. The
former is the essence of the new man, the latter of the flesh. The
former is the essence of godliness, the latter of the world. Such
godly living will cause our reward both now and in heaven to be
great.
In so ordering our lives, we thus become the children of the
Highest in a very practical way. Jesus concluded this section by
noting that he, that is, His heavenly Father, “is kind unto the
unthankful and to the evil.” If our great God is thus gracious
(and He is), then it follows that we, His people, likewise ought
to so order our attitudes.

6:36-37 Be ye therefore merciful, as your Father also is

merciful. 37 Judge not, and ye shall not be judged: condemn
not, and ye shall not be condemned: forgive, and ye shall be
forgiven. The next section, though a new thought, is built upon
the previous. It nevertheless continues the greater theme. Even
as our heavenly Father is merciful we thus are likewise com-
manded to “be ye therefore merciful.”
In a related principle, we are enjoined to “judge not, and ye
shall not be judged.” The greater context is the golden rule in
doing to others as we would have them do to us. No one likes to
be criticized. Jesus basic admonition was avoid criticizing oth-
ers and you will not be criticized. (The word translated as judge
{krinw krino}, in this context, has the basic idea of being
critical of others.) Jesus did not here forbid a discerning spirit.
To the contrary, in John 7:24, He there commanded such. He
rather is dealing with a critical attitude.
 620 Understanding Luke
In like vein, Jesus further commanded against a condem-
natory spirit as He enjoined, “condemn not, and ye shall not be
condemned.” Once again, recall the greater context of the
golden rule and of loving even those who are our enemies. To
avoid condemning others will not only tend to preclude the
same for us, but it is an application of the law of love. In like
fashion, Jesus further commanded: “forgive, and ye shall be
forgiven.” Not only is this a part of the law of love and thus of
Christ, it also is godly wisdom. When we have a forgiving spirit,
it will tend to reciprocate itself.

6:38 Though a new thought, the succeeding clearly is a part

of the preceding context. He commanded us to give, and it shall
be given unto you; good measure, pressed down, and sha-
ken together, and running over, shall men give into your
bosom. Again, the overarching principle of doing unto others as
we would have them do unto us remains overhead. The
principle is universal. As we give to others, they in turn will tend
to give to us. This is true whether our giving is to men or to God.
In the case of God, He surely is able to give back to us far more
than we can give to Him. Jesus used an everyday analogy to
further illustrate this principle. He alluded to a basket or other
unit of measure. Grain poured into such a basket as it is shaken
and pressed will settle, making room for more.
The ideas is that a generous spirit will bring back even more
than we give. As we give a basket of grain to another, in due
season, that favor will be returned; but with a basket which is
shaken, pressed down and running over. This certainly is true in
respect to giving to God. He will also give back more than we
give to Him. It tends to be true as we give to others as well. He
concludes this section by noting that with the same measure
that ye mete withal it shall be measured to you again. The
word translated as mete (metrew metreo) is whence the Eng-
lish word ‘meter’ derives. It has do to with measuring or met-
 Understanding Luke 621
ering. Again, the greater principle is as we have a giving and
generous spirit, it will in like fashion (and then some) be
metered back to us again later. This is true in giving to God as
well as in giving to men.

6:39 And he spake a parable unto them, Can the blind

lead the blind? shall they not both fall into the ditch? The
remainder of the chapter contains a number of parables which
may have been spoken on this same occasion. (See Luke 7:1.)
Luke’s account does not make direct application, though Mat-
thew’s account does. “Can the blind lead the blind? Shall they
not both fall into the ditch?” In Matthew’s account (15:14), the
application clearly is against the Pharisees which were blind
religious leaders of blind followers.

6:40 In another parable without obvious immediate ap-

plication, Jesus taught, the disciple is not above his master:
but every one that is perfect shall be as his master. The word
translated as perfect (katartizw katartidzo), among other
things, has the sense of being ‘complete’ or ‘whole.’ It es-
sentially has the more modern idea of ‘mature;’ in this case,
spiritually mature. Similar statements of our Lord are found in
Matthew 10:24 and John 15:20.

6:41-42 And why beholdest thou the mote that is in thy

brother’s eye, but perceivest not the beam that is in thine
own eye? 42 Either how canst thou say to thy brother,
Brother, let me pull out the mote that is in thine eye, when
thou thyself beholdest not the beam that is in thine own eye?
Thou hypocrite, cast out first the beam out of thine own eye,
and then shalt thou see clearly to pull out the mote that is in
thy brother’s eye.
Jesus proceeded to illustrate what He earlier had dealt
with—a critical spirit. He illustrated the folly of much criticism
 622 Understanding Luke
with an absurdity. He spoke of a fellow with a mote, that is, a
piece of chaff or straw in his eye. Another man with a beam in
his eye offered to remove the mote from his fellow. The word
translated as beam (dokov dokos) has the idea of a structural,
load-bearing timber in a building. The application likely is how
people with major flaws in their lives often are more than
willing to point out the minor flaw of another. Jesus called such
an one a hypocrite which essentially has the idea of a phony. In
view of the preceding context, arguing against a critical judg-
mental spirit, the beam in the eye of the hypocrite very well may
be that of a critical judgmental spirit. Such an one runs around
seeing flaws in others. Those perceived flaws are as a mote
compared to the beam of a critical spirit.

6:43-45 For a good tree bringeth not forth corrupt

fruit; neither doth a corrupt tree bring forth good fruit. 44
For every tree is known by his own fruit. For of thorns men
do not gather figs, nor of a bramble bush gather they
grapes. 45 A good man out of the good treasure of his heart
bringeth forth that which is good; and an evil man out of the
evil treasure of his heart bringeth forth that which is evil:
for of the abundance of the heart his mouth speaketh.
Returning to the realm of day-to-day living, Jesus used an
illustration of agronomy which those present no doubt under-
stood. Palestine historically has produced groves of olives trees,
fig trees, and other desirable fruit bearing plants. Good trees
were those which had been bred after many decades to produce
significant yields of desirable domesticated fruit. Corrupt trees
likely were wild trees which produced neither desirable fruit
nor any quantity of it. In American perspective, think of the dif-
ference between highly cultivated, carefully bred apple trees
versus wild crab-apple trees. The fruit of the one is sweet. That
of the latter is so bitter, it often is spontaneously spit out. More-
over, grape vines bring forth grapes and fig trees bring forth
 Understanding Luke 623
figs. No one would gather figs from a thorn bush, nor grape from
a brier bush.
Likewise, out of the heart of man comes forth that which is
in his heart. The word translated as good here (agayov aga-
thos) is a simple but broad word conveying the highest appel-
lation. It implies virtue, excellence, honor, and righteousness,
as well as, pleasant, agreeable, and distinguished. To be called
good in the Bible is a high degree indeed. Jesus taught how a
good man from the good treasure of his heart brings forth good
even as a good tree does the same. Likewise, an evil man does
in opposite kind. The word translated as evil (ponhrov
poneros) has the sense of wrong, wicked, and bad in general. It,
at times, is used to refer to Satan.
The clue to what is in one’s heart is what comes out of the
mouth. “For out of the abundance of the heart his mouth
speaketh.” Indeed, our mouths reveal the spiritual condition of
our heart. Though we cannot see another’s heart, one’s mouth
pretty well will describe what is therein.

6:46-49 And why call ye me, Lord, Lord, and do not the
things which I say? 47 Whosoever cometh to me, and
heareth my sayings, and doeth them, I will shew you to
whom he is like: 48 He is like a man which built an house,
and digged deep, and laid the foundation on a rock: and
when the flood arose, the stream beat vehemently upon that
house, and could not shake it: for it was founded upon a
rock.
49 But he that heareth, and doeth not, is like a man that
without a foundation built an house upon the earth; against
which the stream did beat vehemently, and immediately it
fell; and the ruin of that house was great.
Jesus concluded this discourse by bringing matters down to
the nitty gritty. The indication of His lordship in our lives is our
obedience to Him. Jesus plaintively asked the open-ended
 624 Understanding Luke
question, “And why call ye me, Lord, Lord, and do not the
things which I say?”
He thence taught a simple but pungent parable at this point.
It often is misunderstood. Jesus was not teaching in this case
that He is the rock (though that clearly is taught elsewhere).
Rather, He used the illustration of rock, common soil, and
construction to illustrate the matter of obedience.
He posed two scenarios. The first is where one (1) comes to
Him, (2) hears His sayings (literally, His words), (3) and does
them. Jesus likened this one to a “man which built an house, and
digged deep, and laid the foundation on a rock.” Heavy storms
came. The river beside which the house was built rose rapidly,
flooding, beating vehemently against that house. However, the
flood did not shake the house “for it was founded upon a rock.”
(The word translated as founded {yemeliow themelioo} has
the sense of a foundation.)
In contrast, Jesus spoke of another fellow who (1) though
not stated, but certainly implied, came to him, (2) heard His
words, but (3) did not do them (i.e., disobeyed, ignored, disre-
garded them). Jesus likened him to a man which built his house
along the same river but built it directly upon the soil without
taking the trouble to dig a solid foundation. When the storm
came, causing the river to rise and beat vehemently against the
house, “immediately it fell; and the ruin of that house was great.”
The difference between the two was simple. Both came to
Jesus and both heard His Word. However, only one went to the
time and trouble of actually doing His commandments. His life,
family, and ministry stood whereas the ruin of the other was
great. The greater lesson, especially in light of the context, is
doing His Word. See verse 46. It is one thing to come to Christ.
It is another thing to obey Him, actually doing all things
whatsoever He has commanded us. The question Jesus posed,
“And why call ye me, Lord, Lord, and do not the things which
I say?,” remains of force especially to this day.
 Understanding Luke 625
Overview of Luke 7: The seventh chapter of Luke presents
five events in Jesus’ ministry in Galilee: (1) the centurion’s ser-
vant healed; (2) a widow’s son raised from the dead; (3) John’s
disciples’ interrogation of Jesus and His response; (4) Jesus’
reply to critical Pharisees; and (5) Jesus in the house of Simon
the Pharisee.

7:1 Now when he had ended all his sayings in the

audience of the people, he entered into Capernaum. The
time and place is established as shortly after the sermon on the
mount in the preceding chapter and still in Galilee, Capernaum
to be exact.

7:2-5 And a certain centurion’s servant, who was dear

unto him, was sick, and ready to die. 3 And when he heard
of Jesus, he sent unto him the elders of the Jews, beseeching
him that he would come and heal his servant. 4 And when
they came to Jesus, they besought him instantly, saying,
That he was worthy for whom he should do this: 5 For he
loveth our nation, and he hath built us a synagogue.
Recorded is a Roman centurion who was kindly disposed
toward the Jews had a servant sick unto death. When he heard
of Jesus, he sent elders of the Jews (perhaps of the local syn-
agogue) urging Jesus to come and heal his beloved servant.
These Jewish leaders came and implored Jesus to come immed-
iately, noting that this centurion was worthy. In fact, he had built
a synagogue for them, loving the Jewish people. (That was rare
indeed for a Roman officer.)

7:6-8 Then Jesus went with them. And when he was

now not far from the house, the centurion sent friends to
him, saying unto him, Lord, trouble not thyself: for I am not
worthy that thou shouldest enter under my roof: 7
Wherefore neither thought I myself worthy to come unto
 626 Understanding Luke
thee: but say in a word, and my servant shall be healed. 8 For
I also am a man set under authority, having under me
soldiers, and I say unto one, Go, and he goeth; and to
another, Come, and he cometh; and to my servant, Do this,
and he doeth it.
Insight into the character of this man is revealed in the
following. When Jesus and the entourage of Jews were not far
from his house, the centurion sent friends out to meet Jesus.
(Implied is that the man in concern remained at the bedside of
his dear servant.) The message sent by him likewise is reveal-
ing. “Lord, trouble not thyself; for I am not worthy that thou
shouldest enter under my roof: Wherefore neither thought I
myself worthy to come unto thee.” Clearly evident is the
genuine humility of this man. Though he possessed great au-
thority as an officer of Rome, yet he had a humble opinion of
himself before Jesus.
His message continued. “But say in a word, and my servant
shall be healed. For I also am a man set under authority, having
under me soldiers, and I say unto one, Go, and he goeth; and to
another, Come, and he cometh; and to my servant, Do this, and
he doeth it.” Manifoldly clear is the simple, yet profound, faith
of this man. As will be noted momentarily, Jesus was moved to
act by his faith.

7:9-10 When Jesus heard these things, he marvelled at

him, and turned him about, and said unto the people that
followed him, I say unto you, I have not found so great faith,
no, not in Israel. 10 And they that were sent, returning to the
house, found the servant whole that had been sick.
Jesus was amazed, remarking that he had “not found so
great faith, no, not in Israel.” The irony comes into sharper
contrast when recalling that Israel was the people of God and
the Romans were pagan gentiles. Here a gentile, supposedly a
pagan, had a greater faith than the pious Jews. The friends of the
 Understanding Luke 627
centurion returned back and “found the servant whole that had
been sick.” Clearly, (1) the humility and (2) the profound faith
of the Roman officer had moved Jesus to heal even from a
distance.

7:11-13 And it came to pass the day after, that he went

into a city called Nain; and many of his disciples went with
him, and much people. 12 Now when he came nigh to the
gate of the city, behold, there was a dead man carried out,
the only son of his mother, and she was a widow: and much
people of the city was with her. 13 And when the Lord saw
her, he had compassion on her, and said unto her, Weep not.
The next day, Jesus had gone some considerable distance
(likely on foot) to the town of Nain. (The text could conceivably
read, ‘and it came to pass in the days after . . .’ which would
allow Jesus the necessary time for travel along with his disciples
and “much people” who followed him.) Upon arriving at the
gate of Nain, He was met by a funeral procession on its way to
burial. Luke goes on to record that the dead young man was the
only child of his widowed mother. When Jesus saw this be-
reaved mother, “he had compassion on her, and said unto her,
Weep not.” Two comments are in order. (1) The compassion of
Jesus is evident. Though He on occasion performed miracles to
authenticate Himself, here, He clearly acted out of compassion.
(2) The phrase “Weep not” is imperative, implying that Jesus
perhaps gently, but nevertheless firmly commanded her, ‘Stop
crying.’

7:14-17 And he came and touched the bier: and they

that bare him stood still. And he said, Young man, I say unto
thee, Arise. 15 And he that was dead sat up, and began to
speak. And he delivered him to his mother. 16 And there
came a fear on all: and they glorified God, saying, That a
great prophet is risen up among us; and, That God hath
 628 Understanding Luke
visited his people. 17 And this rumour of him went forth
throughout all Judaea, and throughout all the region round
about.
Jesus therefore came to the bier (the litter on which a dead
man was being carried to his grave) and touched it. The pall-
bearers carrying it immediately stopped. Jesus then said,
“Young man, I say unto thee, Arise.” Whereupon, the dead
young man sat up and began to talk. Jesus thus presented him to
his mother.
The reaction in the community was a mixture of both fear
(likely of God) and glorifying God. There was unanimous
consent that (1) “a great prophet is risen up among us,” and (2)
“God hath visited his people.” Both were true. Jesus, in one
sense, was a prophet and in Him, God certainly had visited His
people. Though they perhaps did not altogether realize it, Jesus
was God with them. Indeed, who can raise the dead, but God only.
The reference to “this rumour of him” literally could be
rendered ‘this word of Him.’ The word translated as rumour is
(logov) logos which is otherwise overwhelmingly translated as
‘word.’ It is of further note that this miracle took place in Galilee
(albeit the southern reaches thereof). However, it is recorded
that this word (rumour) of Him “went throughout all Judaea,
and throughout all the region round about.” News of Jesus
traveled far beyond where His ministry had thus far been.

7:18-20 And the disciples of John shewed him of all

these things. 19 And John calling unto him two of his
disciples sent them to Jesus, saying, Art thou he that should
come? or look we for another? 20 When the men were come
unto him, they said, John Baptist hath sent us unto thee,
saying, Art thou he that should come? or look we for
another?
The focus now returns briefly to John the Baptist who by
now had been imprisoned by Herod the Tetrarch (Luke 3:19).
 Understanding Luke 629
John’s disciples came to him in prison and told him all the
things they had heard of Jesus. John therefore sent two of his
disciples to Jesus with the pointed question, “Art thou he that
should come? Or look we for another?” Their question was
simple. Are you the Messiah?

7:21-23 Jesus’ immediate response, if any, is not recorded.

However, at that very hour he cured many of their infirmities
and plagues, and of evil spirits; and unto many that were
blind he gave sight. Though not specifically mentioned, Jesus
fulfilled Messianic prophecy before them as noted in Isaiah
29:18. He therefore finally did respond to John’s disciples. 22
Go your way, and tell John what things ye have seen and
heard; how that the blind see, the lame walk, the lepers are
cleansed, the deaf hear, the dead are raised, to the poor the
gospel is preached. (See also Isaiah 35:5-6, 63:1-3.)
Jesus clearly fulfilled prophecy applicable only to the
Messiah. His miraculous works held the answer to John’s ques-
tion. Implied though not stated is that any other student of
Scripture could come to the same conclusion. He concluded
with the promise, 23 Blessed is he, whosoever shall not be
offended in me. It is best understood in its Messianic context in
which it was presented. Blessed indeed were those who were
willing to receive Him as their Savior and Messiah, not reject-
ing Him. The word translated as offended (skandalizw skan-
dalidzo) has the sense to be ‘scandalized.’ Indeed blessed are
men to this day who are willing to turn to Him, trusting Him as
Savior and Lord, caring not what the world thinks.

7:24-27 And when the messengers of John were

departed, he began to speak unto the people concerning
John, What went ye out into the wilderness for to see? A
reed shaken with the wind? 25 But what went ye out for to
see? A man clothed in soft raiment? Behold, they which are
 630 Understanding Luke
gorgeously apparelled, and live delicately, are in kings’
courts. 26 But what went ye out for to see? A prophet? Yea,
I say unto you, and much more than a prophet. 27 This is he,
of whom it is written, Behold, I send my messenger before
thy face, which shall prepare thy way before thee.
Jesus’ comments to John’s disciples were heard by many.
Jesus therefore further directed comments about John, recalling
that in the beginning of John’s ministry, multitudes had flocked
into the wilderness to hear him. From that perspective, Jesus
posed three rhetorical questions to drive home a point. First, He
asked “What went ye out into the wilderness for to see: A reed
shaken with the wind?” Though some have sought to add
spiritual significance to this, He however simply asked, ‘What
did you go out into the countryside to see? A weed bent by the
wind?’ The answer to that question was obvious. Anyone could
see that anytime.
Then he posed another rhetorical question with an implied
antithesis. “But went ye out for to see? A man clothed in soft
raiment?” The answer is again obvious. People heard that John
was clothed with camel’s hair and a leather belt which were
considered a rough, rustic, rural, work-type of clothing. Jesus
noted the opposite that they which were “gorgeously appar-
elled” (i.e., exquisitely or expensively clothed) and lived
delicately (i.e., luxuriously) did so in king’s palaces. That clear-
ly was not why they journeyed into the wilderness to see John.
Jesus’ third question led to where He was going with all of
this. “But what went ye out for to see? A prophet? Yea, I say
unto you, and much more than a prophet.” The answer to Jesus’
third question was clearly implied. Indeed, multitudes of
curious Jews had gone out to see what they perceived to be a pro-
phet, albeit dressed in work clothes. But Jesus now focused His
comments more precisely. John was more than a ordinary prophet!
“This is he, of whom it is written, Behold, I send my
messenger before thy face, which shall prepare they way before
 Understanding Luke 631
thee.” Jesus made clear that John was the fulfillment of Malachi
3:1. There, the messenger was he which would go before the
Messiah. Though Jesus did not take the discourse to its obvious
conclusion, anyone who could think clearly could add two and
two. John had come in preparation of the Messiah. Jesus had
done the works of the Messiah before their very eyes. Know-
ledge of the Scripture coupled with simple faith could lead to
only one conclusion. Jesus was the Messiah.

7:28 For I say unto you, Among those that are born of
women there is not a greater prophet than John the Baptist:
but he that is least in the kingdom of God is greater than he.
Jesus continued that there had not been one born who was a
greater prophet than John the Baptist. But then He added the
paradoxical comment, “but he that is least in the kingdom of
God is greater than he.” The idea may be that even the lowliest
individual in the coming kingdom would have greater estate
than did John in his earthly ministry. Implied is (1) the greatness
of the kingdom and (2) that there evidently will be a ranking
then (one is noted as being least therein). Others take the
position Jesus was merely noting John’s present predicament in
prison. The former is the preferred alternative.

7:29 And all the people that heard him, and the pub-
licans, justified God, being baptized with the baptism of
John. Jesus’ audience (the people, including the unpopular
publicans) thus “justified God.” The idea is that they declared
or determined God to be just. Also of note is that these had been
baptized by John, indicating hearts which were tender toward
the things of God and had been willing to show public repent-
ance in preparation to the coming Messiah.

7:30-35 But the Pharisees and lawyers rejected the

counsel of God against themselves, being not baptized of
 632 Understanding Luke
him. 31 And the Lord said, Whereunto then shall I liken the
men of this generation? and to what are they like? 32 They
are like unto children sitting in the marketplace, and calling
one to another, and saying, We have piped unto you, and ye
have not danced; we have mourned to you, and ye have not
wept.
33 For John the Baptist came neither eating bread nor
drinking wine; and ye say, He hath a devil. 34 The Son of
man is come eating and drinking; and ye say, Behold a
gluttonous man, and a winebibber, a friend of publicans
and sinners!
35 But wisdom is justified of all her children.
In stark contrast, the religious big-shots of the day, the
“Pharisees and lawyers rejected the counsel of God against
themselves, being not baptized of him.” The word translated as
lawyers (nomikov nomikos) pertains to those who studied the
Mosaic Law which was primarily religious in contrast to the
modern western sense of attorneys. Lawyers then were essent-
ially the same as the scribes—those who professionally copied
as well as interpreted the Old Testament Scriptures. The word
translated as rejected (ayetew atheteo) can also have the sense
to ‘disregard’ or ‘ignore.’ The idea is that these religious
professionals ignored, disregarded, and rejected the counsel (or
will) of God as it related to them. Clearly implied were hard
unbelieving hearts in contrast to the open repentant hearts noted
above.
Jesus addressed them head-on. He referred to them as “the
men of this generation.” Then he proceeded to liken them as
crass, foolish, and hypocritical. He posed the scene of impudent
rude children in public. On the one hand, they chided Jesus and
His disciples for not being amusing and at the same time for not
being solemn. Specifically, Jesus commented that the Pharisees
and Scribes were critical of John. John had come in austerity,
eating the simplest of natural foods (locusts and wild honey).
 Understanding Luke 633
Their conclusion of John was that he was demon possessed. In
contrast, Jesus and His disciples came eating normally. These
same hypocrites called Him a glutton and a winebibber (i.e., a
wino) who hung out with unsavory characters. Their hypocrisy
was exceeded only by their hardened hearts. Jesus however
succinctly said that “wisdom is justified of all her children.”
That is, the proof is in the pudding.

7:36-40 And one of the Pharisees desired him that he

would eat with him. And he went into the Pharisee’s house,
and sat down to meat. 37 And, behold, a woman in the city,
which was a sinner, when she knew that Jesus sat at meat in
the Pharisee’s house, brought an alabaster box of ointment,
38 And stood at his feet behind him weeping, and began to
wash his feet with tears, and did wipe them with the hairs of
her head, and kissed his feet, and anointed them with the
ointment.
39 Now when the Pharisee which had bidden him saw it,
he spake within himself, saying, This man, if he were a
prophet, would have known who and what manner of wo-
man this is that toucheth him: for she is a sinner. 40 And
Jesus answering said unto him, Simon, I have somewhat to
say unto thee. And he saith, Master, say on.
In that same context, and likely with the same audience
present, Jesus accepted an invitation to eat at a Pharisee’s
house. Upon sitting down to eat, a woman of ill-repute (likely,
a local prostitute) also went and brought an “alabaster box of
ointment.” (Though this event is similar to that of Matthew 26:6
ff, it is several years earlier and not the same event.) It was
thought that alabaster was the best container for precious oint-
ments. Though not noted, the box and ointment likely were of
considerable value. The breaking of the box probably refers to
breaking the seal thereof. This woman of low reputation came
uninvited to the Pharisee’s meal and stood behind Jesus
 634 Understanding Luke
weeping. (Implied are tears of repentance prompted by a guilty
yet tender heart.) Then she proceeded to wash His feet with her
tears, wiping them with her hair, kissing His feet, and anointing
them with the ointment in the alabaster box.
Simon, His host, saw what had happened and thought
within himself, “This man, if he were a prophet, would have
known who and what manner of woman this is that toucheth
him: for she is a sinner.” Clearly, there was a judgmental critical
spirit within this Pharisee. In contrast was the obviously broken
woman who in tears of conviction, contrition, and repentance
had come and ministered unto Jesus. Jesus told him He had
more to say.

7:41-43 There was a certain creditor which had two

debtors: the one owed five hundred pence, and the other
fifty. 42 And when they had nothing to pay, he frankly
forgave them both. Tell me therefore, which of them will
love him most? 43 Simon answered and said, I suppose that
he, to whom he forgave most. And he said unto him, Thou
hast rightly judged.
He proceeded to tell a story of two men who both owed a
certain creditor. One owed “five hundred pence, and the other
fifty.” (A pence {a denarius} was the equivalent of a day’s
wage. Both had sizeable debts. Both could not pay their notes.
Therefore, the creditor forgave both of them their debts. Jesus
therefore posed for Simon, the Pharisee, “which of them will
love him most?” Simon surmised the one which was forgiven
most. Jesus acknowledged him as correct.

7:44-50 And he turned to the woman, and said unto

Simon, Seest thou this woman? I entered into thine house,
thou gavest me no water for my feet: but she hath washed
my feet with tears, and wiped them with the hairs of her
head. 45 Thou gavest me no kiss: but this woman since the
 Understanding Luke 635
time I came in hath not ceased to kiss my feet. 46 My head
with oil thou didst not anoint: but this woman hath an-
ointed my feet with ointment.
47 Wherefore I say unto thee, Her sins, which are many,
are forgiven; for she loved much: but to whom little is
forgiven, the same loveth little. 48 And he said unto her, Thy
sins are forgiven. 49 And they that sat at meat with him
began to say within themselves, Who is this that forgiveth
sins also? 50 And he said to the woman, Thy faith hath saved
thee; go in peace.
Then Jesus delivered His coup de grâce. He remarked that
in entering his house, Simon had not shown any of the gracious
acts this poor woman had done. Describing her sins as great,
they were forgiven and therefore she loved greatly. However, to
the one little was forgiven (i.e., Simon the Pharisee), that same
one loved little. The juxtaposed irony was sharp. This sinful
woman of ill-repute had been forgiven much and thus loved
Him greatly. Simon, the self-righteous Pharisee, had little, in
fact, no sin forgiven and thus loved Jesus little. He thus turned
to the woman and forgave her sins. That caused a buzz amongst
the other guests as they questioned, “Who is this that forgiveth
sins also?” Jesus concluded the matter by commenting that it
was the faith of the woman which had saved her. He thus sent
her away in peace.
The lessons are clear. God has mercy on humble repentant
sinners while rendering little to the hard-hearted, self-righteous,
religionist. Moreover, in so making His point, Jesus forgave a
sinful person, clearly illustrating the principle of salvation by
faith. Throughout the chapter, His Deity clearly has been im-
plied. He healed the sick. He raised the dead. He knew thoughts.
He forgave sin. He clearly must be the Messiah!

*****
 636 Understanding Luke
Overview of Luke 8: The first part of the eighth chapter of
Luke presents a number of major parables and a miracle in our
Lord’s ministry, including the parable of the sower and the
seed, the parable of the candle, as well as Jesus stilling the
waves. In the latter portion of the chapter, three additional mir-
acles of Jesus are noted in some detail: (1) the demons cast out
of the man of Gadara; (2) the woman with an issue of blood
made whole; (3) and the synagogue ruler’s daughter raised
from her deathbed.

8:1-3 And it came to pass afterward, that he went

throughout every city and village, preaching and shewing
the glad tidings of the kingdom of God: and the twelve were
with him, 2 And certain women, which had been healed of
evil spirits and infirmities, Mary called Magdalene, out of
whom went seven devils, 3 And Joanna the wife of Chuza
Herod’s steward, and Susanna, and many others, which
ministered unto him of their substance.
Apparently not long after the incidents of chapter 7, these
events took place. Jesus continued His tour of “every city and
village” of Galilee preaching and “shewing the glad tidings”
(literally, “evangelizing”) of the kingdom of God. His initial
message, like that of John, was of the prospect of the kingdom
of God—the arrival of the King and the long promised kingdom
of God. As He toured, His twelve chosen disciples were with
Him along with “certain women, which had been healed of evil
spirits.”
Those named included Mary Magadalene, one Joanna, and
Susanna, along with many others. It is noteworthy that seven
evil spirits had departed from Mary. Also of significance is that
the Joanna mentioned was the wife of Herod’s steward. Her
name means ‘Jehovah is a gracious giver.’ The name Susanna
means ‘a lily.’ They evidently had all been afflicted by some
sort of demonic oppression or possession. These in gratitude all
 Understanding Luke 637
provided the material needs of Jesus as they “ministered to him
of their substance.”

8:4-8 And when much people were gathered together,

and were come to him out of every city, he spake by a
parable: 5 A sower went out to sow his seed: and as he
sowed, some fell by the way side; and it was trodden down,
and the fowls of the air devoured it. 6 And some fell upon a
rock; and as soon as it was sprung up, it withered away,
because it lacked moisture. 7 And some fell among thorns;
and the thorns sprang up with it, and choked it. 8 And other
fell on good ground, and sprang up, and bare fruit an
hundredfold. And when he had said these things, he cried,
He that hath ears to hear, let him hear.
At about this same time when “much people were gathered
together, and were come to him out of every city,” He taught the
parable of the sower and the seed. Four categories of seed are
mentioned. As a sower planted his field, seed fell into four dif-
ferent types of soil. (It should be recalled that planting seed then
was by a ‘broadcasting,’ that is casting the seed by hand from a
carried bag. The seed usually fell in a crescent shaped pattern as
the sower walked.)
(1) The first category was “the way side.” The reference is
to a roadway, pathway, or other soil compacted by traffic. This
obviously was along the edge of his field. It was hard ground
and birds descended and ate the seed. (2) Other seed fell upon
rocky ground. It is evident more than just a rock is implied in as
much as the seed fallen there germinated and grew. The idea is
of shallow soil covering bed rock (or ledge rock which is com-
mon throughout much of Israel) just beneath the surface.
However, the newly germinated seed soon withered lacking
moisture. In such shallow soil, the sun quickly evaporates any
moisture content. The soil quickly becomes warm and dried by
the sun due to the rock formation directly beneath. (3) Other
 638 Understanding Luke
seed fell amongst thorny weeds which also sprang up, choking
out the desired seed. (4) Finally, some seed fell upon good
ground which sprang up and bare a hundred fold. The crop is not
noted, but likely may have been a grain-type of crop which
produced one-hundred times the yield of the seed planted.
Jesus concluded the initial statement of the parable with the
warning, “He that hath ears to hear, let him hear.” In other
words, take heed.

8:9-11 And his disciples asked him, saying, What might

this parable be? 10 And he said, Unto you it is given to know
the mysteries of the kingdom of God: but to others in
parables; that seeing they might not see, and hearing they
might not understand. 11 Now the parable is this: The seed
is the word of God.
His disciples therefore queried Him as to the meaning of the
parable. Jesus’ reply was as provocative as it was cryptic. He
stated that it was given for His disciples to know the mysteries
of the kingdom. The word translated as mysteries (musthrion
mysterion) has the sense of that which is not obvious or
heretofore has not been fully revealed. The following makes it
clear that Jesus intended for His disciples to understand the
meaning of the parable while obscuring it for others.
The others mentioned evidently were those whose hearts
were hardened. He clearly was alluding to Isaiah 6:9-10. There,
the prophet foretold that God would give to hardened Israel
eyes, ears, and minds which though cognizant could not under-
stand because God had clouded them. It was His judgment
against rebellious, unbelieving Israel down through the cen-
turies who had hardened their hearts against their God.
It is of further significant that Jesus made clear the sense of
the parable to His disciples whose hearts were open and re-
ceptive. Moreover, it is noteworthy that Jesus often explained
His figurative teaching, leaving little for subjective interpre-
 Understanding Luke 639
tation. He begins that explanation by indicating that “the seed is
the word of God.” The parable clearly is about the planting of
the Word of God in men’s hearts.

8:12-15 Those by the way side are they that hear; then
cometh the devil, and taketh away the word out of their hearts,
lest they should believe and be saved. 13 They on the rock are
they, which, when they hear, receive the word with joy; and
these have no root, which for a while believe, and in time of
temptation fall away. 14 And that which fell among thorns are
they, which, when they have heard, go forth, and are choked
with cares and riches and pleasures of this life, and bring no
fruit to perfection. 15 But that on the good ground are they,
which in an honest and good heart, having heard the word, keep
it, and bring forth fruit with patience.
Once again, Jesus rehearsed the four previous categories,
explaining the spiritual significance of each. (1) “Those by the
way side,” to this day, are those who may hear the Word of God.
Yet, Satan, like a bird, comes and removes it. It may be by
distraction or false teaching designed to neutralize the Word of
God. This is done routinely in liberal churches and the godless
influences of the world. The devil thus prevents them from
believing lest they should be saved.
The parable is thus clearly defined. It pertains to the
propagation of the gospel, via the Word of God into the hearts
of men for their salvation. The devil is identified as an opponent
who actively seeks to prevent absorption of the truth through
whatever means necessary. That battle remains to this day.
(2) The second category is the seed which fell upon the
shallow soil underlaid by bedrock, so common in Israel. Jesus
likened this situation to those who in fact hear the Word of God
and receive it with joy. In correlating this with the initial par-
able, recall that the seed actually germinated and sprang up,
indicating new life. What seemingly is implied is a category of
 640 Understanding Luke
people who not only hear the Word, but receive it, believe it, and
are saved.
However, “these have no root, which for a while believe,
and in time of temptation fall away.” These apparently are
people who get saved, but because of a lack or depth of char-
acter go only a short while in their Christian life before being
offended and washing out. They lacked root. They had little
depth. They soon became offended, discouraged, or otherwise
defeated by the troubles which inevitably arise in the Christian
life. They just quit. Are they saved? Yes. But do they produce
fruit for the master? No.
Here the deeper meaning of the parable begins to emerge.
It is why many of God’s people never bear substantial fruit in
their Christian life. They are saved, but soon backslide, give up,
and slip back into the world, bearing no fruit for Christ. They
lacked the discipline of righteousness to do as they ought, both
before and after they were saved. Hence, though saved, they
never become a productive Christian bearing fruit for the
master. Temptation in either the sense of testing or enticement
to evil precludes them from fruit bearing. The word translated
as fall away (afisthmi aphistemi) has among other things the
sense of ‘drawing back’ or ‘deserting.’ They just quit serving
God. They lack root, character, and the grit to endure the Christ-
ian life.
(3) The third category was the seed which fell in the midst
of thorns. It, like the preceding, sprang up. New life came forth.
They evidently are people who get saved. However, Jesus here
clearly defined another category of Christians who though
saved bear little or no fruit for the master. They hear, evidently
believe, and go forth. Yet their Christian life becomes choked
“with cares and riches and pleasures of this life, and bring no
fruit to perfection.”
Three subcategories are noted: (a) cares which have the
sense of ‘anxieties’ or ‘worries,’ (b) riches which can among
 Understanding Luke 641
other things imply materialism, and (c) pleasures which is tran-
slated from (hdonh) hedone whence the word hedonism
derives. It has to do with living for pleasure, fun, recreation, and
entertainments in life. The result is of those who bring no fruit
to maturity. The word translated as perfection (telesforew
telesphoreo), in addition to the fruit of a plant coming to
maturity, can also refer to the full term of a pregnant woman.
The idea is that no fruit is ever brought to term.
Those in this category are so busy with the things of life,
whether they be the problems of life, the material things of life,
and especially the enjoyments of life that they never bear any
fruit for the master. Jesus clearly foretold the state of affairs in
the modern, western, church age of which we are. Most Christ-
ians are too busy doing whatever to bear fruit for the master in
winning others to Christ.
(4) Finally, Jesus described the seed which fell upon good
ground as those who are of “an honest and good heart.” The
word translated as honest (kalov kalos) is more frequently
rendered as ‘good’ in the sense of ‘excellent’ or ‘surpassing
quality.’ The second word translated as good (agayov
agathos) has more to do with internal qualities. It can have the
sense of upright or honorable. Here, it touches upon the spiritual
character of those who bear fruit. They not only surpass their
negligent brethren, but they do so because of the internal
character of spiritual discipline to do as they ought. These hear
the Word of God (obviously believe), and then keep it. The
word so translated (katecw katecho) has the sense of ‘holding fast’
to the degree of actually doing it. Clearly implied is obedience.
Here are people who hear the Word, trust Christ, and then
actually obey the Word thereafter. These are those who bear
fruit for the master, bringing forth fruit with patience. The latter
has the sense of perseverance, steadfastness, and faithfulness.
Over the course of a lifetime, they may win as many one-hun-
dred people to Christ.
 642 Understanding Luke
In summary, the parable is why (1) many do not get saved.
(2) But more clearly, it is a parable why most Christians don’t
bear fruit. Though the Apostle Paul wrote of the internal fruit of
the Spirit in Galatians 5, here the fruit seems quite clearly to be
external or reproductive in nature (recall the hundredfold).
Many a Christian bears little or no fruit for the master because
of a lack of spiritual depth. Others fail to bear fruit from the
distractions, entanglements, and enjoyments of life. However,
those, who have the depth of character to do as they ought after
getting saved and are willing to obey the Word of God,
persevere in “bringing forth fruit with patience.” They bring
glory to the Father as Jesus noted in John 15:8. Over their life
times, they win many to Christ.

8:16-18 No man, when he hath lighted a candle,

covereth it with a vessel, or putteth it under a bed; but
setteth it on a candlestick, that they which enter in may see
the light. 17 For nothing is secret, that shall not be made
manifest; neither any thing hid, that shall not be known and
come abroad. 18 Take heed therefore how ye hear: for
whosoever hath, to him shall be given; and whosoever hath
not, from him shall be taken even that which he seemeth to
have.
The Holy Spirit inspired Luke to record in that immediate
context another parable which clearly is of spreading the light of
the gospel. He taught the simple story of what was then the
common practice of lighting a candle. No one in their right mind
would then cover it with something, much less place it under a
bed. Rather, a lighted candle is placed upon a candlestick (i.e.,
a candelabra) so all which enter may have the benefit of the
light. The application to spreading the light of the gospel, not
hiding it within, is only too clear.
Perhaps enigmatically, Jesus then noted that “nothing is
secret, that shall not be made manifest.” What may be in view
 Understanding Luke 643
is an allusion to coming judgment wherein how we have lived
our lives will be made open before all present. It well may be,
the Holy Spirit included this in the immediate context of the
parable of the sower and the seed as well as the lighted candle.
Most Christians bear little fruit, making various excuses as to
why not. But in that day, at the Bema, all their secret sins of
omission will be made manifest, in this case of hiding their light.
He then even more ominously warned, apparently in that
day, the reward which otherwise could have been ours may be
given to others. The award for winning others to Christ which
could have been ours will in that day be given to those who
actually bore the fruit, shining forth the light of the gospel.
Implied is that at the Judgment Seat of Christ, many will suffer
loss of reward while others will be richly rewarded. Jesus
straitly warned of that day.

8:19-21 Then came to him his mother and his brethren,

and could not come at him for the press. 20 And it was told
him by certain which said, Thy mother and thy brethren
stand without, desiring to see thee. 21 And he answered and
said unto them, My mother and my brethren are these
which hear the word of God, and do it.
Again, at that same general time, Jesus’ immediate family
came to see Him (including His mother and other brothers—
Mary clearly had other children). However, the crowds were
such they could not approach Him. However, word was sent to
Him that His family wished to see Him. (It is likely Jesus indeed
did so honor them and met with them though not specifically
noted here.) However, Jesus used the occasion to teach a simple
but pungent truth. “My mother and my brethren are these which
hear the word of God, and do it.” In effect, He said, His loved
ones were those who not only heard the Word, but actually did
it (obeyed it). Once again, the context is adjacent to the parable
of the sower and those who bring forth fruit with patience along
 644 Understanding Luke
with the light being shed forth. More broadly, Jesus essentially
said, those who are dearest to Him are those who actually do
God’s Word—those who obey it. It is one thing to believe. It is
another to obey thereafter.

8:22-25 Now it came to pass on a certain day, that he

went into a ship with his disciples: and he said unto them,
Let us go over unto the other side of the lake. And they
launched forth. 23 But as they sailed he fell asleep: and there
came down a storm of wind on the lake; and they were filled
with water, and were in jeopardy. 24 And they came to him,
and awoke him, saying, Master, master, we perish. Then he
arose, and rebuked the wind and the raging of the water:
and they ceased, and there was a calm.
25 And he said unto them, Where is your faith? And
they being afraid wondered, saying one to another, What
manner of man is this! for he commandeth even the winds
and water, and they obey him.
Luke’s account here seems to indicate the following event
was some time later. However, Mark’s account (Mark 4:35)
seems to indicate it took place that same day. (The word
translated as certain {mia mia} has the sense of ‘a’ day.) In any
event, Jesus entered a boat on the Sea of Galilee with His
disciples and launched forth to sail to the other side. (They ap-
parently were in the vicinity of Capernaum on the north shore
and intended to sail southeasterly east shore where Jesus would
deal with the maniac of Gadara.)
While in route, a violent storm blew up, rolling down off
the adjacent highlands onto the lake. The intensity of it was
such, the boat was being filled with water and they were in
imminent danger of foundering. Conceivably, the prince of the
power of the air may have generated the storm to attack Jesus.
Many of the disciples as seasoned commercial fishermen, no
doubt, could read the skies well and suspected no heavy
 Understanding Luke 645
weather. As it turned out, Jesus used the storm to glorify
Himself.
Jesus meanwhile had gone to sleep in the boat (according to
Mark’s account—Mark 4:38). They urgently awakened Him.
Notice that they twice, and no doubt with fear, rousted Him
calling, “Master, Master, we perish.” Jesus thus got up and
“rebuked the wind and the raging of the water: and they ceased,
and there was a calm.” Both the humanity and Deity of Jesus are
obvious. In His humanity, He needed rest. But in His Deity, He
ordered a violent storm to cease and it complied.
Jesus thus turned to His disciples and admonished them,
“Where is your faith?” Implied is that they could have trusted
Him all along. All they had to do was ask His deliverance. A
lesson is thus present to this day. When crises come, all we need
to do is seek His help. Though His disciples had trusted Him as
Savior, they had never in their farthest imagination saw a man
by His very voice rebuke a storm. They thus pondered in fear,
“What manner of man is this! For he commandeth even the
winds and water, and they obey him.” The greater lesson is that
Jesus indeed was more than a man. He was God incarnate. He,
who created the winds and the waves, could calm them at will.

8:26-27 And they arrived at the country of the Gadar-

enes, which is over against Galilee. 27 And when he went
forth to land, there met him out of the city a certain man,
which had devils long time, and ware no clothes, neither
abode in any house, but in the tombs.
Upon landing their boat after the stilled storm, they evi-
dently were on the eastern shore of the Sea of Galilee. The
region there was known as Gadara and was predominantly gen-
tile in nature. There, Jesus was confronted by “a certain man,
which had devils long time, and ware no clothes, neither abode
in any house, but in the tombs.” The word translated as devils
(daimonion daimonion) refers to ‘demons’ whence the term
 646 Understanding Luke
derives. They are fallen spirits, the foot soldiers of Satan’s
realm.
It is significant that this one having devils wore few if any
clothes and chose not to live in a house. There thus is correlation
between nudity, brevity of clothing, homelessness, and the
devil. Moreover, this fellow preferred to hang out at cemeteries.
The description of death, ghouls, and Satan are also thus
connected. (The modern observance of Halloween is not distant
in its similarity.)

8:28-29 When he saw Jesus, he cried out, and fell down

before him, and with a loud voice said, What have I to do
with thee, Jesus, thou Son of God most high? I beseech thee,
torment me not. 29 (For he had commanded the unclean
spirit to come out of the man. For oftentimes it had caught
him: and he was kept bound with chains and in fetters; and
he brake the bands, and was driven of the devil into the
wilderness.)
Upon seeing Jesus, the fellow having the demons (1) cried
out with a loud voice and (2) fell before Jesus. It is noteworthy
that the demon actually spoke through the voice of the man.
Clearly implied is that the demon(s) so controlled the man they
could actually utilize his voice capabilities. Perhaps one reason
demons are attracted to human bodies and their control is that
they thus are able to directly communicate with humanity. The
demon speaking through the man cried out, “What have I to do
with thee, Jesus, thou Son of God most high? I beseech thee tor-
ment me not.” Jesus meanwhile had commanded the demon(s)
to depart from the man.
A number of comments are in order. (1) Though others did
not altogether understand who Jesus was, the demons surely
did. They knew Him from heaven in ages past. They knew He
was the Son of the most High God. Ironically, most of
Jesus’audiences never quite figured that out. (2) There ap-
 Understanding Luke 647
peared to be a fear amongst demons which were confronted by
Jesus in His ministry that He would, on the spot cast them
directly into hell. Clearly implied is that they understood their
final fate and knew Jesus had the prerogative to do so. (3) That
evidently is why they feared being tormented by Jesus.
Of further interest is that this demon-controlled individual
was ‘possessed’ by them at their will. Moreover, when this man
was thus ‘possessed’ he had supernatural strength. Though
others would bind him to control him, he had the strength to
break bonds. Clearly implied is that through the power of the
devil, there is supernatural strength.

8:30-31 And Jesus asked him, saying, What is thy

name? And he said, Legion: because many devils were
entered into him. 31 And they besought him that he would
not command them to go out into the deep.
Jesus no doubt knew who the demonic spirits were to
whom He was conversing. Yet, for the benefit of those present,
He asked the name of the spirit. The reply came back, Legion.
The word translated thus (legewn legeon) was a Roman
military term describing a substantial military unit. Though the
size had varied over the centuries, in Augustus’ day, a typical
Roman legion was comprised of 6,100 infantry and 726 cav-
alry, totaling 6,826 men.
What rather seems to be implied here is that many demons
had entered this man. Clearly implied is that more than one
demon may enter an individual. In this case, the exact number
is not mentioned.
The demons therefore urged Jesus that He not “command
them to go out into the deep.” The word translated as deep
(abussov abyssos) or ‘abyss’ likely refers to hell. They knew
Jesus had the authority to so damn them on the spot and they
urged Him not to do so. Jesus complied, probably because in
God’s greater plan, the time for that was not yet.
 648 Understanding Luke
8:32-34 And there was there an herd of many swine
feeding on the mountain: and they besought him that he
would suffer them to enter into them. And he suffered
them. 33 Then went the devils out of the man, and entered
into the swine: and the herd ran violently down a steep place
into the lake, and were choked. 34 When they that fed them
saw what was done, they fled, and went and told it in the city
and in the country.
On the nearby hills was a herd of swine on a hillside
adjoining the Sea of Galilee. Gadara was actually the beginning
of gentile country and their farmers were not loathe to raise pigs.
The demons thus requested of Jesus that they be allowed to en-
ter into those animals. Jesus consented and the demons left the
man and entered into the pigs. Precisely what happened is not
clear. But the herd of animals was so spooked by the entrance of
those unclean spirits, they stampeded down the slope of the
mountain into the sea and were all drowned.
Jesus not only dispatched the demons, but, likely knowing
what would happen to the pigs, also showed His disdain for
those who raised unclean animals for food. Those who fed the
pigs quickly fled to the city of Gadara and told what had happened
to any who would hear both in the city and the countryside.

8:35-36 Then they went out to see what was done; and
came to Jesus, and found the man, out of whom the devils
were departed, sitting at the feet of Jesus, clothed, and in his
right mind: and they were afraid. 36 They also which saw it
told them by what means he that was possessed of the devils
was healed.
Therefore, curiosity seekers from the city came out to see
what had happened. They found Jesus and the man out of whom
the demons had departed. Notice that he is described: (1) sitting
at the feet of Jesus, (2) clothed, (3) and in his right mind. The an-
tithesis of the world’s crowd is thus described. The word trans-
 Understanding Luke 649
lated as right mind (swfronew sophroneo) is at times other-
wise rendered as ‘sober minded.’ The idea is of having com-
plete control of one’s mind.
Others who witnessed the preceding “told them by what
means he that was possessed of the devils was healed.” The
phrase possessed of the devils is actually translated from one
word (daimonisyeiv daimonistheis from its root daimonizomai
daimonidzomai) and in the passive voice. The base word
(daimonizomai) daimonidzomai literally means to be ‘demon-
ized,’ particularly in the passive voice. The Greek text does not
actually speak of being ‘possessed.’ In any event, this fellow
certainly had been indwelt by demons who controlled his entire
life. The final word healed is translated from the common word
(swzw) soudzo which about 90% of the time in the New Testa-
ment is rendered as ‘saved.’ Thus, the poor demoniac was not
only released of the demons, but was in fact saved!

8:37-39 Then the whole multitude of the country of the

Gadarenes round about besought him to depart from them;
for they were taken with great fear: and he went up into the
ship, and returned back again. 38 Now the man out of whom
the devils were departed besought him that he might be
with him: but Jesus sent him away, saying, 39 Return to
thine own house, and shew how great things God hath done
unto thee. And he went his way, and published throughout
the whole city how great things Jesus had done unto him.
The locals, perceiving what had happened, were afraid as
described also in verse 35. They therefore urged Jesus to depart
from their area. He complied with their wishes and returned to
the boat in which He had come. It is significant that in seeing the
power of God defeat Satan in their midst, they urged Jesus to
leave. They clearly were more interested in pacifying Satan
than receiving Christ. Satan quite evidently had blinded their
minds and hardened their hearts.
 650 Understanding Luke
Meanwhile, the man saved and made free of Satan’s power
begged Jesus that he might go with Him. Rather, Jesus charged
him to go home and tell his community what “great things God
hath done unto thee.” He therefore did so and “published
throughout the whole city how great things Jesus had done unto
him.” The word translated as published (khrussw kerusso) is
most commonly rendered as ‘preached.’ He returned to his
community and preached Jesus to them. A secondary thought is
that Jesus did not allow him to continue with Him which would
have been a great blessing. Rather, He sent him back to a diffi-
cult place to be a witness there. That he did.

8:40-42 And it came to pass, that, when Jesus was re-

turned, the people gladly received him: for they were all
waiting for him. 41 And, behold, there came a man named
Jairus, and he was a ruler of the synagogue: and he fell
down at Jesus’ feet, and besought him that he would come
into his house: 42 For he had one only daughter, about
twelve years of age, and she lay a dying. But as he went the
people thronged him.
In contrast to the men of Gadara which rejected Jesus, upon
returning to Galilee across the sea, “the people gladly received
him: for they were all waiting for him.” Matthew 9:1 indicates,
He returned to His own city which probably was Capernaum.
(Though He had grown up in Nazareth, the years of His public
ministry seemed to have been based out of Capernaum.) There,
He was confronted by the ruler of the local synagogue who fell
at Jesus’ feet and besought Him to come to his house. His only
daughter, who was twelve years old, was dying. Meanwhile,
other people thronged Jesus.

8:43-44 And a woman having an issue of blood twelve

years, which had spent all her living upon physicians,
neither could be healed of any, 44 Came behind him, and
 Understanding Luke 651
touched the border of his garment: and immediately her
issue of blood stanched.
In the crowds thronging Jesus was a woman who had had a
(menstrual) “issue of blood for twelve years.” The text goes on
to record that she had spent all she had on doctors seeking to be
cured. It is of note the word translated as healed here is (yera-
peuw) therapeuo and has the sense of being cured. She slipped
up behind Jesus “and touched the border of his garment” and
immediately the flow ceased.

8:45-46 And Jesus said, Who touched me? When all

denied, Peter and they that were with him said, Master, the
multitude throng thee and press thee, and sayest thou, Who
touched me? 46 And Jesus said, Somebody hath touched
me: for I perceive that virtue is gone out of me.
Jesus abruptly demanded, “Who touched me?” Nobody
would own up to it. Peter therefore admonished Jesus that there
were crowds of people jostling around Him. Why should He be
concerned that someone had happened to touch Him? Jesus’
answer was, “Somebody hath touched me: for I perceive that
virtue is gone out of me.” The word translated as virtue is (dun-
amiv) dunamis which most commonly is rendered as ‘power.’
Jesus knew healing power had flown from Him.

8:47-48 And when the woman saw that she was not hid,
she came trembling, and falling down before him, she de-
clared unto him before all the people for what cause she had
touched him, and how she was healed immediately. 48 And
he said unto her, Daughter, be of good comfort: thy faith
hath made thee whole; go in peace.
The woman healed realized that Jesus was talking about her
and in her embarrassment fell before Him. She timidly related
her ailment, how she had touched Him, and that she had been
immediately cured. What clearly is implied is that this poor
 652 Understanding Luke
woman in simple but profound faith came to Jesus, simply
touching Him, knowing such contact would likely heal her.
Jesus spoke kindly to her, “Daughter, be of good comfort:
thy faith hath made thee whole; go in peace.” Of interest is that
the word translated as whole is once again (swzw) sodzo which
is otherwise most frequently rendered as ‘saved.’ Jesus in fact
told her, ‘your faith has saved you.’ Thus, the principle of
saving faith is again clearly set forth.

8:49-50 While he yet spake, there cometh one from the

ruler of the synagogue’s house, saying to him, Thy daughter
is dead; trouble not the Master. 50 But when Jesus heard it,
he answered him, saying, Fear not: believe only, and she
shall be made whole.
Meanwhile, someone from the home of Jairus (the ruler of
the synagogue) arrived, informing him that his daughter had
died. They therefore urged him to “trouble not the Master.”
However, when Jesus heard it, he said, “Fear not: believe only,
and she shall be made whole.” Again, the word translated as
whole (swzw sodzo) literally means to be saved. Faith and the
totality of salvation are again linked.

8:51-53 And when he came into the house, he suffered

no man to go in, save Peter, and James, and John, and the
father and the mother of the maiden. 52 And all wept, and
bewailed her: but he said, Weep not; she is not dead, but
sleepeth. 53 And they laughed him to scorn, knowing that
she was dead.
Jesus accompanied the bereaved father home. He allowed
no one to enter except Peter, James, and John, along with the
girls’s parents. Outside were neighbors, relatives, and friends
who, according to middle eastern custom, stood weeping and
wailing, showing sympathy to the bereaved parents. To them
Jesus said, “Weep not; she is not dead, but sleepeth.” That
 Understanding Luke 653
brought a horse laugh from the assembled crowd as they
“laughed him to scorn.”

8:54-56 And he put them all out, and took her by the
hand, and called, saying, Maid, arise. 55 And her spirit came
again, and she arose straightway: and he commanded to
give her meat. 56 And her parents were astonished: but he
charged them that they should tell no man what was done.
As noted earlier, Jesus shooed them all out. He then took
the girl’s hand and called out, “Maid arise.” Her spirit returned
and she arose immediately. The word translated as arose
(anisthmi anistemi) can among other things mean ‘to stand
up.’ That she evidently did. There was no question to the
miracle which had been performed. She not only roused, but she
stood. Jesus thus ordered that they should give her something to
eat. That no doubt was both to give her needed strength as well
as give further proof of the miracle performed. Whether she was
truly dead is not clear. Jesus said in verse 52 she was not dead,
but only slept (which may have been a euphemism for death).
Yet to those present, there was no doubt in their mind she was
dead. In any event, a great miracle had been performed.
As often was the case, Jesus charged that they should not
tell others what they had seen. In distinction, He had charged the
man of Gadara to go and tell others. The difference may be this.
Gadara was gentile country. Jesus had no problem with gentiles
hearing the gospel. However, in light of Isaiah 6:9-10, He may
have intended the knowledge of Him be obscured from
hardened official Israel.

*****

Overview of Luke 9: As Jesus’ ministry continued, He sent

His twelve disciples out to formally offer the kingdom to Israel.
 654 Understanding Luke
The chapter also contains Luke’s account of the feeding of the
five thousand. Two major truths are also presented: (1) Peter’s
pronouncement who Jesus truly was—the Messiah; (2) and,
Jesus’ announcement of His looming crucifixion. He also offer-
ed a basic criteria for discipleship. Finally, Luke’s account of
the transfiguration is presented. In the latter half of Luke 9,
there is a sequence of about a half dozen events in Jesus’ min-
istry: (1) powerless disciples; (2) Jesus once again foretelling
His death; (3) the sermon of the child; (4) Jesus’ rebuke of petty
divisions; (5) the final journey to Jerusalem; (6) and three tests
of discipleship.

9:1-2 Then he called his twelve disciples together, and

gave them power and authority over all devils, and to cure
diseases. 2 And he sent them to preach the kingdom of God,
and to heal the sick.
The time is approximately halfway through Jesus’ earthly
ministry. After months of preaching and doing miracles
throughout Israel, He now sent out His twelve disciples.
(Matthew 10:6 makes it clear these were sent exclusively to the
lost sheep of Israel.) In sending them forth, Luke records that He
“gave them power and authority over all devils, and to cure
diseases.” It is significant that Jesus issued to the twelve both
power (dunamiv dunamis) and authority (exousia excousia)
over demons (i.e., devils). Implied is the prevalent influence
and grip which Satan had upon Israel in that day. Jesus also
conveyed power to His disciples to “cure diseases.” This likely
was to authenticate their message before those whom they
preached.
The message of the twelve, as they fanned out two-by-two
(Mark 6:7), is noteworthy. It was “to preach the kingdom of
God.” That was a distinctly Jewish message. In essence, it was
the same as John the Baptist’s message: repent for the King has
come and His kingdom is at hand. Jesus would formally present
 Understanding Luke 655
Himself to Israel about a year and a half later on the fateful
Sunday before Passover, as He rode into Jerusalem on a
donkey. However, at this juncture, He sent forth His disciples to
formally announce His arrival and the offer of the kingdom to
Israel in His name. As events would soon reveal, they rejected
not only Him and His messengers, but also His offer of the
kingdom itself. The die thence was set and the mold cast. As
noted in verse 22, He thus forewarned His disciples that His
path to the cross was now inevitable.

9:3-5 And he said unto them, Take nothing for your

journey, neither staves, nor scrip, neither bread, neither
money; neither have two coats apiece. 4 And whatsoever
house ye enter into, there abide, and thence depart. 5 And
whosoever will not receive you, when ye go out of that city,
shake off the very dust from your feet for a testimony
against them.
Jesus further instructed the twelve how they were to deport
themselves as they traveled across Israel. In essence, they were
to take nothing with them—“neither staves, nor scrip, neither
bread, neither money; neither have two coats apiece.” The word
translated as scrip (phra pera)literally means a ‘backpack’ or
‘luggage.’
The apparent principle is that they were to go trusting God
to provide their needs. They further were instructed, upon
entering a community, to stay in only one place until they went
to the next. If a town rejected them and their message, they were
to “shake off the very dust from your feet for a testimony against
them.” The Jews of that day considered dust as unclean. It came
to be symbolic of the uncleanness of the gentiles. Hence, to
shake the dust off one’s feet against another was to consider
them as gentiles. It was universally understood by Jews as con-
signing another to be as a gentile and thus of formally separating
from them.
 656 Understanding Luke
9:6 And they departed, and went through the towns,
preaching the gospel, and healing every where. The twelve
thus departed into the towns of Judaea and Galilee, “preaching
the gospel, and healing every where.” The gospel they preached
was of the God’s restoration of the Jewish kingdom under Jesus
as King as noted in verse 2. They healed primarily to authen-
ticate the authority of their message (though also of com-
passion).

9:7-9 Now Herod the tetrarch heard of all that was done
by him: and he was perplexed, because that it was said of
some, that John was risen from the dead; 8 And of some,
that Elias had appeared; and of others, that one of the old
prophets was risen again. 9 And Herod said, John have I
beheaded: but who is this, of whom I hear such things? And
he desired to see him.
Meanwhile, “Herod the Tetrarch” heard of Jesus and His
ministry. (Herod the Tetrarch was the son of Herod the Great
who had ordered the slaughter of the innocent infants at Beth-
lehem after Jesus was born. Upon the death of Herod the Great,
the Romans had appointed his son as the Tetrarch {ruler over
one quarter of his father’s previous domain} of Galilee and
Peraea. It was he who beheaded John the Baptist.) Luke records
that this Herod was “perplexed.” He had heard some advance
that Jesus actually was John the Baptist, risen from the dead.
Others claimed He was an appearance of Elijah. Still others
claimed He was one of the prophets who had risen again. Herod
knew he had beheaded John. However, he now pondered, “but
who is this, of whom I hear such things?” And he desired to see
him. There is no record he ever did until Jesus’ final hours of
life..

9:10-11 And the apostles, when they were returned,

told him all that they had done. And he took them, and went
 Understanding Luke 657
aside privately into a desert place belonging to the city
called Bethsaida. 11 And the people, when they knew it,
followed him: and he received them, and spake unto them
of the kingdom of God, and healed them that had need of
healing.
Luke does not record the length of time the apostles were
gone away preaching the gospel of the kingdom. Nor does he
note the response of Israel to their message. No doubt many
received them gladly. However, John 1:12 makes clear the
overall response was that of rejection. Jesus therefore took them
“aside privately into a desert place belonging to the city called
Bethsaida.” (This was a fishing village on the shore of Galilee,
the home of Andrew, Philip, Peter, and John.) Jesus’ presence
there soon became known and a multitude of people gathered.
Jesus thus “spake unto them of the kingdom of God, and healed
them that had need of healing.”

9:12-17 And when the day began to wear away, then

came the twelve, and said unto him, Send the multitude
away, that they may go into the towns and country round
about, and lodge, and get victuals: for we are here in a
desert place. 13 But he said unto them, Give ye them to eat.
And they said, We have no more but five loaves and two
fishes; except we should go and buy meat for all this people.
14 For they were about five thousand men. And he said to his
disciples, Make them sit down by fifties in a company. 15
And they did so, and made them all sit down.
16 Then he took the five loaves and the two fishes, and
looking up to heaven, he blessed them, and brake, and gave
to the disciples to set before the multitude. 17 And they did
eat, and were all filled: and there was taken up of fragments
that remained to them twelve baskets.
The day was well gone. His disciples came to Him and
urged Him to send the throngs away that they might find lodging
 658 Understanding Luke
and food. There certainly was none of that in that desert. Jesus
knowing what He would do rather ordered His disciples to give
to the throngs what they had to eat. All the disciples were aware
of were five loaves (hamburger-size buns) and two small fish.
These were in the possession of a boy according to John’s
account (John 6:9). Jesus simply ordered His disciples to have
the crowd of five-thousand men (no doubt besides women and
children) to sit down in groups of fifties. He then took the five
loaves and two fishes, looked up to heaven, and blessed them.
Then He broke the bread and had His disciples distribute it to
the multitude. There was enough for all and they all were filled.
The magnitude of the miracle was amplified in that they
collected twelve baskets of leftovers. It has been suggested that
the baskets went to the disciples. Rather, they likely went to the
little boy who had allowed Jesus to use his lunch. Truly, God
gives back more in return than we can ever give to Him.

9:18-21 And it came to pass, as he was alone praying, his

disciples were with him: and he asked them, saying, Whom
say the people that I am? 19 They answering said, John the
Baptist; but some say, Elias; and others say, that one of the
old prophets is risen again. 20 He said unto them, But whom
say ye that I am? Peter answering said, The Christ of God.
21 And he straitly charged them, and commanded them to
tell no man that thing.
Thereafter, Jesus went apart to pray which is a lesson for us
to this day. He then queried His disciples as to “whom say the
people that I am?” Jesus knew the answer to His question. He
rather wished His disciples to address the matter. They repeated
the conventional wisdom of the region that some said He was
John the Baptist, others, Elijah, and others still thought He was
a prophet risen from the dead. Jesus then turned to them and
asked them directly, “But whom say ye that I am?” Peter’s reply
was direct: ‘The Christ of God.” He knew it; they knew it. But
 Understanding Luke 659
the time for His formal, public presentation to official Israel was
not yet at hand. Therefore, He ordered them to not announce it
further. The next verse likely holds insight into that enigma. See
also comments for Matthew 16:13-20.

9:22 Jesus therefore for the first time in Luke’s account

announced that “the Son of man must suffer many things, and
be rejected of the elders and chief priests and scribes, and be
slain, and be raised the third day.” After the mountain peak
acknowledgment in verse 21 that He was the Christ, the dis-
ciples may have missed the significance of what He now an-
nounced. They had gone throughout Israel preaching the gospel
of the kingdom and by implication the King. Israel for the most
part had rejected that message. Though the final and formal
rejection of Christ would not take place until He stood before
the Sanhedrin about a year and a half later, Israel’s rejection of
their King was clear.
Jesus was now on the road to Calvary. He had made a
bonafide offer of the kingdom to Israel. They had, for the most
part, rejected it. His face was now set as a flint toward Jerusalem
and the cross which would await Him there. (It should be noted
that in His omniscience and foreknowledge, He knew that
would be the case. Nevertheless, He had manifoldly offered
Himself to Israel. His offer had been rejected.) It is also note-
worthy that Jesus here and elsewhere (e.g., Luke 9:44, 18:31-
34) clearly foretold His coming death and resurrection. Never-
theless, His disciples did not seem to grasp it until it had all
come to pass.

9:23 And he said to them all, If any man will come after
me, let him deny himself, and take up his cross daily, and
follow me. In that context, Jesus uttered a criteria of continuing
discipleship. For the first time in Luke’s account, the cross is
mentioned. The path of discipleship is not easy. In light of what
 660 Understanding Luke
lay ahead (Calvary and later persecution), Jesus noted that if
anyone would come after Him, three things would be required:
(1) to deny one’s self. The denial of self and rather incumbent
self-discipline is a major step of being a genuine disciple of
Jesus Christ. (2) Then, Jesus specified to “take up his cross
daily.”
The cross was a symbol of shame, death, reproach, and
persecution. (Under Roman occupation, crucifixion was not
uncommon. Jews clearly understood the figure of speech to
take up one’s cross. It was tantamount to death.) Discipleship
requires one to daily be willing to face the reproach of Christ
and the offence of the gospel. (3) The final step of discipleship
is to follow Him. The path never has been easy and never will
until He returns.

9:24-25 Jesus thus noted several great paradoxes of the

Christian experience. Whosoever will save his life shall lose
it: but whosoever will lose his life for my sake, the same shall
save it. The idea is that one who pursues the interests of his own
life will likely perish. (The word translated as lose {apollumi
apollumi} is the word commonly translated as ‘perish.’)
However, when one is willing to lose his life for Christ’s sake,
he will in fact save it. The greater application is that in living for
one’s self, the end is loss. In living for Jesus Christ, there is great
reward. The lesson is not so much on how to be saved as it is the
reward of discipleship after being saved. That reward will not
come in this life, but thereafter.
In similar fashion, Jesus posed the rhetorical question, 25
What is a man advantaged, if he gain the whole world, and
lose himself, or be cast away? The word translated as
advantaged (wfelew opheleo) has the sense of ‘profit.’ Jesus
thus frames the discussion more specifically in the terms of
money, profit, and gain. The question posed then is still pungent
to this day. What profit is it for a man to gain the whole world
 Understanding Luke 661
and go to hell when he dies? To gain the whole world essentially
means to become the richest man in the world or even owning
the entire world. Yet, without Christ, death in hell negates it all.
Only one life ‘twill soon be past. Only what’s done for Christ
will last.

9:26 For whosoever shall be ashamed of me and of my

words, of him shall the Son of man be ashamed, when he
shall come in his own glory, and in his Father’s, and of the
holy angels. Jesus continued His discourse describing those
who are ashamed of Him and His words. In that day, He will be
ashamed of them when He returns in power, glory, and with
holy angels. Implied is His second coming. Also implied is that
those who have been ashamed of Him and His words now will
face shame then. (Notice again the emphasis which Jesus made
upon His very words. Implicit is not only verbal inspiration but
also of verbal preservation.)

9:27 But I tell you of a truth, there be some standing

here, which shall not taste of death, till they see the kingdom
of God. At that same time, Jesus indicated that there were some
there present “which shall not taste of death, till they see the
kingdom of God.” It is noteworthy that Jesus made this promise
unto only some of His disciples. He was not speaking of the
church or Pentecost to come. Rather, a select few of His
disciples would catch a glimpse and foreview of the coming
kingdom. He thus spoke of His transfiguration about a week
later.

9:28-32 And it came to pass about an eight days after

these sayings, he took Peter and John and James, and went
up into a mountain to pray. 29 And as he prayed, the fashion
of his countenance was altered, and his raiment was white
and glistering.
 662 Understanding Luke
30 And, behold, there talked with him two men, which
were Moses and Elias: 31 Who appeared in glory, and spake
of his decease which he should accomplish at Jerusalem. 32
But Peter and they that were with him were heavy with
sleep: and when they were awake, they saw his glory, and
the two men that stood with him.
Eight days later, Jesus took Peter, John, and James up onto
a mountain to pray. It is likely that Mount Hermon was the
mount in question. It is located north of Galilee. In modern geo-
graphy, it is near the border of Lebanon and Syria. Its height
reaches to 9,200 feet above sea level. The three disciples, Peter,
James, and John have been likened unto the inner circle of the
twelve—Jesus’ closest confidants.
There on the mountain as He prayed, “the fashion of his
countenance was altered, and his raiment was white and glis-
tering.” Jesus’ very facial appearance changed and His clothing
became brilliantly white, radiating light. The word translated as
glistering (exastraptw exastrapto) has the sense of radiating
light or of glowing brightly. At that time, Moses and Elijah
appeared with Him and talked with Him. They spoke specific-
ally of His impending “decease which he should accomplish at
Jerusalem.” The word translated as decease (exodov) is the
familiar word exodus. It has the sense of ‘departure’ more than
of death. It is clear that these Old Testament saints, in meeting
with Jesus on the mount, spake openly of His coming departure.
Meanwhile, the three disciples just awakening out of heavy
sleep beheld Jesus in His transfigured glory with Moses and Eli-
jah talking to Him. They, on that day, had been given a glimpse
of the glory of the coming kingdom of God and its King in His
glory. Jesus’ prophecy in verse 27 had been fulfilled.

9:33-36 And it came to pass, as they departed from him,

Peter said unto Jesus, Master, it is good for us to be here:
and let us make three tabernacles; one for thee, and one for
 Understanding Luke 663
Moses, and one for Elias: not knowing what he said. 34
While he thus spake, there came a cloud, and overshadowed
them: and they feared as they entered into the cloud. 35 And
there came a voice out of the cloud, saying, This is my
beloved Son: hear him. 36 And when the voice was past,
Jesus was found alone. And they kept it close, and told no
man in those days any of those things which they had seen.
Peter, the impetuous, promptly proposed that they should
make “three tabernacles” there upon the mount: one for Jesus
and one each for Moses and Elijah. He did not immediately
realize the monumental blunder he had made. However, God at
that moment brought a cloud over them and they were fright-
ened as the cloud enveloped them. A voice came out of the
cloud which said, “This is my beloved Son: hear him.” Immed-
iately thereafter, “Jesus was found alone.” God had made clear
Peter’s folly. Jesus, under no circumstances, should ever be
equated to lessors albeit renowned, even Moses and Elijah. So
powerful was the impact of that glimpse of glory and coming
kingdom, the three disciples told no one for a long time there-
after, in fact until after His resurrection.

9:37-40 And it came to pass, that on the next day, when

they were come down from the hill, much people met him.
38 And, behold, a man of the company cried out, saying,
Master, I beseech thee, look upon my son: for he is mine
only child. 39 And, lo, a spirit taketh him, and he suddenly
crieth out; and it teareth him that he foameth again, and
bruising him hardly departeth from him. 40 And I besought
thy disciples to cast him out; and they could not.
The time is noted as the next day—after His transfig-
uration. As they descended the mount, He was met by many
people, including one who besought Him for his son. It is note-
worthy that the ailment of this only child was an unclean spirit.
Modern ‘helping professions’ attempt to diagnose human pro-
 664 Understanding Luke
blems either in medical or psychological terms. It is clear in the
Bible many ailments were caused by demons and Satanic
activity. Here, the unclean spirit would cause the child to
suddenly cry out, go into convulsions, and foam at the mouth.
The spirit furthermore would not easily release the boy from his
grip.
(Insight into the spirit world is thus given. The Bible is
clear. What often is described as some sort of disorder, syn-
drome, or disease in fact may be demonic activity. It was
evident in that day. Though Satan still has that power, it is of
interest to note that the earth’s population has increased many
fold since Jesus’ day while Satan’s realm has remained the
same numerical size. Hence, today, his emphasis may have
shifted from afflicting people individually to influencing large
masses of population through media, education, and govern-
ment. Nevertheless, much of what today is diagnosed as some
sort of psychological disorder or disease may be the activity of
unclean spirits.)
The distraught father thus came to Jesus complaining that
His disciples could not cast out the unclean spirit.

9:41-43 And Jesus answering said, O faithless and

perverse generation, how long shall I be with you, and
suffer you? Bring thy son hither. 42 And as he was yet a
coming, the devil threw him down, and tare him. And Jesus
rebuked the unclean spirit, and healed the child, and
delivered him again to his father. 43 And they were all
amazed at the mighty power of God. But while they
wondered every one at all things which Jesus did, he said
unto his disciples.
At first glance, it might seem Jesus was critical of His
disciples. Rather, he apparently was focusing His attention
against unbelieving Jews, perhaps in this case, the boy’s father.
“O faithless and perverse generation, how long shall I be with
 Understanding Luke 665
you and suffer you?” The word translated as faithless (apis-
tov apistos) has the sense of ‘unbelieving.’ It may be the man
came to Jesus not so much seeking healing as to complain about
the disciples’ lack of power. Jesus in effect sighed, ‘how long
must I put up with such an unbelieving generation.’ He ordered
the boy brought to Him.
As the boy was being brought to Jesus, the demon, perhaps
realizing what was about to happen, threw the boy down, “and
tare him.” The word translated as tare (susparassw suspar-
asso) has the sense of convulsed. Whereupon, Jesus “rebuked
the unclean spirit,” healing him. The crowds thus “were all
amazed at the mighty power of God.” The word translated as
mighty power (megaleiothv megaleiotes) is used only three
times in the New Testament and has the sense of ‘greatness’ or
‘majesty.’ The word translated as amazed (ekplhssw ek-
plesso) has the idea of being ‘astonished.’ As the crowds wond-
ered at the miracle they had seen, Jesus turned to His disciples
and taught the following.

9:44-45 Let these sayings sink down into your ears: for
the Son of man shall be delivered into the hands of men. 45
But they understood not this saying, and it was hid from
them, that they perceived it not: and they feared to ask him
of that saying.
For the second time in Luke’s account, it is recorded that
Jesus foretold His disciples that He would before long die. He
prefaced what He was about to say to them with the command
to place this deep into their ears (i.e., ‘remember what I am
about to say.’) “For the Son of man shall be delivered into the
hands of men.” The word translated as delivered (paradid-
wmi paradidomi) is also frequently translated as ‘betrayed.’
The clear sense Jesus foretold is that the day was soon coming
when He would be betrayed and delivered to His enemies. He
had already foretold this not long before in Luke 9:22.
 666 Understanding Luke
Jesus was preparing His disciples for what would, before
long, be a tremendous shock to them: His arrest and crucifixion.
However, at this point, He seemed to be at the zenith of His
ministry. Multitudes thronged Him. He freely performed
miracles. His disciples believed Him to be the Messiah, the Son
of God. They could not understand how in view of His obvious
greatness and power, He could be betrayed and delivered to
enemies. Therefore, “they understood not this saying, and it was
hid from them, that they perceived it not.” Moreover, they did
not have the courage to ask Jesus what He meant by it.

9:46-48 Then there arose a reasoning among them,

which of them should be greatest. 47 And Jesus, perceiving
the thought of their heart, took a child, and set him by him,
48 And said unto them, Whosoever shall receive this child in
my name receiveth me: and whosoever shall receive me
receiveth him that sent me: for he that is least among you
all, the same shall be great.
Soon thereafter, the disciples began to debate (i.e., argue)
over which of them “should be greatest.” Their immaturity was
thus evident. It is no wonder that Jesus, little by little, taught
them spiritual truths. They obviously were still spiritually
immature. Jesus revealed again His Deity by perceiving what
even they were thinking. He thus used the occasion to teach a
lesson in humility and self-deferment. He therefore “took a
child, and set him by him.” Jesus gently chided His disciples
noting, “Whosoever shall receive this child in my name receiv-
eth me: and whosoever shall receive me receiveth him that sent
me.”
The point Jesus was making was that this (little) child
(paidion paidion) was unassuming and held no rank or po-
sition. Yet to receive such a humble individual in Jesus’ name
was to receive Him. In other words, human rank, position, and
presumed greatness mean nothing to God. Even a little child in
 Understanding Luke 667
Christ’s name was important. Moreover, Jesus indicated that
whosoever received Him, received Him that sent Him. To re-
ceive Christ is to receive His Father. Thus, turning to Christ is
turning to God. See further comments for Matthew 18.
Jesus summarized this point illustrating the broad biblical
principle that before honor is humility (Proverbs 15:33). Or, he
who will humble himself shall be honored (Matthew 23:12, I
Peter 5:6). “For he that is least among you all, the same shall be
great.” God places a premium upon humility. He is utterly un-
impressed by human pretense.

9:49-50 And John answered and said, Master, we saw

one casting out devils in thy name; and we forbad him,
because he followeth not with us. 50 And Jesus said unto
him, Forbid him not: for he that is not against us is for us.
At about that same time, perhaps in the same conversation,
John reported that they saw an individual casting out demons in
Jesus’ name. The disciples rebuked the man because “he fol-
loweth not with us.” Jesus replied, “forbid him not: for he that
is not against us is for us.” What is implied is that this individual
was otherwise in harmony with Jesus in doctrine and practice.
The disciples, however, were upset because this fellow was not
in their association. They therefore wanted nothing to do with
him. Jesus rather (implying the man was otherwise in complete
harmony with His purposes) put His blessing upon his work.
One pursuing the same truth, convictions, and goals in the work
of the gospel, is indeed an ally and not an adversary.

9:51 And it came to pass, when the time was come that
he should be received up, he stedfastly set his face to go to
Jerusalem. A major marker in the life and ministry of our Lord
is thus hereto arrived. Though no specific time-frame is
mentioned, Jesus was now in the ‘homestretch’ of His ministry.
The beginning of the end had commenced. He had presented
 668 Understanding Luke
Himself to Israel. Many had gladly received Him. But the
greater part of Israel, particularly, official Israel had rejected
Him. He knew the road to the cross was thus at hand. He there-
fore began what would turn out to be His final journey to
Jerusalem. It would take some months for the events recorded
throughout the remainder of Luke to take place. But He now
was on His way to Calvary.
The phrase, “And it came to pass, when the time was come
that he should be received up,” could be accurately paraphras-
ed, ‘And the day for His going up was fulfilled.’ Some have pre-
sumed His being “received up” refers to His coming ascension.
That certainly is possible though there were many things to
happen before that would take place. Rather, it may in context
refer to His final journey up to Jerusalem for the climactic
events to take place there. In that likely context, note that “he
stedfastly set his face to go to Jerusalem.”
This may be a corollary to Isaiah 50:7 “For the LORD God
will help me; therefore shall I not be confounded: therefore have
I set my face like a flint, and I know that I shall not be ashamed.”
The greater view is that Jesus knew what lay ahead. He knew
the cross, His death, and burial was coming; and after that, His
ascension back to His Father. He thus, with inexorable determ-
ination, began that fateful journey.

9:52-56 And sent messengers before his face: and they

went, and entered into a village of the Samaritans, to make
ready for him. 53 And they did not receive him, because his
face was as though he would go to Jerusalem. 54 And when
his disciples James and John saw this, they said, Lord, wilt
thou that we command fire to come down from heaven, and
consume them, even as Elias did? 55 But he turned, and
rebuked them, and said, Ye know not what manner of spirit
ye are of. 56 For the Son of man is not come to destroy men’s
lives, but to save them. And they went to another village.
 Understanding Luke 669
The chosen route from Galilee would take them through
Samaria. Jesus therefore sent messengers, likely several of his
disciples (James and John) in preparation of His arrival.
However, when the Samaritans realized His greater destination
was Jerusalem, they would not receive Him. The animosity
between the Jews and Samaritans was a two way street. The
Jews viewed them as inferior apostate half-breeds. The Samar-
itans had established their own temple on Mount Gerizim and
viewed it as the ‘right’ temple. Hence, they viewed the Temple
at Jerusalem as a competitor. With Jesus heading ultimately for
a probable Temple observance in Jerusalem, they therefore
shunned Him.
James and John were indignant and suggested that Jesus
call down fire from heaven against these ingrates, even as Elijah
had done in II Kings 1:10. Jesus, to the contrary, rebuked them
declaring, “Ye know not what manner of spirit ye are of.” He
noted that He had “not come to destroy men’s lives, but to save
them.” He thus rebuked their bitter vindictive attitude. They
thus went on to another village.

9:57-62 And it came to pass, that, as they went in the way,

a certain man said unto him, Lord, I will follow thee whither-
soever thou goest. 58 And Jesus said unto him, Foxes have holes,
and birds of the air have nests; but the Son of man hath not
where to lay his head. 59 And he said unto another, Follow me.
But he said, Lord, suffer me first to go and bury my father.
60 Jesus said unto him, Let the dead bury their dead: but
go thou and preach the kingdom of God. 61 And another
also said, Lord, I will follow thee; but let me first go bid
them farewell, which are at home at my house. 62 And Jesus
said unto him, No man, having put his hand to the plough,
and looking back, is fit for the kingdom of God.
The chapter concludes with three individuals either vol-
unteering to follow Jesus or Jesus calling them. In each case, He
 670 Understanding Luke
set forth qualifications and the sacrifices of discipleship. As
they continued on their journey, a fellow met them who said,
“Lord, I will follow thee withersoever thou goest.” Jesus
response was essentially, ‘you will therefore face hardship.’ He
observed that He Himself had no place to call home. “Foxes
have holes, and birds of the air have nests; but the Son of man
hath not where to lay his head.” To follow Jesus altogether often
means sacrifice of the amenities of life which others take for
granted.
In another case, Jesus called a man saying, “Follow me.”
The fellow in effect said, ‘Okay, but let me first tend to family
affairs.’ His plea was “Lord, suffer me first to go and bury my
father.” Jesus said, “Let the dead bury their dead: but go thou
and preach the kingdom of God.” This was not an example of
hardness of heart. Rather, Jesus was teaching that if one would
become a preacher of the gospel, he must be willing to sacrifice
family and its ties. The fellow probably had in mind, let me stay
with my father until he dies, and then I will come and serve you.
Often the ministry takes one far from home and family. To follow
Him altogether requires one to be willing to sacrifice that.
Finally, another man came and volunteered to follow Jesus.
However, he wanted to first go home and say good bye to family
and friends. Jesus used the occasion to say, “No man having put
his hand to the plough, and looking back, is fit for the kingdom
of God.” Jesus used a farm analogy true to this day. A plowman
to plow straight, parallel furrows down a field must always keep
his eyes on a landmark ahead. If he turns and looks back while
plowing, the furrow inevitably will become crooked. The word
translated as fit (euyetov euthetos) has the sense of ‘useful’ or
‘well-placed.’ His point was that one entering the ministry must
never consider quitting and going back—looking back. Such an
one is not useful in God’s work.
The greater lesson is that discipleship, in its highest degree,
is serving the King in the full-time ministry. It may mean
 Understanding Luke 671
sacrifice of material things and of family ties. And, it becomes
a lifelong commitment from which one cannot turn back.

*****

Overview of Luke 10: The tenth chapter of Luke presents

four major events as Jesus headed into Judea: (1) the mission of
the seventy and their return; (2) Jesus’ encounter with a critical
lawyer; (3) the parable of the good Samaritan; (4) the fuss be-
tween Mary and Martha.

10:1 After these things the Lord appointed other

seventy also, and sent them two and two before his face into
every city and place, whither he himself would come. In
chapter 9, Jesus had sent forth the twelve through the region of
Galilee. Now as He had come to Judea, He prepared to send
forth seventy other disciples in groups of two to the places He
would yet come. They, like John the Baptist, would go as fore-
runners, preparing communities for His final ministry which
was just at hand.
Why did He send seventy here and only twelve in Galilee?
It may be there was greater population there. It may be Judaea
was the seat of official Israel and thence would receive greater
concentration of the truth. It may be they there were of harder
hearts than Galilee. It may have been all of these. However, the
fact was, when events culminated at Calvary not long there-
after, Judea in the main had rejected Him.

10:2 In the context of sending forth seventy ‘preachers,’

Jesus noted, the harvest truly is great, but the labourers are
few: pray ye therefore the Lord of the harvest, that he
would send forth labourers into his harvest. This is exactly
 672 Understanding Luke
what He said as recorded in Matthew 9:36-37, though the
occasion likely was different.
There may be a prophetic foreview in the seventy of the
144,000 young Jewish preachers which will fan out across the
world during the Tribulation, preaching the gospel of the Christ.
This seems particularly so in light of verse 19.

10:3-12 Go your ways: behold, I send you forth as

lambs among wolves. 4 Carry neither purse, nor scrip, nor
shoes: and salute no man by the way. 5 And into whatsoever
house ye enter, first say, Peace be to this house. 6 And if the
son of peace be there, your peace shall rest upon it: if not, it
shall turn to you again. 7 And in the same house remain,
eating and drinking such things as they give: for the
labourer is worthy of his hire. Go not from house to house.
8 And into whatsoever city ye enter, and they receive you,
eat such things as are set before you: 9 And heal the sick that
are therein, and say unto them, The kingdom of God is
come nigh unto you. 10
But into whatsoever city ye enter, and they receive you
not, go your ways out into the streets of the same, and say,
11 Even the very dust of your city, which cleaveth on us, we
do wipe off against you: notwithstanding be ye sure of this,
that the kingdom of God is come nigh unto you. 12 But I say
unto you, that it shall be more tolerable in that day for
Sodom, than for that city.
Jesus’ instructions to the seventy were quite similar to
those He gave the twelve in chapter 9. He prefaced His instruct-
ions by warning them that He was sending them forth as “lambs
among wolves.” Couriers of the gospel often are greeted by the
wolves of Satan’s realm as they carry forth the message of
redemption.
As in Luke 9, they were instructed to bring essentially
nothing with them, trusting God to provide their needs. Neither
 Understanding Luke 673
were they to salute any one along the way—that is, to not stop
and socialize as they went. There was an urgency to their
mission. As they came to their assigned towns, they were in-
structed to seek a house and first say, “Peace be to this house.”
If the Son of Peace (i.e., the Spirit of Jesus) was there, they
would be welcomed. If not, they would be turned away. They
were instructed to remain in that house while they were in that
community, partaking of what was provided for them. They
were further instructed to not go to other homes, only the one
which would first receive them. Jesus noted, “for the labourer is
worthy of his hire.”
Paul would later quote that proverb in I Timothy 5:18,
relating to compensation for the pastoral ministry. As a city
would thus receive these ‘missionaries,’ providing for them,
they were to heal their sick and proclaim, “The kingdom of God
is come nigh unto you.” Indeed, it was, for the King of the king-
dom would soon pass through. Moreover, He would soon
officially, formally, and finally offer the kingdom back to Israel
under His leadership. Sadly for them, they declined.
However, as a town would reject them and their message,
they were instructed to go out into the streets of that city and
shake off the dust of their feet. See comments on Luke 9:5.
Moreover, they were to remind the city, notwithstanding their
rejection, that the kingdom of God had come near them, though
they missed it. Jesus added the final warning how it would be
more “tolerable in that day for Sodom, than for that city.”
Though God judged Sodom and Gomorrah for their wicked-
ness, Jesus warned that communities which would reject His
offer of redemption would face an even worse fate in the day of
judgment.

10:13-15 Woe unto thee, Chorazin! woe unto thee,

Bethsaida! for if the mighty works had been done in Tyre
and Sidon, which have been done in you, they had a great
 674 Understanding Luke
while ago repented, sitting in sackcloth and ashes. 14 But it
shall be more tolerable for Tyre and Sidon at the judgment,
than for you. 15 And thou, Capernaum, which art exalted to
heaven, shalt be thrust down to hell.
In this context, Jesus pronounced woes upon several of the
cities of Galilee of which He was so familiar. Little is known of
Chorazin other than it was a city in Galilee. Bethsaida was the
small fishing village on the Sea of Galilee whence were Peter,
Andrew, John, and Philip. Clearly implied is that though these
towns had witnessed the work of God at Jesus’ hand, they had
rejected it and Him. Jesus went on to comment that if the same
works had been done in Tyre and Sidon, they, long ago, would
have repented. It is significant that Tyre and Sidon were both
gentile cities in Lebanon. The irony is that pagan gentiles would
have repented had they seen the miracles Jesus had done. The
supposedly godly Jews of these communities which had wat-
ched Jesus’ early ministry had largely rejected Him. Jesus went
on to warn that it would be “more tolerable for Tyre and Sidon
at the judgment” than for Chorazin and Bethsaida.
In like fashion, Jesus condemned proud, arrogant
Capernaum. It was a village again on Galilee in which Jesus had
spent much time in His early ministry. The name Capernaum
literally means, ‘town of comfort.’ Because of its location on
Galilee, its sea breezes, its elevation, and its view, it was a place
which attracted Israelites who could afford it to move there.
Yet, though a desirable place to live, the pride and the affluence
of the city had caused it to reject Christ and His message. Jesus’
warning to them was that though exalted, they would be cast
into hell!

10:16 He that heareth you heareth me; and he that

despiseth you despiseth me; and he that despiseth me
despiseth him that sent me. Evidently, just prior to sending
them out, Jesus told the seventy, he that heard them heard Him.
 Understanding Luke 675
Likewise, those that rejected them were in fact despising Him
and the One in heaven who had sent Him.

10:17-19 And the seventy returned again with joy,

saying, Lord, even the devils are subject unto us through thy
name. 18 And he said unto them, I beheld Satan as lightning
fall from heaven. 19 Behold, I give unto you power to tread
on serpents and scorpions, and over all the power of the
enemy: and nothing shall by any means hurt you.
The length of time of which they were gone is not
mentioned. However, upon completing their ministry, the
seventy returned to Jesus rejoicing that even demons were sub-
ject to the name of Jesus. (The word translated as devils is
(daimonion) daimonion which is a reference to demons.)
In reply, Jesus said, “I beheld Satan as lightning fall from
heaven.” Some have understood this to refer to Satan being cast
out of heaven as he and those wicked angels following him lost
their first estate. Others, understand it to refer to his final
eviction from appearing as the accuser of the brethren as noted
in Revelation 12:9. However, the conjugation of the verb
beheld (yewrew theoreo) is the imperfect tense and active
voice. It could most literally be rendered ‘I was beholding Satan
as lightning fall, etc.’ The grammar thus leans toward the for-
mer view. The greater thought apparently is that when the
seventy returned rejoicing in their victory over Satan, Jesus
commented that He had watched Satan’s initial defeat, cate-
gorizing his final end.
Because verse 19 is noted after the seventy returned and
had completed their ministry, it well may have prophetic
overtones. The 144,000 of the Tribulation will be given similar
immunity over harm as they are sealed by God in their
foreheads for the duration of their ministry. See Revelation 7:4,
14:1. Luke 10:19 thus implies that the 144,000 may be mes-
sengers of the then impending kingdom even as the seventy
 676 Understanding Luke
were in that day. Thus, for the 144,000 then, “nothing shall by
any means hurt” them until their ministry is fulfilled.

10:20 Notwithstanding in this rejoice not, that the

spirits are subject unto you; but rather rejoice, because
your names are written in heaven. But Jesus thence placed
things in a greater perspective. Their rejoicing ought not be
foremost of victory over Satan, but rather to “rejoice, because
your names are written in heaven.” Though not mentioned by
name, the Lamb’s book of life is evidently in view. That ought
to be the ultimate cause for rejoicing—for them as well as us!

10:21-22 In that hour Jesus rejoiced in spirit, and said,

I thank thee, O Father, Lord of heaven and earth, that thou
hast hid these things from the wise and prudent, and hast
revealed them unto babes: even so, Father; for so it seemed
good in thy sight. 22 All things are delivered to me of my
Father: and no man knoweth who the Son is, but the
Father; and who the Father is, but the Son, and he to whom
the Son will reveal him.
Jesus then proceeded to rejoice and thank His heavenly
Father for the paradox He was about to present. Insight into
such deep spiritual truth down through the ages has been hidden
from the elite of society—especially that of Jewish society then.
Rather, God has chosen to give spiritual insight to babes (or,
children) as it has seemed good in His sight. The paradox
remains to this day. Understanding of coming events, as well as
God’s plan for today, goes right over the heads of the educated,
elite, societal leaders. Rather, God has given such insight to
those who more often than not are unknown, unrenowned,
Bible believers. The disciples certainly were of that mold then.
Fundamental, dispensational, Bible students are today. We
understand the greater overview of history as well as things to
come. The world does not have a clue.
 Understanding Luke 677
More specifically, Jesus declared that God the Father had
delivered such truth to Him. Mankind at large then did not know
who the Son was. Only the Father had such knowledge.
Moreover, only the Son fully knew the Father. But God had
given Jesus the prerogative to reveal such privileged truth to
those whom He would—in this case, His disciples.

10:23-24 And he turned him unto his disciples, and said

privately, Blessed are the eyes which see the things that ye
see: 24 For I tell you, that many prophets and kings have
desired to see those things which ye see, and have not seen
them; and to hear those things which ye hear, and have not
heard them.
Again, in that context, Jesus turned to His disciples
privately and said, “Blessed are the eyes which see the things
that ye see.” Down through the centuries, there had been many
prophets and even kings who had wished to see what they were
witnessing—the Messiah King in their presence. His disciples
had the privilege of hearing Him speak and teach. What a
privilege the disciples had. They undoubtedly at the time did not
fully appreciate it.

10:25-27 And, behold, a certain lawyer stood up, and

tempted him, saying, Master, what shall I do to inherit
eternal life? 26 He said unto him, What is written in the law?
how readest thou? 27 And he answering said, Thou shalt
love the Lord thy God with all thy heart, and with all thy
soul, and with all thy strength, and with all thy mind; and
thy neighbour as thyself.
Thereafter, an interesting event took place. Jesus had
already sent forth both the twelve across Galilee and the seventy
across Judaea. A lawyer (of the law of Moses) had no doubt
heard at least one of these teams preach and perhaps Jesus Him-
self. He therefore came to tempt Jesus. The idea was to test Him
 678 Understanding Luke
or to try and perhaps entrap Him. The lawyer likely had the idea
to put Jesus on the spot and hopefully show Him up. His
question thus likely was not sincere, but rather a rhetorical
device to entangle Jesus in legal minutia. The question,
“Master, what shall I do to inherit eternal life?” was carefully
crafted. The verb translated as do (poiew poieo) is in the aorist
tense implying singular action. The thought thus is, ‘what one
thing shall I do to inherit eternal life?’ The critical lawyer likely
really didn’t care about receiving eternal life. His interest was to
lure Jesus into a hoped for incorrect answer and thus pounce
upon that.
Jesus parried this fellow’s attempted snare by essentially
asking, what does the Scripture say? The cocky lawyer answer-
ed by quoting from both Deuteronomy 6:3 and Leviticus 19:18.
“Thou shalt love the Lord thy God with all thy heart, and with
all thy soul, and with all thy strength, and with all thy mind; and
thy neighbour as thyself.” Jesus’ reply was somewhat enig-
matic and just as crafty as the tricky lawyer had tried to be.

10:28 And he said unto him, Thou hast answered right:

this do, and thou shalt live. In acknowledging the rightness of
the Scripture quoted, Jesus added, “this do, and thou shalt live.”
A surface reading might seem to imply Jesus was endorsing a
good-works type of salvation, even if only under the Law.
However, both the greater context as well as the grammar
unlock what Jesus really said. Whereas the lawyer had used the
aorist tense (implying singular action) in trying to snare Jesus,
Jesus used the present tense for do (poiew poieo). The latter
implies ongoing action. Hence, what Jesus implied was keep on
doing this in perpetuity, and thou shalt live. In other words, keep
the Law altogether. However, no man has ever kept the Law and
that was exactly the point. Keeping the Law which the lawyer
had a vested interest was a dead-end street because of the sinful-
ness of human nature. The haughty lawyer had tried to ensnare
 Understanding Luke 679
Jesus, but Jesus had not only turned the tables on the man, but
in so doing implied his lost condition.

10:29 But he, willing to justify himself, said unto Jesus,

And who is my neighbour? Still, the fellow tried to justify
himself. Touching upon loving one’s neighbor as self, he came
back, “And who is my neighbour?” This therefore set the stage
for one of Jesus’ most renowned parables, the good Samaritan.
It should be noted that the parable was in response to the
relentless press of this self-righteous lawyer. Further implied is
that the lawyer likely was portrayed in the first several, self-
righteous characters in the parable. Only the kind, socially-in-
ferior Samaritan showed himself as a true neighbor. The
pompous priest and Levite (professional cohorts with the law-
yer) surely were not. Jesus thus clearly implied that this fellow,
though professionally religious, pious, and sanctimonious, in
having a hard heart violated the Law and therefore was not in
line to inherit eternal life.

10:30-37 And Jesus answering said, A certain man went

down from Jerusalem to Jericho, and fell among thieves,
which stripped him of his raiment, and wounded him, and
departed, leaving him half dead. 31 And by chance there
came down a certain priest that way: and when he saw him,
he passed by on the other side. 32 And likewise a Levite,
when he was at the place, came and looked on him, and
passed by on the other side.
33 But a certain Samaritan, as he journeyed, came
where he was: and when he saw him, he had compassion on
him, 34 And went to him, and bound up his wounds, pouring
in oil and wine, and set him on his own beast, and brought
him to an inn, and took care of him. 35 And on the morrow
when he departed, he took out two pence, and gave them to
the host, and said unto him, Take care of him; and what-
 680 Understanding Luke
soever thou spendest more, when I come again, I will repay
thee.
36 Which now of these three, thinkest thou, was
neighbour unto him that fell among the thieves? 37 And he
said, He that shewed mercy on him. Then said Jesus unto
him, Go, and do thou likewise.
The parable of the good Samaritan is familiar indeed. Its
greater application was to the hard-hearted, professional relig-
ionist—the lawyer. Lawyers of that day in Judea were those
who professionally handled the Law of Moses. They also were
known as scribes. They worked hand in hand with the priests
and Pharisees in manipulating, embellishing, and stif-ling the
Old Testament Law. Clearly implied is that the hard-hearted
priest and Levite were typical of their professional cohorts—
the lawyer/scribes.
The hapless victim of the vicious highway robbery is
clearly implied as a Jew, inasmuch as he was traveling from
Jerusalem to Jericho. The professional religionists of the Law
of Moses showed no compassion for him, though Jews. Rather,
it was a socially inferior Samaritan, whom the Jews openly
disdained, which showed compassion on him. He not only
stopped to help the victim, but sacrificially went out of his way to
help the man, though the victim was a Jew and he a Samaritan.
Jesus therefore turned to his nemesis, the lawyer, and asked
which was truly the neighbor? The fellow could only answer,
“He that shewed mercy on him.” Jesus reply was pungent. “Go,
and do thou likewise.” Clearly implied is that this professional
religionist was lacking in the very virtue he claimed to have.
Though self-righteous, he had broken the law in not being mer-
ciful. He thus stood condemned as a law violator.

10:38-42 Now it came to pass, as they went, that he

entered into a certain village: and a certain woman named
Martha received him into her house. 39 And she had a sister
 Understanding Luke 681
called Mary, which also sat at Jesus’ feet, and heard his word.
40 But Martha was cumbered about much serving, and came to
him, and said, Lord, dost thou not care that my sister hath left
me to serve alone? bid her therefore that she help me.
41 And Jesus answered and said unto her, Martha,
Martha, thou art careful and troubled about many things:
42 But one thing is needful: and Mary hath chosen that good
part, which shall not be taken away from her.
The final incident of the chapter, in a much softer way,
touches upon a similar error. The “certain village” mentioned
was Bethany on the eastern outskirts of Jerusalem where Mary
and Martha lived. See John 11:1. Mary sat down and absorbed
what Jesus taught. Her sister Martha, by contrast, busied herself
in being a good hostess. She bustled about the kitchen and serv-
ing refreshments and food. Mary was interested in things
spiritual. Martha was concerned with the necessities of the
hour. Moreover, Martha became indignant that Mary had left
her to tend kitchen chores while she enjoyed sitting at Jesus’
feet. She went to Jesus, complaining about her sister’s pre-
sumed shirking of duties and asking Him to urge Mary to pitch
in and help. Implied is self-pity as well on Martha’s part.
Jesus gently sought to settle the difference. Implied in His
double reference to Martha was a soft and gentle rebuke, almost
in a sighing tone. Jesus acknowledged His understanding that
Martha was “careful and troubled about many things.” In other
words, He acknowledged that she had many worries and con-
cerns in being a good hostess. However, He gently indicated
that some things are more important than others—“one thing is
needful” (i.e., a necessity). Mary had chosen “that good part”—
the wiser choice in sitting at Jesus feet. The spiritual truth
imparted surely would “not be taken away from her.”
Implied is that though there are often many cares and even
necessities of life, the spiritual is more important. Though far
milder in offense, Martha, like the lawyer, had focused on the
 682 Understanding Luke
outward and missed the spiritual. Mary wisely chose the latter.
That is what will last forever.

*****

Overview of Luke 11: The first half of Luke 11 contains

major teaching of our Lord on the matter of prayer. He also
then, in casting out a demon, embellished on Satan’s realm and
its demise. The last portion of Luke 11 is remarkable as Jesus
took on the hypocritical religious elites of the day. It prickles
with tension and debate. Jesus defrocked the pious pomposity of
the religious bigwigs and they resented it.

11:1 And it came to pass, that, as he was praying in a

certain place, when he ceased, one of his disciples said unto
him, Lord, teach us to pray, as John also taught his
disciples. The time is not noted other than when Jesus was
praying “in a certain place.” It may be in the chronological flow
of the book or some other time. In any event, the occasion
clearly is of Jesus’ prayer life. The obvious is noted. Jesus spent
time in prayer which is significant for He Himself is God.
Whether His humanity or Deity was the participant is not
relevant. Jesus spent much time in communion with His
heavenly Father. An example is thus set forth us.
His disciples, aware of that, came to Him and asked Him to
teach them to pray. Quite apparently, John (the Baptist) had
done the same for his disciples. Of further note is that the
disciples did not ask Jesus how to preach, study, or do miracles.
They rather asked Him how to pray. The importance of prayer
is thus accentuated.

11:2-4 And he said unto them, When ye pray, say, Our

Father which art in heaven, Hallowed be thy name. Thy
 Understanding Luke 683
kingdom come. Thy will be done, as in heaven, so in earth.
3 Give us day by day our daily bread. 4 And forgive us our
sins; for we also forgive every one that is indebted to us. And
lead us not into temptation; but deliver us from evil.
Jesus responded with what has traditionally been called the
Lord’s prayer. However, the context makes clear what Jesus set
forth was a sample prayer, or, an example how believers ought
to pray. Thus the phrase, “When ye pray, say.” It was not an
imperative to repeatedly utter what many a religious group does
to this day. Rather, Jesus set forth a framework of a typical
prayer.
The sample prayer began by addressing God in heaven. He
is noted as Father, implying the sonship of the supplicant.
Implied, is that one not a son of God through Christ (see John
1:12) has no right to come before God. Continuing, the prayer
commences by praising God. The word translated as Hallowed
(‘agiazw hagiadzo), in its most basic sense, refers to being
sanctified. It is directly related to the concept of holiness. In
effect, Jesus prayed, ‘Holy is thy name.’ It thus was a form of
praise. He then invoked God’s will. “Thy kingdom come. Thy
will be done, as in heaven, so in earth.” Implied is submission to
the will of God. Hence, our daily prayer life ought to be con-
tinual submission to the will of God—not my will, but Thine by
done.
Continuing, Jesus taught us to present our needs to our
heavenly Father. “Give us day by day our daily bread.” Implicit
is living by faith. As we present our needs to God, we thus trust
Him and to that degree live by faith.
Jesus thus continued, “And forgive us our sins; for we also
forgive every one that is indebted to us.” If for no other reason,
this is an exemplary prayer. Jesus is sinless. His reference to
seeking forgiveness clearly was for the benefit of His disciples.
Thus clearly implied is the continual seeking of forgiveness of
sins as noted in I John 1:9. Though we have been forgiven
 684 Understanding Luke
altogether in our position in Christ, sin nevertheless continues
to stain our lives. Hence, there remains the necessity of
confession and seeking forgiveness for fellowship with God.
Also, clearly implied is that we ought to be willing to forgive
those who are indebted to us. Though the word translated as
indebted (ofeilw opheilo) has the sense of ‘owing another,’
implied rather is the idea of forgiving others their offences.
Further implicit is the condition of a forgiving spirit on our part
for God to forgive us on His part.
Finally, there are two requests. The first is for guidance:
“And lead us not into temptation.” The word translated as
temptation (peirasmov peirasmos) essentially has the idea of
‘testing’ or ‘trials.’ It might be paraphrased, ‘Bring us not into
trials.’ Finally, in Luke’s account, is the request for deliverance
from evil. The word translated as evil (ponhrov poneros),
among other things, has the sense of ‘trouble,’ which is the
likely application here. Hence, the final portion of the example
prayer was ‘Bring us not into trials, but deliver us from trouble.’

11:5-8 And he said unto them, Which of you shall have

a friend, and shall go unto him at midnight, and say unto
him, Friend, lend me three loaves; 6 For a friend of mine in
his journey is come to me, and I have nothing to set before
him? 7 And he from within shall answer and say, Trouble
me not: the door is now shut, and my children are with me
in bed; I cannot rise and give thee. 8 I say unto you, Though
he will not rise and give him, because he is his friend, yet
because of his importunity he will rise and give him as many
as he needeth.
In that same context, Jesus proceeded to further teach a
parable on prayer. He presented a story of a fellow who went to
his neighbor at midnight requesting three loaves. (Company
had shown up late and he had nothing to serve them.) His neigh-
bor being awakened out of sleep was not cooperative. He
 Understanding Luke 685
basically told him to go away. His house was shut up for the
night. His entire family was asleep—evidently in the same
room and maybe the same bed. The phrase, “I cannot rise and
give thee,” literally has the sense, ‘I am not able to rise, etc.’
Having thus established the scenario, Jesus proceeded to
make His point. The sleepy neighbor was not willing to help
even though the one knocking was his friend. However, Jesus
noted, “yet because of his importunity he will rise and give him
as many as he needeth.” The word translated as importunity
(anaideia anaideia) is the key to the parable. It literally means
‘without shame’ or ‘shamelessness.’ Implied is the idea of
persistence. The sleepy neighbor had already turned down his
request. The one knocking apparently kept on doing so. In other
words, the neighbor in need just kept on knocking and pleading
with his sleepy neighbor until he got up and helped him.

11:9-10 And I say unto you, Ask, and it shall be given

you; seek, and ye shall find; knock, and it shall be opened
unto you. 10 For every one that asketh receiveth; and he that
seeketh findeth; and to him that knocketh it shall be
opened.
Jesus continued His teaching on prayer. The application is
thus made clear. In the immediate context of the importunate
friend, Jesus taught, “Ask and it shall be given you; seek, and ye
shall find; knock, and it shall be opened unto you.” The con-
jugation of the verbs used is most insightful. In each case (ask,
seek, knock), these verbs are conjugated in the present tense,
active voice, imperative mood. The present tense conveys the
nuance of ongoing action. Therefore, what Jesus taught was
essentially, ‘keep on asking and it shall be given,’ etc. That
follows hand and glove with the parable just delivered. There,
the petitioner had quite evidently kept on asking.
Jesus further noted three areas of prayer: (1) asking for
needs; (2) seeking for guidance; (3) and knocking for doors to
 686 Understanding Luke
be opened. However, in each case, implicit is the need to just
keep on praying, not giving up. He later taught that truth directly
in Luke 18:1, “Men ought always to pray and not to faint.”

11:11-13 If a son shall ask bread of any of you that is a

father, will he give him a stone? or if he ask a fish, will he for a
fish give him a serpent? 12 Or if he shall ask an egg, will he offer
him a scorpion? 13 If ye then, being evil, know how to give good
gifts unto your children: how much more shall your heavenly
Father give the Holy Spirit to them that ask him?
Jesus completed this section on prayer with another lesson
from everyday life. He postulated a son coming to his father for
food; In this case bread, fish, or an egg. What father would give
a stone to a son who asked for bread? Or, what father would give
a snake when his son asked for fish? Furthermore, what father would
give a scorpion when his son asked for an egg? The answers are
obvious. A good father will give only that which is best to his child.
Jesus thus applied that obvious answer to the matter of
prayer. If we who are sinful give good things to our children,
how much more will our heavenly Father give good when we
ask? However, Jesus went a step further and applied this to the
Holy Spirit. The tense of the word translated as give (didwmi
didomi) is future. Hence, Jesus apparently was referring to
events yet to come. A connection between the Holy Spirit and
prayer is clearly taught. In light of the greater New Testament
teaching on the Holy Spirit, Jesus likely was referring to the
fulness of the Holy Spirit. One is indwelt by the Spirit upon
salvation. However, the fulness of the Spirit is not permanent
and throughout the New Testament was usually linked with
prayer. Hence, a lesson is set forth how prayer precedes the
filling of the Holy Spirit.

11:14-15 And he was casting out a devil, and it was

dumb. And it came to pass, when the devil was gone out, the
 Understanding Luke 687
dumb spake; and the people wondered. 15 But some of them
said, He casteth out devils through Beelzebub the chief of
the devils.
Another incident is noted by Luke without regard to a
specific time or location. Jesus cast a demon out of a man which
had caused him to be dumb. The word so translated as (kwfov
kophos) literally means blunted—in hearing or speech. It can
refer to both speechlessness and deafness. Here, it is noted that
the dumb thereafter spoke.
However, those with critical hardened hearts ascribed His
miracle to “Beelzebub the chief of the devils.” The word Beel-
zebub in Greek meant (beelzeboub) ‘lord of the house.’
However, in Aramaic whence it derived, it meant ‘lord of the
flies.’ Some think by New Testament times it had come to sar-
castically thus mean ‘lord of the outhouse.’ However, the clear
application was to Satan. Critical hard-hearted Jews thus dis-
missed Jesus’ miracle to the power of the devil.

11:16-20 And others, tempting him, sought of him a

sign from heaven. 17 But he, knowing their thoughts, said
unto them, Every kingdom divided against itself is brought
to desolation; and a house divided against a house falleth. 18
If Satan also be divided against himself, how shall his king-
dom stand? because ye say that I cast out devils through
Beelzebub. 19 And if I by Beelzebub cast out devils, by
whom do your sons cast them out? therefore shall they be
your judges. 20 But if I with the finger of God cast out devils,
no doubt the kingdom of God is come upon you.
In that same vein, “others tempting him, sought of him a
sign from heaven.” As Paul would later note, unbelieving Jews
sought for signs (I Corinthians 1:22). That clearly was the case
here.
It is of note that Jesus knew their thoughts, again indicating
His Deity. He thus used basic proverbs to thwart their devious
 688 Understanding Luke
thoughts. A house divided will not stand. If Satan were casting
out demons of his own realm, his kingdom would not long
stand. He thus deflated the folly of their charge that He “cast out
devils through Beelzebub.”
But then Jesus turned the tables on them with stinging
effect. For the sake of debate, He offered, “If I by Beelzebub
cast out devils, by whom do your sons cast them out?” The Jews
practiced a form of exorcism in attempting to cast out demons.
He in effect thus said, ‘If I cast out demons by Satan, how do you
guys do it?’ The final phrase, “therefore shall they be your
judges,” may refer to the demons thus cast out. They could
judge who had cast them out. He had reduced them to argu-
mentum ad absurdum.
Jesus therefore deftly pointed out that if He with the finger
of God cast out demons, the kingdom of God in the person of the
King had come to them. He clearly implied that (1) His miracles
were by the power of God. (2) The kingdom of God in the
person of the King had been in their very midst, and (3) they had
missed both it and Him.

11:21-23 When a strong man armed keepeth his palace,

his goods are in peace: 22 But when a stronger than he shall
come upon him, and overcome him, he taketh from him all
his armour wherein he trusted, and divideth his spoils. 23 He
that is not with me is against me: and he that gathereth not
with me scattereth.
Jesus concluded this incident by indicating in so many
words, He that is in us is greater than he that is in the world. He
posed the illustration how a strong man (i.e., Satan) guards his
palace. However, when One stronger (i.e., Jesus) arrived, He
will conquer and spoil the other’s stronghold. The clear impli-
cation is that Satan and his kingdom could not stand before the
power of Jesus. Therefore, one not with Jesus was against Him.
Those not gathering people to Him were in fact scattering.
 Understanding Luke 689
Clearly implied are the multitudes of religious counterfeits who
in fact scatter men from God rather than drawing them to Him.

11:24-26 When the unclean spirit is gone out of a man,

he walketh through dry places, seeking rest; and finding
none, he saith, I will return unto my house whence I came
out. 25 And when he cometh, he findeth it swept and
garnished. 26 Then goeth he, and taketh to him seven other
spirits more wicked than himself; and they enter in, and
dwell there: and the last state of that man is worse than the
first.
The ensuing parable is somewhat enigmatic. However, the
immediate preceding context will shed light. Implied in the
foregoing was the emptiness of religion. Many run around in the
name of religion when they in fact are scattering men from God
rather than drawing them to Him. In that light and in the recent
matter of demons being cast out, Jesus taught further on the
matter. He spoke of a demonic spirit departing from a man
(perhaps voluntarily or deceptively through a false religionist-
exorcist).
In the course of events, the demon decides to return. (Again
implied is the apparent desire for demonic spirits to dwell in a
human body.) In returning to the one he had previously
possessed, “he findeth it swept and garnished.” The last word
(garnished) holds insight. It is translated from (kosmew
kosmeo) which speaks of cosmetic adornment. Implied is that
his former host had, through religious cosmetics, reformed
himself. Apparent however is a lack of true conversion and
regeneration. Hence, the unclean spirit goes and rounds up se-
ven other demons even worse than himself and they all move
into the hapless religious person. His latter state is worse than
the first. Implied is the worthlessness of religious self-right-
eousness and reformation. Such has no power whatsoever over
the devil.
 690 Understanding Luke
11:27-28 And it came to pass, as he spake these things,
a certain woman of the company lifted up her voice, and
said unto him, Blessed is the womb that bare thee, and the
paps which thou hast sucked. 28 But he said, Yea rather,
blessed are they that hear the word of God, and keep it.
At that same time and context, a woman cried out and said,
“Blessed is the womb that bare thee, and the paps which thou
hast sucked.” She may or may not have known Mary, Jesus’
mother. Regardless, she seemingly gave praise to the one who
had given birth to and raised Jesus. However, He deflected any
praise from His mother. That should give pause to those who
would exalt and worship Mary.
Jesus’ reply was short as well as pointed. “Yea rather,
blessed are they that hear the word of God, and keep it.” God’s
blessing to this day rests upon those who not only hear the Word
of God, but do it. The word translated as keep (fulassw phu-
lasso) literally has the sense to ‘guard’ or ‘observe.’ The
thought, practically in this context, has the sense of ‘doing it.’ In
like fashion, the Holy Spirit said the same in Revelation 1:3,
22:7,14. God’s blessing down through the ages has always been
upon those obedient to His Word. Obedience is of greater im-
portance to God than even the one who bore His Son at
Bethlehem.

11:29-30 And when the people were gathered thick

together, he began to say, This is an evil generation: they
seek a sign; and there shall no sign be given it, but the sign
of Jonas the prophet. 30 For as Jonas was a sign unto the
Ninevites, so shall also the Son of man be to this generation.
The time or place is not noted, but surely is in the context of
events earlier in the chapter. Jesus had already responded to the
charge that He cast out demons by the power of the devil. Now
as crowds gathered to hear Him further, He warned, “This is an
evil generation: they seek a sign.” This likely is in response to
 Understanding Luke 691
verse 16, whence critical Jews sought a sign from Him con-
cerning His authority and authenticity. In I Corinthians 1:22,
Paul would later comment that unbelieving Jews have typically
required a sign. It only revealed the hardness of their hearts. The
word translated as sign (shmeion semeion) also has the sense of
a ‘miracle.’
In this context, Jesus warned that the only sign they would
receive would be that of Jonah the prophet. Even as Jonah was
a sign of judgment to Nineveh, “so shall also the Son of man be
to this generation.” Jonah was three days and three nights in the
belly of the whale (Matthew 12:39-40). Clearly implied
(particularly from Matthew’s account) is that Jesus would be
three days and three nights in the grave. The sign promised was
His resurrection. It was the basic sign and verification of His
Person and His message. (Also implied is that Jesus was act-
ually three days and three nights in the grave. That pretty well
eliminates Friday as the day of His death and pushes it back
earlier into that last week—perhaps Wednesday or Thursday.)

11:31-32 The queen of the south shall rise up in the

judgment with the men of this generation, and condemn
them: for she came from the utmost parts of the earth to
hear the wisdom of Solomon; and, behold, a greater than
Solomon is here. 32 The men of Nineve shall rise up in the
judgment with this generation, and shall condemn it: for
they repented at the preaching of Jonas; and, behold, a
greater than Jonas is here.
Jesus went on to note that in the day of judgment (per-
haps of Israel at Christ’s return), the queen of the south, will
“rise up in judgment against this generation.” This likely is
the Queen of Sheba, recorded in Solomon’s day (I Kings 10
and II Chronicles 9). She as a gentile ruler came and saw the
Temple which Solomon had built to Jehovah God. She thus
became a believer. She, as a gentile believer, will in that day
 692 Understanding Luke
rise up to testify as a witness against that generation of Jewish
leadership when Jesus returns to judge Israel. She came to hear
Solomon’s wisdom, and yet “a greater than Solomon is here.”
Clearly implied is that Jesus is greater than Solomon, the wisest
man ever to live.
In that same vein, Jesus foretold that the men of Nineveh, as
gentiles, will rise up as witnesses against Israel in that day,
condemning them. When Jonah came preaching the gospel,
Nineveh repented and turned to God. They, as gentiles, will in
that day be witnesses for the prosecution against Israel. Jonah as
a preacher went and virtually the entire city of Nineveh was
converted. Yet, “a greater than Jonas is here.” Though perhaps
the greatest preacher in Jewish history, the One standing in their
midst was even greater.

11:33-36 No man, when he hath lighted a candle, put-

teth it in a secret place, neither under a bushel, but on a
candlestick, that they which come in may see the light. 34
The light of the body is the eye: therefore when thine eye is
single, thy whole body also is full of light; but when thine eye
is evil, thy body also is full of darkness. 35 Take heed
therefore that the light which is in thee be not darkness. 36
If thy whole body therefore be full of light, having no part
dark, the whole shall be full of light, as when the bright
shining of a candle doth give thee light.
In that direct context, Jesus proceeded to again present the
parable of a candle being hid. The greater truth was that He as
the light of the world was in their midst. Yet, they were doing
anything they could to suppress that light. Placing a lighted
candle under a bushel was an exercise in absurdity. So were
their attempts to cover His light.
In a similar fashion, Jesus taught a similar parable about the
eye. The phrase, “the light of the body is the eye,” has the idea
how that the window of our body is our eyes. They are that
 Understanding Luke 693
which let’s light in. He continued declaring that when our eye is
single, (i.e., healthy—the word so translated {‘aplouv hap-
lous} has the sense of ‘whole’ or ‘sound’), we see light. (“Thy
whole body also is full of light.”) Conversely, when an eye is
evil (i.e., diseased), little or no light is seen resulting in darkness
for that individual.
His point was simple. “Take heed therefore that the light
which is in thee be not darkness.” The word translated as in (en
en) may also be rendered as ‘with’ or ‘among.’ In this context,
Jesus warned them lest that Light in their midst became
darkness to them. That is exactly where that generation of relig-
ious leaders were. Though the Light was in their midst, their
spiritual eyes were blinded to it. They, in suppressing the light,
had become spiritually blind.
His final comment in verse 36 may be more prophetic.
Certainly, the whole body of Israel in that day was not full of His
light. However, the day is coming when Jesus returns and all
Israel will be saved. Then, the whole shall be full of light, as
when the bright shining of a candle doth give thee light.
Unfortunately, that generation would not see that day.

11:37-38 And as he spake, a certain Pharisee besought

him to dine with him: and he went in, and sat down to meat.
38 And when the Pharisee saw it, he marvelled that he had
not first washed before dinner.
At that same time, “a certain Pharisee besought him to dine
with him: and he went in, and sat down to meat.” The word
translated as dine (aristaw aristao) most literally means to
‘eat breakfast,’ though it later came to simply mean, ‘to dine.’
However, in light of the context of events preceding this meal,
it likely was not early in the morning.
The events of the meal set the stage for the remainder of the
chapter wherein Jesus assailed the hypocritical religious estab-
lishment of the day. As recorded in verse 38, the Pharisee host
 694 Understanding Luke
noted critically that Jesus had not first washed before dinner.
The nuance of understanding is crucial. This Pharisee was not
aghast at Jesus’ hygiene or lack thereof. Rather, he was disturb-
ed that Jesus had ignored the ceremonial washing for purifica-
tion which Jewish tradition required. This tradition was emin-
ently religious in nature. Further, the Jewish establishment
extended to their traditions even greater status than the Law of
God. They were not unlike modern, religious ‘clergy’ which
emphasize politically-correct, social-justice schemes and ig-
nore the Word of God. The Pharisees, in particular, held forth an
inordinate emphasis upon external ceremonial cleansing. To
them, this was true holiness and purity of life. Hence, this Phar-
isee was aghast that Jesus did not follow the practice of cere-
moniously washing Himself in front of others before eating.

11:39-41 And the Lord said unto him, Now do ye Phari-

sees make clean the outside of the cup and the platter; but
your inward part is full of ravening and wickedness. 40 Ye
fools, did not he that made that which is without make that
which is within also? 41 But rather give alms of such things
as ye have; and, behold, all things are clean unto you.
Though the man said nothing, Jesus knew his thoughts. He
therefore responded sharply. He indicated that the Pharisees
were concerned with only external purification. He used the
illustration how they washed the outside of the cup and platter,
yet the inside was still filthy. The idea was how one might wash
the outside of a serving bowl or a cup and ignore the inside
which is the most important. In that vein, Jesus indicted them,
declaring that inwardly they were “full of ravening and
wickedness.” The word translated as ravening (‘arpagh
harpage) had the sense of plundering, robbery, extortion, and
corruption. In essence, Jesus equated them to a bunch of wicked
crooks. Recall, He was accosting the religious leadership of the
day—the Pharisees.
 Understanding Luke 695
He did not stop there. He sharply continued, “Ye fools, did
not he that made that which is without make that which is within
also.” The word translated as fools (afrwn aphrone) was care-
fully chosen. It implied not so much inattentiveness as ‘stupid
and ill-informed.’ His point was as simple as it was sharp. The
God who created the outside of man also made the inside.
Hence, they rather ought to be concerned about the heart of
man.
Jesus’ advice was simple. “Give alms of such things as ye
have.” The word translated as alms (elehmosunh eleemosune)
essentially has the idea of being ‘merciful’ or ‘compassionate.’
The phrase, “such things as ye have,” literally has the sense of
‘that which is within.’ In other words, Jesus said, “Be merciful
from within.” Recall, this is still in the general context (earlier
in the chapter) of them criticizing Jesus for casting out demons.
The Pharisees were more concerned with external conformity
to Jewish traditions than being merciful to those around them.
When that change of heart took place, then “behold, all things
are clean unto you.”

11:42-44 But woe unto you, Pharisees! for ye tithe mint

and rue and all manner of herbs, and pass over judgment
and the love of God: these ought ye to have done, and not to
leave the other undone. 43 Woe unto you, Pharisees! for ye
love the uppermost seats in the synagogues, and greetings in
the markets. 44 Woe unto you, scribes and Pharisees,
hypocrites! for ye are as graves which appear not, and the
men that walk over them are not aware of them.
Jesus’ angry onslaught continued. “But woe unto you,
Pharisees! For ye tithe mint and rue and all manner of herbs, and
pass over judgment and the love of God.” The greater indict-
ment was that the religious world of the day focused upon
external details and ignored such basic truths as judgment (i.e.,
doing right) and the love of God (i.e., being merciful). Looking
 696 Understanding Luke
closer, Jesus replied that the Pharisees were so fastidious, they
tithed on the little spices growing in their window boxes—mint
and other herbs. There is sort of a flashback to the story of the
mote and the beam. They were so busy focusing on the minor
matter of externals, they ignored the massive foundational
truths of righteousness and godly compassion.
Jesus declared that they ought to have done the latter as well
as the former. Here is clear New Testament teaching affirming
tithing. Some claim it is only of the Law. However, Jesus
affirmed it, even down to one’s flower box. But the greater truth
was that the Pharisees had focused on the minor and missed the
major.
In that same matter, Jesus was unrelenting. “Woe unto you
Pharisees! For ye love the uppermost seats in the synagogues,
and greetings in the markets.” The uppermost seats in that day
were the semi-circular, raised seats at the front of the
synagogue. They were the reserved seats for the VIP’s of the
synagogue. The greetings in the market place would be com-
parable to more modern discourse in which someone might say,
‘Good morning, reverend,’ out in public. Jesus’ charge went to
the heart of the matter. These were proud, pompous, and pious
hypocrites. They were in the religion business for the pride of
life and recognition it brought.
They thus virtually gagged Jesus. He invoked a third woe
unto them. “Woe unto you, scribes, and Pharisees, hypocrites!”
He added another category, the scribes. These were the
professional copyists who handled, copied, interpreted, and
officially commented on the Old Testament Scripture. They
were the professional religious ‘scholars’ of the day. Jesus used
a custom which they had set forth and turned it upon them. The
scribes and Pharisees, in particular, held it was unclean and
thence unlawful to walk over a grave. However, Jesus likened
their spiritual blindness to someone walking over an unmarked
grave. They unwittingly were thus defiled and did not realize it.
 Understanding Luke 697
11:45 Then answered one of the lawyers, and said unto
him, Master, thus saying thou reproachest us also. Subse-
quently, a lawyer replied, bristling with resentment. The word
translated as lawyer (nomikov nomikos) refers to scribes who
specialized in the law of Moses. Their focus was on the im-
plications of the Levitical law and making all the burdensome
applications which came to be known as the traditions. This
particular fellow in effect countered, ‘Teacher, you have
insulted us also!’ The word translated as Master (didaskalov
didaskalos) does not necessarily imply reverence to Jesus. It
simply and literally meant, ‘teacher.’ It well may be implied that
his tone was anything but respectful.

11:46-52 And he said, Woe unto you also, ye lawyers!

for ye lade men with burdens grievous to be borne, and ye
yourselves touch not the burdens with one of your fingers.
47 Woe unto you! for ye build the sepulchres of the prophets,
and your fathers killed them. 48 Truly ye bear witness that
ye allow the deeds of your fathers: for they indeed killed
them, and ye build their sepulchres.
49 Therefore also said the wisdom of God, I will send
them prophets and apostles, and some of them they shall
slay and persecute: 50 That the blood of all the prophets,
which was shed from the foundation of the world, may be
required of this generation; 51 From the blood of Abel unto
the blood of Zacharias, which perished between the altar
and the temple: verily I say unto you, It shall be required of
this generation.
52 Woe unto you, lawyers! for ye have taken away the
key of knowledge: ye entered not in yourselves, and them
that were entering in ye hindered.
Jesus countered with three more woes, this time directed
specifically at the lawyers. He charged, “Woe unto you also, ye
lawyers! For ye lade men with burdens grievous to be borne,
 698 Understanding Luke
and ye yourselves touch not the burdens with one of your
fingers.” He referred to the endless rules and minutia they kept
issuing like big government bureaucracy today. However, these
were in the name of God and were all the minutiae of traditions,
such as the washing of hands that Jesus had just ignored. More-
over, like modern government bureaucrats, though these
fellows could lay on more layers of regulations, they
themselves ignored the same. They truly were hypocrites.
Jesus became even more pointed in His indictments. He
charged that they built monuments on the graves of past
prophets. Yet in so doing, they only drew attention that their
ancestors had in fact killed the prophets. They in so doing gave
their approval to what their fathers had done in killing them. He
notes what evidently was conversation between Him and His
Father on this very matter. (The wisdom of God noted is not a
known quotation from Scripture, yet is ascribed to God. The
only explanation is that Jesus knew His Father’s views and
perhaps had discussed the same with Him earlier.) In that
context, Jesus indicated that God had fore-spoken. Though He
would send prophets, nevertheless, His own people would
persecute and slay them.
The blood of those various martyred prophets throughout
history would be required of that generation. They soon would
kill the Chief Prophet. More specifically, Jesus recalled the
murder of Abel (likening him to a prophet) all the way to
“Zacharias which perished between the altar and the temple.”
The latter refers to the death of the Zechariah in the Temple
courtyard recorded in II Chronicles 24:22. Jesus warned that the
guilt of the shed blood of all those martyred prophets would be
required of that generation. They soon would kill him who had
sent the prophets.
Jesus thus accosted the proud lawyers one more time.
“Woe unto your, lawyers! for ye have taken away the key of
knowledge.” The key of knowledge, though not defined in the
 Understanding Luke 699
text, likely was the understanding of the Messiah, the Son of
God. For indeed Jesus is the key to all truth. As Paul would later
write in I Corinthians 1:30, He is made unto us “wisdom, and
righteousness, and sanctification, and redemption.” The pro-
fessional religionists in the scribes and lawyers had so obfus-
cated the Scripture that they had removed any understanding of
the King in their midst. Not only would they not enter the
kingdom of heaven, they sought to obstruct any who so
endeavored.

11:53-54 And as he said these things unto them, the

scribes and the Pharisees began to urge him vehemently,
and to provoke him to speak of many things: 54 Laying wait
for him, and seeking to catch something out of his mouth,
that they might accuse him.
Needless to say, the scribes and Pharisees were stung by
Jesus’ assault against them. They therefore, “began to urge him
vehemently, and to provoke him to speak of many things.” The
idea is that they angrily began to argue and debate with Him, “laying
wait for him, and seeking to catch something out of his mouth, that
they might accuse him.” They hoped to snare Jesus into saying
something which would be actionable in which they could press
charges against Him. However, that time had not yet arrived.

*****

Overview of Luke 12: Luke continues to record lessons

and truths from Jesus’ ministry. Here is record of (1) warning
concerning coming judgment; (2) warning concerning the
blasphemy of the Holy Spirit; (3) and a sermon on materialism
with its attendant focus versus laying up treasure in heaven. The
latter half of Luke 12 makes smooth transition from where our
treasure ought to be (i.e., heaven) to that which is distinctly
 700 Understanding Luke
eschatological. Clear emphasis is laid upon watching and wait-
ing for our Lord’s return. Also, there is clear allusion to re-
wards in Christ’s coming kingdom for those who have served
Him now. The chapter ends with a rejoinder against those anta-
gonistic of Jesus’ ministry, warning of coming judgment.

12:1-3 In the mean time, when there were gathered

together an innumerable multitude of people, insomuch
that they trode one upon another, he began to say unto his
disciples first of all, Beware ye of the leaven of the Pharisees,
which is hypocrisy. 2 For there is nothing covered, that shall
not be revealed; neither hid, that shall not be known. 3
Therefore whatsoever ye have spoken in darkness shall be
heard in the light; and that which ye have spoken in the ear
in closets shall be proclaimed upon the housetops.
As Jesus had issued His scathing attack upon the Pharisees,
Scribes, and lawyers in the preceding chapter, “there were
gathered an innumerable multitude of people” to listen. To that
audience and in that context, Jesus warned, “Beware ye of the
leaven of the Pharisees, which is hypocrisy.” Pharisees likely
were still in the crowd. Jesus had no sympathy for them. He
used two highly descriptive terms to describe them. First is the
term leaven (or, yeast). Yeast, when placed in a lump of dough,
spreads and permeates the entire lump. Throughout the Scrip-
ture, leaven is frequently a symbol of sin. The Pharisees likely
did not miss the connection. Jesus likened their influence to that
of yeast which spread throughout the religious culture of the
day. Secondly, Jesus likened these religious bigwigs to
hypocrites. They portrayed a pretense of religion and piety,
when in fact they were fakes. The word translated as hypocrisy
(‘upokrithv hupokrisis) among other things has the sense of
an ‘actor,’ or ‘one portraying himself to be something he is not.’
In a word, the Pharisees were phonies. Yet, Jesus warned that
such false piety and religious pretense can easily spread.
 Understanding Luke 701
In that context, He commented that all things covered or
hidden will someday be made known. The connection was
clear. Sooner or later, phony fake religion is uncovered and
exposed. It was true then. It is true today. It certainly will be true
at the judgment.
Jesus’ final comment in this regard is instructive. He noted,
perhaps directly to the Pharisees, that what they had discussed
in private would someday be made public. What might be
hinted at in the context is that the Pharisees well knew their
hypocrisy and in secret had schemed further pretense. Even
more ominous is the word closet. It can also be rendered as a
secret chamber where one might commit an act of immorality.
Likely implied is that the Pharisees were charlatans of the
lowest degree. Even to this day, religious charlatans are sooner
or later exposed in their sin. The media today makes sure it is
proclaimed from the housetops.

12:4-5 And I say unto you my friends, Be not afraid of

them that kill the body, and after that have no more that
they can do. 5 But I will forewarn you whom ye shall fear:
Fear him, which after he hath killed hath power to cast into
hell; yea, I say unto you, Fear him.
Jesus now evidently changed not only the subject, but also
to whom His comments were directed. Notice that He now
addressed His friends. His advice was as simple as it was pro-
found. Don’t fear those who can only kill the body. Once they
have accomplished that, they can do no more. Rather, Jesus
warned that we ought to fear God who can take not only our
lives, but also has the authority to cast into hell. The word trans-
lated as hell here is ( geenna) gehenna which is of interest. It is
the helenized derivative of the Hebrew word ( Mnh) hinnom
which referred to the valley of Hinnom (or, Gehenna) on the
western edge of the ancient city of Jerusalem. There the sewage,
garbage, and dead animals of the city were dumped and burned.
 702 Understanding Luke
The fire was perpetual. It thus was a fitting symbol of the
wicked and their final destruction. Warning of eternal judgment
in hell by our Lord is thus clear.

12:6-7 Are not five sparrows sold for two farthings, and
not one of them is forgotten before God? 7 But even the very
hairs of your head are all numbered. Fear not therefore: ye
are of more value than many sparrows.
In a related digression, Jesus presented cause for encour-
agement for God’s people. He used the common illustration
how birds were sold in the market place. A farthing was a coin
of small worth. It might likened to pocket change in modern
terms. In Matthew’s account (10:29), Jesus referred to the price
of two sparrows for a farthing. Here, five for two farthings was
an even greater bargain. But the point was that such sparrows
were counted of little value. However, Jesus noted that “not one
of them is forgotten before God.” How amazing that God is
mindful of such ubiquitous creatures as sparrows. He is aware
of every one of them! Even more amazing is that God is aware
of how many hairs are on our head. For many, that is a tally of
diminishing returns. Yet, God knows it all. The greater lesson is
that we are of far greater value to God than a poor little sparrow.
For those who are His blood-bought people, of how much
greater value must we be to our gracious heavenly Father.

12:8-9 Also I say unto you, Whosoever shall confess me

before men, him shall the Son of man also confess before the
angels of God: 9 But he that denieth me before men shall be
denied before the angels of God.
The thought seems now to return to the earlier warning of
fearing God. In the midst of such somber warning, Jesus
nevertheless had given reason for godly encouragement. He
explained, “Whosoever shall confess me before men, him shall
the Son of man also confess before the angels of God.” What a
 Understanding Luke 703
privilege to be acknowledged by Jesus Christ Himself to His
angels in heaven. The simple condition is confessing Him
before men now. However, to deny Him before men now will
cause Him to deny one before His angels in heaven. The latter
thought likely is reference to those, who in ignoring and reject-
ing Christ, thus deny Him. It would not seem to refer to weak
Christians who do not have the character or courage to publicly
acknowledge Him. They will miss the blessing of being recog-
nized by Jesus in heaven. But this likely is not reference to them
being ‘denied’ by Him. Of further insight is the word from
whence denieth is translated (arneomai arneomai). It also has
the sense of ‘refusing’ or ‘rejecting.’ Hence, the thought most
likely is of those who have rejected Christ. They clearly will be
rejected by Him in that day!

12:10 And whosoever shall speak a word against the

Son of man, it shall be forgiven him: but unto him that
blasphemeth against the Holy Ghost it shall not be forgiven.
Continuing in this same vein, Jesus went on to warn of
blaspheming the Holy Ghost. He indicated that untoward words
against Himself would be forgiven. But blasphemy against the
Holy Ghost will not be. The blasphemy of the Holy Ghost
seems to be in two forms. (1) As noted in context, speaking dir-
ectly against the Holy Spirit or taking His name in vain may
form part of this sin. (2) Hebrews 6 seems to shed further light,
warning of those who have played around with Christ, toyed
with trusting Him, and thus made light of the working of the
Holy Spirit in their heart.
There apparently comes a time when the Spirit will turn
from them and in effect say, ‘Have it your way.’ In no longer
convicting and drawing them to the Savior, they thus find
themselves in the position where their sin can never be forgiven.
Making light of the work of the Holy Spirit in one’s heart or
blaspheming Him is serious business. One can only come to
 704 Understanding Luke
Christ through the working of the Holy Spirit in one’s heart. To
alienate the Spirit of God is to alienate oneself from God—
permanently!

12:11-12 And when they bring you unto the synago-

gues, and unto magistrates, and powers, take ye no thought
how or what thing ye shall answer, or what ye shall say: 12
For the Holy Ghost shall teach you in the same hour what ye
ought to say.
Jesus added further insight into the ministry of the Holy
Spirit. He warned that when His people were drawn before
authorities in persecution, the Holy Spirit “shall teach you in the
same hour what ye ought to say.” The context clearly is Jewish
in nature, as noted in being brought before the synagogues. The
application may be the coming persecution early New Testa-
ment believers certainly would face. That surely was the case in
Acts as the apostles on occasion were given divine wisdom to
speak to their antagonists.
However, there also seems to be a greater eschatological
portent. Mark’s account of the Olivet Discourse (13:11) clearly
speaks of events in the Tribulation. Jesus taught that Jewish
believers then would be given words to speak by the Holy Spirit
as they faced opposition and persecution in those last days. A
similar statement is made in Luke 21:15, which is clearly in an
eschatological context during the Tribulation. Again, pause to
reverence the ministry of the Holy Spirit is reenforced.

12:13-15 And one of the company said unto him,

Master, speak to my brother, that he divide the inheritance
with me. 14 And he said unto him, Man, who made me a
judge or a divider over you? 15 And he said unto them, Take
heed, and beware of covetousness: for a man’s life
consisteth not in the abundance of the things which he
possesseth.
 Understanding Luke 705
Apparently that same day before the same crowd, one came
forth, complaining to Him. Jesus thus used this occasion to
present greater teaching concerning the spiritual versus the
material and the relative unimportance of the latter.
A fellow came to Jesus, complaining that his brother would
not divide his inheritance with him. Jesus in evident exasper-
ation replied, “Man, who made me a judge or divider over you?”
The word translated as judge (dikasthv dikastes) has the sense
of ‘arbitrator.’ In that direct context, Jesus went on to warn of
covetousness. The complaining fellow clearly had his focus on
material things and in so arguing over it had caused a rift
between himself and his brother. Jesus with divine wisdom said
that “a man’s life consisteth not in the abundance of the things
which he possesseth.” The lesson was plain. True fulfillment
and riches in life are not in the stuff we have. Material things in
the greater perspective of life and eternity mean little. Yet, the
world lives for and fights over their things.

12:16-21 And he spake a parable unto them, saying,

The ground of a certain rich man brought forth plentifully:
17 And he thought within himself, saying, What shall I do,
because I have no room where to bestow my fruits? 18 And
he said, This will I do: I will pull down my barns, and build
greater; and there will I bestow all my fruits and my goods.
19 And I will say to my soul, Soul, thou hast much goods laid
up for many years; take thine ease, eat, drink, and be merry.
20 But God said unto him, Thou fool, this night thy soul
shall be required of thee: then whose shall those things be,
which thou hast provided? 21 So is he that layeth up treasure
for himself, and is not rich toward God.
Continuing in that same context and perhaps with the
foolish complainer listening, Jesus proceeded to tell a parable
further embellishing the truth just taught. The story was told of
an affluent prosperous man who in surveying his wealth proud-
 706 Understanding Luke
ly boasted to himself, “Soul, thou hast much goods laid up for
many year; take thine ease, eat, drink, and be merry.” Yet, that
night God took his life. “Thou fool, this night thy soul shall be
required of thee: then whose shall those things be, which thou
hast provided.” One thing is clear, the well-to-do fool was not
taking any of his wealth with him. Somebody else would get it.
Which brings to mind the old saw of two spectators watching
the funeral procession of a wealthy decedent. The one asked the
other, ‘I wonder how much he left?’ To which the other said,
‘All of it.’
The application of the parable, particularly in the greater
context, is clear. Foolish is the man whose only wealth is in this
life. He will soon enough lose it all. To lay up treasure in this life
is folly when one is not rich toward God.

12:22-23 And he said unto his disciples, Therefore I say

unto you, Take no thought for your life, what ye shall eat;
neither for the body, what ye shall put on. 23 The life is more
than meat, and the body is more than raiment.
Therefore, continuing in this context, Jesus taught that we
ought not worry about the things of this life. The word trans-
lated as take thought (merimnaw merimnao) has the idea of
‘worry’ or ‘to be anxious.’ Indeed, we often do worry about the
things of life—groceries, clothing, bills, etc. Jesus succinctly
indicated that life is more than meat (i.e., food), and our body is
more than the clothes we so proudly wear.

12:24-27 Consider the ravens: for they neither sow nor

reap; which neither have storehouse nor barn; and God
feedeth them: how much more are ye better than the fowls?
25 And which of you with taking thought can add to his
stature one cubit? 26 If ye then be not able to do that thing
which is least, why take ye thought for the rest? 27 Consider
the lilies how they grow: they toil not, they spin not; and yet
 Understanding Luke 707
I say unto you, that Solomon in all his glory was not arrayed
like one of these.
Jesus proceeded to use several obvious illustrations from
the realm of nature. Ravens neither plant nor harvest, but God
feeds them. “How much more are ye better than the fowls?” He
posed the rhetorical question, how by thought (i.e., anxiety)
might we become taller by a cubit? People at times vainly wish
they looked different or had different bodily proportions. One
might stand on their tip toes to make themselves slightly taller.
They might even wear some sort of platform shoes. But no one
can add a cubit (18 inches), no matter how hard they try. Jesus’
advice in this regard was simple. “If ye then be not able to do that
thing which is least, why take ye thought for the rest?” The
answer is as obvious as it is profound.
Jesus continued, describing lilies. They don’t work at their
beauty. Yet, the wealthiest king ever, Solomon in his glory,
could not match their natural beauty. Therefore, why do we so
foolishly worry and needlessly fuss over our physical appear-
ance? God made us as we are.

12:28 If then God so clothe the grass, which is to day in

the field, and to morrow is cast into the oven; how much
more will he clothe you, O ye of little faith? The greater truth
is simple. If God takes care of the grass which is here today and
gone tomorrow, how much more will He take care of us. Our
problem is our lack of faith in Him. He will take care of us. Our
folly is worry and anxiety over material things. (The oven
mentioned, in relation to the grass, was the small baking ovens
in which the Jews baked their daily bread. Grasses dried by the
Mediterranean sun were gathered and used to start the fires
which baked their bread.)

12:29-31 And seek not ye what ye shall eat, or what ye

shall drink, neither be ye of doubtful mind. 30 For all these
 708 Understanding Luke
things do the nations of the world seek after: and your
Father knoweth that ye have need of these things. 31 But
rather seek ye the kingdom of God; and all these things shall
be added unto you.
Therefore, Jesus sought to put matters into proper perspec-
tive. He commanded us to not seek after the various material
things of life. His admonition, “neither be ye of a doubtful
mind” has the sense of being not anxious over such matters.
Continuing, He noted that the world constantly is in pursuit of
such things. The truth is, our heavenly Father knows that we
need these things.
The greater truth however is that our focus ought rather be
to “seek ye the kingdom of God; and all these things shall be
added unto you.” The phrase “kingdom of God,” in its Jewish
context (of which they were), was seeking after and preparing
for the King and His impending kingdom. For the gentile
church in this dispensation, the idea could be essentially sum-
marized as seeking the things of God and the work of God. He
in turn will then provide our material needs. Considerable faith
is needed to actually absorb this truth. The pressing things of life
often seem so much more important than the work of God.
Nevertheless, Jesus taught that we ought to make the things of
God our first priority. In so doing, God will provide the things
we need.

12:32-34 Fear not, little flock; for it is your Father’s

good pleasure to give you the kingdom. 33 Sell that ye have,
and give alms; provide yourselves bags which wax not old,
a treasure in the heavens that faileth not, where no thief
approacheth, neither moth corrupteth. 34 For where your
treasure is, there will your heart be also.
In concluding this section, Jesus added a word of encour-
agement to His faithful followers. “Fear not little flock; for it is
your Father’s good pleasure to give you the kingdom.” In other
 Understanding Luke 709
words, God fully wishes to give us the long promised kingdom
of God.
The following may have greater figurative significance
than literal. In admonishing them to sell all they had and give it
away, the key is found in the latter portion. “Provide yourselves
bags which wax not old, a treasure in the heavens that faileth
not, where no thief approacheth, neither moth corrupteth.” The
greater truth is to lay up treasure in heaven by serving the King
in this life. That which is invested there will never be in danger
of failing for whatever reason. Indeed, the greatest investment
one can ever make is in heaven by serving the Lord NOW!
Moreover, “where your treasure is, there will your heart be
also.” If our treasure is in heaven, having been invested there,
our heart will be there also. We will long to be there. In contrast,
if our treasure is in this world, our heart will thus be here. The
greater truth is the wisdom of investing in heaven.

12:35-36 Let your loins be girded about, and your lights

burning; 36 And ye yourselves like unto men that wait for
their lord, when he will return from the wedding; that when
he cometh and knocketh, they may open unto him
immediately.
Several analogies are mingled. The phrase “Let your loins
be girded about, and your lights burning” is in the imperative
mode. To the Jewish mind, it likely drew remembrance to the
urgency of the Passover night when the Jews likewise were to
have their loins girded. The metaphor of girded loins draws
from the age-old custom in the Middle East of the flowing robes
commonly worn. As men went to work, battle, travel or any
other activity at hand, the robe was ‘girded up,’ that is, hiked up
and snugged with a belt for the action at hand. It was a clearly
understood metaphor of readiness. The mention of their lights
burning draws from the typical (olive) oil type of lamp. They
were used at night like a flashlight-type of portable lighting,
 710 Understanding Luke
especially for traveling. They required time and attention to
keep them trimmed, lighted, and burning properly. Again, the
metaphor is of readiness, in this case, for a journey by night.
There likely may be condensed allusion to the parable Jesus
taught of the ten virgins and their lamps in Matthew 25 as noted
in verse 36. That clearly was eschatological in character as will
be the case here.
The greater sense seems to be an admonition for Jewish
believers saved during the Tribulation who will have to endure
it. Jesus, in having Raptured the church out of this world, will be
joined with it at the marriage supper of the Lamb. This
apparently will take place in heaven while the Tribulation rages
on the earth below. See Revelation 19:7-9. Then, He will return
in power and great glory to deliver believing Israel from the
time of Jacob’s trouble. That quite apparently is what Jesus is so
referring to as He spoke of them waiting for their Lord, “when
he will return from the wedding.” It is then, Jesus will come to
the house of the friend of the bride (i.e., Israel).
The charge to believing Israel in that day is, “when he
cometh and knocketh, they may open unto him immediately.”
Again, the overriding thought is of readiness for our Lord’s
return. By application, the truth is the same for the church in
awaiting our Lord’s return today. It is specifically directed
toward Israel in that day to be ready for His return.

12:37-38 Blessed are those servants, whom the lord

when he cometh shall find watching: verily I say unto you,
that he shall gird himself, and make them to sit down to
meat, and will come forth and serve them. 38 And if he shall
come in the second watch, or come in the third watch, and
find them so, blessed are those servants.
The return of Jesus Christ is in two phases. The Rapture is
imminent for the believing gentile church. However, Israel in
the main will not be converted until during the Tribulation. The
 Understanding Luke 711
focus of Jesus’ teaching at this juncture is on their readiness for
His return at the end of the Tribulation. Thus is the promise,
“Blessed are those servants whom the lord when he cometh
shall find watching.” Even as the church is to be watching for
Christ’s return in the Rapture before the Tribulation, likewise
converted Israel in that day is charged to watch for His return at
the close of the Tribulation. The allusion to him girding Him-
self, and serving them in a meal of reward likely is a metaphor
of believing Israel being blessed by their Lord at the daybreak of
the kingdom as the Millennium dawns.
The second and third watch refer to Jewish military night
watches, the former from nine at night to twelve; the latter from
midnight to three in the morning. The allusion clearly is of
darkness, a time not associated with one’s arrival. There may
well be referral to how Jesus, in glory, will come at the darkest
hour of the Tribulation, particularly as far as Israel is concerned.
The greater lesson is for them to be ready.

12:39-40 And this know, that if the goodman of the

house had known what hour the thief would come, he would
have watched, and not have suffered his house to be broken
through. 40 Be ye therefore ready also: for the Son of man
cometh at an hour when ye think not.
Lest there remain any doubt, the eschatological character
of this passage is confirmed as Jesus used the analogy of a thief
in the night. The immediate lesson is apparent. A homeowner
who suspects his home will be burglarized will be watching and
ready. Jesus then confirmed the greater application. “Be ye
therefore ready also: for the Son of man cometh at an hour when
ye think not.”
The prophetic application is even more sharply focused as
the Apostles Paul and Peter both used this metaphor in referring
to Christ’s return. Paul so referred thereto in I Thessalonians
5:2. There, the immediate preceding context, without question,
 712 Understanding Luke
is of the Rapture. The beginning of the Tribulation will be
ushered by the Rapture. The admonition of Jesus to “be ye
therefore ready” also clearly reenforces the imminency of His
return in the Rapture, and thus a pre-Tribulation Rapture
position.
In similar, yet different context, Peter used the same meta-
phor of Christ’s return as a thief in the night (II Peter 3:10).
However, there the context is not of the Rapture, but of His
return in power and great glory prior to the Millennium.. The
greater truth in Luke 12:39-40 is the admonition for God’s
people to be watching for the imminent return of their Lord. For
the church, it is in the Rapture prior to the Tribulation. For
Israel, which will largely be converted during the Tribulation,
the admonition is the same. However, Christ’s return for them
will be at the end of the Tribulation when He returns in power
and glory to establish His kingdom.

12:41 Then Peter said unto him, Lord, speakest thou

this parable unto us, or even to all? The Holy Spirit used a
question interjected by Peter to enable Jesus to launch into
another parable in this same regard. His question, “Lord,
speakest thou this parable unto us, or even to all?,” is of note.
From verse 22 through 40, Jesus’ audience evidently was lim-
ited to His disciples. Peter wondered if His promised blessing
for those waiting and watching for Him (verse 37) along with
other injunctions issued in that context applied just to them or to
many others. Jesus answered through the following parable.

12:42-44 And the Lord said, Who then is that faithful

and wise steward, whom his lord shall make ruler over his
household, to give them their portion of meat in due season?
43 Blessed is that servant, whom his lord when he cometh
shall find so doing. 44 Of a truth I say unto you, that he will
make him ruler over all that he hath.
 Understanding Luke 713
It should be recalled, the disciples still had not absorbed the
truth that Jesus, before long, would be taken from them first in
death and then by ascension. He apparently was now laying the
foundation for the greater truth of His second coming.
The parable is of a lord of an estate. Clearly implied, though
not stated, is the departure of that lord. In his absence, he gave
the responsibility of oversight of his estate to a chosen servant
to administer his affairs while he was gone. The mention of this
servant being made “ruler over his household, to give them their
portion of meat indue season” is of interest. Implied is that the
chosen servant was given responsibility to properly administer
the dispensing of food for the rest of the household staff in the
absence of his master in a timely fashion. In other words, the
lord of the estate gave his servant not only responsibility, but
also discretion and liberty to serve him in his absence.
If when the lord reappeared and found his servant wisely
and justly administering his affairs, that servant would be
blessed indeed. (In light of the foregoing context, the doing may
also have reference to being ready for his lord’s return, watch-
ing and waiting, as noted in verse 40.) The application of the
parable seems clear. When our Lord returns, there will be great
blessing for those His servants who have faithfully served Him
in His absence.
In that context, Jesus said, “Of a truth I say unto you, that he
will make him ruler over all that he hath.” There is little question
of a connection between this statement and similar truth in
Revelation. For example, in Revelation 5:10, it says, “We shall
reign on the earth.” Those in the first resurrection will reign with
Him according to Revelation 20:6.
In Revelation 22:5, it is foretold that His servants in the
eternal kingdom will reign with Him for ever. The parable of the
several servants being given rule over cities in their lord’s return
(Matthew 25:14-30 and Luke 19:12-19) clearly allude to the
same truth.
 714 Understanding Luke
The greater application clearly implies that those of God’s
people in this age who faithfully serve Him now will rewarded with
even greater rank and position when He returns. That evidently will
involve ruling and reigning with Him in His kingdom.

12:45-48 But and if that servant say in his heart, My

lord delayeth his coming; and shall begin to beat the
menservants and maidens, and to eat and drink, and to be
drunken; 46 The lord of that servant will come in a day when
he looketh not for him, and at an hour when he is not aware,
and will cut him in sunder, and will appoint him his portion
with the unbelievers.
47 And that servant, which knew his lord’s will, and
prepared not himself, neither did according to his will, shall
be beaten with many stripes. 48 But he that knew not, and
did commit things worthy of stripes, shall be beaten with
few stripes. For unto whomsoever much is given, of him
shall be much required: and to whom men have committed
much, of him they will ask the more.
Jesus now dealt with the converse. That is that same servant
having a casual attitude about his lord’s return. He usurped his
liberty over his peers and wasted the privilege granted to serve
his master. When his lord then unexpectedly appeared, the care-
less servant will be disciplined by his lord. He is “cut in sunder”
(i.e., separated from his fellows and deemed untrustworthy). Of
interest is that the word translated as unbelievers (apistov
apistos) also has the sense of ‘unfaithful.’ This fellow surely
had squandered his lord’s trust. He was counted unfaithful.
A crucial distinction is at hand. The context of the entire
parable has been of servants within the master’s household. By
application, the parable seemingly is not dealing with unsaved
people, but rather servants of God and how they deport
themselves in their Lord’s absence. Here, the careless servant is
chastened by his lord upon his return. In linking the parable with
 Understanding Luke 715
other known eschatology, the application may have reference to
the Judgement Seat of Christ. The rewards mentioned above
evidently will be thereat appointed. Discipline for slothful,
careless servants apparently will then be dealt with as well. In
biblical times, untoward servants could and were physically
chastened. There surely will not be physical chastisement at the
Bema, however, clearly implied is that there very well may be
a time of stern reckoning.
Specifically, the slothful, careless servant (1) “knew his
lord’s will,” (2) “prepared not himself,” (3) and did not “accord-
ing to his will.” How many Christians today fit that profile?
They likely are in for an unpleasant experience at the Bema.
Moreover, they even now are forfeiting reward and rank which
could be theirs for all eternity because of spiritual carelessness.
The implications herein give pause for consideration.
Jesus went on to comment concerning those who know not
their lord’s will. They will receive lessor chastening than those
who knew and ignored his will. There well may be a crossover
into the realm of judgment for unsaved people. In any event,
clearly implied are degrees of punishment at coming
judgments. That surely will be the case for the lost depending
upon their degree of knowledge. Implied also are degrees of
chastening for God’s servants at the Bema.
The broader principle is thus stated. “For unto whomsoever
much is given, of him shall be much required.” Spiritually, the
application is clear. To those who have been given greater truth,
greater knowledge of God’s will, greater opportunity and
abilities; more will be required by God. For those who live in an
age when knowledge of biblical truth and God’s will abounds,
there will be far more required than some poor soul who was
never able to learn much of God’s will.

12:49-50 I am come to send fire on the earth; and what

will I, if it be already kindled? 50 But I have a baptism to be
 716 Understanding Luke
baptized with; and how am I straitened till it be
accomplished!
The tone of Jesus’ discourse now changes. He apparently
was speaking to those with a critical spirit. This is further in-
dicated in verse 54 where Jesus added additional somber warn-
ing. The fire spoken of likely refers to judgment. He implied
that fire of judgment was already kindled. Continuing, perhaps
enigmatically, Jesus alluded to a baptism He faced. Clearly, He
was not speaking of water baptism. Rather, it likely refers to His
impending passion and death. The statement, “and how am I
straitened til it be accomplished,” is in fact a rhetorical question.
The answer is implied. It might be accurately paraphrased,
‘And how shall I be constrained until it be accomplished?’ In
other words, Jesus indicated that He was heading for the bap-
tism of the cross and nothing would hinder Him until that was
fulfilled.

12:51-53 Suppose ye that I am come to give peace on

earth? I tell you, Nay; but rather division: 52 For from
henceforth there shall be five in one house divided, three
against two, and two against three. 53 The father shall be
divided against the son, and the son against the father; the
mother against the daughter, and the daughter against the
mother; the mother in law against her daughter in law, and
the daughter in law against her mother in law.
To the assumption that Jesus’ mission was to bring peace,
He replied, “I tell you, Nay; but rather division.” He accurately
foretold that His person and ministry would henceforth bring
division even within given families. What Jesus spake of was
that the gospel will in fact divide. It certainly did amongst the
Jews. Some believed and some did not. Some got saved and some
did not. Many a home has family members in which some are saved
and some are not. The gospel is divisive. It separates truth from
error. Likewise, doctrine divides. It also separates truth from error.
 Understanding Luke 717
12:54-56 And he said also to the people, When ye see a
cloud rise out of the west, straightway ye say, There cometh
a shower; and so it is. 55 And when ye see the south wind
blow, ye say, There will be heat; and it cometh to pass. 56 Ye
hypocrites, ye can discern the face of the sky and of the
earth; but how is it that ye do not discern this time?
Continuing to address the crowd before Him, Jesus mused
that they possessed the ability to forecast the weather. They
knew the wind patterns and what they forebode. Winds off the
Mediterranean likely meant rain. Winds off the southern des-
erts surely meant hot weather. He then sharply drew His
application. Calling them once again hypocrites (see verse 1),
He commented that they could perceive the weather, but they
could not discern the time in which they lived. Specifically, they
were oblivious that their Messiah was before them offering
them the kingdom of God.

12:57-59 Yea, and why even of yourselves judge ye not

what is right? 58 When thou goest with thine adversary to
the magistrate, as thou art in the way, give diligence that
thou mayest be delivered from him; lest he hale thee to the
judge, and the judge deliver thee to the officer, and the
officer cast thee into prison. 59 I tell thee, thou shalt not
depart thence, till thou hast paid the very last mite.
Jesus concluded this discourse with an illustration from the
court system of the day. He posed the question, “Why even of
yourselves judge ye not what is right?” In other words, why
can’t you figure out what is right (i.e., what is going on)?
In the civil law of the day, a man unable or unwilling to pay
his debts could be taken to court for judgment against those un-
paid debts. If he remained unable or unwilling to pay, the judge
could very well have him thrown in jail until he found some way
to pay the liability. In that context, Jesus warned that the debtor
had best settle the matter lest being taken to court, worse
 718 Understanding Luke
judgment would follow. The obvious application was that those
with hardened hearts would be well served to settle with God. If
they waited, a worse fate faced them at the coming judgment.

*****

Overview of Luke 13: Though the time is not specific,

clearly Jesus is in the last year of His ministry, heading for Cal-
vary. Chapter 13 contains a number of parables, particularly
relating to the long promised Jewish kingdom. There is
prophecy both of God’s judgment on Israel of that generation
as well as looking toward the day of the Lord.

13:1-5 There were present at that season some that told

him of the Galilaeans, whose blood Pilate had mingled with
their sacrifices. 2 And Jesus answering said unto them,
Suppose ye that these Galilaeans were sinners above all the
Galilaeans, because they suffered such things? 3 I tell you,
Nay: but, except ye repent, ye shall all likewise perish.
4 Or those eighteen, upon whom the tower in Siloam
fell, and slew them, think ye that they were sinners above all
men that dwelt in Jerusalem? 5 I tell you, Nay: but, except ye
repent, ye shall all likewise perish.
At an unspecified time and location, unknown persons
(perhaps Pharisees or scribes alluded to in the preceding
chapter) brought up to Jesus an event of recent notoriety.
Galileans, who apparently had been involved in some sort of
insurrection against Rome, had been apprehended by the
Roman authorities in Jerusalem, perhaps in the outer courts of
the Temple itself. Pilate had evidently ordered them slain and
their blood mixed with the very animals being sacrificed. In
light of the rather harsh reply by Jesus, it may well be those who
brought up this matter were trying to entrap Him. They may
 Understanding Luke 719
have hoped He would have sided with the slain Galileans and
then report Him to Pilate. Or, if in the unlikely event He sided
with Pilate, they could then discredit Him to the populace
sympathetic to the slain Galileans.
However, Jesus’ answer was not as they suspected. He
posed the question, “Suppose ye that these Galilaeans were sin-
ners above all the Galilaeans, because they suffered such
things?” He then delivered His coup de grâce. “I tell you, Nay:
but, except ye repent, ye shall all likewise perish.” His point was
simple. Unless and until they repented, they faced a fate even
worse by the hand of God.
Continuing, Jesus brought up another item from current
events. A masonry tower located adjacent to the pool of Siloam
in Jerusalem had collapsed, killing eighteen men. He also
asked, “think ye that they were sinners above all men that dwelt
in Jerusalem?” Once again, His pointed reply to His listeners
was, “Except ye repent, ye shall all likewise perish.” That truth
remains of force to this day. The greater lesson for an agnostic
unbelieving world is identical: except it repents, it shall like-
wise perish.

13:6-9 He spake also this parable; A certain man had a

fig tree planted in his vineyard; and he came and sought
fruit thereon, and found none. 7 Then said he unto the
dresser of his vineyard, Behold, these three years I come
seeking fruit on this fig tree, and find none: cut it down; why
cumbereth it the ground? 8 And he answering said unto
him, Lord, let it alone this year also, till I shall dig about it,
and dung it: 9 And if it bear fruit, well: and if not, then after
that thou shalt cut it down.
Perhaps in light of that incident, Jesus proceeded to present
the following parable. “A certain man had a fig tree planted in
his vineyard; and he came and sought fruit thereon, and found
none.” The owner informed the vine dresser how he had for
 720 Understanding Luke
three years sought fruit from the fig tree. Since finding none, he
directed his employee to cut it down. Varying opinions have
been offered to the import of the parable. It is reported that some
variety of fig trees do not present mature and ripe figs until after
three years. Some have likened the three-year period as re-
flecting the ministry of our Lord to the Jews. They, for the most
part, bore no fruit toward Him. Implied by way of allegory may
be conversation between the Father and the Son concerning the
unbelief of Israel. If that be the case, Jesus interceded with the
Father to give them a little more time.
As the parable concluded, the vine dresser interceded with
the owner to give it a more time—through this year. He would
loosen the soil around it and fertilize it. If it bore fruit, fine. If
not, then it would be cut down. The parallel with Isaiah 5:1-7,
where the vineyard clearly was Israel, is apparent. When linked
with the preceding warning of repentance, the greater truth
would seem to be unless Israel repented and bore fruit, it faced
eminent judgment. That it did in A.D. 70.

13:10-13 And he was teaching in one of the synagogues

on the sabbath. 11 And, behold, there was a woman which
had a spirit of infirmity eighteen years, and was bowed
together, and could in no wise lift up herself. 12 And when
Jesus saw her, he called her to him, and said unto her,
Woman, thou art loosed from thine infirmity. 13 And he laid
his hands on her: and immediately she was made straight,
and glorified God.
Perhaps to illustrate the spiritual state of affairs in Israel,
highlighting Jesus’ point, the Holy Spirit led Luke to record the
following incident. As His custom was, Jesus was teaching in
the synagogue on the Sabbath. There that Sabbath was a woman
which had been crippled for eighteen years. She was bent over
and could not straighten her body. Jesus, no doubt in compass-
ion and perhaps to drive home a greater truth, said to the her,
 Understanding Luke 721
“Woman, thou art loosed from thine infirmity.” He in so doing,
laid His hands upon her “and immediately she was made
straight, and glorified God.”

13:14 And the ruler of the synagogue answered with

indignation, because that Jesus had healed on the sabbath
day, and said unto the people, There are six days in which
men ought to work: in them therefore come and be healed,
and not on the sabbath day. The ruler of the synagogue, seeing
what had happened, was indignant that Jesus had healed on the
Sabbath. He piously rebuked Jesus, informing Him that there
were six days in which to work, but not on the Sabbath day.

13:15-17 The Lord then answered him, and said, Thou

hypocrite, doth not each one of you on the sabbath loose his
ox or his ass from the stall, and lead him away to watering?
16 And ought not this woman, being a daughter of Abra-
ham, whom Satan hath bound, lo, these eighteen years, be
loosed from this bond on the sabbath day? 17 And when he
had said these things, all his adversaries were ashamed: and
all the people rejoiced for all the glorious things that were
done by him.
Jesus, with even greater indignation, responded to the hard-
heartedness and blindness of this religious leader. Jesus sharply
reminded them that even on the Sabbath every one of them
would make sure their livestock were watered. Continuing, He
pointedly asked, “And ought not this woman, being a daughter
of Abraham, whom Satan hath bound, lo, these eighteen years,
be loosed from this bond on the sabbath day?” He set his
hypocritical critics back on their heals. In fact, they were as-
hamed of themselves in light of Jesus’ rebuttal. Meanwhile the
common people rejoiced at the “glorious things done by him.”
Several matters bear further comment. (1) The entire chap-
ter to this point has bordered upon the hard and unrepentant
 722 Understanding Luke
spirit of official Israel. That was made obvious once again in
this incident. That very well may be why Jesus made an issue of
the matter and the Holy Spirit saw to it that it was inscripturated.
It fits hand and glove with the greater context of the chapter.
(2) Of interest is that Jesus ascribed this poor woman’s
affliction to Satan. She did not have an organic disease. How-
ever, her crippled condition was the direct result of demonic
activity. Insight into how some physical ailments are satanic
rather than organic is thus evident. Moreover, modern ‘faith
healers’ who major in fakery and the power of the spirit-world
relish in ‘healing’ people with similar ailments. It would seem
that many such ‘healers’ today, in some cases, do heal in the
power of a spirit, but not that of God. In many cases they are in
fact casting out demons by the power of Satan himself, as master
counterfeiters, deceiving and being deceived. They thus help
perpetuate a counterfeit form of Christianity deceiving many.
Satan can create some ailments. Counterfeit healers thence
‘heal’ by the power of Satan giving credence to their counterfeit
Christianity and deceiving many. Such healers never ‘heal’
people with organic disease. Almost always their claims are of
people with difficulties of the skeletal system. There is a
striking similarity between what goes on today and what Jesus
clearly ascribed to be the work of the devil.

13:18-19 Then said he, Unto what is the kingdom of

God like? and whereunto shall I resemble it? 19 It is like a
grain of mustard seed, which a man took, and cast into his
garden; and it grew, and waxed a great tree; and the fowls
of the air lodged in the branches of it.
Once again the greater context sheds light on the parable
Jesus taught next. The word then links the following sequent-
ially with what has just been taught. Luke here records the
parable of the mustard seed. It is found also in Matthew 13:31-
32 and Mark 4:30-32. The key concept is “the kingdom of
 Understanding Luke 723
God.” Though some today would spiritualize and allegorize the
kingdom to refer to the church age and ‘the body of Christ’ in
general, it rather has a more specific Jewish and prophetic
meaning. As the term implies, the kingdom of God refers to the
long promised kingdom which God had promised Israel. Its
focal point was the King and His return.
The Jewish kingdom had been suspended since the time of
the final Babylonian captivity in 586 B.C. Jesus as the Christ
and King was in the process of offering the kingdom back to
Israel on spiritual grounds, not political as they thought. They
rejected Him and thence the kingdom. However, the prophetic
fulfillment of the kingdom will take place when the King
returns in power and great glory, culminating with the Tribu-
lation and commencing the Millennium. Hence, as Jesus taught
this and other parables, He was looking through a Jewish lens,
both at the current state of hardened hearts and on into the future
kingdom in the Millennium.
With that in view, the parable of the mustard seed is of prophetic
significance. The parable described how a man took a mustard seed
and cast it into his garden. In due season, it became a great tree to
which the fouls of the air came and roosted. Mustard seeds are tiny
as far as seeds go. Yet, they can, under the right conditions, produce
a great plant approaching tree-like stature.
The parable apparently alludes to how the seed of the
kingdom was a very small contingent of believers which some-
day would grow into a vast kingdom, covering the entire earth
when Christ returns. The mention of fouls of the air lodging
therein may allude thusly. By the time the one-thousand-year
reign of Christ is complete, there will be some born during that
time which will not be converted and who will eventually rebel
at the battle of Gog and Magog. See Revelation 20:7-9.

13:20-21 And again he said, Whereunto shall I liken the

kingdom of God? 21 It is like leaven, which a woman took
 724 Understanding Luke
and hid in three measures of meal, till the whole was
leavened.
A similar prophetic parable is presented. In light of the
kingdom described above, Jesus added another enigmatic par-
able. Leaven (i.e., yeast) in the Scripture is usually typical of sin.
Only a small amount is needed to leaven a lump of dough. Here,
a woman place a small amount in three lumps of dough and
eventually each was leavened for baking. The application may
again refer to the coming kingdom. Then, small amounts of sin
through offspring born during that time will in due course
leaven the entire kingdom, culminating in the battle of Gog and
Magog mentioned above.
Some have attempted to apply both of these parables to the
church age and the leavening affect to apostasy in the church.
However, to do so is to assume the church is the kingdom which
the greater overview of Scripture clearly shows is not true. The
apostasy here referred to will be in the kingdom, not the church.
By broad application there certainly are parallels with the
church age. But the ultimate application is eschatological.

13:22-24 And he went through the cities and villages,

teaching, and journeying toward Jerusalem. 23 Then said
one unto him, Lord, are there few that be saved? And he
said unto them, 24 Strive to enter in at the strait gate: for
many, I say unto you, will seek to enter in, and shall not be
able.
As Jesus journeyed to Jerusalem, He taught in cities and
villages. This likely is His final journey to Jerusalem as indi-
cated in John 11. The placement of the adjoining truth is not
coincident. Rather, it was carefully placed by the Holy Spirit in
the context of what has just preceded (the tiny mustard seed).
Someone asked Jesus, “Lord are there few that be saved?”
Jesus did not give a direct answer. Rather, He answered through
several parabolic lessons. He first said, “Strive to enter in at the
 Understanding Luke 725
strait gate: for many, I say unto you, will seek to enter in, and
shall not be able.” The word strive is translated from the word
(agwnizomai) agonidzomai which among other things has the
sense to ‘struggle’ or ‘strain’ as an athlete. The word translated
as strait (stenov stenos) has the idea of small or narrow. Some
have sought to advance that this might be a small door to a city
after the main gates had been closed for the night. That might be.
The greater application is several. (1) The truth of salvation
is not in the mainstream of religion or popular culture. That was
true then and certainly is so today. (2) Even as the seed of the
kingdom was small and those who understood it few by
comparison, likewise the gate to salvation is not widely known.
Many strive to enter the realm of salvation and never turn to the
small, narrow gate of Christ. They proceed through the broad
gate of popular religion and culture and wind up in hell. That
certainly was the case in Jesus’ day, largely in unbelieving
Israel. It is true today.

13:25-29 When once the master of the house is risen up, and
hath shut to the door, and ye begin to stand without, and to
knock at the door, saying, Lord, Lord, open unto us; and he
shall answer and say unto you, I know you not whence ye are:
26 Then shall ye begin to say, We have eaten and drunk in thy
presence, and thou hast taught in our streets.
27 But he shall say, I tell you, I know you not whence ye are;
depart from me, all ye workers of iniquity. 28 There shall be
weeping and gnashing of teeth, when ye shall see Abraham, and
Isaac, and Jacob, and all the prophets, in the kingdom of God,
and you yourselves thrust out. 29 And they shall come from the
east, and from the west, and from the north, and from the south,
and shall sit down in the kingdom of God.
Then, as a second reply to the question in verse 23, Jesus
presented another parable which clearly has eschatological ov-
ertones. He used the analogy of a homeowner who at bedtime
 726 Understanding Luke
had his household locked for the night. Servants, who should
have entered the door while it was still open, were locked out in
the cold night. There is obvious allusion to what Jesus said
about Him being the door in John 10. These false servants,
perhaps out on the town late at night, returned to find the door
had been shut. They cried out, “Lord, Lord, open unto us: and he
shall answer and say unto you, I know you not whence ye are.”
The parable clearly parallels what Jesus taught in Matthew
7:21-23. Notice how Jesus then deftly applied the parable
directly to His listeners. “Then shall ye begin to say, We have
eaten and drunk in thy presence, and thou hast taught in our
streets.” Jesus shifted the paradigm from false servants in the
parable to those before Him. He proceeded to declare to them,
“I know you not whence ye are; depart from me, all ye workers
of iniquity.” The greater application clearly is of those to this
day who miss salvation. Implied may be their plea at the Great
White Throne Judgment. There will be no mercy in that day.
But the more immediate context clearly is of Israel as the
kingdom of God is established when the King returns. This may
refer specifically to the judgment of Israel (contemporary and
resurrected) when Christ returns just prior to the Millennium.
Notice that Jesus described the weeping and gnashing of teeth
when unsaved Jews of all ages (certainly of His day) see the
Jewish patriarchs entering the kingdom and they are thrust out.
The reference to they coming from all points of the compass and
sitting in the kingdom may refer to (1) redeemed Jews being
gathered in the final restoration of Israel at Christ’s return; or (2)
possibly redeemed gentiles from all points of the globe entering
into the kingdom in that day. The latter would be all the more
galling to unsaved Jews as they miss the kingdom they had long
sought for. The greater application is of salvation and the
urgency of being prepared, both Jew and gentile. But speci-
fically, it applies to Jews in general and particularly those of
Jesus’ day.
 Understanding Luke 727
13:30 In that context, Jesus uttered His famous pithy
paradox: And, behold, there are last which shall be first, and
there are first which shall be last. The specific application is
unclear. But Jesus may have referred to believing gentiles in the
kingdom, exalted to high rank, who were converted long after
God’s covenant with Israel. Or, He may have referred to ob-
scure, yet faithful humble servants of God rewarded in the
kingdom. These are in distinction to prominent religious
leaders. They, though saved, came to prominence through poli-
tics, talent, or chance rather than through obedience, living by
faith, and true service to God.

13:31-33 The same day there came certain of the Phar-

isees, saying unto him, Get thee out, and depart hence: for
Herod will kill thee. 32 And he said unto them, Go ye, and tell
that fox, Behold, I cast out devils, and I do cures to day and
to morrow, and the third day I shall be perfected. 33
Nevertheless I must walk to day, and to morrow, and the
day following: for it cannot be that a prophet perish out of
Jerusalem.
The Herod so referred to was Herod the Tetrarch whose
jurisdiction included Galilee. Thus, Jesus evidently was still in
that region, though on His way to Jerusalem. Curious indeed
were Pharisees (themselves were plotting against Jesus) warn-
ing Him about Herod. Perhaps, they hoped to thus frighten Him
out of their hair. Jesus, in any event, replied that He would
continue to do miracles in the meantime, “and the third day I
shall be perfected.” He thus uttered a thinly veiled reference to
His impending death and resurrection. The word translated as
perfected (teleiow teleioo) has the sense of ‘complete,’ ‘fin-
ished’, and ‘accomplished.’ Indeed our Lord completed His
earthly work on the cross culminating in His resurrection.
Jesus’ statement on the cross, “It is finished” (John 19:30) is
closely related grammatically to His statement here.
 728 Understanding Luke
He went on to describe that His course was not as yet
finished for He would walk today, tomorrow, and thereafter. He
had no fear of being killed in Galilee by Herod for He knew both
historically as well as prophetically, “it cannot be that a prophet
perish out of Jerusalem.” There was an air of resigned irony.
That certainly had been the case historically. It would soon
enough be true again at Calvary.

13:34-35 O Jerusalem, Jerusalem, which killest the

prophets, and stonest them that are sent unto thee; how
often would I have gathered thy children together, as a hen
doth gather her brood under her wings, and ye would not! 35
Behold, your house is left unto you desolate: and verily I say
unto you, Ye shall not see me, until the time come when ye
shall say, Blessed is he that cometh in the name of the Lord.
Jesus probably had not arrived at Jerusalem as yet.
Nevertheless, He lamented the chief city of His people. With
that context at hand, He cried out, “O Jerusalem, Jerusalem,
which killest the prophets, and stonest them that are sent unto
thee; how often would I have gathered thy children together, as
a hen doth gather her brood under her wings, and ye would
not!” On the one hand, Jesus lamented the historical truth that
Jerusalem, the capital city of Israel, had martyred many a
prophet. In so doing, His Deity clearly is in view. He thus lam-
ented that He as God would have gathered them in mercy. Yet,
they with hardness of hearts refused.
He therefore prophetically announced, “Behold, your
house is left unto you desolate: and verily I say unto you, Ye
shall not see me, until the time come when ye shall say, blessed
is he that cometh in the name of the Lord.” Indeed, less than
forty years later, Jerusalem would be made desolate by the Ro-
mans under Titus.
In regard to their blessing Him in the name of the Lord,
some take the view that it may refer to His triumphal entry of
 Understanding Luke 729
Jerusalem not long thereafter. However, this quotation of Psalm
118:26 may rather refer to His return in glory after Arma-
geddon. That would seem to fit the greater context better.

*****

Overview of Luke 14: The fourteenth chapter of Luke, after

recording another incident of Jesus healing on the Sabbath day,
presents a collection of parables, long and short. Jesus touched
upon a humble spirit and the parable of the great supper with its
implication for the gospel. He also presented several other
short parables dealing with the crucial aspect of discipleship.

14:1 And it came to pass, as he went into the house of

one of the chief Pharisees to eat bread on the sabbath day,
that they watched him. The place is not noted, however, some
think the fourteenth chapter of Luke took place in Galilee.
Specifically, the time was a Sabbath day. Jesus evidently had
been invited to dinner at the home of “one of the chief
Pharisees.” Apparently, others had been invited, including
other Pharisees and lawyers (verse 3). The tone of the gathering
is noted in “that they watched him.” The latter phrase has the
sense, ‘they watched Him critically’ (i.e., with a critical spirit).

14:2-4 And, behold, there was a certain man before him

which had the dropsy. 3 And Jesus answering spake unto
the lawyers and Pharisees, saying, Is it lawful to heal on the
sabbath day? 4 And they held their peace. And he took him,
and healed him, and let him go.
Evidently included in the dinner party was a man which
“had the dropsy.” Precisely what malady is meant by the drop-
sy is not clear. The word so translated as (‘udrwpikov hudro-
pikos) is a combination of the basic word for ‘water’ (hudros)
 730 Understanding Luke
and a derivative of the word ‘to see.’ The greater idea is of one
holding disproportionate water in his body, thus perhaps being
puffy or distended thereby. In any event, it was an unfortunate
disease. With that problem in view, Jesus turned to those about
Him whom He knew had critical attitudes. He asked, “Is it
lawful to heal on the sabbath day?” Perhaps having heard how
Jesus demolished the criticism of the ruler of the synagogue
upon the Sabbath healing in chapter 13 (maybe even having
been present themselves), their better judgment was to say no-
thing. They dared not encourage such, nor condemn it. Jesus
had them on the horns of a dilemma. He therefore took the
diseased man, “healed him, and let him go.”

14:5-6 And answered them, saying, Which of you shall

have an ass or an ox fallen into a pit, and will not straight-
way pull him out on the sabbath day? 6 And they could not
answer him again to these things.
Then, Jesus turned to them and asked, “Which of you shall
have an ass or an ox fallen into a pit, and will not straightway
pull him out on the Sabbath day?” The answer was obvious.
They all would if that occasion arose. Implied therefore was the
virtue of healing this unfortunate individual. The greater truth
was how they had hypocritically distorted the concept of the
Sabbath. They had a pious externalism but with hardened hearts
spiritually. Though still hard and critical, “they could not
answer him again to these things.”

14:7-10 And he put forth a parable to those which were

bidden, when he marked how they chose out the chief
rooms; saying unto them, 8 When thou art bidden of any
man to a wedding, sit not down in the highest room; lest a
more honourable man than thou be bidden of him; 9 And he
that bade thee and him come and say to thee, Give this man
place; and thou begin with shame to take the lowest room.
 Understanding Luke 731
10 But when thou art bidden, go and sit down in the lowest
room; that when he that bade thee cometh, he may say unto
thee, Friend, go up higher: then shalt thou have worship in
the presence of them that sit at meat with thee.
The following stemmed directly from other attitudes which
Jesus noticed at this Sabbath dinner. In observing those who had
been invited, He noticed (the text says marked) “how they chose
out the chief rooms.” The word translated as chief rooms
(prwtoklisia protoklisia) does not refer so much to a room as
to a placing by rank at a formal dinner table. As the various
Pharisees and lawyers assembled for the formal dinner, some
had apparently sought out the most socially conspicuous places.
If the host of the dinner (one of the chief Pharisees) sat at the
most prominent place, it was thought to sit on either side of him
and particularly at his right hand was to be the chief place. It
implied social status and recognition. Quite apparently, poli-
tical and social ladder-climbing, with its attendant petty
infighting, was alive and well with the pompous Pharisees and
religious lawyers of that day. It is in this day as well. It manifests
the pride of life.
Jesus’ simple lesson was that they ought rather first take the
least socially desirable place, likely at the end of the table,
farthest from the host. He applied it in the context of a wedding
dinner. (The several subsequent parables will build from this
one.) Hence in this parable, Jesus taught how a guest ought to go
to the lowest (least socially desirable) place at the wedding
dinner.
To sit in the chief place risked being invited to move with
great embarrassment. Far better would it be to begin in a humble
place and be invited higher. In verse 10, the word translated as
worship (doxa doxa) is the word commonly translated as
‘glory.’ (The idea was that after being invited to a higher place,
the guest could then revel in the company of those with greater
social status.)
 732 Understanding Luke
14:11 The application and greater lesson of all of this is
whosoever exalteth himself shall be abased; and he that
humbleth himself shall be exalted. A profound principle of
biblical paradox is noted. God blesses the humble and has little
time for the pompous or proud. See Proverbs 15:33, James 4:6,
I Peter 5:5-6, et al.

14:12-14 Then said he also to him that bade him, When

thou makest a dinner or a supper, call not thy friends, nor
thy brethren, neither thy kinsmen, nor thy rich neighbours;
lest they also bid thee again, and a recompence be made
thee. 13 But when thou makest a feast, call the poor, the
maimed, the lame, the blind: 14 And thou shalt be blessed;
for they cannot recompense thee: for thou shalt be
recompensed at the resurrection of the just.
This led to another related parable/lesson in a succession
thereof in this chapter. Jesus therefore taught that in making a
banquet to not invite friends, relatives, and especially rich
neighbors. They had the ability to return the favor in kind.
Rather, He taught, “When thou makest a feast, call the poor, the
maimed, the lame, the blind.” As this succession of parable/
lessons continues, it will become apparent that Jesus was using
the vehicle of a dinner illustration to teach far greater spiritual
truth. He was not primarily teaching how God’s people ought to
open their homes to the downtrodden of the world, though that
might be a secondary application. (The poor, the maimed, lame,
and blind represented, then as well as now, the lower social
strata of the day.) However, the greater spiritual application was
in taking the supper of the gospel to the lower social strata. The
rich, powerful, and socially connected usually aren’t interested.
The poor often are.
The result is that “thou shalt be blessed; for they cannot
recompense thee.” These are not able to repay, but God will
bless in return. Moreover, there not only will be blessing in this
 Understanding Luke 733
life, but God will further reward “at the resurrection of the just.”
In the modern ministry, the temptation is to try and reach the
affluent, knowing their tithe will greatly pad the offering on
Sunday. Jesus counseled the opposite. Of interest is the term,
“the resurrection of the just.” It does not appear as such else-
where in the Bible. However, it likely refers to the judgments
related to the first resurrection. For the church, that is the
Judgment Seat of Christ. For converted Israel, their judgment is
upon Christ’s return. The following parable continues the
successive thought of these parable/lessons.

14:15-16 And when one of them that sat at meat with

him heard these things, he said unto him, Blessed is he that
shall eat bread in the kingdom of God. 16 Then said he unto
him, A certain man made a great supper, and bade many.
As Jesus sat at the table with the assembled Pharisees and
lawyers of the law, what one said to Him provoked an even
more insightful parable. It, too, was another parable of a ban-
quet. One of the guests, perhaps in pseudo-piety, perhaps
speaking to be noticed, made the comment, “Blessed is he that
shall eat bread in the kingdom of God.” In response, Jesus began
to tell a story how “A certain man made a great supper, and bade
many.” The word translated as bade (kalew kaleo) literally
means ‘called’ or ‘invited’ many. The focus of the succeeding
parable clearly shifts from personal folly (the pride of life) to
national folly (Israel’s ignoring of Christ’s invitation). Though
there, no doubt, are applications to the gospel on a personal
level, the direct application is to Israel and their ignoring of
God’s gracious offer of salvation to them.

14:17-20 And sent his servant at supper time to say to

them that were bidden, Come; for all things are now ready.
18 And they all with one consent began to make excuse. The
first said unto him, I have bought a piece of ground, and I
 734 Understanding Luke
must needs go and see it: I pray thee have me excused. 19
And another said, I have bought five yoke of oxen, and I go
to prove them: I pray thee have me excused. 20 And another
said, I have married a wife, and therefore I cannot come.
Let us observe the overview of the parable. It seems clear
the allegory is God’s gracious invitation to Israel in the feast of
salvation and the receiving of their King. Returning to the
parable itself, recall that the invitations to the banquet had been
sent. Then, the lord of the banquet sent his servant to personally
remind them the time had arrived: “Come; for all things are now
ready.” The servant may be a reference to John the Baptist. It
conceivably might refer to Jesus Himself.
The invited guests rudely declined the gracious invitation
to the free banquet making obvious hollow excuses. “The first
said unto him, I have bought a piece of ground, and I must needs
go and see it: I pray thee have me excused.” Any reflection upon
this excuse will show it to be the skin of a reason stuffed with a
lie. No one, then or now, invests in real estate without first
having gone and looked at it. The excuse shrouding the real
attitude was so thinly veiled as to be an insult. The simple truth
is the invited party wanted nothing to do with the gracious host
who invited him.
A second invited guest begged off with the excuse, “I have
bought five yoke of oxen, and I go to prove them: I pray thee
have me excused.” A modern analogy might be, ‘I have bought
five used cars. I need to go see what kind of shape there are in.’
Nobody would do that today, and nobody would buy oxen then
without having first checked them out carefully. It was a bald-
faced lie shrouded with an excuse. It was transparently rude, let
alone stupid. Again, the party wanted nothing to do with the
gracious host who had invited him to his free banquet. He not
only rejected the host, but his free meal as well.
The third dodger said, “I have married a wife, and therefore
I cannot come.” Some have facetiously noted that this was the
 Understanding Luke 735
only one who told the truth. Yet, what young bride would not
wish to be a guest of a prominent host at a banquet regardless of
whether it was free or not? The excuse was as lame as it was
dishonest. The real reason, once again, was that the invited
guest wanted nothing to do with the host.
The direct application is to Israel and how they rudely and
unrighteously rejected God’s gracious offer of salvation. Even
worse, they clearly rejected Him altogether. The secondary
application of people to this day rejecting the gospel is evident
as well.

14:21-24 So that servant came, and shewed his lord

these things. Then the master of the house being angry said
to his servant, Go out quickly into the streets and lanes of
the city, and bring in hither the poor, and the maimed, and
the halt, and the blind. 22 And the servant said, Lord, it is
done as thou hast commanded, and yet there is room. 23 And
the lord said unto the servant, Go out into the highways and
hedges, and compel them to come in, that my house may be
filled. 24 For I say unto you, That none of those men which
were bidden shall taste of my supper.
Upon returning with the disturbing news, the lord of the
house directed his servant to “Go out quickly into the streets and
lanes of the city, and bring in hither the poor, and the maimed,
and halt, and the blind.” The servant returned noting he had
done so, “and yet there is room.” Therefore, the lord said, “go
out into the highways and hedges, and compel them to come in,
that my house may be filled.” As in the preceding parable, the
poor, maimed, lame, and blind were the social outcasts of the
day. The greater overview is that the invitation, upon being
rejected by its primary recipients, would therefore be sent to
those they considered inferior. The clear application is that in
rejecting God’s invitation of grace, God turned from Israel to
the gentiles. The gentile church is clearly hinted at by foreview.
 736 Understanding Luke
Ominously, Jesus noted how “none of those men which were
bidden shall taste of my supper.”
The invitation to come to Christ would soon shift from the
Jew to the gentile. Those Jews who had personally witnessed
Christ’s ministry and rejected Him would perish, while the in-
ferior gentile would enjoy the banquet of salvation. That is the
primary application of the parable(s). However, there surely are
secondary applications of people to this day making excuses
and rejecting the gospel. Some have (not incorrectly) even
applied the implicit principles herein to such missionary efforts
as the modern bus ministry. The parallels and applications are
only too obvious.

14:25-27 And there went great multitudes with him:

and he turned, and said unto them, 26 If any man come to
me, and hate not his father, and mother, and wife, and
children, and brethren, and sisters, yea, and his own life
also, he cannot be my disciple. 27 And whosoever doth not
bear his cross, and come after me, cannot be my disciple.
Departing from that dinner with its pungent teaching, Jesus
turned to the multitudes following Him and taught a most
enigmatic lesson. He said, “If any man come to me, and hate not
his father, and mother, and wife, and children, and brethren, and
sisters, yea, and his own life also, he cannot be my disciple.”
The latter portion clearly refers to one’s family as well as
oneself. The key to understanding this puzzling statement is
found in the word hate. The word so translated (misew miseo) is
both broad and elastic. It has the spectrum of thought ranging from
(1) bitterly detesting another (the common sense), to (2) an aversion
to another (or thing), to (3) a relative preference for one thing (or
person) over another. The latter is the proper sense here.
Jesus in effect said, if we are not willing to choose Him
above our family, and certainly ourselves, we will never be a
disciple. (It should be noted there is a distinction between being
 Understanding Luke 737
a believer and a disciple. All disciples are believers, but not all
believers, by any means, are disciples.) Many a servant of Jesus
Christ has had to choose serving Him over ties to family. For
example, most missionaries have had to set aside family ties to
go to a distant land to live in a lower standard of living than had
they stayed at home. To that degree, they have hated family ties
and even self to become a disciple of Jesus Christ.
Jesus put it in other words in the following verse (27). “And
whosoever doeth not bear his cross, and come after me, cannot
be my disciple.” The thought parallels and embellishes upon the
preceding thought (hating family, etc.) To bear one’s cross was
a symbol of (1) trouble, problems, affliction, persecution, and
shame. It, of course, was a symbol of (2) crucifixion. Though
not a Jewish practice, the Jews were all too aware how the Ro-
mans usually forced the victim of crucifixion to bear his own
cross to the place of execution (even as Jesus did). The greater
truth Jesus illustrated is that discipleship and serving Him in-
volve not only coming after Him (as the multitude with Him
were presently doing), but sacrifice, trouble, persecution, and
possibly death. It is not easy to serve Him as a faithful disciple.
That was true then as well as today.

14:28-30 For which of you, intending to build a tower,

sitteth not down first, and counteth the cost, whether he
have sufficient to finish it? 29 Lest haply, after he hath laid
the foundation, and is not able to finish it, all that behold it
begin to mock him, 30 Saying, This man began to build, and
was not able to finish.
The following parable illustrates what He had just
imparted. In so many words, Jesus taught, ‘if you are going to be
a disciple, you had better first sit down and count the cost.’ The
first parable in this regard used the illustration of a construction
project—in this case, a tower. Any proper construction project
requires planning and forethought to properly finish it. The
 738 Understanding Luke
greater truth Jesus taught in this context was of considering
what it will cost to be a disciple/servant of Him.

14:31-33 Or what king, going to make war against

another king, sitteth not down first, and consulteth whether
he be able with ten thousand to meet him that cometh
against him with twenty thousand? 32 Or else, while the
other is yet a great way off, he sendeth an ambassage, and
desireth conditions of peace. 33 So likewise, whosoever he be
of you that forsaketh not all that he hath, he cannot be my
disciple.
In this same context, Jesus taught another similar parable.
This one was of a king planning to go to war. The lesson is
simple. He first ought to figure out if his military resources are
sufficient to win the battle. Otherwise, he had best sue for peace.
Again, the greater thought is of taking stock of the costs
involved in becoming a disciple. Unless and until we are willing
to sacrifice all we have for His sake, we are not fit candidates for
discipleship. (Though unstated here, clearly implied elsewhere
is that the reward for discipleship is not now, but at the
resurrection of the just. Then, there will be great reward. Order-
ing one’s life to the point of loss of family, possessions, and
even life itself can only be done by faith—seeing the promise
afar off.)

14:33-35 So likewise, whosoever he be of you that

forsaketh not all that he hath, he cannot be my disciple. 34
Salt is good: but if the salt have lost his savour, wherewith
shall it be seasoned? 35 It is neither fit for the land, nor yet
for the dunghill; but men cast it out. He that hath ears to
hear, let him hear.
Jesus concluded this section with another seemingly en-
igmatic parable. Salt was used not only for seasoning food, but
also for preserving it. It was good. But when salt lost its ability
 Understanding Luke 739
to season or preserve, it was not worth much. A dunghill is
where the garbage and sewage of a city were heaped.
The key to understanding what Jesus was driving at once
again lies in the context. The immediate preceding parables and
admonition dealt with discipleship: its qualifications, pro-
blems, preparation, and fulfillment. For one to commit to
discipleship and then quit or otherwise washout is like salt
losing its savour. It is not much good. The greater lesson of the
last eleven verses is the crucial nature of becoming a true dis-
ciple (minister) of Jesus Christ. It is not something to be under-
taken lightly. The costs are high. There is needed forethought
and preparation. To quit after having begun is a disgrace.

*****

Overview of Luke 15: Luke 15 appears to be a continuation

of the confrontation which Jesus had with the Pharisees in the
preceding chapter. In responding to their criticism of His con-
tact with sinners, He replied with three well-known parables:
the parable of the lost sheep, the parable of the lost coin, and the
parable of the lost son. They all had one point. There is joy in
heaven when one sinner repents. This trilogy of parables has
been various likened to: the herdsman, the housewife, and the
father; or, the sheep, the treasure, and the beloved son. The
sequence goes from one in a hundred, to one in ten, to one in
two. The overarching lesson was that there is rejoicing over one
sinner’s repentance. There likely is allegorical allusion to Isra-
el’s self-righteous rejection of the coming gentile church.

15:1-2 Then drew near unto him all the publicans and
sinners for to hear him. 2 And the Pharisees and scribes
murmured, saying, This man receiveth sinners, and eateth
with them.
 740 Understanding Luke
The chapter begins with a then which implies a direct
sequence from the preceding chapter. There, Jesus had first
confronted hypocritical Pharisees and then set forth the
qualifications for discipleship. Apparently shortly thereafter,
there “drew near unto him all the publicans and sinners for to
hear him.”
A publican was a contract employee of the Roman
government retained to collect taxes on behalf of Rome. In this
context, they were Jews who, in collaboration with the hated
Romans, had essentially joined loyalty to them. Moreover, they
were renowned for their harshness, greed, and dishonesty. They
therefore were detested by their Jewish brethren and, as far as
the pompous Pharisees were concerned, were no different than
common sinners. Thus the audience which had gathered about
Jesus this particular day were the hated publicans and other
people living openly in more ordinary sin.
Upon seeing the character of Jesus’ present audience, “the
Pharisees and scribes murmured, saying, This man receiveth
sinners and eateth with them.” Not only was there a whiff of
social elitism, but the greater attitude was that Jesus only
attracted the riff-raff of society—the sinners and outcasts.
Though there certainly was criticism of those attracted to Jesus,
the greater implied criticism was of Jesus Himself. He hung out
with sinners. The word translated as as murmured (daigog-
guzw diagoggudzo) has the sense of whispering between them-
selves perhaps with hands over their mouths.
Jesus knowing what they were saying and their critical
pompous spirit replied with a sequence of three parables, all
driving home the same point. There is joy when a sinner repents
amongst those who are truly godly. Hence, Jesus had no qualms
about seeking to reach those living in open sin.

15:3-6 And he spake this parable unto them, saying, 4

What man of you, having an hundred sheep, if he lose one of
 Understanding Luke 741
them, doth not leave the ninety and nine in the wilderness,
and go after that which is lost, until he find it? 5 And when
he hath found it, he layeth it on his shoulders, rejoicing. 6
And when he cometh home, he calleth together his friends
and neighbours, saying unto them, Rejoice with me; for I
have found my sheep which was lost.
The first parable in the sequence is of a shepherd who had
one-hundred sheep. Upon realizing one was lost, the shepherd
left the ninety-nine and sought his lost sheep until he found it.
The parable is set forth as a rhetorical question, asking what
shepherd of them would not do the same. Jesus continued
noting, “when he hath found it, he layeth it on his shoulders,
rejoicing.” Upon arriving home the shepherd would call for his
friends and neighbors and invite them to “rejoice with me; for I
have found my sheep which was lost.”
It is of interest that in so telling the story, Jesus implied even
His critical antagonists would do the same. In light of how Jesus
is the great Shepherd, clearly implied is that He Himself seeks
after the one lost sheep out of His greater flock. The greater les-
son was the joy in finding and returning of the one lost sheep.

15:7 Jesus therefore made the spiritual application. I say

unto you, that likewise joy shall be in heaven over one sinner
that repenteth, more than over ninety and nine just persons,
which need no repentance. Insight into the mind of God and
His attitude toward sinners repenting is evident. The parable
directly connects to the beginning of the chapter and the
criticism Jesus received for ministering to obvious sinners.
There is rejoicing in heaven when one such sinner repents.
Though God is pleased with the righteous in general (the ninety-
nine), there is rejoicing when one sinner repents. (Ironic
sarcasm may be implied concerning the self-righteous Phari-
sees in His audience. They thought themselves not in need of
repentance.) Though God is not mentioned specifically, but
 742 Understanding Luke
rather heaven in general; it seems clear the greater implication
is that God Himself rejoices as sinners repent.
The word translated as repenteth (metanoew metanoeo)
literally means to change one’s mind. In the context of sin, it has
the sense of a change of mind in abhorring one’s sin. It implies
a turning away therefrom. The greater idea is of turning from sin
to God. It reflects a major change in the human heart in relation
to God.

15:8-9 Either what woman having ten pieces of silver, if

she lose one piece, doth not light a candle, and sweep the
house, and seek diligently till she find it? 9 And when she
hath found it, she calleth her friends and her neighbours
together, saying, Rejoice with me; for I have found the piece
which I had lost.
Jesus therefore commenced a second corollary parable
with the same general application and the same general context.
The parable again is set forth as a rhetorical question implying
His audience would do the same. Jesus therefore told of a
woman having ten pieces of silver.
The word translated as “pieces of silver” (dracmh
drachme) referred to a Greek silver coin similar to the Roman
denarius—usually referred to in the New Testament as a penny.
In either case, the money was the rough equivalent of a day’s
wage of that time. Hence, the accumulation of ten such drach-
mas was a significant amount this woman had saved. Jesus went
on to describe that in losing one piece of silver, she diligently
swept the house until she found it, even lighting a candle to help
her see more clearly.
Upon finding the lost coin, the woman called her friends
and neighbors (as in the preceding parable) and invited them to
“rejoice with me; for I have found the piece which I had lost.”
Again, in posing the parable as a rhetorical question, Jesus im-
plied even His critics would do the same.
 Understanding Luke 743
15:10 In fashion quite similar to the preceding parable,
Jesus continued, Likewise, I say unto you, there is joy in the
presence of the angels of God over one sinner that
repenteth. Again, the clear application is how there is rejoicing
in heaven when one sinner repents. In this, Jesus noted that the
very angels of God rejoice at such an occasion. As the parable
describes that the close associates of the woman were invited to
rejoice, the angels of God certainly are close associates with
Him. They too rejoice with Him when even one sinner repents.
Once again, the immediate application was in justifying Jesus’
ministry to the sinners over which He was so criticized.

15:11 And he said, A certain man had two sons. Jesus

therefore proceeded to present one of His most famous par-
ables, that of the prodigal son. By way of preface it should be
noted that the sequence has gone from one out of a hundred, to
one out of ten, to one out of two. Moreover, the context of the
critical Pharisees versus His ministry to sinners remains. There
have been many applications of this familiar parable down
through the years. However, one thinly veiled application is
often overlooked. Again, the context of sinners sheds light.
Down through the ages there essentially has been two lineages
of people (i.e., two types of sons). From Genesis onward there
has been the godly line, beginning in Abel, and in Jesus’ day the
Jew. In contrast, the ungodly, from Cain onward through Ham
and Nimrod, has produced the various ungodly gentile peoples.
The parable very likely may be addressing allegorically
that many gentiles would soon repent and turn to God through
Christ in the coming church. The self-righteous Jews would in
fashion, so typical of the Pharisees, be indignant even as the
elder son was in the ensuing parable. The implied overarching
application is that there will be joy in heaven as gentile sinners
turn to God through Christ. Though pharisaical Jews would be
critical thereof as noted in the book of Acts, God the Father rejoices.
 744 Understanding Luke
15:12-16 And the younger of them said to his father,
Father, give me the portion of goods that falleth to me. And
he divided unto them his living. 13 And not many days after
the younger son gathered all together, and took his journey
into a far country, and there wasted his substance with
riotous living. 14 And when he had spent all, there arose a
mighty famine in that land; and he began to be in want. 15
And he went and joined himself to a citizen of that country;
and he sent him into his fields to feed swine. 16 And he would
fain have filled his belly with the husks that the swine did
eat: and no man gave unto him.
The parable itself is familiar. A wise patient father had two
sons. The younger upon reaching the age of decision demanded
his inheritance on the spot. No doubt reluctantly, this father
sadly divided to both his sons the proportion of their due inher-
itances. Though not so stated, the elder son remained at home
under the authority of his father and served him there.
Meanwhile, the younger son took off to a far country “and
there wasted his substance with riotous living.” The word trans-
lated as riotous (aswtov asotos) has the sense of dissolute
immoral living. Verse 30 indicates that he had wasted his
resources on harlots. Whether he paid prostitutes or merely par-
tied with women of loose morals, in any event, this younger son
had given himself over unto lasciviousness to work all un-
cleanness with greediness. Ephesians 5:19 indicates that this is
typical of unsaved gentiles the world over.
Meanwhile, after having wasted his resources, a famine
came into the land where he was living. Times became hard and
this rebellious young man suddenly found himself in dire
straits. His loose female companions lost interest in him when
his money ran out. In desperation, this young rebel finally found
work from a gentile master whence he fed the man’s swine.
(Jesus’ audience were Jews and Pharisees. The idea of feeding
pigs likely was especially repugnant to them.) However, he
 Understanding Luke 745
became so hungry he desired the very coarse food the pigs ate.
No one cared. (It is noteworthy then Jews then viewed gentiles
as swine.)

15:17-19 And when he came to himself, he said, How

many hired servants of my father’s have bread enough and
to spare, and I perish with hunger! 18 I will arise and go to
my father, and will say unto him, Father, I have sinned
against heaven, and before thee, 19 And am no more worthy
to be called thy son: make me as one of thy hired servants.
As events unfolded, this young sinner in desperate straits
from sin “came to himself.” He realized the mess he was in and
he remembered how his father’s servants he once so-took for
granted had more than enough to eat. He learned the hard way
that the way of the transgressor is hard. A total change of heart
took place. He determined to return to his father, confessing his
sin. As David of old, he realized his sin was not only against his
father but against God Himself. Therefore, in true repentance,
he determined to return, humbling himself before his father. His
intent was to proffer himself to his father no longer as a son, but
as a servant.

15:20-24 And he arose, and came to his father. But when he

was yet a great way off, his father saw him, and had com-
passion, and ran, and fell on his neck, and kissed him. 21 And the
son said unto him, Father, I have sinned against heaven, and in
thy sight, and am no more worthy to be called thy son. 22 But the
father said to his servants, Bring forth the best robe, and put it
on him; and put a ring on his hand, and shoes on his feet: 23 And
bring hither the fatted calf, and kill it; and let us eat, and be
merry: 24 For this my son was dead, and is alive again; he was
lost, and is found. And they began to be merry.
Therefore, this young, sinful rebel in fact “arose, and came
to his father.” His father seeing him returning while he was yet
 746 Understanding Luke
a great way off “had compassion, and ran, and fell on his neck,
and kissed him.” The son, truly penitent, implored his father, “I
have sinned against heaven, and in thy sight, and am no more
worthy to be called thy son.” Rather, his father ordered his
servants to “bring forth the best robe, and put it on him; and put
a ring on his hand, and shoes on his feet.” (Implied is that he
came home barefoot, and barely clothed otherwise.) Further,
his father commanded that the “fatted calf” was to be butchered
and prepared for a feast. (A fatted calf evidently was kept in
readiness for great celebration.) The rejoicing father declared,
“For this my son was dead, and is alive again; he was lost, and
is found.” They thus began to celebrate.
There are evident parallels with both the coming gentile
church as well as individual conversions. Even as gentiles have
been dead to God, in Christ they have been restored to a
relationship with God the Father. Moreover, as individuals
come to Christ, we who were dead in trespasses and sins hath
He quickened. We were dead to God, but in Christ, we have
been restored to spiritual life with God. As the earlier parables
clearly set forth, there is joy in heaven as each of us individually
in repentance turn to Christ. Hence, it may be well surmised that
as we win other to Christ in this age, we keep heaven a place of
special rejoicing.

15:25-28 Now his elder son was in the field: and as he

came and drew nigh to the house, he heard musick and
dancing. 26 And he called one of the servants, and asked
what these things meant. 27 And he said unto him, Thy
brother is come; and thy father hath killed the fatted calf,
because he hath received him safe and sound. 28 And he was
angry, and would not go in: therefore came his father out,
and intreated him.
Meanwhile, the elder son in finding out what had happened
became indignant. “And he was angry, and would not go in.”
 Understanding Luke 747
On the one hand, there clearly was carnal immaturity and
pouting. Yet on the other hand, there very well may be an
allegoric, prophetic foreview. Self-righteous Israel would soon
enough, in spiritual hardness and indignation, have nothing to
do with the emerging church and its increasingly gentile base.
They to this day want nothing to do with it.

15:29-30 And he answering said to his father, Lo, these

many years do I serve thee, neither transgressed I at any
time thy commandment: and yet thou never gavest me a
kid, that I might make merry with my friends: 30 But as
soon as this thy son was come, which hath devoured thy
living with harlots, thou hast killed for him the fatted calf.
The self-righteous son, indignant over his brother’s sin,
bitterly complained to his father that he had served him over the
years, always obeying his commandments. Further, he com-
plained that his father had never made a feast for him. He could
not comprehend how his father would kill the fatted calf and
rejoice when his sinful younger brother who had wasted his
father’s inheritance with harlots came home.

15:31-32 And he said unto him, Son, thou art ever with
me, and all that I have is thine. 32 It was meet that we should
make merry, and be glad: for this thy brother was dead,
and is alive again; and was lost, and is found.
The gracious father explained to his self-righteous son that
he was always with him and all he had was his. Yet, it was meet
(i.e., necessary) to be glad and rejoice upon the repentance of his
brother. He had been as dead to his father. In repenting, he was
now alive. He had been lost and in turning back to his father was
now found.
The parallels to the preceding parables are remarkable. In
each case, when that which was lost was found, there was re-
joicing. Jesus began with more obvious examples: a lost sheep
 748 Understanding Luke
and lost money. He concluded with a lost son. The latter clearly
was a lost sinner. Though not expressly stated as in the previous
two parables, clearly implied was that there was rejoicing in
heaven when the prodigal son repented and returned.
Two greater applications loom above. (1) Jesus, in master-
fully setting forth these three parables, clearly established that
God rejoices over sinners who repent. He therefore struck to the
heart of the self-righteous criticism of the Pharisees against His
ministry to sinners. (2) The likely greater application of the
three, by way of allegory, foreviews self-righteous Israel, like
the pharisaical elder son, wanting nothing to do with the
repentance of sinful gentiles in the coming church.

*****

Overview of Luke 16: Two major lessons are presented in

this chapter along with other shorter comments. The greater
context of the preceding chapters has been Jesus addressing the
hard-hearted, hypocritical Pharisees. That pattern seems to
continue in this chapter. The first major parable deals with the
unjust steward. The other is a story of the rich man and Lazarus.
Both seemingly were directed at the pompous, self-righteous,
leaders of the day. Between these two lessons and their appli-
cations, Jesus sandwiched a brief statement on divorce.

16:1 And he said also unto his disciples, There was a

certain rich man, which had a steward; and the same was
accused unto him that he had wasted his goods. The chapter
begins with a parable which was directed to Jesus’ disciples.
However, in the aftermath of its telling (verse 14), it is clear that
Pharisees also heard. The greater context seems clear. Jesus
intended for them to hear. The preceding chapters have pre-
 Understanding Luke 749
sented Jesus’ dealing with the critical, hard-hearted, self-right-
eous Pharisees, scribes, and lawyers—the elite of Israel then.
They seem to be the object of this parable as well.
The parable begins by Jesus telling about a certain rich man
who had a steward. A steward was one appointed on behalf of
another to oversee his affairs. Today, the title might be called a
business manager. In any event, this particular steward was
accused of wasting his master’s goods. The latter phrase
literally has the sense of ‘dispersing his possessions (wealth).’
The idea may rather be that this fellow was secretly misman-
aging his master’s wealth for his own benefit.

16:2-7 And he called him, and said unto him, How is it

that I hear this of thee? give an account of thy stewardship;
for thou mayest be no longer steward. 3 Then the steward
said within himself, What shall I do? for my lord taketh
away from me the stewardship: I cannot dig; to beg I am
ashamed. 4 I am resolved what to do, that, when I am put out
of the stewardship, they may receive me into their houses.
5 So he called every one of his lord’s debtors unto him,
and said unto the first, How much owest thou unto my lord?
6 And he said, An hundred measures of oil. And he said unto
him, Take thy bill, and sit down quickly, and write fifty. 7
Then said he to another, And how much owest thou? And
he said, An hundred measures of wheat. And he said unto
him, Take thy bill, and write fourscore.
The lord of the estate upon catching wind of this confronted
his steward and asked for an accounting, “for thou mayest be no
longer steward.” The crooked manager upon being investigated
briefly pondered what he was going to do. He knew he was
about to lose his job. He was not physically or otherwise willing
to do manual labor. He disdained begging.
Therefore, he came up with a scheme whereby he would
make friends with his lord’s debtors. “So he called every one of
 750 Understanding Luke
his lord’s debtors unto him.” In each case, he inquired how
much they owed his boss. Then in each case, he significantly
lowered that amount.

16:8-9 And the lord commended the unjust steward,

because he had done wisely: for the children of this world
are in their generation wiser than the children of light. 9
And I say unto you, Make to yourselves friends of the
mammon of unrighteousness; that, when ye fail, they may
receive you into everlasting habitations.
The word lord here is significant. It is not Jesus. The lord
here was the master of that household. Upon hearing what his
steward had done, he commended him. It was not for his
honesty, but rather for his shrewdness. Though unstated, the
steward quite evidently lost his job. But in showing kindness to
his lord’s debtors, he ingratiated himself to them and thus made
friends with them. The final phrase of the verse, “for the child-
ren of this world are in their generation wiser than the children
of light,” is of note. It is possible these words may have been
uttered by the master of the estate. (Jesus did not add his clear
personal comment until the next verse.) The idea was that
people in the world are often shrewd in their dealings, more so
than God’s people.
Jesus here was not commending the unjust steward as
might at first seem. Rather, he was portraying the routine devi-
ousness of that day, not only in the unjust steward, but also in the
rich man. Though he had been beaten by his steward; the boss
had to admit, the fellow had been shrewd.
The parable is enigmatic if what Jesus said here is taken at
face value. Rather, with the Pharisees within earshot, He likely
uttered the following in sarcasm. “Make to yourselves friends
of the mammon of unrighteousness; that, when ye fail, they may
receive you into everlasting habitations.” It well may be that
Jesus was implying that these self-righteous Pharisees were not
 Understanding Luke 751
unlike the rich man. Though his steward had dealt dishonestly
with him, he was impressed with his shrewdness, revealing the
rich man himself was likewise less than upright. Further im-
plied is that the self-righteous Pharisees were no different.

16:10-12 He that is faithful in that which is least is

faithful also in much: and he that is unjust in the least is
unjust also in much. 11 If therefore ye have not been faithful
in the unrighteous mammon, who will commit to your trust
the true riches? 12 And if ye have not been faithful in that
which is another man’s, who shall give you that which is
your own?
Jesus therefore launched into the greater lesson. Character
is indivisible. “He that is faithful in that which is least is faithful
also in much.” A faithful (and thus truly righteous) man will be
faithful in little or much. Moreover, the test of whether one can
be trusted in great matters is if he is faithful in little things.
Conversely, “he that is unjust in the least is unjust also in
much.” One who is dishonest, unfaithful, or unrighteous in little
things will do the same in major matters. Character is indi-
visible. Righteousness is righteousness whether the matter is
small or great. A man is not one thing in private and another in
public. He is what he is. The modern electorate would do well
to apply this principle when voting.
Jesus went on then, again no doubt for the benefit of the
Pharisees at hand, to make more specific application. “If
therefore ye have not been faithful in the unrighteous mammon,
who will commit to your trust the true riches?” Throughout the
parable, Jesus has used the word translated as mammon (mam-
mwnav mammonas). Its sense is that of wealth, treasure, or
riches. The term has been predicated, on several occasions, with
the prefix unrighteous. Though money or wealth are not in-
trinsically evil, the love thereof is (I Timothy 6:9-10). Money is
morally neutral. However, men in their avarice frequently are
 752 Understanding Luke
unrighteous in their pursuit or handling thereof. The greater
truth is that those who are unfaithful in monetary matters will be
in other matters. The evidently devious Pharisees, not unlike
either the unjust steward or his lord, would therefore not have
greater spiritual truth imparted to them. It was a stinging in-
dictment which they did not miss. Verse 14 records that they
thereafter derided Jesus.
If they were not faithful in things pertaining to others, who
would entrust to them their own. The latter phrase has the idea
of ‘his own.’ Who is going to entrust one’s own possession to
someone who has shown himself to be dishonest with another’s
wealth. The greater spiritual lesson is that God would not
entrust great spiritual truth to those already demonstrably
dishonest. The implication is that the true riches of God’s Word
—the gospel and truth—would be withheld from the self-
righteous but spiritually dishonest Pharisees. Further implied is
that they in their hearts knew the truth, yet dealt dishonestly
with it in their public display of pompous self-righteous
Pharisaism.

16:13 Clearly implied is that the Pharisees, though out-

wardly pious and ostensibly righteous, were in fact devious in
their business dealings. They were not unlike either the unjust
steward or his shifty master. With that backdrop in place, Jesus
uttered a profound truth. No man can serve two masters: for
either he will hate the one, and love the other; of else he will
hold to the one, and despise the other. In this case, the
alternate masters are either money or God. One cannot serve
both. To pursue wealth is to make it one’s master. If that be the
case, one will never serve God. Conversely, to serve God, one
must be willing to lay aside the pursuit of wealth. God may bless
in the meantime, but to seek after it is to make it one’s master.
Clearly implied is that many Pharisees were secretly guilty of
pursuit of wealth while making a pretense of pious godliness.
 Understanding Luke 753
16:14-15 And the Pharisees also, who were covetous,
heard all these things: and they derided him. 15 And he said
unto them, Ye are they which justify yourselves before
men; but God knoweth your hearts: for that which is highly
esteemed among men is abomination in the sight of God.
The Pharisees within earshot of Jesus did not miss the im-
plication of what He had just taught. They therefore derided
him. The word so translated (ekmukthrizw ekmukteridzo) has
the sense ‘to deride by turning up the nose, to sneer, or to scoff
at.’ They clearly caught the drift of what Jesus had just taught
and they scoffed at it. Jesus replied, “Ye are they which justify
yourselves before men; but God knoweth your hearts.” They
made an outward show of propriety, but God knew their hypo-
crisy. Though they were highly esteemed by men, they were an
abomination to God. Though outwardly righteous, pious, and
godly; these religious leaders were crooked hypocrites.

16:16-17 The law and the prophets were until John:

since that time the kingdom of God is preached, and every
man presseth into it. 17 And it is easier for heaven and earth
to pass, than one tittle of the law to fail.
In leading up to His next point, Jesus made an interesting
statement. He alluded to the “law and the prophets” and how
they had extended until John. The reference to “the law and the
prophets” was an abbreviated mention of the Old Testament
Scripture. Jesus’ comment indicated that they were in authority
up to and including the time of John (the Baptist). “Since that
time the kingdom of God is preached, and every man presseth
into it.” Jesus, in effect, noted the terminus of the Old Testament
with the coming of John and his message of the impending
kingdom of God. The word translated as presseth (biazw
biadzo) is of interest. It has the sense of using ‘force’ or ‘vio-
lence.’ What Jesus likely was saying was a mixture of irony and
sarcasm. The idea is that since John, many were shoving and
 754 Understanding Luke
pushing to get into the kingdom. Once again, recall that his
hostile audience were the Pharisees. Implied is that some had
heard the message of John and took it at face value. However,
rather than submitting to the spiritual truth of Christ, they were
seeking to shove their way into the kingdom on their own
merits.
In that immediate context, Jesus uttered with perhaps re-
signed irony the following great truth. “And it is easier for
heaven and earth to pass, than one tittle of the law to fail.” A
tittle was a ‘horn’ or small portion of a Hebrew character (i.e.,
letter). It would be analogous to the cross mark on the letter ‘t’
in English. The great truth that heaven and earth will pass before
even a tittle of God’s Word fails is evident. Jesus made similar
statements in Matthew 5:18 and 25:35. The application in
context is often overlooked. Again, Jesus was confronting the
critical, self-righteous audience of the assembled Pharisees.
Implied is that they, in violation of the law and the prophets, the
Word of God, were attempting to enter the kingdom of God in
an unscriptural way. Jesus said, heaven and earth will pass away
before that happens. Salvation is not by outward works of right-
eous, but by true repentance and faith in God’s redemption.
(Also is again implied the verbal inspiration of the Bible.)

16:18 The content here clearly is of divorce. It seemingly is

sandwiched between two major lessons which apparently have
connection to divorce. However, in recalling that context is the
greatest interpreter of Scripture, the key to understanding is in
the context. Jesus has clearly been addressing hard-hearted
Pharisees. What He is about to say is by no means a compre-
hensive teaching on marriage, divorce, or remarriage. Rather,
Jesus most likely was nailing the Pharisees with another area of
sin in their lives. Though not so stated, clearly implied is that
many of them were guilty of what Jesus was about to deal
with—divorce.
 Understanding Luke 755
With that backdrop, Jesus said, 18 Whosoever putteth
away his wife, and marrieth another, committeth adultery:
and whosoever marrieth her that is put away from her
husband committeth adultery. Once again, this is not a
comprehensive lesson on this subject. However, in seeking to
convict the hearts of His wicked audience (the Pharisees), Jesus
drove home the point of God’s perfect will in this matter. (See
comments on Matthew 19:5-9 and Deuteronomy 24:1-2
concerning God’s permissive will on this matter.) All things
being equal, for one to arbitrarily divorce one’s spouse and mar-
ry a boy or girl friend is adultery.
Moreover, for a woman guilty of unfaithfulness and thus
divorced to then marry her boyfriend therefore continues to
commit adultery. Jesus, in Matthew 19:5-9, did make allow-
ance for the innocent party as did the Holy Spirit in Deuter-
onomy 24:1-2. Remarriage of a divorcee is never God’s perfect
will, but under the strictly specific exclusion described is
permitted
The greater lesson in context was that many Pharisees were
guilty of such adultery in their personal lives. Though giving
great pretense of self-righteousness, they were not only guilty of
deviousness in their business dealing as noted earlier in the
chapter, but also of unrighteousness in their marriages.

16:19-21 There was a certain rich man, which was

clothed in purple and fine linen, and fared sumptuously
every day: 20 And there was a certain beggar named
Lazarus, which was laid at his gate, full of sores, 21 And
desiring to be fed with the crumbs which fell from the rich
man’s table: moreover the dogs came and licked his sores.
The following, though often referred to generically as a
parable, actually is a literal story. In no other parable is a specific
individual noted by name—Lazarus. Jesus went on to tell a
story of a rich man. (Again, remember that he had been assailing
 756 Understanding Luke
wealthy Pharisees in the preceding chapters. That likely is the
application of the story at hand.) To be clothed in purple and
fine linen indicated substantial wealth as did faring sump-
tuously daily (eating like a king). By way of contrast was a
beggar which had himself laid outside the rich man’s gate.
There, he sought to eke out a living by begging. The fact he “was
laid” implies he was crippled. Moreover, his poor body was full
or sores. The latter refers to ulcerated sores. What a profound
contrast. The rich man lived like a king in his wealth. Lazarus
was the antithesis as a wretched piece of human debris. Lazarus
hoped to be fed with the crumbs (i.e., garbage) from the rich
man’s table. As he came and went, the rich man no doubt no-
ticed with disgust the wretched beggar in the public way outside
the gate to his palatial estate.

16:22-26 And it came to pass, that the beggar died, and

was carried by the angels into Abraham’s bosom: the rich
man also died, and was buried; 23 And in hell he lift up his
eyes, being in torments, and seeth Abraham afar off, and
Lazarus in his bosom. 24 And he cried and said, Father
Abraham, have mercy on me, and send Lazarus, that he
may dip the tip of his finger in water, and cool my tongue;
for I am tormented in this flame.
25 But Abraham said, Son, remember that thou in thy
lifetime receivedst thy good things, and likewise Lazarus
evil things: but now he is comforted, and thou art
tormented. 26 And beside all this, between us and you there
is a great gulf fixed: so that they which would pass from
hence to you cannot; neither can they pass to us, that would
come from thence.
Jesus went on to describe how both men died. Sweet insight
is made of how a righteous man departs this earth. (Clearly
implied was the salvation and imputed righteousness of Laz-
arus.) Angels came and carried him into Abraham’s bosom. The
 Understanding Luke 757
latter phrase, though not any where else mentioned in Scripture,
is a generic reference to heaven. More specifically, it likely is
paradise, the place of the Old Testament, departed, righteous
dead. It apparently is in the center of the earth. Clearly implied
is that Abraham was there present. It was the Old Testament
equivalent of heaven, particularly for saved Jews.
By sharp contrast, when the rich man died, he awoke in
hell. The word so translated is (‘Adhv) hades. It is the overall
term for the departed dead. Paradise likely is the section for the
saved Old Testament saint. The remainder was a place of fire
and torment. It altogether is apparently in the center of the earth.
(Jesus would later lead captivity captive {the Old Testament
saints} from paradise, leading them to heaven during the
interval between His death and resurrection. See Ephesians 4:8-
10.) The rich man in hell was there “being tormented” in the
pervasive flames.
He pled with Father Abraham (implying he was a Jew and
with whom he apparently had means to communicate) to send
Lazarus to bring a drop of water to cool his tongue. (He still had
a prejudicial view of Lazarus.) Insight into the sufferings of hell
are thus revealed. Abraham in so many words told the rich man
that in his life on earth, he had his reward. Lazarus was now
receiving his reward which would be forever. (The irony is
profound. The unsaved wealthy may have a touch of reward in
this life, but it is fleeting and in no wise can be taken with them.
God’s people, though often of humble estate, will receive their
reward in heaven which will be forever.) Furthermore, Abra-
ham pointed out that there was a great gulf or chasm between
the two sections of hades and no one could pass one between the
other.

16:27-31 Then he said, I pray thee therefore, father, that

thou wouldest send him to my father’s house: 28 For I have five
brethren; that he may testify unto them, lest they also come
 758 Understanding Luke
into this place of torment. 29 Abraham saith unto him, They
have Moses and the prophets; let them hear them.
30 And he said, Nay, father Abraham: but if one went
unto them from the dead, they will repent. 31 And he said
unto him, If they hear not Moses and the prophets, neither
will they be persuaded, though one rose from the dead.
The rich man suddenly became concerned for his five
brothers still alive on earth. He requested that Abraham would
send Lazarus back to “testify unto them.” For the first time in his
life he became burdened for lost souls, but now it was too late.
Abraham’s response is insightful. He essentially said, ‘they
have the Bible. Let them hear it.’ The rich man persisted that
unless one returned from the dead, his brethren would not
repent. Abraham’s reply remains true to this day. If one will not
hear the Word of God (here referred to as Moses and the pro-
phets), “neither will they be persuaded, though one rose from
the dead.” The irony is that when Jesus arose from the dead;
hardened, wealthy Jews were not persuaded.
The story is replete with insights nowhere else mentioned
in the Bible concerning hell, paradise, angels bearing godly
saints to heaven, and the Word of God. However, the immediate
context was to the hard-hearted Pharisees (along with other
well-heeled Jews). The implication clearly is that they, though
prominent like the rich man, were in the same boat as he.
Though they had a pretense of prominence, self-righteousness,
and religion, they would go straight to hell when they died.

*****

Overview of Luke 17: We find here a combination of direct

teaching of Jesus on faith, a parable of service, a miracle in
healing the ten lepers, and direct teaching concerning the
advent of the kingdom of God.
 Understanding Luke 759
17:1-2 Then said he unto the disciples, It is impossible
but that offences will come: but woe unto him, through
whom they come! 2 It were better for him that a millstone
were hanged about his neck, and he cast into the sea, than
that he should offend one of these little ones.
The chapter begins with a then which indicates the events
recorded followed directly after chapter 16. (There, Jesus had
further addressed critical, hard-hearted Pharisees.). Literally,
the verse reads, ‘It is not permissible not that offences will
come.’ The greater idea is, ‘it is likely offences will come.’
However, Jesus warned about being the individual through
which offences come. The gravity of His warning is further
understood in verse 2. One offending “one of these little ones”
would be better served to have a millstone hanged around his
neck and cast into the sea. The implication is obvious. For such
an offender, it would be better to face a dire end.
In both Matthew’s and Mark’s account (Matthew 18:16
and Mark 9:42) the phrase “which believe” is added. Offending
a little one may refer to a believing child. It may also refer to a
babe in Christ (i.e., a young Christian). The following context
would seem to lend credence to the latter position. In any event,
Jesus taught it is a grave a matter to offend a young believer
(whatever one’s physical age might be). It is a serious matter by
our carelessness, folly, or sin to destroy a young Christian.
Divine judgment is therein implied.

17:3-4 Take heed to yourselves: If thy brother trespass

against thee, rebuke him; and if he repent, forgive him. 4
And if he trespass against thee seven times in a day, and
seven times in a day turn again to thee, saying, I repent;
thou shalt forgive him.
In that same context above, Jesus continued. “Take heed to
yourselves: If thy brother trespass against thee, rebuke him; and
if he repent, forgive him.” The word translated as rebuke (epi-
 760 Understanding Luke
timaow epitimao) is of interest. The idea of the Greek word is
not as harsh as the English translation implies. Implied is the
idea of confronting the problem, but more in the sense of
admonishing. In effect, Jesus said, if someone trespasses
against us, go and talk to him about it. If there is repentance, then
forgive. It is significant that the predicate of forgiveness is re-
pentance. The former is the forerunner of the latter.
Furthermore, Jesus went on to teach, if our brother trespass
against us seven times in one day (and if he repent), to forgive
him.
Of interest is that the word translated as trespass (‘amar-
tanw hamartano) is the common word for ‘sin.’ The word
translated as forgive (afihmi aphiemi) here though often
rendered ‘forgive,’ has the more basic sense ‘to send away,’ or
‘to leave,’ or ‘to let go.’ The idea may be, ‘just let it go.’ What
Jesus likely taught at this point is when a brother sins against us
(and repents) just let it go. That does not necessary mean we
have to be happy about the situation, but rather let the whole
matter pass. The first use of forgive in verse 3 is imperative.
However, the final use of forgive at the end of verse 4 is actually
future tense. Jesus in effect said, the day is coming when if your
brother offends you seven times in one day, you will forgive
him.

17:5-6 And the apostles said unto the Lord, Increase

our faith. 6 And the Lord said, If ye had faith as a grain of
mustard seed, ye might say unto this sycamine tree, Be thou
plucked up by the root, and be thou planted in the sea; and
it should obey you.
With the latter thought at hand, the apostles therefore
replied, “Increase our faith.” They were receptive to the idea of
having such forgiveness, but knew they did not possess the
degree which Jesus said they someday would. Therefore, they
asked him for greater faith. Jesus’ answer, though at first
 Understanding Luke 761
enigmatic, conveys a great spiritual truth. A mustard seed is
small. In other words, Jesus said, if you have the smallest of true
faith you can accomplish miraculous things.
He used hyperbole to illustrate the truth. A sycamine tree
plucking itself up and casting itself into the sea at ones’s
command would be a notable miracle. By analogy, Jesus taught
that simple faith can accomplish great miracles. The faith itself
is not the miracle worker. God is. However, faith can move God
(usually manifest through prayer) to accomplish unbelievable
things. Recall, the immediate context was the disciples’
incredulity of Jesus’ prediction they someday would forgive
someone seven times in one day. The greater lesson is as we
trust the Lord for things thought impossible, He provides the
wherewithal to accomplish the same.

17:7-10 But which of you, having a servant plowing or

feeding cattle, will say unto him by and by, when he is come
from the field, Go and sit down to meat? 8 And will not rather
say unto him, Make ready wherewith I may sup, and gird
thyself, and serve me, till I have eaten and drunken; and
afterward thou shalt eat and drink? 9 Doth he thank that
servant because he did the things that were commanded him?
I trow not. 10 So likewise ye, when ye shall have done all those
things which are commanded you, say, We are unprofitable
servants: we have done that which was our duty to do.
The following parable seems to be connected to the
immediate preceding context and not that which follows. The
parable then likely is not free-standing, but connected to the
preceding thoughts. (They had been forgiven and needed to
trust God to provide the grace to do the same.) Jesus went on to
tell a parabolic story of a master which had a servant. When he
finished working outside, the master would not tell him to go
relax and eat. Rather, he would instruct his servant to first pre-
pare the meal for his master and then be allowed to relax and eat
 762 Understanding Luke
his own meal. Jesus then posed the question, will the master
thank his servant for doing what he was commanded? He
answered Himself, “I think not” (i.e., probably not).
The thrust of the parable was this. Jesus in effect said, when
we have done what we have been commanded to do, we should
say, “We are unprofitable servants: we have done that which
was our duty to do.” The idea is that we ought to realize that
when we do what we are commanded, we have merely done our
duty. There should be no expectation for thanks. However,
human nature being what it is, we may well be offended in not
receiving gratitude for our endeavors.
The greater lesson in view of the larger context is that we
ought to be willing to have a forgiving spirit even when we do
not receive the thanks or recognition we think we deserve. The
trespass may come from those whom we serve by their ingrat-
itude. Nevertheless, we are enjoined to have a right spirit toward
them. If necessary, trust God for the grace to do so. Indeed,
interpersonal problems can become mountains which seem
insurmountable. The greater lesson Jesus taught was to be
willing to forgive and trust God for the grace to do so—even
when it involves ungrateful leadership over us.

17:11-19 And it came to pass, as he went to Jerusalem,

that he passed through the midst of Samaria and Galilee. 12
And as he entered into a certain village, there met him ten
men that were lepers, which stood afar off: 13 And they
lifted up their voices, and said, Jesus, Master, have mercy on
us. 14 And when he saw them, he said unto them, Go shew
yourselves unto the priests. And it came to pass, that, as they
went, they were cleansed.
15 And one of them, when he saw that he was healed,
turned back, and with a loud voice glorified God, 16 And fell
down on his face at his feet, giving him thanks: and he was
a Samaritan.
 Understanding Luke 763
17 And Jesus answering said, Were there not ten
cleansed? but where are the nine? 18 There are not found
that returned to give glory to God, save this stranger. 19 And
he said unto him, Arise, go thy way: thy faith hath made
thee whole.
The following incident was evidently before the various
lessons Jesus taught in the preceding chapters. However, Luke
likely inserted it here because it presents a related truth—
having a right spirit, in this case of thankfulness. Luke records
that as Jesus continued His relentless final journey to Jeru-
salem, “he passed through the midst of Samaria and Galilee.”
(The idea is that he passed between Samaria and Galilee.) The
context makes clear that He entered in a village of Samaritans
(verse 12 and 16). There, ten lepers confronted Him crying out,
“Jesus, Master have mercy on us.” What clearly is evident is
that (1) these poor lepers were aware of Jesus and His
reputation. They likely did not understand all about who He
was, but they knew He had the ability to heal them. (2) There-
fore, in simple faith they cried out to Jesus for deliverance. The
beauty of faith is it is as simple as that. They had a great need.
They knew Jesus could meet their need. They therefore in
simple faith cried out to Him.
As they went to go to the priest as Jesus instructed them, “it
came to pass, that, as they went, they were cleansed.” Sadly,
only one of the ten turned back glorifying God and thanking
Jesus. Ironically, he was a Samaritan. Jesus lamented, “Were
there not ten cleansed? But where are the nine?” Jesus therefore
said to the grateful, healed leper, “Arise, go thy way: thy faith
hath made thee whole.” What is implied is that this one grateful
fellow received more than physical healing. He was made
altogether whole. Of note is how the word translated as whole
is (swzw) sodzo. It is most commonly translated as ‘saved.’ He
not only was healed, he was saved! Once again, faith in Christ
is the absolute requirement for salvation.
 764 Understanding Luke
It well may be that the insertion of this story of gratitude
versus ingratitude is related to the parable which immediately
preceded. Recall how there Jesus taught we ought to have a
right spirit even when the common courtesy of gratitude is
overlooked. He amply illustrated that both He and the Father
routinely suffer such indignity. The implied lesson is that we
ought always be careful to thank God for His manifold bless-
ings.

17:20-21 And when he was demanded of the Pharisees,

when the kingdom of God should come, he answered them
and said, The kingdom of God cometh not with obser-
vation: 21 Neither shall they say, Lo here! or, lo there! for,
behold, the kingdom of God is within you.
Thereafter at some unspecified time and place (though
likely late in His ministry), Jesus was confronted again by
Pharisees who demanded to know “when the kingdom of God
should come.” His audience had hard hearts and likely less than
a pure motive in so interrogating Him. Therefore, as He often
did in such circumstance, Jesus’ answer was enigmatic to them.
“The kingdom of God cometh not with observation.” (It should
be recalled that both the Pharisees and Jesus understood clearly
the concept of the kingdom of God. It was the long-promised
reconstitution of the Jewish kingdom with their Messiah ruling
over the nations forever. We understand it in light of greater
New Testament eschatology to be the Millennium when Christ
returns to rule and reign.) Jesus’ answer simply was that the
kingdom will not come by merely looking for it. Moreover, He
warned that the kingdom is not here or there as some in that day
would allege. Rather, He added cryptically, “Behold, the king-
dom of God is within you.”
The key to understanding His response is in the word trans-
lated as within (entov entos). It has the sense ‘in the midst of.’
Jesus indeed answered correctly, for the King Himself was in
 Understanding Luke 765
their midst though they certainly did not perceive either it or
Him. They were looking for the kingdom (i.e., making
observations about it). Yet, they were blind to the fact the King
of the kingdom was in their very midst.

17:22-25 And he said unto the disciples, The days will

come, when ye shall desire to see one of the days of the Son
of man, and ye shall not see it. 23 And they shall say to you,
See here; or, see there: go not after them, nor follow them. 24
For as the lightning, that lighteneth out of the one part
under heaven, shineth unto the other part under heaven; so
shall also the Son of man be in his day. 25 But first must he
suffer many things, and be rejected of this generation.
The next key phrase is, “he said unto his disciples.” They
likely had heard the Pharisees’ question. Jesus’ instruction to
them was in a totally different tone. Their hearts were receptive.
Jesus therefore gave them the insight He had obscured from the
Pharisees. Again, the greater question pertained to the kingdom
of God and when it would arrive.
Jesus first began to prepare them for what would come first.
That was His suffering and departure. Truly, the days would
come when they would seek after the days when He had been in
their midst and no longer find them. Moreover, others would
claim the Messiah was here or there. His instruction was simple.
“Go not after them, nor follow them.” With the prism of New
Testament eschatology, we can clearly understand the various
events which will take place just prior to the full arrival of the
kingdom (Millennium). Jesus, in effect, leaped over the entire
spectrum of church history to the time of His second coming in
power and glory.
With that perspective in view, He foretold, “For as the
lightning, that lighteneth out of the one part under heaven,
shineth unto the other part under heaven; so shall also the Son
of man be in his day.” In other words, Jesus foretold how His
 766 Understanding Luke
day (i.e., His return in power) would be like lightning. It would
be from the sky. It would be brilliant. It would be sudden. It
would be in great power. Moreover, it would be visible for all to
see. However, Jesus briefly inserted that He first must “suffer
many things, and be rejected of this generation.” Though cryp-
tic, He clearly alluded to His coming crucifixion.

17:26-30 And as it was in the days of Noe, so shall it be

also in the days of the Son of man. 27 They did eat, they
drank, they married wives, they were given in marriage,
until the day that Noe entered into the ark, and the flood
came, and destroyed them all. 28 Likewise also as it was in
the days of Lot; they did eat, they drank, they bought, they
sold, they planted, they builded;
29 But the same day that Lot went out of Sodom it rained
fire and brimstone from heaven, and destroyed them all. 30
Even thus shall it be in the day when the Son of man is
revealed.
Jesus went on to liken that the day of the Son of man would
be like (1) the time of Noah and (2) Lot. That is, His return
would parallel those events. In both, there was great wick-
edness. In both, there was sudden destructive judgment. In each,
there was a small remnant saved.
Jesus therefore proceeded to foretell that “as it was in the
days of Noe, so shall it be also in the days of the Son of man.”
The ‘days of the Son of man’ clearly allude to His return in
power (after the Tribulation). There will be close similarity at
that time to the prevailing attitude in Noah’s day. In addition to
the overflowing wickedness recorded in Genesis 6, there will be
a careless attitude.
Noah had preached repentance and righteousness for one-
hundred-twenty years. The world ignored him. They “did eat,
they drank, they married wives, they were given in marriage,
until the day that Noe entered into the ark, and the flood came,
 Understanding Luke 767
and destroyed them all.” Clearly implied is that the same
attitude and destruction will come during the Tribulation cul-
minating with His return.
In similar fashion were the days of Lot. Not only was there
great wickedness (particularly homosexuality), but they,
without regard to God, ate, drank, bought, sold, planted, and
built. The economy of Sodom was going great guns. People
lived in pleasure and prosperity, oblivious to the impending
judgment of God. Notwithstanding, God destroyed them all.
“Even thus shall it be in the day when the Son of man is
revealed.” Several comments are pregnant. (1) The word trans-
lated as revealed (apokaluptw apokalupto) is the verbal
form of apocalypse which is translated as ‘revelation.’ What
clearly is in view is the revelation of Jesus Christ at His return
at the day of the Lord. (2) Clearly implied are the moral,
spiritual, and economic conditions in that day. The similarities
between Noah’s as well as Lot’s day with the present are only
too obvious. Surely, we are near that time.

17:31-37 In that day, he which shall be upon the house-

top, and his stuff in the house, let him not come down to take
it away: and he that is in the field, let him likewise not return
back. 32 Remember Lot’s wife. 33 Whosoever shall seek to
save his life shall lose it; and whosoever shall lose his life
shall preserve it. 34 I tell you, in that night there shall be two
men in one bed; the one shall be taken, and the other shall be
left. 35 Two women shall be grinding together; the one shall
be taken, and the other left. 36 Two men shall be in the field;
the one shall be taken, and the other left. 37 And they
answered and said unto him, Where, Lord? And he said
unto them, Wheresoever the body is, thither will the eagles
be gathered together.
Insight into understanding this greater passage is in recall-
ing that Jesus was speaking to a Jewish audience. What He
 768 Understanding Luke
addresses next is for the benefit of Jews in that day. It should be
remembered that greater Israel will not be converted until after
the Rapture of the church and hence will endure the Tribulation.
This is particularly true for Jews then in the land. It is from that
perspective Jesus presents the following.
As believing Jews (who have become conversant for the
first time with the New Testament and what Jesus taught)
realize what is coming to pass in Israel during the Tribulation,
Jesus issued the following instructions. In essence, He said flee
as fast as you can. In Matthews 24:16 Jesus said, flee to the
mountains. In other words, get out as fast as you can. Greater
judgment, likely through the antichrist, is just around the
corner. He warned, “Remember Lot’s wife.” She tarried and
looked back to her own destruction. The injunction for believ-
ing Jews in that day as they realize what is taking place is to head
for the hills as fast as they can get there. Like Lot, those who in
that day seek to preserve their lives, as they know it, will lose all.
Those willing to lose themselves for Christ’s sake will be pre-
served in that day.
The immediate context continues. (The events are of Israel
during the Tribulation and here have nothing to do with the
Rapture.) The night spoken of likely may be the dark days of the
Tribulation. Jesus described three everyday events in which one
out of two will be “taken and the other left:” (two in bed, two
grinding grain, two working in the field). The key to
understanding it all is in verse 37. The disciples asked, “Where,
Lord?” That is, where will they be taken? Jesus foreboding
answer was, “Wheresoever the body is, thither will the eagles
be gathered together.” The context clearly is of catastrophic
judgment. Further insight is found in Revelation 19:17, 21. The
scene there is of Armageddon and the resulting carnage. Birds
of prey will be used by God to clean up that carnage. This likely
is what Jesus referred to here. Those ‘taken’ in this context are
those who will perish in that day. It evidently will be a time of
 Understanding Luke 769
great judgment in Israel as the antichrist turns his vengeance
against Israel prior to Christ’s return and Armageddon.
The greater overview is Jesus teaching His disciples of
events preceding the arrival of the kingdom of God. The times
would be like Noah and Lot. But judgment (especially for those
in Israel in the last half of the Tribulation) will be harsh. Jesus’
instruction for the believing Jew in that day is to be watching
and ready to flee the judgment which will befall particularly
Jerusalem in that day.

*****

Overview of Luke 18: The eighteenth chapter of Luke pre-

sents six events in the latter ministry of our Lord: (1) the parable
of the unjust judge; (2) the parable of the Pharisee and the
publican; (3) Jesus’ reception of children; (4) the story of the
rich young ruler; (5) Jesus’ foretelling of His death; (6) and the
healing of a blind man.

18:1-5 And he spake a parable unto them to this end,

that men ought always to pray, and not to faint; 2 Saying,
There was in a city a judge, which feared not God, neither
regarded man: 3 And there was a widow in that city; and she
came unto him, saying, Avenge me of mine adversary.
4 And he would not for a while: but afterward he said
within himself, Though I fear not God, nor regard man; 5
Yet because this widow troubleth me, I will avenge her, lest
by her continual coming she weary me.
The time or place is not specified, but quite evidently is late
in Jesus’ ministry. At that time, “he spake a parable unto them
to this end, that men ought always to pray and not to faint.” The
parable is introduced with its lesson. The verb “to pray” is pre-
sented in the present tense and passive voice. The lesson thus
 770 Understanding Luke
has the sense how ‘that men ought always to be praying.’ The
word translated as faint (ekkakew ekkakeo) has the sense of
being ‘wearied,’ ‘exhausted,’ or ‘fizzled out.’ The greater truth
is that we ought to just keep on praying about a matter and not
fizzle out when the answer is not immediate.
To that end, Jesus told a story of a judge in a certain city. (In
each Jewish city of more than one-hundred-twenty men, there
was a ‘sanhedrin’ of twenty-three men. In a village of less than
one-hundred-twenty men, there were three judges appointed.
This evidently was the case here. This particular fellow neither
feared God nor had respect for men. A widow in this village had
a grievance against another and took it to the judge, seeking
adjudication. The word translated as avenge (ekdikew ekdi-
keo) essentially has the idea of vindication. The judge ignored
her—for a while. He even had the gall to admit to himself “I fear
not God, nor regard man.” Nevertheless, “because this widow
troubleth me, I will avenge her, lest by her continual coming she
weary me.”

18:6-8 And the Lord said, Hear what the unjust judge saith.
7 And shall not God avenge his own elect, which cry day and
night unto him, though he bear long with them? 8 I tell you that
he will avenge them speedily. Nevertheless when the Son of man
cometh, shall he find faith on the earth?
Jesus whereupon made application of the parable. First, He
was not in any way likening God to the unjust judge. Rather, by
way of contrast, He made the point that if an unjust judge would
pay heed to one continually coming for help, “shall not God
avenge his own elect, which cry day and night unto him, though
he bear long with them?” The word translated as elect (eklek-
tov eklectos), which literally means ‘chosen,’ in this context
has the general sense of God’s people.
The greater truth of the parable is simple. God pays heed to
those who keep on coming to Him in prayer, even if He at first
 Understanding Luke 771
does not respond. If an openly unjust judge will help one who
continually seeks relief, how much more will a righteous God
so respond. God in His wisdom and for His own sovereign
purposes may choose to “bear long” with us. Nevertheless, we
“ought always to pray, and not to faint.” The simple lesson is
keep on praying. Never give up. The final phrase, “I tell you that
he will avenge them speedily,” may have to do not so much with
when the Lord answers prayer, but how. Though He may bear
long in His answer, when He does, it often is swift in its coming.
The parable/lesson concludes with Jesus’ cryptic com-
ment, “Nevertheless when the Son of man cometh, shall he find
faith on the earth?” Though some have sought to make eschat-
ological application of this statement, its understanding likely is
more prosaic. To so continually pray as the parable has taught
becomes a degree of considerable faith. Jesus perhaps wearily
posed the question concerning His return. Would He then find
such faith required for continual prayer.

18:9-14 And he spake this parable unto certain which

trusted in themselves that they were righteous, and despis-
ed others:
10 Two men went up into the temple to pray; the one a
Pharisee, and the other a publican. 11 The Pharisee stood
and prayed thus with himself, God, I thank thee, that I am
not as other men are, extortioners, unjust, adulterers, or
even as this publican. 12 I fast twice in the week, I give tithes
of all that I possess.
13 And the publican, standing afar off, would not lift up
so much as his eyes unto heaven, but smote upon his breast,
saying, God be merciful to me a sinner.
14 I tell you, this man went down to his house justified
rather than the other: for every one that exalteth himself
shall be abased; and he that humbleth himself shall be
exalted.
 772 Understanding Luke
Again, Luke records before hand the thrust of a parable.
Jesus’ clear target was the proud self-righteous Pharisees. The
Holy Spirit thus indicates that the parable was directed “unto
certain which trusted in themselves that they were righteous,
and despised others.” In so doing, He not only clearly defined
the Pharisees, but many religionists to this day. They (1) trust in
themselves. (2) They are self-righteous. And, (3) they despise
others.
To that end, Jesus told a story how two men went up to the
Temple to pray: one was a Pharisee, the other a publican. The
latter was considered not only low class, but a crooked collab-
orator with the Romans as a contract tax collector. In a word, he
was despised. The Pharisees by contrast considered themselves
the elite of Jewish society, not only by virtue of espousing
orthodox Judaism, but also their presumed moral superiority.
With that contrast in view, the Pharisee stood and piously
prayed, reminding God of his superiority over the disdained
publican nearby. His pompous self-righteousness is evident as
he thanked God he was not an extortioner, unjust, or an
adulterer, “or even as this publican,” implying the publican may
have been guilty of all of the above. Moreover, the Pharisee
with evident pride reminded God that he fasted twice weekly
and tithed on everything. It should be noted that Jesus did not
criticize the Pharisee’s practices, rather his attitude. He was
self-righteous in his own eyes. This pompous Pharisee was so
typical of official Israel of that day. Though they were
outwardly pious, they were self-righteous and proud. It mani-
fested itself in hardness of heart and alienation from God.
By contrast, the publican, renowned for less than upright
practices in humility and obvious apparent repentance, would
not even lift up his eyes to heaven. In shame, conviction, and
guilt; he hung his head and cried out, “God be merciful to me a
sinner.” (The smiting of his breast likely was an involuntary
gesture of grief. He knew he was guilty before God and was
 Understanding Luke 773
grief-stricken because of it. Godly sorrow over his sin was
evident.)
Jesus declared that it was the guilty publican who went
home justified. He in (1) true repentance and (2) genuine faith
had come to God seeking mercy (and by implication salvation).
Jesus clearly implied it was the publican who was pleasing to
God and not the self-righteous Pharisee. Moreover, He implied
this simple prayer of repentance and faith on the part of the
publican was sufficient for salvation. He concluded with the
pointed lesson: “for every one that exalteth himself shall be
abased; and he that humbleth himself shall be exalted.” Truly,
“God resisteth the proud, but giveth grace unto the humble”
(James 4:6). See also Matthew 23:12. A paradox of Christianity
is thus presented. Self-righteousness is in fact unrighteous
whereas repentance from sin and faith in a merciful God brings
true righteousness.

18:15-17 And they brought unto him also infants, that

he would touch them: but when his disciples saw it, they
rebuked them. 16 But Jesus called them unto him, and said,
Suffer little children to come unto me, and forbid them not:
for of such is the kingdom of God. 17 Verily I say unto you,
Whosoever shall not receive the kingdom of God as a little
child shall in no wise enter therein.
Apparently at the same time (and the same context), some
brought infants to Jesus, desiring He would touch them. (To
what purpose such touching is not described. However, one
thing is clear, they did not come to have Jesus sprinkle water
upon them.) The disciples, perhaps thinking to spare Jesus the
unnecessary intrusion, rebuked the parents.
The key to this lesson is found in the greater preceding
context. It is not the proud religious big-shot who will comprise
the kingdom of heaven, but rather the humble, such even as little
children. Jesus therefore called the rebuffed parents (and
 774 Understanding Luke
apparently their children) and said, “Suffer little children to
come unto me, and forbid them not: for of such is the kingdom
of God.” The word translated as suffer (afihmi aphiemi), in
this context, essentially has the sense ‘to allow.’ What Jesus
was teaching had nothing to do with little children being saved
or baptized. Rather, His lesson was simple. In distinction to the
proud self-righteous form of Judaism prevailing at that time, the
kingdom of God would be populated by those of humble estate
as illustrated by the small children at hand.
That point is made more clearly as Jesus continued, “Verily
I say unto you, Whosoever shall not receive the kingdom of God
as a little child shall in no wise enter therein.” The greater truth
was illustrated in the publican several verses earlier. Only those
willing, in humility to repent before God with simple faith in
Him, shall enter the kingdom (i.e., heaven). The lesson is of
repentance, humility, and simple faith. It was a clear rebuke of
the self-righteous, hard-hearted form of Judaism which pre-
vailed.

18:18-23 And a certain ruler asked him, saying, Good

Master, what shall I do to inherit eternal life? 19 And Jesus
said unto him, Why callest thou me good? none is good, save
one, that is, God. 20 Thou knowest the commandments, Do
not commit adultery, Do not kill, Do not steal, Do not bear
false witness, Honour thy father and thy mother. 21 And he
said, All these have I kept from my youth up.
22 Now when Jesus heard these things, he said unto him,
Yet lackest thou one thing: sell all that thou hast, and
distribute unto the poor, and thou shalt have treasure in
heaven: and come, follow me. 23 And when he heard this, he
was very sorrowful: for he was very rich.
As has been the case in several chapters in Luke, the Holy
Spirit inspired him to place related incidents and parables to-
gether. Whether this particular incident took place at that same
 Understanding Luke 775
time is not relevant. What is relevant is that Luke placed it in
context with (1) the parable of the plaintive widow, (2) the
Pharisee and the publican, and (3) the incident with small
children. In each, the lesson is how God is pleased with humble
faith versus self-righteousness. In that immediate context, Luke
recorded the following story (which apparently is not a par-
able).
A certain rich (young) ruler, clearly a man of means and
importance, came to Jesus and asked, “Good Master, what shall
I do to inherit eternal life?” This young big-shot, by his very
question, revealed his lack of spiritual discernment. His focus
was upon what he could do to receive eternal life. The same
proud, self-righteous attitude of the Pharisee at the Temple is
evident. Jesus therefore answered him obliquely and enigmat-
ically. He first tacitly rebuked him, asking why he called Jesus
good, noting there is none good but God. (It is clear from His
evasive answer that Jesus was not sympathetic to this fellow.)
Then he reminded the young big-shot of five of the ten com-
mandments. The fellow self-righteously proclaimed that he had
kept all of these from his youth. He, like the Pharisee in the
Temple, was likewise afflicted with self-righteousness. If no-
thing else, the fellow undoubtedly was guilty of bearing false
witness on at least one occasion in his life. Nevertheless, he re-
mained self-righteous.
Jesus’ answer was what the fellow did not want to hear. In
essence, Jesus told him to humble himself before God and then
follow Him. Jesus was not teaching the way to eternal life is by
selling one’s wealth and giving it to charity. Rather, the implied
lesson was that this self-righteous man needed to humble
himself before God to find grace in God’s sight. God is unim-
pressed with self-righteousness. See Isaiah 64:6.

18:24-25 And when Jesus saw that he was very sorrow-

ful, he said, How hardly shall they that have riches enter
 776 Understanding Luke
into the kingdom of God! 25 For it is easier for a camel to go
through a needle’s eye, than for a rich man to enter into the
kingdom of God.
That is not what the rich, young ruler wanted to hear. He
departed mournful. In that context, Jesus commented, “How
hardly shall they that have riches enter in the kingdom of God!”
It is not impossible for rich people to be saved, but the necessary
humbling of oneself before God in repentance and simple faith
precludes most affluent people from so doing.
In this immediate context, Jesus uttered a proverbial axiom:
“for it is easier for a camel to go through a needle’s eye, than for
a rich man to enter into the kingdom of God.” The intent is
simple. It is not easy for a rich man to be saved: possible, but not
probable. Some have held the “needle’s eye” mentioned may
have been an after-hours door in the larger city gate. For a camel
to pass, it would have to get down on its knees and crawl
through. The stubborn nature of camels usually precluded them
from doing so. In like fashion, the proud, self-righteous nature
of the rich of this world precludes most from ever truly coming
to Christ.

18:26-27 And they that heard it said, Who then can be

saved? 27 And he said, The things which are impossible with
men are possible with God.
The disciples understood Jesus’ implication. They, in
astonishment replied, “Who then can be saved?” Jesus answer-
ed that though things seem impossible to men, they indeed are
possible for God. In His answer there is hope. Though it may
seem impossible for someone to be saved, Jesus noted, it is not
impossible for God. He can change men’s hearts, bringing them
to repentance.

18:28-30 Then Peter said, Lo, we have left all, and

followed thee. 29 And he said unto them, Verily I say unto
 Understanding Luke 777
you, There is no man that hath left house, or parents, or
brethren, or wife, or children, for the kingdom of God’s
sake, 30 Who shall not receive manifold more in this present
time, and in the world to come life everlasting.
Impulsive Peter, picking up on Jesus’ criticism of the well-
to-do, replied, “Lo, we have left all, and followed thee.” In other
words, Peter in effect said, ‘Don’t forget Lord, we have
forsaken all just like you told this guy.’ That set the stage for
Jesus to speak sympathetically to His disciples. He commented
that when a man has left family and home for God’s work (i.e.,
the kingdom of God’s sake), he will be blessed both now and in
heaven. God takes care of His servants, both with blessings in
this life and rewards in heaven. Though Christian service from
a human perspective seems to be sacrifice, Jesus has promised
to bless both now and into eternity those who so serve Him.

18:31-34 Then he took unto him the twelve, and said unto
them, Behold, we go up to Jerusalem, and all things that are
written by the prophets concerning the Son of man shall be
accomplished. 32 For he shall be delivered unto the Gentiles,
and shall be mocked, and spitefully entreated, and spitted on: 33
And they shall scourge him, and put him to death: and the third
day he shall rise again. 34 And they understood none of these
things: and this saying was hid from them, neither knew they
the things which were spoken.
The ‘home-stretch’ of Jesus’ earthly ministry was at hand.
He was about to complete His final journey to Jerusalem. He
sought to prepare His disciples about what would soon take
place there, but they did not understand that of which He was
speaking. He thus said unto them, “Behold, we go up to Jer-
usalem, and all things that are written by the prophets con-
cerning the Son of man shall be accomplished.” Every prophecy
concerning His impending passion, death, and resurrection was
about to be fulfilled in its smallest detail.
 778 Understanding Luke
With precise detail, Jesus foretold His disciples that he
would “be delivered unto the Gentiles” (i.e., the Romans), “and
shall be mocked, and spitefully entreated, and spitted on: and
they shall scourge him, and put him to death: and the third day
he shall rise again.” Within less than two weeks, it all would be
fulfilled. Jesus clearly spoke not only of His impending death in
great detail, but perhaps more importantly of His subsequent
resurrection. He warned His disciples of what was about to take
place.
Notwithstanding, none of them understood what He was
talking about. Moreover, clearly implied is that God provi-
dentially hid the understanding of this from them until after the
resurrection. See Luke 24:25ff. Perhaps, God knew they would
take steps to prevent Jesus’ arrest and death if they understood
what was about to happen. (Peter in Gethsemane had some
inkling, but was stopped from further interfering.) He thus hid
it from them.

18:35-43 And it came to pass, that as he was come nigh

unto Jericho, a certain blind man sat by the way side
begging: 36 And hearing the multitude pass by, he asked
what it meant. 37 And they told him, that Jesus of Nazareth
passeth by. 38 And he cried, saying, Jesus, thou Son of David,
have mercy on me. 39 And they which went before rebuked
him, that he should hold his peace: but he cried so much the
more, Thou Son of David, have mercy on me.
40 And Jesus stood, and commanded him to be brought
unto him: and when he was come near, he asked him, 41
Saying, What wilt thou that I shall do unto thee? And he
said, Lord, that I may receive my sight. 42 And Jesus said
unto him, Receive thy sight: thy faith hath saved thee. 43
And immediately he received his sight, and followed him,
glorifying God: and all the people, when they saw it, gave
praise unto God.
 Understanding Luke 779
As Jesus was on his final journey to Jerusalem, he ap-
proached the city of Jericho on the plain of the Jordan river. On
the outskirts of town sat a blind man begging. (Mark’s account
identifies this man as Bartimaeus). As he heard the crowd
accompanying Jesus passing by, he enquired what was going
on. “And they told him, that Jesus of Nazareth passeth by.” In all
likelihood, Bartimaeus, the poor blind beggar, had heard of
Jesus. He may not have understood all there was to know about
Him, but he knew one thing. Jesus could restore his sight. He
therefore in simple faith cried out, “Jesus, thou son of David,
have mercy on me.”
Some in Jesus’ party, perhaps even His disciples, rebuked
him. In effect, they told him to ‘shut up.’ However, that
provoked him to cry “so much the more, Thou son of David,
have mercy on me.” (Of significance is that this fellow per-
ceived Jesus’ royal lineage and that thus He was the Messiah.)
There was no doubt on Bartimaeus’ part that Jesus could heal
him—if He would.
Jesus therefore stopped and commanded the beggar to be
brought unto Him. He then asked him, “What wilt thou that I
shall do unto thee? And he said, Lord, that I may receive my
sight.” He in simple faith asked Jesus to do what only God could
do. Jesus’ simply said, “Receive thy sight: thy faith hath saved
thee.” It is significant that it was simple faith which brought
healing to the man. But even more importantly, that same faith
in Jesus saved Him. Jesus said it, making it clear for all to hear.
Once again, the profound principle of saving faith is set forth. If
Jesus be God, beseeching Him in simple faith is all that is necessary
for deliverance, whether it be physical healing or spiritual salvation.
Thereupon, Bartimaeus received his sight, proceeded to
follow Jesus into town, and glorified God. Those of Jericho
therefore became witnesses to what had happened and likewise
praised God. It may be that Zacchaeus heard of Jesus in the
meantime.
 780 Understanding Luke
Overview of Luke 19: The first part of the nineteenth chap-
ter of Luke presents what likely is the beginning of the last week
of our Lord’s ministry. Two notable events are presented: (1)
Jesus’ confrontation of Zacchaeus, and (2) the parable of the
ten pounds. The latter half of Luke 19 into chapter 20 presents
Jesus’ triumphal entry into Jerusalem, His grief over its spirit-
ual hardness, His purification of the Temple, and His authority
subsequently questioned thereat.

19:1-6 And Jesus entered and passed through Jericho.

2 And, behold, there was a man named Zacchaeus, which
was the chief among the publicans, and he was rich. 3 And
he sought to see Jesus who he was; and could not for the
press, because he was little of stature. 4 And he ran before,
and climbed up into a sycomore tree to see him: for he was
to pass that way.
5 And when Jesus came to the place, he looked up, and
saw him, and said unto him, Zacchaeus, make haste, and
come down; for to day I must abide at thy house. 6 And he
made haste, and came down, and received him joyfully.
After having healed Bartimaeus on the edge of Jericho,
Jesus now “entered and passed through Jericho.” The idea is not
so much, He went straight through and out of town, but rather;
he walked directly through Jericho. There lived one Zacchaeus
who was the local chief-tax-collector for the Roman govern-
ment. Moreover, through that disreputable profession, he had
become wealthy. (A publican was a contract tax collector for
Rome. When Jews did so, they were seen as collaborators with
the Romans. Moreover, the Romans allowed them wide latitude
to extract the required taxes virtually anyway they could.
Therefore, they were rightly viewed as dishonest, harsh, and
greedy. The publican was allowed to keep whatever he could
extract over and above the quota the Romans required.) Hence,
publicans were held in low repute.
 Understanding Luke 781
Luke records that this Zacchaeus was short. Because of the
press of the crowds surrounding Jesus, he climbed a sycamore
tree to get a better view of this Jesus of whom he had heard.
When Jesus came to the place adjacent to that tree, he stopped,
looked up, and said, “Zacchaeus, make haste, and come down;
for to day I must abide at thy house.” The omniscience of our
Lord is in view. Quite evidently, neither Jesus or Zacchaeus had
ever met. Yet, Jesus knew the very tree he was in and He knew
him by name. Zacchaeus must have been, at the least, flabber-
gasted. Nevertheless, “he made haste, and came down, and
received him joyfully.” Whether Zacchaeus received him on
the spot altogether as Savior, at that point, is not clear. However,
his obvious repentant spirit as well as verse 9 would seem to so
indicate.

19:7-10 And when they saw it, they all murmured,

saying, That he was gone to be guest with a man that is a
sinner. 8 And Zacchaeus stood, and said unto the Lord;
Behold, Lord, the half of my goods I give to the poor; and if
I have taken any thing from any man by false accusation, I
restore him fourfold.
9 And Jesus said unto him, This day is salvation come to
this house, forsomuch as he also is a son of Abraham. 10 For
the Son of man is come to seek and to save that which was
lost.
Meanwhile, the crowd at hand murmured among them-
selves that Jesus had gone to be the guest of a known sinner.
However, Zacchaeus readily brought forth fruits suitable for
repentance. He offered half of his wealth to the abject poor of
the area. He further proposed to make four-hundred percent
restitution to those he had defrauded as a tax collector. (The Old
Testament law only required one-hundred-twenty percent
restitution. See Leviticus 6:5. However, some think the ap-
plication of Exodus 22:1 where four-hundred percent resti-
 782 Understanding Luke
tution was required is in view.) In any event, Zacchaeus clearly
had had a major change of heart.
Jesus made clear that “this day is salvation come to this
house.” Zacchaeus’ salvation was not in view because of the
obvious good works he proposed. Rather, his willingness to
make restoration and restitution was the result of a regenerated
heart. When one is born again, there is a willingness to do right.
The final phrase, “forasmuch as he also is a son of
Abraham,” may be in response to the criticism Jesus had re-
ceived for going with a ‘sinner.’ Though sinful indeed, Zac-
chaeus as a Jew was a primary candidate for salvation (to the
Jew first). Jesus knew his heart was tender. On top of that, he
was a son of Abraham, apparently searching for the truth. Jesus
met that need.
With all of this in view, Jesus concluded His remarks with
the classic statement, “For the Son of man is come to seek and
to save that which was lost.” Zacchaeus, even as an obvious
sinner and quite apparently lost, was the very reason Jesus had
come. He came to save lost sinners. Zacchaeus was a primary
example thereof. But Jesus used this man’s sinful condition as
a wonderful opportunity to emphasize why He had come in the
first place. Indeed, in about one week, He would fulfill that pur-
pose on the cross.

19:11-14 And as they heard these things, he added and

spake a parable, because he was nigh to Jerusalem, and
because they thought that the kingdom of God should
immediately appear.
12 He said therefore, A certain nobleman went into a far
country to receive for himself a kingdom, and to return. 13
And he called his ten servants, and delivered them ten
pounds, and said unto them, Occupy till I come.
14 But his citizens hated him, and sent a message after
him, saying, We will not have this man to reign over us.
 Understanding Luke 783
Luke makes it clear the following parable was uttered while
likely still in Jericho and possibly while still at the house of
Zacchaeus. (Jericho was relatively “nigh to Jerusalem.”) The
multitudes (and no doubt His disciples) had come to the con-
clusion that Jesus was their King and as He approached
Jerusalem they considered the kingdom of God therefore was
about to appear. They apparently thought Jesus, upon entering
Jerusalem, would overthrow the Roman’s and proclaim the
restoration of the Jewish kingdom then and there. The Jews
were longing for a political restoration of their long deprived
kingdom and king. They saw in Jesus the solution to their
desire. However, their perspective was political and national.
There was not a spirit of repentance and return to their God in
truth. With that backdrop in view, Jesus uttered the following
parable. It will become apparent that the parable clearly foretold
His imminent departure, His return, and events of His return.
Hence, the parable is clearly eschatological in nature.
Jesus proceeded to tell of a “certain nobleman” (i.e., a man
of royal descent) who journeyed to a far country “to receive for
himself a kingdom, and to return.” (It is of interest that
historically, Archelaus, Herod’s son, actually had gone from
Jerusalem to Rome to receive the Jewish kingdom in Palestine
and had come back to receive it. This happened when Jesus was
a boy in Nazareth and it was common knowledge. Hence, Jesus’
listeners could readily relate to such a story. It had actually
happened in their lifetime.) Prior to going, Jesus told that this
certain nobleman “called his ten servants and delivered them
ten pounds.” The word translated as pound (mna minah) was a
measure of silver weight. Hence, it was a quantity of money. A
minah was the modern equivalent of a little more than ten
ounces of silver. Verse 15 makes clear the money was actually
silver.
In any event, the nobleman entrusted his servants each with
a specific quantity of money for them to invest. He then ordered
 784 Understanding Luke
his servants to “occupy till I come.” Some have thought the idea
was of occupying in a military sense and have applied that
thought to Christianity today. However, neither the context nor
the sense of the word at hand allows that. The word translated
as occupy (pragmateuomai pragmateuomai) has the sense ‘to
carry on in business,’ specifically, the business of a banker or a
trader. In essence, therefore, the nobleman essentially
instructed his servants to invest his funds in his absence.
However, the citizens of this land hated the nobleman.
Moreover, upon his departure, they “sent a message after him,
saying, We will not have this man to reign over us.” (1) The
application to our Lord, His soon departure, and the hatred of
official Israel—His own people—against Him is all too appar-
ent. (2) It is of further interest that the Jews had done precisely
the same thing to Archelaus some years earlier. The greater
context of the parable has thus been clearly set. Jesus clearly
was speaking of Himself, His soon departure, the hatred, and
rejection by Israel of Him.

19:15 And it came to pass, that when he was returned,

having received the kingdom, then he commanded these
servants to be called unto him, to whom he had given the
money, that he might know how much every man had
gained by trading.
There are a number of major eschatological truths in this
verse. (These are particularly significant inasmuch as Jesus
would soon depart. Clearly implied is the context of His return.)
(1) The nobleman returned—our Lord’s return is thus clearly
foretold. (2) He returned from heaven’s capital city, having
received the kingdom. Clearly implied is that when Jesus
returns, He will have authority from His heavenly Father to
establish His kingdom on this earth. (3) There was to be a
reckoning for those servants to whom the nobleman had en-
trusted value. Indeed at the Judgment Seat of Christ, there will
 Understanding Luke 785
be an accounting for each servant of Christ of this age “accord-
ing to that he hath done, whether it be good or bad” (II
Corinthians 5:10). (The word translated as money here is
{argurion} argurion which is silver money.) (4) The
nobleman therefore returned and demanded to know “how
much every man had gained by trading.” He clearly wished to
know how his servants had invested his funds in his absence.
Specifically, he wished to know how much they had gained in
his absence.
The application is only too obvious. Jesus will someday
demand to know how much we have gained for Him in His ab-
sence. Our Lord has not entrusted to us monetary value (i.e.,
money). Rather, He has entrusted us with something far more
valuable and that is the gospel. Indeed we have this treasure in
earthen vessels. Clearly implied is that at the Bema, we will give
account how we have invested the gospel and gained others for
Jesus Christ.

19:16-17 Then came the first, saying, Lord, thy pound

hath gained ten pounds. 17 And he said unto him, Well, thou
good servant: because thou hast been faithful in a very little,
have thou authority over ten cities.
The first servant stood before him and gave account. (See
Romans 14:10,12.) His report was that his initial investment of
one pound had gained ten pounds for his lord. The application
is apparent. Someday, we will stand before Jesus Christ and
give account of what return we have to present Him for His en-
trusting the gospel to us. Might it be said, we have won ten
people to Christ in our lifetime?
The returned nobleman said, “Well, thou good servant:
because thou hast been faithful in a very little, have thou
authority over ten cities.” There is a clear intimation that when
we stand before Jesus Christ at the Bema someday, His reward
for faithful service will be positions of authority in His king-
 786 Understanding Luke
dom. In Revelation 20:4 and 6, where the context clearly is of
the Millennium (Christ’s kingdom), faithful servants of Christ
will in that day reign with Him in His kingdom a thousand years.
And then in Revelation 22, where the context is of the eternal
kingdom, it is recorded how His servants will “reign for ever
and ever.”
What clearly is implied is that God’s people today who
faithfully serve Him, particularly in the matter of obtaining a
return upon the investment of the gospel in others (i.e., winning
others to Christ), will be rewarded in His kingdom (i.e., the
Millennium on into the eternal kingdom). Implied is that a part
of that reward will be rule over specific portions of His
kingdom—in this case, ten cities.

19:18-19 And the second came, saying, Lord, thy pound

hath gained five pounds. 19 And he said likewise to him, Be
thou also over five cities.
The second servant was called to account and he reported
that he had invested his lord’s pound and had gained five
pounds. The lord likewise commended him and gave him rule
over five cities in his kingdom. Once again, the application is
quite apparent. For those servants of Christ who today bring a
return upon His investment of the gospel (i.e., win others to
Christ), there will be substantial reward in His kingdom. Again,
that, in part, will be manifested in being given position of rank
and authority in His kingdom.
The reward of our Lord in that day will be quite evidently
based upon (1) faithful service. He has entrusted us with that of
value. Our ministry may seem as “very little.” But as we
faithfully discharge the ministry He has given to us, He will
faithfully reward us in that day. (2) The other criteria for reward
is our actual production for Jesus Christ. Those who do more
will be rewarded more. Those who do less will in commensur-
ate fashion be thus rewarded. See Revelation 22:12.
 Understanding Luke 787
19:20-26 And another came, saying, Lord, behold, here is
thy pound, which I have kept laid up in a napkin: 21 For I feared
thee, because thou art an austere man: thou takest up that thou
layedst not down, and reapest that thou didst not sow. 22 And he
saith unto him, Out of thine own mouth will I judge thee, thou
wicked servant. Thou knewest that I was an austere man,
taking up that I laid not down, and reaping that I did not sow:
23 Wherefore then gavest not thou my money into the bank,
that at my coming I might have required mine own with usury?
24 And he said unto them that stood by, Take from him the
pound, and give it to him that hath ten pounds. 25 (And they said
unto him, Lord, he hath ten pounds.) 26 For I say unto you, That
unto every one which hath shall be given; and from him that
hath not, even that he hath shall be taken away from him.
Another servant came to give account. However, all he
could do is sheepishly admit he had done nothing with what his
lord had entrusted him. He had gone and hid it. He then began
to make an elaborate excuse that he feared his lord and thought
him to be austere. Therefore, his excuse was he just went and
hid his lord’s investment and did nothing with it.
The nobleman was angered and sharply questioned why he
had not at the least put the money in a bank and received at least
a little interest in return. He therefore ordered that the one pound
of this wicked servant be taken from him and given to the one
who had ten. (It should be remembered that in all cases, the
money in question belonged to the nobleman.) He therefore
ordered these funds be given to one who knew how to earn a
good return.
The application of the conclusion of the parable is
apparent. Those who in this life have been careless and wasted
the opportunity to serve Jesus Christ will give account to Him in
that day. II Corinthians 5:10, in regard to the Bema, speaks also
of servants of Christ who have done badly receiving accord-
ingly. Moreover, I Corinthians 3:12-15, which presents another
 788 Understanding Luke
aspect of the Judgement Seat of Christ, indicates that some in
that day will “suffer loss.”
The parable is clear. It deals with faithful service for Christ
during His departure and His reward for them at the time of His
return. Those who have faithfully served Him will be richly
rewarded in that day. Those who have shirked that opportunity
will have no reward then. Jesus went on to present, in that
regard, a proverbial axiom. Those who have faithfully served
Him will be given even more. Those who have squandered
opportunity to serve Him will have it taken from them (i.e, they
will suffer loss). When considering the length of eternity and
the prospect for reward or loss thereof, a prudent person can
only dedicate himself to serve Jesus Christ with all His ability
now.

19:27 But those mine enemies, which would not that I

should reign over them, bring hither, and slay them before
me. Jesus then dropped the other shoe and presented the other
application of the parable. (The first was of reward for service
in His absence.) However, those who were the enemies of the
nobleman, rejecting him from ruling over them, were to be
rounded up and slain.
Again, the application becomes apparent. Official Israel
had clearly rejected Christ. They wanted nothing to do with
Him. Therefore, He ominously foretold their impending
destruction. The immediate fulfillment of this, no doubt, was in
70 A.D. when the Romans destroyed Jerusalem under Titus,
slaughtering hundreds of thousands of Jews. The final fulfill-
ment will take place in the waning days of the Tribulation, the
time of Jacob’s trouble, when unbelieving Jews will face a
similar fate at the hands of the antichrist.

19:28-29 And when he had thus spoken, he went before,

ascending up to Jerusalem. 29 And it came to pass, when he
 Understanding Luke 789
was come nigh to Bethphage and Bethany, at the mount
called the mount of Olives, he sent two of his disciples.
After completing His ministry in and around Jericho (in the
Jordan River valley basin), Jesus began the ascent up into the
Judean highland whereat Jerusalem was located. On the Jericho
road, as one nears Jerusalem, were two small villages. The first
was Bethphage (which literally means ‘house of unripe figs.’
Nearby and a bit closer to Jerusalem (about two miles out) was
the village of Bethany (which means ‘house of dates’). It was
the home of Mary, Martha, and Lazarus. It also was on the back-
side of the Mount of Olives, east of Jerusalem. There, Jesus sent
two of His disciples into Bethany on the mission of obtaining a
mount for Him.

19:30-34 Saying, Go ye into the village over against you;

in the which at your entering ye shall find a colt tied,
whereon yet never man sat: loose him, and bring him hither.
31 And if any man ask you, Why do ye loose him? thus shall
ye say unto him, Because the Lord hath need of him. 32 And
they that were sent went their way, and found even as he
had said unto them.
33 And as they were loosing the colt, the owners thereof
said unto them, Why loose ye the colt? 34 And they said, The
Lord hath need of him.
Preparation is made for the fulfillment of the prophecy in
Zechariah 9:9. Jesus sent the two disciples to seek a tied-up colt
in Bethany upon which no one had ever sat and to bring it to
Him. (In regard to the latter, some have commented upon how
our Lord was not only virgin born, and used a virgin tomb never
before occupied, He also used a colt never before ridden.) Fore-
seeing that they might be challenged, Jesus instructed them if
any should ask what they were doing to tell them, “Because the
Lord hath need of him.” That is precisely what happened. In
finding a colt tied, as Jesus had foretold and in unloosing the
 790 Understanding Luke
animal, “the owners thereof said unto them, Why loose ye the
colt?” They replied as Jesus had instructed them and the owners
were satisfied with their answer. That may have been close to a
miracle in itself. To walk off with one’s colt was tantamount to
theft. Yet, as the disciples answered as instructed, there was no
further challenge to their actions. They likely did not realize it
at the time, but they were in the process of fulfilling Zechariah
9:9, a clear Messianic prophecy.

19:35-36 And they brought him to Jesus: and they cast

their garments upon the colt, and they set Jesus thereon. 36
And as he went, they spread their clothes in the way.
In setting Jesus upon the animal, another miracle took
place. A colt upon which one has never sat is an unbroken
animal, which by instinct will buck and seek to throw the rider.
Here, the animal acquiesced and received its Lord and Maker.
Prior to placing Jesus thereupon, His disciples formed a make-
shift saddle for Him of their own garments Moreover, “as they
went, they spread their clothes in the way.” Such an action was
that which was reserved for royalty or a conquering victor. They
understood the significance of their actions because they under-
stood who Jesus was—the King of the Jews.

19:37-38 And when he was come nigh, even now at the

descent of the mount of Olives, the whole multitude of the
disciples began to rejoice and praise God with a loud voice
for all the mighty works that they had seen; 38 Saying,
Blessed be the King that cometh in the name of the Lord:
peace in heaven, and glory in the highest.
As they approached Jerusalem from Bethany (from the
east), descending from the Mount of Olives toward Jerusalem
(about one half mile), “the whole multitude of disciples began
to rejoice and praise God with a loud voice for all the mighty
works that they had seen.” Included in the party were far more
 Understanding Luke 791
than the twelve. A multitude of disciples, some perhaps from as
far as Galilee which had followed Jesus, along with disciples
from Jericho, Bethany (no doubt, Mary, Martha, and Lazarus),
and the surrounding region now thronged around Jesus.
This assemblage of His disciples by now had come to the
conclusion that Jesus was indeed the Messiah, the long awaited
King of Israel. They therefore cried out as the multitude with
Jesus at its head proceeded toward the gates of Jerusalem.
“Blessed be the King of that cometh in the name of the Lord:
peace in heaven, and glory in the highest.” (As will soon be
noted, this was not the party-line of official Israel. These largely
were His disciples, believers, expecting Him to assume His
throne at Jerusalem then.) They praised Him as King, acknow-
ledging that He came in the name of the Lord. Hence, His
disciples saw more than just a political ruler, but a spiritual one
as well. They therefore invoked peace in heaven and glory in (or
perhaps, to) the Highest.

19:39-40 And some of the Pharisees from among the

multitude said unto him, Master, rebuke thy disciples. 40 And
he answered and said unto them, I tell you that, if these should
hold their peace, the stones would immediately cry out.
As Jesus approached the gate of the city, however,
Pharisees in the crowd did not miss the significance of what the
crowd was proclaiming. They came to Jesus and urged him,
“Master, rebuke thy disciples.” Not only was this a violation of
their sensibilities, revealing their unbelief, it was in violation of
the party-line of official Israel. They viewed Jesus as a rabble-
rousing insurrectionist and wanted nothing to do with Him.
Their use of the word master does not imply any reverence. Its
literal sense was simply ‘teacher.’ They likely used the term in
a contemptuous tone.
Jesus’ pregnant reply to them was “I tell you that, if these
should hold their peace, the stones would immediately cry out.”
 792 Understanding Luke
Jesus was in the process of officially presenting Himself to
official Israel as their King. His disciples perceived that and
rejoiced. Those representing official Israel also perceived it and
rejected it. Jesus implied that if they held their peace, the stones
which littered that rocky landscape would then take up the cry.
Some have thought that inasmuch as some Jews viewed gentiles
like common stones, Jesus may have, by way of allegory, been
referring to the impending conversion of many gentiles who
indeed would glorify Him.
He was making His official (and final) entry to Jerusalem.
He came presenting Himself as the King of Israel. The minority
in His believing disciples received Him as such. The majority
rejected Him. See John 1:11.

19:41-44 And when he was come near, he beheld the city,

and wept over it, 42 Saying, If thou hadst known, even thou, at
least in this thy day, the things which belong unto thy peace! but
now they are hid from thine eyes. 43 For the days shall come
upon thee, that thine enemies shall cast a trench about thee, and
compass thee round, and keep thee in on every side, 44 And shall
lay thee even with the ground, and thy children within thee; and
they shall not leave in thee one stone upon another; because
thou knewest not the time of thy visitation.
Jesus approached the city, the place He as God had chosen
long before as Moriah (with Abraham), the city He had chosen
for His Temple, the city which ever since had been the capital of
His people. Nevertheless as he beheld the city, He “wept over
it.” What a deep mixture of emotions must have swept over
Him. He loved Jerusalem, the city of His choice. Yet, He knew
the spiritual blindness and rejection that lay just ahead. He was
officially coming to His own and they would receive Him not.
He knew it and it so moved Him that He could only weep.
In His grief, he poignantly cried out toward Jerusalem, “If
thou hadst known, even thou, at least in this thy day, the things
 Understanding Luke 793
which belong unto the peace! But now they are hid from thine
eyes.” Jesus knew the greatness of the kingdom He was offic-
ially offering to Israel in general and Jerusalem in particular. He
knew the great peace and prosperity which would come in the
kingdom of God which He was offering. Yet sadly, they were
hid from their eyes. Indeed, they had eyes which could see, but
could not and would not perceive the truth before them.
Jesus went on in sorrow, prophetically noting that the days
were coming upon Jerusalem in which their “enemies shall cast
a trench about thee, and compass thee round, and keep thee in on
every side, and shall lay thee even with the ground, and thy
children within thee; and they shall not leave in thee one stone
upon another.” He foretold the siege and fall of Jerusalem by the
Romans about forty years later in which the city would be
destroyed and upwards of a million Jews would perish. Before
it would be over, the Romans, in looting the city, would leave
not one stone of the Temple left standing upon another.
The reason for it all was, they knew not “the time of thy vis-
itation.” That is, they in their spiritual blindness did not realize
they had been visited by their Maker, Lord, and King. They
wickedly rejected Him and His heavenly Father sent terrible
judgment as a result.

19:45-46 And he went into the temple, and began to cast

out them that sold therein, and them that bought; 46 Saying
unto them, It is written, My house is the house of prayer:
but ye have made it a den of thieves.
The gate into Jerusalem in which He entered, led directly
into the Temple complex from the north and east. In entering the
Temple, Jesus “began to cast out them that sold therein, and
them that bought, Saying unto them, It is written, My house is
the house of prayer: but ye have made it a den of thieves.” This
was Jesus’ second cleansing of the Temple. He had done so at
the beginning of His ministry as recorded in John 2:13ff. It is
 794 Understanding Luke
significant that Jesus referred to the Temple of God at
Jerusalem as His house quoting from Isaiah 56:7.
Jews were required to bring specific items for the various
sacrifices, ranging from Hebrew currency in shekels to specific
animals such as turtle-doves or bullocks. Many of these were
pilgrims from far away places. They could not conveniently
bring such sacrifices on their journey. Hence, the priests allow-
ed Jewish businessmen to sell such items in the courts of the
Temple complex as a convenience. However, in time they be-
came corrupt, charging exorbitant prices and gouging un-wary
pilgrims. It was these corrupt, greedy price-gougers which
Jesus went after. Some think they had even degenerated to even
selling tourist items in the Temple.

19:47-48 And he taught daily in the temple. But the

chief priests and the scribes and the chief of the people
sought to destroy him, 48 And could not find what they
might do: for all the people were very attentive to hear him.
Meanwhile, during the initial days of His final week, Jesus
taught daily in the Temple—without the permission or pleasure
of the chief priests. They therefore sought to destroy Him,
revealing the wicked nature of their hearts. Yet, being politic-
ians as they were, they realized they were in a dilemma. The
common people “were very attentive to hear him.” Therefore,
they feared to openly seize Him before the multitudes.

*****

Overview of Luke 20: The chapter begins with Jesus being

challenged to by what authority He preached. The greater
portion of Luke 20 deals with confrontation between Jesus and
His enemies at the Temple in the last week of His life prior to
Calvary. Four confrontations are noted: (1) the parable of the
 Understanding Luke 795
vineyard; (2) the question of tribute money; (3) the question
concerning the resurrection; (4) and Jesus confronting them
regarding Psalm 110.

20:1-2 And it came to pass, that on one of those days, as

he taught the people in the temple, and preached the gospel,
the chief priests and the scribes came upon him with the
elders, 2 And spake unto him, saying, Tell us, by what au-
thority doest thou these things? or who is he that gave thee
this authority?
Notwithstanding the hostility and maneuvering of the
leadership, Jesus “taught the people in the temple” and
preached the gospel to the assembled throngs. It should also be
remembered it was the days just prior to Passover when the
Temple swelled by the tens of thousands of pilgrim Jews from
all over the civilized world. That no doubt brought all the more
consternation to the leadership of official Israel. It is of interest
that our Lord both taught and preached (the gospel) in His final
days. That ministry would continue on through the coming
church and its officers.
While Jesus taught and preached in the Temple early in that
fateful week, “the chief priests and the scribes came upon him
with the elders.” They perhaps thought in providing a united
front of the leadership, they would have the moral authority to
convince the people and at the same time intimidate Jesus. None
of them dared confront Him alone. Therefore, they came as a
committee-of-the-whole to challenge Him.
They no doubt had agreed ahead of time in their agenda
meeting how to confront Him. They therefore pompously came
to Jesus and demanded of Him, “by what authority doest thou
these things? Or who is he that gave thee this authority?” Jesus
had invaded their turf. He had thrown out the Temple
concessionaires who had the priests’ permission to be there. He
further had the audacity to openly teach and preach to the
 796 Understanding Luke
assembling throngs coming for Passover things they openly
rejected. One can only imagine the indignation and conster-
nation as they angrily demanded by whose authority He was
doing such. They likely hissed their demands. They were be-
sides themselves with anger and hatred. ‘Who does this guy
think He is?’ Of course, they were oblivious to the fact that He
Himself was Lord of the Temple.

20:3-8 And he answered and said unto them, I will also

ask you one thing; and answer me: 4 The baptism of John,
was it from heaven, or of men? 5 And they reasoned with
themselves, saying, If we shall say, From heaven; he will
say, Why then believed ye him not? 6 But and if we say, Of
men; all the people will stone us: for they be persuaded that
John was a prophet.
7 And they answered, that they could not tell whence it
was. 8 And Jesus said unto them, Neither tell I you by what
authority I do these things.
Jesus deftly left them even more frustrated. He publicly
answered with a question they dared not answer. He posed this
enigma for His enraged adversaries: “the baptism of John, was
it from heaven, or of men?” Jesus knew the horns of the dilem-
ma upon which He had placed them. In His infinite wisdom, He
left them confounded, not knowing what to do next.
The Temple leadership well understood that if they said
John’s baptism was from heaven (i.e., of God), Jesus would
come back and ask, “Why then believed ye him not?” (Insight
is gained into how official Israel had likewise rejected the mes-
sage of John as he came preaching repentance in preparation for
the impending kingdom and its King.) On the other hand, they
also knew if they replied that John’s baptism was of men (i.e.,
not of God), they would be in even worse trouble. They feared
they would be stoned by the common people “for they be
persuaded that John was a prophet.” (Insight is also gained into
 Understanding Luke 797
the division between the common people and official Israel.
The former were open to God’s working in their midst. The
latter categorically rejected it.)
They, therefore, in even further consternation, could only
answer “that they could not tell whence it was.” Like the
slippery politicians which they were, they lied to gain political
advantage. They knew the truth, but dared not admit it. Jesus
therefore left them hanging on the horns of that dilemma and
even whimsically answered, “Neither tell I you by what author-
ity I do these things.” They had tried to intimidate Jesus and had
been blown away by His omniscient wisdom and logic. They
thus retreated to plot their next move and Jesus continued
teaching openly in the Temple.

20:9-16 Then began he to speak to the people this

parable; A certain man planted a vineyard, and let it forth
to husbandmen, and went into a far country for a long time.
10 And at the season he sent a servant to the husbandmen,
that they should give him of the fruit of the vineyard: but the
husbandmen beat him, and sent him away empty.
11 And again he sent another servant: and they beat him
also, and entreated him shamefully, and sent him away
empty. 12 And again he sent a third: and they wounded him
also, and cast him out. 13 Then said the lord of the vineyard,
What shall I do? I will send my beloved son: it may be they
will reverence him when they see him. 14 But when the
husbandmen saw him, they reasoned among themselves,
saying, This is the heir: come, let us kill him, that the
inheritance may be ours.
15 So they cast him out of the vineyard, and killed him.
What therefore shall the lord of the vineyard do unto them?
16 He shall come and destroy these husbandmen, and shall
give the vineyard to others. And when they heard it, they
said, God forbid.
 798 Understanding Luke
Once again, the time was Jesus’ last week. The place was
the Temple complex. His primary audience was the hostile
leadership of the Jews in the Pharisees, Sadducees, priests and
scribes—in a word, official Israel. The parable Jesus was about
to utter had obvious implications against Israel. Isaiah 5 made
clear one of God’s references to Israel was that of a vineyard.
Any Jew conversant with the Scripture knew that. As the
parable unfolds, it is clear that the vineyard was Israel of that
day; the husbandmen were its leadership; the servants were the
prophets; and, the beloved son was God’s Son.
As noted, the reference to the planted vineyard was a clear
allusion to Israel. The departed owner was none other than the
Lord Himself. The husbandmen were the leadership of Israel
down through the centuries. The servants sent on behalf of the
Lord were the prophets and how they were despitefully treated
by Israel. The beloved son, without question, is a thinly veiled
reference to God’s only-begotten Son, Jesus Christ. The
plotting of the husbandmen against the son clearly alludes to the
intent of the Jewish leadership to kill Jesus. That was already in
the works, even prior to this fateful week.
Jesus went on to describe how the husbandmen did in fact
kill the beloved son. He then asked, “What therefore shall the
lord of the vineyard do to them?” He answered His own
question, “He shall come and destroy these husbandmen, and
shall give the vineyard to others.”
The prophetic implications are profound. Jesus clearly
foretold, albeit via a parable, that Israel faced the portent of
destruction for their impending crucifixion of Him. That would
be accomplished about forty years later when Titus indeed
destroyed Israel. Moreover, the land of Israel would be given to
others (i.e., gentiles). As Titus crushed the Jewish revolt in 70
A.D., virtually all remaining Jews were forcibly deported and
the land, for almost nineteen-hundred years, was in gentile
hands. Jesus’ hostile audience did not miss the implications of
 Understanding Luke 799
the parable. They gasped, “God forbid” (literally, ‘Let it not
be’).

20:17-18 And he beheld them, and said, What is this

then that is written, The stone which the builders rejected,
the same is become the head of the corner? 18 Whosoever
shall fall upon that stone shall be broken; but on whom-
soever it shall fall, it will grind him to powder.
Jesus concluded the greater parable with another parable.
He quoted Psalm 118:22, “the stone which the builders reject-
ed, the same is become the head of the corner?” (This alludes to
the Jewish tradition, when the Temple was constructed, that the
headstone was sent ahead of schedule and the builders set it
aside, not recognizing it, and losing it. When the time came to
place the headstone, it was nowhere to be found. Finally, it was
found in the weeds, cast off to the side of the construction site.
To their chagrin, they had rejected the awaited headstone. The
allusion to the then impending rejection of Christ by official
Israel is only all too apparent.
Jesus clearly likened Himself to that headstone. The
Apostle Paul so referred to Christ in Ephesians 2:20 as well as
Peter in Acts 4:10-11. He went on to ominously foretell that
“whosoever shall fall upon that stone shall be broken; but on
whomsoever it shall fall, it will grind him to powder.” Those
who reject Him and find Him a stumbling stone and a rock of
offence will be broken by Him someday at the judgment. More-
over, the Jews, about to cruelly crucify Him, would in fact be
ground to powder as God judged them.
The mention of the stone falling upon some undoubtedly
alludes to Daniel 2:34, 44-45 as Jesus Christ returns in power
and great glory, destroying the ungodly, and establishing His
kingdom. The greater truth is that those who reject Him, whe-
ther then or at His coming, will be destroyed by Him. The day
of grace is now. But it won’t last forever. God’s gracious offer
 800 Understanding Luke
of salvation still stands, but the day is coming when His grace
will turn to wrath.

20:19-21 And the chief priests and the scribes the same
hour sought to lay hands on him; and they feared the
people: for they perceived that he had spoken this parable
against them.
20 And they watched him, and sent forth spies, which
should feign themselves just men, that they might take hold
of his words, that so they might deliver him unto the power
and authority of the governor.
21 And they asked him, saying, Master, we know that
thou sayest and teachest rightly, neither acceptest thou the
person of any, but teachest the way of God truly.
The chief priests and scribes (the leadership of the Temple,
and by extension, of Israel itself) did not miss the implication.
“They perceived that he had spoken this parable against them.”
They, therefore, “the same hour sought to lay hands upon him.”
However, being the politicians they were, they deferred for the
moment because they feared the reaction of the common
people. Therefore, they sent spies to try and find comments by
Jesus suitable to bring charges against Him before the Roman
governor (Pilate). It is of interest that those sent were to “feign
themselves just men.” The implication clearly is that they were
otherwise.
However, hoping to lull Jesus into making treasonous
statements against Rome, these devious spies were to present
themselves as just and sympathetic to Jesus. They were ‘intelli-
gence agents’ of the Jewish authorities. They, like their leaders,
were crooked. (Matthew’s gospel notes that these were
Herodians—Jews who collaborated with the Romans.) More-
over, rather than facing the wrath of the common people for the
arrest of Jesus, they hoped to shift the onus onto the Roman
governor. Indeed, they were a generation of vipers.
 Understanding Luke 801
20:22-26 Is it lawful for us to give tribute unto Caesar,
or no? 23 But he perceived their craftiness, and said unto
them, Why tempt ye me? 24 Shew me a penny. Whose image
and superscription hath it? They answered and said,
Caesar’s.
25 And he said unto them, Render therefore unto
Caesar the things which be Caesar’s, and unto God the
things which be God’s. 26 And they could not take hold of his
words before the people: and they marvelled at his answer,
and held their peace.
Therefore, these ‘spies’ came to Jesus, posing as Jews
sympathetic to Him. Like so many, they posed as chafing under
the burden of the Roman occupation, particularly its heavy
taxation. They therefore piously nestled up to Jesus, lavishing
phony compliments to Him. Trying to get Jesus to drop His
guard, they addressed Him as Master and with false piety told
Him that everything He taught was right. They further sought to
ingratiate themselves by complimenting Him for the integrity of
His character—He was impartial, not accepting the person of
any. They then laid on Him another phony tribute in that He
taught the way of God truly (literally in truth). They didn’t
believe a word they had said, but hoped to trick Jesus into think-
ing they were sympathetic and loyal to Him. They thus hoped
He would say something treasonous which they could use
against Him before the Romans.
Therefore, they came with a loaded question. “Is it lawful
for us to give tribute unto Caesar, or no?” The tribute in question
was an annual tax levied by the Romans upon houses, lands, and
persons. It would not be unlike modern real-estate taxes, though
in this case, it went to the central Roman government. Jesus’
adversaries asked if it was legal according to Jewish law for
Jews to so pay such a tax to Rome.
If Jesus said ‘no,’ they had grounds to accuse Him of
treason and insurrection against Rome. (The Romans were very
 802 Understanding Luke
sensitive to such agitation and moved swiftly to suppress any
hint of even tax rebellion.) However, if Jesus answered ‘yes,’
they could then trumpet that before the common people,
causing His popularity to collapse. They thought they had Him
on the horns of a large dilemma. Either way He answered, they
thought they would have Him.
Jesus, however, “perceived their craftiness, and said unto
them, Why tempt ye me?” He saw right through their scheme.
He called for a penny. This literally was a Roman denarius, a
silver coin, and thought to be worth about a day’s wages then.
He asked, “Whose image and superscription hath it.” The
official Roman coinage, of course, carried the likeness of Cae-
sar with official Roman imprint. The coin technically and
officially belonged to Rome. Jesus’ adversaries could only an-
swer with one word, Caesar’s. Jesus had them. He rejoined
them, “Render therefore unto Caesar the things which be
Caesar’s, and unto God the things which be God’s.” With
infinite wisdom, He answered their trick question. He was
precisely right and easily slipped off the horns of the dilemma
with which they had hoped to gore Him.
They therefore “could not take hold of his words before the
people.” In other words, they could not find anything with
which to catch Him, either before the people or the Romans. All
they could do was shake their heads in collective amazement.
They couldn’t think of anything else with which to trick Him.

20:27-33 Then came to him certain of the Sadducees,

which deny that there is any resurrection; and they asked
him,
28 Saying, Master, Moses wrote unto us, If any man’s
brother die, having a wife, and he die without children, that
his brother should take his wife, and raise up seed unto his
brother. 29 There were therefore seven brethren: and the
first took a wife, and died without children. 30 And the
 Understanding Luke 803
second took her to wife, and he died childless. 31 And the
third took her; and in like manner the seven also: and they
left no children, and died. 32 Last of all the woman died also.
33 Therefore in the resurrection whose wife of them is
she? for seven had her to wife.
Having failed to snare Jesus in a legal or political trap, other
antagonists came and tried to tangle Him with a theological
question. The Sadducees were a liberal denomination or party
within the broader scope of Judaism of that day. Their name
derived from the Hebrew name Zadok which means ‘right-
eous.’ Their party’s name therefore ironically meant, ‘the
righteous ones.’ Indeed, they were self-righteous. In distinction
to the Pharisees which were theologically orthodox conserv-
atives in their practice of Judaism, the Sadducees were liberals.
They did not believe the Old Testament was the inspired Word
of God. Moreover, they denied such miraculous principles as
the resurrection of the body, life after death, and the existence of
angels. They were not greatly different from modern liberal
theologians.
Having been thwarted by Jesus’ deft answer in the matter of
taxes, the leadership sent a delegation of Sadducees with a trick
question, likely the stock and trade of their denomination. They
hoped to snarl Jesus on this point and thus expose Him as not
knowing what He talked about.
They therefore came with a hypothetical question based
upon the Jewish custom of a brother marrying his sister-in-law,
in the event she was widowed and had had no children. See
Deuteronomy 25:5-6. They postulated the absurd story of seven
brothers. After the first died, the second married the wife
followed by the third all the way to the seventh. (This story
likely had been long used by the Sadducees in their debates with
the Pharisees, arguing against any resurrection.) They therefore
asked Jesus “in the resurrection whose wife of them is she? For
seven had her to wife.” Their intent once again was to tangle
 804 Understanding Luke
Jesus in a hopeless hypothetical question, demonstrating He did
not know what He was talking about.

20:34-36 And Jesus answering said unto them, The

children of this world marry, and are given in marriage: 35
But they which shall be accounted worthy to obtain that
world, and the resurrection from the dead, neither marry,
nor are given in marriage: 36 Neither can they die any more:
for they are equal unto the angels; and are the children of
God, being the children of the resurrection.
Jesus once again answered them in a way they had not
anticipated, neutralizing their trick question. He further added
profound insights into life in heaven. The phrase, “accounted
worthy to obtain that world,” is of interest. The idea literally is
‘those deemed worthy to attain eternal life’ (i.e., those who have
been justified). They in heaven “neither marry, nor are given in
marriage.” Implied is that, at the least, the physical aspect of
marriage will not continue in our glorified bodies. Further
implied is that we then may in fact be genderless creatures,
“equal unto the angels.” The idea is, to that degree we will be the
same as the angels, indicating they likewise are genderless crea-
tures. Moreover, Jesus added that those who are resurrected
(i.e., have eternal life) will no longer face death. We in that day
will be “children of the resurrection.”

20:37-38 Now that the dead are raised, even Moses

shewed at the bush, when he calleth the Lord the God of
Abraham, and the God of Isaac, and the God of Jacob. 38
For he is not a God of the dead, but of the living: for all live
unto him.
Jesus went on to demolish the Sadducees’ position that
there is no resurrection. He referred to Exodus 3:6 where God
had said to Moses, “I am the God of they father, the God of Ab-
raham, the God of Isaac, and the God of Jacob.” The point is
 Understanding Luke 805
simple. Throughout God’s statement to Moses, He used the
present tense. Abraham, Isaac, and Jacob were long dead.
Nevertheless, God referred to Himself as their God in the
present tense, implying their ongoing life. Jesus deftly then said
that “He is not a God of the dead, but of the living.” Abraham,
Isaac, and Jacob, though long dead even in Moses’ day, were
still alive elsewhere. The latter phrase, “for all live unto him,”
might be rendered, ‘for these all are living before Him.’ That is,
Abraham, Isaac, and Jacob are all still alive before God. There
will be a resurrection, praise God.

20:39-40 Then certain of the scribes answering said,

Master, thou hast well said. 40 And after that they durst not
ask him any question at all.
Jesus had them again. The downtown liberals had tried and
failed to snare Jesus, even as their counterparts in the Herodians
had failed. The mentioned scribes likely were Pharisees, who
though they otherwise detested Jesus, complimented Him for so
deftly thwarting their normal adversaries, the Sadducees. How-
ever, thereafter, none of the Jewish leadership dared ask Him
further questions.

20:41-44 And he said unto them, How say they that

Christ is David’s son? 42 And David himself saith in the
book of Psalms, The LORD said unto my Lord, Sit thou on
my right hand, 43 Till I make thine enemies thy footstool. 44
David therefore calleth him Lord, how is he then his son?
Jesus then turned the tables on the pompous pious Temple
leadership, particularly the scribes at hand. He asked His own
question which left little question as to who He was. Jesus
inquired why it was said that Christ would be David’s son? He
then proceeded to quote from Psalm 110:1 which was agreed
upon by the rabbinical authorities as being messianic. “The
LORD said unto my Lord, Sit thou on my right hand, till I make
 806 Understanding Luke
thine enemies thy footstool.” Jehovah God, the LORD, there was
referred to by David as his Lord. Jesus therefore asked, “David
therefore calleth him Lord, how is he then his son?”
(The answer to that of course is how the ‘Lord’ of verse 42
{in distinction to Jehovah LORD} is Jesus as Messiah. David
referred to Him therefore as his Lord. That will take place some-
day altogether when Christ returns and David is installed as the
king of Israel, under Jesus’ worldwide kingship. Though Jesus
is descended from David and to that degree is his son,
nevertheless, He remained David’s Lord. Hence, Jesus was
both the son of David and at the same time His Lord.)
Once again, Jesus had turned the tables on His antagonists.
They had sought to skewer Him in one way or another. They left
frustrated, thwarted, and befuddled. They could not stand be-
fore His divine wisdom, logic, and power.

20:45-47 As this episode was about to close, Jesus fired a

powerful, parting shot. His boldness, in light of the human
authority His adversaries possessed, was superceded only by
the sharpness of what He was about to say.
Then in the audience of all the people he said unto his
disciples. Speaking loudly enough so all could hear, He
warned, 46 Beware of the scribes, which desire to walk in
long robes, and love greetings in the markets, and the
highest seats in the synagogues, and the chief rooms at
feasts; 47 Which devour widows’ houses, and for a shew
make long prayers: the same shall receive greater
damnation. The scribes were the professional copyists of
Scripture. They were considered experts on Scripture and
things pertaining thereto. They also were at times referred to as
lawyers because of their knowledge of the law of Moses.
However, Jesus condemned them for the hypocrites which
they were. The mention of long robes was a custom of the day
for royalty, priests, and men of rank. In other words, the scribes
 Understanding Luke 807
desired to present themselves as important by their clothing.
They loved to be called ‘reverend’ in public. They coveted the
places reserved for VIP’s in the synagogues and banquets. Yet,
Jesus noted that these same pompous hypocrites would rip off
an impoverished widow, all the while making pretentious
public prayers. They were phony through and through. Jesus
had no mercy or respect for them. Moreover, He let it be known
publicly and within their earshot. The dye was being cast. The
mold set. These would, in a few days, demand His crucifixion.
Jesus sought to ensure that.
The final phrase that these religious phonies would receive
greater damnation (i.e., condemnation) gives insight into how
there quite apparently will be degrees of judgment. Those who
in hypocrisy have defamed the name of God through religious
pretense will evidently receive a worse degree of judgment in
hell than lessor sinners.

*****

Overview of Luke 21: Though beginning with the account

of the widow’s mite, the rest of Luke 21 is eschatological and
deals primarily with the Olivet Discourse.

21:1-4 And he looked up, and saw the rich men casting
their gifts into the treasury. 2 And he saw also a certain poor
widow casting in thither two mites. 3 And he said, Of a truth
I say unto you, that this poor widow hath cast in more than
they all: 4 For all these have of their abundance cast in unto
the offerings of God: but she of her penury hath cast in all
the living that she had.
The chapter begins with the account of the of the widow in
the temple. Recall how the chapter in its entirety was in the final
week of Jesus’s ministry. The place was at the treasury area of
 808 Understanding Luke
the Temple. The time is apparently directly after the confront-
ations of the previous chapter.
The story is obvious in its implications. The wealthy,
political supporters of the temple were openly and ostenta-
tiously donating thereto. They likely were interested in the pol-
itical chits which would come in response. In contrast, a poor
little widow place two mites (lepton lepton) which were small
brass coins of small value. The treasury were public offering
chests within the Temple complex in which offerings were
placed. Wealthy Jews gave to be seen and for political return.
The poor widow gave out of a heart of worship to God.
The word translated as penury (‘usterhma husterema)
has the sense of ‘lack.’ Though what she gave was little (some
think her pension), Jesus noted that she “cast in all the living that
she had.” The word translated as living (biov bios) literally has
the sense of ‘life’ and in this context likely has the idea of
‘livelihood.’ She literally gave all she had. She typified the
common godly Jew. The others typified elite, wealthy, official
Israel which had already rejected Jesus. God had respect to the
former and not the latter.

21:5-7 And as some spake of the temple, how it was

adorned with goodly stones and gifts, he said, 6 As for these
things which ye behold, the days will come, in the which
there shall not be left one stone upon another, that shall not
be thrown down. 7 And they asked him, saying, Master, but
when shall these things be? and what sign will there be when
these things shall come to pass?
Meanwhile, people in the crowds were admiring the rebuilt
Jewish Temple. Though the original structure dated back to the
time of Ezra, Herod the Great, approximately fifty years earlier,
had begun a massive renovation thereof. By this final week in
Jesus’ life, it had been reconstructed to world-class architecture
and truly was the pride of Israel. It was considered one of the
 Understanding Luke 809
sights to be seen in the greater Roman empire. The Temple was
not only massive in its great size, but was “adorned with goodly
stones and gifts.” The latter refers to the beauty of the masonry
work with its gold-plated architectural embellishments.
In that context and overhearing the admiration of others,
Jesus said, “the days will come, in the which there shall not be
left one stone upon another, that shall not be thrown down.”
That prophecy sadly would be fulfilled about forty years later
when the Romans under Titus destroyed Jerusalem. The city
was burned including the Temple complex. As the ruins cooled,
Roman soldiers literally left not stone upon another searching
for the melted gold which had run down into the ruins. The
greater truth of which Jesus spoke was that terrible judgment
was impending for Jerusalem. That certainly was accomplished
by Titus. However, a judgment likely even worse will befall
Israel in the final stages of the Tribulation. That is where most
of this passage is headed.
The disciples incredulously asked, “when shall these things
be? And what sign will there be when these things shall come to
pass?” They like most Jews were proud of their Temple. The
thought of it being utterly destroyed left them astounded. Also,
and so typical of Jews, they asked Jesus for a sign when this
would happen. This became the launching pad for what has
come to be known as the Olivet Discourse. Matthew’s account
records that the following was uttered from the Mount of Olives
from whence its name derives.

21:8-9 And he said, Take heed that ye be not deceived: for

many shall come in my name, saying, I am Christ; and the time
draweth near: go ye not therefore after them. 9 But when ye
shall hear of wars and commotions, be not terrified: for these
things must first come to pass; but the end is not by and by.
Jesus prefaced what He was about to say with the warning
that in the future, many would come in His name and even claim
 810 Understanding Luke
to be the Christ. As the greater context will unfold, it will
become clear the ultimate application to which Jesus refers is
the Day of the Lord. The first phase of which is otherwise
known as the Tribulation. Therefore, the focus of under-
standing will be sharpened if one realizes most of what Jesus
spoke herein will take place during the Tribulation. Moreover,
the perspective is clearly Jewish in nature. His immediate
audience were Jews with no comprehension whatsoever of the
church. Furthermore, during the Tribulation, God’s focus will
have shifted from the church back to Israel. Finally, the church
will not be present during the Tribulation in any event. There-
fore, looking at the following discourse through the lens of
Jewish perspective will aid in its understanding.
Jesus, in this context, further warned that there would be
reports of wars and commotions. The latter refers to civil up-
heaval and chaos. To what Jesus evidently is referring are the
initial stages of the Tribulation and the upheaval in the gentile
world. See Revelation 6.
Further insight is gained if one realizes that Jesus is giving
instruction to Jewish believers in Israel during the Tribulation.
It should be noted that during the Tribulation, a large percentage
of Jews both in the land and around the world will be converted
to Christ. It is to that audience Jesus now is directing most of His
comments. From that perspective, Jesus notes, notwithstanding
the reports of worldwide war and upheaval in the greater gentile
world during the Tribulation, “the end is not by and by.”

21:10-11 Then said he unto them, Nation shall rise

against nation, and kingdom against kingdom: 11 And great
earthquakes shall be in divers places, and famines, and
pestilences; and fearful sights and great signs shall there be
from heaven.
Jesus proceeded to further foretell the tumultuous con-
ditions which will exist in that day. Not only will there be world-
 Understanding Luke 811
wide warfare as the antichrist rises to power, going forth
conquering and to conquer, there also will be chaotic events in
nature. Though there always have been earthquakes, famines,
and outbreaks of pestilence (disease) in the wake of warfare,
then it will be on a scale never before witnessed in human his-
tory. Moreover, there will be frightening upheaval in the here-
tofore stable-as-clockwork heavenly bodies. Precisely what,
Jesus did not specify. However, at the crucial points of the
Tribulation, its midpoint, and the end thereof; other places of
Scripture refer to cataclysmic events in the heavens. See Luke
21:25, Matthew 24:29, Revelation 6:12-14, et al.

21:12-15 But before all these, they shall lay their hands
on you, and persecute you, delivering you up to the syna-
gogues, and into prisons, being brought before kings and
rulers for my name’s sake. 13 And it shall turn to you for a
testimony. 14 Settle it therefore in your hearts, not to
meditate before what ye shall answer: 15 For I will give you
a mouth and wisdom, which all your adversaries shall not
be able to gainsay nor resist.
Jesus went on to foretell that during that time (the Trib-
ulation) Jewish believers will be arrested, persecuted, and
imprisoned. It is of interest that some of the persecution will
come from synagogues themselves as they vent their fury at
other Jews who have turned to Christ. Even at this present time,
laws are being considered in Israel outlawing Jews from turning
to Christ. Jesus foretold that in the midst of such persecution it
would rather turn out to be an opportunity for them to witness of
Christ before their persecutors. Jesus, looking forward to that
day, advised them not to preplan how they would answer. For
He, through the Holy Spirit, would grant wisdom and articu-
lation which would confound their enemies. (Some have as-
sumed this was directed toward early Christians and their
persecution by the Jews. Though there, no doubt, is application
 812 Understanding Luke
in that regard, the greater context clearly points to events during
the Tribulation just prior to Christ’s return.)

21:16-19 And ye shall be betrayed both by parents, and

brethren, and kinsfolks, and friends; and some of you shall
they cause to be put to death. 17 And ye shall be hated of all
men for my name’s sake. 18 But there shall not an hair of
your head perish. 19 In your patience possess ye your souls.
Jesus went on to warn how in that day Jewish believers will
be “betrayed both by parents, and brethren, and kinsfolks, and
friends; and some of you shall they cause to be put to death. And
ye shall be hated of all men for my name’s sake.” Nevertheless,
for others not a hair of their head would perish. The latter likely
refers to the 144,000 Jewish preachers who have the mark of
God upon them until their ministry is complete. Though hated
by the world and the antichrist, until their ministry is complete,
not a hair of their head will perish.
Notwithstanding the world might be collapsing all around
and fierce persecution is at hand, Jesus counseled believers in
that day to with “patience possess ye your souls.” The word
translated as patience (‘upomonh hupomone) has the sense of
enduring with perseverance. The greater thought is that they
then should endure the Tribulation and persecution with the
calm assurance. God is in control and Jesus is about to return.

21:20-24 And when ye shall see Jerusalem compassed

with armies, then know that the desolation thereof is nigh.
21 Then let them which are in Judaea flee to the mountains;
and let them which are in the midst of it depart out; and let
not them that are in the countries enter thereinto. 22 For
these be the days of vengeance, that all things which are
written may be fulfilled.
23 But woe unto them that are with child, and to them
that give suck, in those days! for there shall be great distress
 Understanding Luke 813
in the land, and wrath upon this people. 24 And they shall
fall by the edge of the sword, and shall be led away captive
into all nations: and Jerusalem shall be trodden down of the
Gentiles, until the times of the Gentiles be fulfilled.
In the greater context of the Tribulation, Jesus then foretold
the final destruction of Jerusalem. (Again, some have applied
this to the destruction of the city in 70 A.D. However, the im-
mediate succeeding context {verses 25-28} make clear the time
is directly prior to Christ’s return in power and great glory.) The
time-frame clearly is eschatological in general and just prior to
Christ’s return in particular.
Verse 20 may have its beginnings as early as the mid-point
of the Tribulation, though it may rather be toward the end. In
any event, in the last half of the Tribulation, the fury of the devil
and the beast will be directed against Israel and Jerusalem.
Some view this as the invasion of Russia predicted in Ezekiel 37
which will be at this general time. Others think it refers to the
aggression of the beast and his forces against Israel after break-
ing his covenant with them at the mid-point of the Tribulation.
In any event, Jerusalem is surrounded by hostile armies.
Jesus’ admonition to believing Jews in that day is to head
for the hills as they see these events unfolding. For it will be at
this time that the wrath of the devil and the beast will be poured
out upon Israel “that all things which are written may be
fulfilled.”
The final confluence of God’s wrath coupled with that of
the devil will be accomplished then against Jerusalem. Jesus
warned believers to get out—fast! He warned particularly those
encumbered by age or with infants. For, they might not escape
the “great distress in the land, and wrath upon this people.” The
final wine of the wrath of God will then be trodden upon Jeru-
salem. Many will be slain or taken captive. “And Jerusalem
shall be trodden down of the Gentiles, until the times of the
Gentiles be fulfilled.”
 814 Understanding Luke
The “times of the Gentiles” likely began in Daniel’s day
when Jerusalem was overrun by Babylon in 605 B.C. In one
form or another, Jerusalem has largely been under gentile dom-
ination ever since. Even to this day, about one third of the city
is occupied by Arabs and has the Moslem shrines atop the Tem-
ple mount. The climactic culmination of this period will be at
the end of the Tribulation wherein Jerusalem will be finally
though briefly overrun by hostile gentile forces. The ‘times of
the gentiles,’ as an era, likely therefore extends from the time of
Daniel to the end of the Tribulation.

21:25-28 And there shall be signs in the sun, and in the

moon, and in the stars; and upon the earth distress of
nations, with perplexity; the sea and the waves roaring; 26
Men’s hearts failing them for fear, and for looking after
those things which are coming on the earth: for the powers
of heaven shall be shaken.
27 And then shall they see the Son of man coming in a
cloud with power and great glory. 28 And when these things
begin to come to pass, then look up, and lift up your heads;
for your redemption draweth nigh.
At that time and in that context, “there shall be signs in the
sun, and in the moon, and in the stars; and upon the earth distress
of nations, with perplexity; the sea and the waves roaring.”
Matthew 24:29 denotes the time as “immediately after the
tribulation of those days” these cataclysmic events in the heav-
ens will take place. Evidently, the final event just prior to Jesus’
return will be marked by a major heavenly upheaval. Again,
Matthew 24:29 describes how the sun and moon will be
darkened and the stars will seem to fall from the heavens. All
through history, the clock-like stability and reliability of the
heavenly bodies will suddenly be disrupted. The stars falling
from heaven might be a major meteorite or even asteroid show-
er. In any event, the world will seem to be coming to an end.
 Understanding Luke 815
Indeed, in one sense it is. Those days and hours for the
unbelieving world at large will be terrifying with men fainting
in fear for what is taking place. Not only is there great tumult
throughout the earth as civilization as they know it collapses,
the “power of the heavens shall be shaken.” Men reject God, but
they take for granted the clock-like precision of the heavens. In
those final days of the tribulation, they are going to get up one
day to find the sun has not risen. Moreover, all the horror movies
about asteroids striking the earth will seem to be coming to pass.
In that hour, “then shall they see the Son of man coming in
a cloud with power and great glory.” Hallelujah! What a day
that will be as King Jesus rides across the skies, seizing control
of this sin-sick world. See Revelation 19:11-21 and II Thessa-
lonians 1:7-10.
At that time and in that context, Jesus gave great hope for
His beleaguered believing Jewish brethren. His advice to them
was, “and when these things begin to come to pass, then look up,
and lift up your heads; for your redemption draweth nigh.”
Though they had endured the worst of the Tribulation, these
Jews who had turned to Christ in their darkest hour would now
see their Savior and King riding across the heavens. Hallelujah,
what a Savior!

21:29-33 And he spake to them a parable; Behold the fig

tree, and all the trees; 30 When they now shoot forth, ye see
and know of your own selves that summer is now nigh at
hand. 31 So likewise ye, when ye see these things come to
pass, know ye that the kingdom of God is nigh at hand.
32 Verily I say unto you, This generation shall not pass
away, till all be fulfilled. 33 Heaven and earth shall pass
away: but my words shall not pass away.
The context now abruptly shifts. Whereas Jesus had pro-
phetically taken them through the awesome final days of the
great Tribulation, particularly as it pertained to Israel and His
 816 Understanding Luke
return, He now redirects the focus. Though there are no signs
which will precede the Rapture, there certainly are such for
Israel prior to His return in power and great glory. Jesus there-
fore described one such sign. He used the analogy of a fig tree
which historically has been associated with state of Israel. Once
again, Israel therefore is the focus of the parable.
Jesus used a basic analogy from nature (i.e., the fig or any
other tree). When a tree buds out into leaves, “ye know of your
own selves that summer is now nigh at hand.” Winter is past;
spring has arrived; and summer is just around the corner. With
that analogy in view, Jesus said, “So likewise ye, when ye see
these things come to pass, know ye that the kingdom of God is
nigh at hand.” The winter of the Tribulation was over, the spring
of Christ’s return had come. And, the long awaited kingdom of
God (i.e., the Millennium) was just around the corner. He went
to note how that particular generation would not pass before all
(i.e., not only the Tribulation and the return of Christ, but the full
establishment of His kingdom) came to pass.
Some since 1948 have sought to apply this parable to the
restoration of the State of Israel in the land (May 15, 1948).
Obviously, more than one generation has since come and
passed. However, the key phrase is all “these things.” Jesus
said, particularly for those believing Jews riding out the Tribu-
lation, that when they saw all the things which He had just
foretold, they could rest assured the summer of the kingdom
was just around the corner.
With that promise in view, He left an even greater promise.
“Heaven and earth shall pass away: but my words shall not pass
away.” Though indeed this present earth and the present heaven
will some day perish (II Peter 3:12 and Revelation 21:1) God’s
words will not pass. It is of interest that Jesus spoke of His words
in the plural. He is not speaking of the plenary whole of His
Word, rather each and every word which comprises the whole.
He clearly is referring to the verbal inspiration of Scripture. But
 Understanding Luke 817
even more so, He is referring to the verbal preservation of
Scripture. God has preserved the very words of His Word.
(Notice that the emphasis is upon the words and not the
thoughts.) We believe that is in the traditional texts of Scripture.
Bible-believing people in Bible-believing churches down
through the ages have been providentially led by the Holy Spirit
in accepting the canon and the very words of the text they have
received. See John 17:8.

21:34-36 And take heed to yourselves, lest at any time

your hearts be overcharged with surfeiting, and drunken-
ness, and cares of this life, and so that day come upon you
unawares. 35 For as a snare shall it come on all them that
dwell on the face of the whole earth.
36 Watch ye therefore, and pray always, that ye may be
accounted worthy to escape all these things that shall come
to pass, and to stand before the Son of man.
Jesus issued further warning against that day. He warned of
being so involved with entertaining oneself to drown out the
problems of life that “that day come upon you unawares.” The
phrase “overcharged with surfeiting and drunkenness” has the
sense of the burden of drunkenness and its folly. In the context
which clearly is prophetic of the Tribulation, He may have been
warning Jews then of trying to drown out the troubles of that
time through alcohol. Rather, He warned them to be alert. “For
as a snare shall it come on all them that dwell on the face of the
whole earth.”
His godly yet profound advice to them in that day was,
“Watch ye therefore, and pray always, that ye may be accounted
worthy to escape all these things that shall come to pass, and to
stand before the Son of man.” The key to understanding is once
again to realize that Jesus was speaking to believing Jews in the
Tribulation and not the church. There is no allusion here to the
Rapture, pre, mid, or post.
 818 Understanding Luke
21:37-38 And in the day time he was teaching in the
temple; and at night he went out, and abode in the mount
that is called the mount of Olives. 38 And all the people came
early in the morning to him in the temple, for to hear him.
The focus returns to Jesus’ final days. Throughout that
fateful week, He taught in the Temple. He spent His nights at the
Mount of Olives. That pattern was noted by Judas who thence
led Jesus’ enemies thereto at Gethsemane. Yet in the several
days prior thereto, “all the people came early in the morning to
him in the temple, for to hear him.” That soon would end.

*****

Overview of Luke 22: The first half of Luke 22 goes from

the final days of Jesus’ ministry to the final day prior to the end.
Recorded here are the preparations and fulfillment of the last
supper. The last half of Luke 22 presents Jesus in the Garden of
Gethsemane, His betrayal and arrest, Peter’s denials, and the
initial inquisition of Jesus by the Jewish leadership.

22:1 Now the feast of unleavened bread drew nigh,

which is called the Passover. Luke essentially equates the
Passover with the Feast of Unleavened Bread. Passover was
Nisan 14 followed directly by the seven-day observance of the
Feast of Unleavened Bread. It will be helpful to understand that
the Passover was considered a high sabbath. Yet, it could fall on
any day of the week because it always was on Nisan 14. (Recall
that the Hebrew calendar was a lunar calendar of 360 days
annually and not synchronous with the western Julian calendar
with which we are familiar.)
Nisan 14 would approximate late March to mid-April. It
accordingly was spring-time and near the vernal equinox.
Hence, the days had approximately twelve hours of sunlight,
 Understanding Luke 819
with sun-up and sun-down in the vicinity of 6 a.m. and 6 p.m.
respectively.

22:2 And the chief priests and scribes sought how they
might kill him; for they feared the people. As the final week
in our Lord’s life had unfolded, the leadership of official Israel
had gone from rejection of Jesus to a hatred, determined to kill
Him. Yet, the “chief priests and scribes” were politicians and
cowardly ones at that. Because they knew Jesus had popular
support amongst the common people, they dared not take Him
publicly or in broad daylight. They had not missed how the
throngs had shouted hosannas to Him that previous Sunday as
He had rode into the city, hailing Him as King of Israel. They
therefore sought a more discreet way to arrest and eliminate Him.

22:3-6 Then entered Satan into Judas surnamed Iscar-

iot, being of the number of the twelve. 4 And he went his
way, and communed with the chief priests and captains,
how he might betray him unto them. 5 And they were glad,
and covenanted to give him money. 6 And he promised, and
sought opportunity to betray him unto them in the absence
of the multitude.
Meanwhile, the true colors of Judas Iscariot (Judas of
Kerioth) were bleeding through. Luke records that “then
entered Satan into Judas surnamed Iscariot.” The idea likely is
not so much of demonic possession as it is of influence. John
noted in 13:2 that “the devil having now put into the heart of
Judas Iscariot . . . to betray him.” The greater idea is that Satan
influenced a willing accomplice. He influenced his heart to be-
tray Jesus. Though clearly there was Satanic urging, Judas
clearly collaborated willingly. Both are equally culpable in the
betrayal of our Lord.
Judas therefore went and met with the leadership of the
Temple, conspiring with them on how to appropriately betray
 820 Understanding Luke
Jesus to them. The captains of the Temple are a reference to the
Temple police who worked directly for the chief priests. Luke
notes that “they were glad.” The literal thought is they rejoiced.
Judas offered to them the coup they had sought. They therefore
agreed to pay him, in cash, upon Jesus’ arrest. Judas promised
(i.e., agreed thereto). From that time, “he sought opportunity to
betray him unto them in the absence of the multitude.” It is clear
from the latter, the deal was predicated upon betrayal in private.
They did not want to arrest Jesus in public. Judas knew Jesus’
daily habits. He knew where He spent His nights while at Jeru-
salem—the Mount of Olives and Gethsemane in particular.

22:7-13 Then came the day of unleavened bread, when

the passover must be killed. 8 And he sent Peter and John,
saying, Go and prepare us the passover, that we may eat. 9
And they said unto him, Where wilt thou that we prepare?
10 And he said unto them, Behold, when ye are entered
into the city, there shall a man meet you, bearing a pitcher
of water; follow him into the house where he entereth in. 11
And ye shall say unto the goodman of the house, The Master
saith unto thee, Where is the guestchamber, where I shall
eat the passover with my disciples? 12 And he shall shew you
a large upper room furnished: there make ready.
13 And they went, and found as he had said unto them:
and they made ready the passover.
The day prior to 14th of Nisan had arrived. It was the day
before Passover. (Recall that the Hebrew day began at sun-
down.) In inquiring of Jesus where they would eat the Passover,
Jesus therefore sent Peter and John into the city. He told them
that they would meet a man carrying a pitcher of water. The
significance likely was that it usually was the work of women to
carry water home. A man doing so would be unique. They were
thus instructed to follow this man home. Upon arrival at this
house, they were instructed to announce, “the Master saith unto
 Understanding Luke 821
thee, Where is the guestchamber, where I shall eat the passover
with my disciples?” (The word translated as goodman
{oikodespothv oikodespotes) has the idea of the ‘homeown-
er.’ The word translated as guestchamber {kataluma
kataluma) has the sense of a guest-dining room.) The Lord
clearly had providentially prepared this homeowner. For when
Peter and John did as instructed, the man showed them “a large
upper room furnished.” The idea is that this room had been pre-
pared with tables and appropriate seating ready for a Passover
observance.
Because there were multiplied thousands of Jews from out
of town in Jerusalem at Passover time each year, no doubt enter-
prising Jews had prepared appropriate rooms to rent out to
visitors for just such a purpose. This apparently was such
accommodations. However, this homeowner evidently allowed
Jesus and His disciples use of the room free of charge. He may
have been a believer and was only too happy to offer his
facilities to Jesus’ disciples. What a privilege to offer one’s own
home for such a momentous event.
Peter and John therefore upon procurring the room there-
fore obtained the necessary groceries and made preparation for
observing the Passover that night in that upper room.

22:14-15 And when the hour was come, he sat down,

and the twelve apostles with him. 15 And he said unto them,
With desire I have desired to eat this passover with you
before I suffer.
The noted hour undoubtedly was early evening, likely after
six o’clock. The sun was about to set or already had. The dark-
ness was gathering. At that hour, “he sat down, and the twelve
apostles with him.” As they prepared to eat, Jesus said, “With
desire I have desired to eat this passover with you before I
suffer.” The phrase, “with desire I have desired,” is a Hebraism
with the idea, ‘I have long awaited this Passover,’ or ‘I have
 822 Understanding Luke
yearned to eat this Passover’ with you. He once again foretold,
matter-of-factly, that He soon was to suffer.

22:16-18 For I say unto you, I will not any more eat thereof,
until it be fulfilled in the kingdom of God. 17 And he took the
cup, and gave thanks, and said, Take this, and divide it among
yourselves: 18 For I say unto you, I will not drink of the fruit of
the vine, until the kingdom of God shall come.
Jesus observed that “I will not any more eat thereof, until it
be fulfilled in the kingdom of God.” The idea is not that He
would not eat again until the kingdom for He clearly ate with
His disciples after His resurrection as recorded in 24:30 and
John 21:15. Rather, the thought is that He would not again eat
the Passover until it was fulfilled in the kingdom of God.
Implied was that the kingdom was at hand. However, Jesus
knew (and we from hindsight) how that fulfillment will not be
until He returns and has established His kingdom. Jesus in like
fashion took the common cup and instructed them to divide it
among themselves. (It should be noted that though the cup
contained wine, it was an unfermented wine. The Jews, then
and to this day, prepare a sparkling, unfermented wine. Jesus
would never offer alcohol. See Habakkuk 2:15.

22:19-20 And he took bread, and gave thanks, and

brake it, and gave unto them, saying, This is my body which
is given for you: this do in remembrance of me. 20 Likewise
also the cup after supper, saying, This cup is the new
testament in my blood, which is shed for you.
At that time, “he took bread, and gave thanks, and brake it,
and gave unto them, saying, This is my body which is given for
you: this do in remembrance of me.” This final Passover supper
had become the Last Supper and the first observance of the
Lord’s Supper. Jesus’ allusion to the unleavened bread being
His body clearly is symbolic. It was not trans-substantiated nor
 Understanding Luke 823
con-substantiated. He first gave thanks before eating which is
an example in force to this day. He then held up a piece of
unleavened bread, indicating it was a symbol of His body. It was
not mystically transformed into His flesh. His flesh was there in
front of them in His person. Clearly, His reference to the bread
being His body was symbolic.
He did the same with the cup (of grape juice). Moreover, He
noted that “this cup is the new testament in my blood, which is
shed for you.” Clearly, the fruit of the vine symbolized the blood
of Jesus. Also clearly implied was how that precious blood was
about to be shed on our behalf. However, the greater point Jesus
was driving at was that His soon-to-be-shed blood would be-
come the ratification of the ‘new testament.’
God was about to make a new covenant with mankind, as
long prophesied in Isaiah 61:8, Jeremiah 31:31-34, et al. The
word translated as testament (diayhkh diatheke) is directly
synonymous with ‘covenant.’ In either case, the basic idea is of
a formal agreement or contract between two parties. It has the
broader sense of a formal promise. It is of interest that in ancient
times, it was common for a covenant to be sealed with a drop of
each of the parties’ blood, signifying the solemnity of the
agreement entered into. The word diatheke also had the sense of
a ‘will’ as in a ‘last will and testament.’ Again, the idea is of a
solemn, official document of promise. Jesus clearly indicated
that the new testament He was about to make would be in His
blood. His precious blood not only was the symbol of the exe-
cution of this contract, it was the very essence thereof. Though
indeed it became the symbol, it also was the basis for our justifi-
cation, forgiveness, and reconciliation to God. It became the
very basis of our standing before God. It indeed characterized
the new covenant (testament) about to go into force.

22:21-23 But, behold, the hand of him that betrayeth

me is with me on the table. 22 And truly the Son of man
 824 Understanding Luke
goeth, as it was determined: but woe unto that man by
whom he is betrayed! 23 And they began to enquire among
themselves, which of them it was that should do this thing.
After having uttered such heavenly and profound truth,
Jesus descended from the sublime to the real-politic present.
With divine prescience, He openly foretold that “behold, the
hand of him that betrayeth me is with me on the table.” In the
midst of such profound truth, Jesus dropped the bombshell that
one of His chosen apostles was about to betray Him. Moreover,
the very traitor’s hand was upon the table as He spoke. (One can
only imagine the reaction of Judas and how he likely swiftly
withdrew his hand to himself.)
Continuing, Jesus noted that “truly the Son of man goeth, as
it was determined: but woe unto that man by whom he is
betrayed.” Several thoughts are at hand. (1) The word translated
as goeth (poreuomai poreuomai) has the sense ‘to depart—
from life.’ He clearly was hinting at what was about to happen. (2)
Jesus further indicated that his impending death was determined.
The idea inherent in the word so translated (‘orizw horidzo) is that
His death was foreordained. It had been foreordained in the councils
of God from before the foundation of the world.
Though the disciples may not have grasped all that Jesus
had just said, they clearly understood His warning of His
impending betrayal. They thus began to enquire amongst them-
selves who would do such a dastardly thing. Judas apparently
(in utter deviousness) played along with the rest. The other
eleven apparently never detected before hand who it was who
would do the deed.

22:24-27 And there was also a strife among them, which

of them should be accounted the greatest. 25 And he said
unto them, The kings of the Gentiles exercise lordship over
them; and they that exercise authority upon them are called
benefactors.
 Understanding Luke 825
26 But ye shall not be so: but he that is greatest among
you, let him be as the younger; and he that is chief, as he that
doth serve. 27 For whether is greater, he that sitteth at meat,
or he that serveth? is not he that sitteth at meat? but I am
among you as he that serveth.
Meanwhile, the humanity and even immaturity of the dis-
ciples surfaced. During the course of the evening, they began to
squabble with each other over who would be the greatest in the
coming kingdom. This evidently had been a long festering ar-
gument. Even some of their mothers had become involved in
the debate. They had argued over the matter yet prior to Jesus’
triumphal entry the Sunday before. See Matthew 20:21-28 and
Mark 42-45.
Jesus, likely in exasperation, rebuffed all of them, declaring
even at that day gentile kings ruled over them (i.e., the Romans).
Moreover, those who had such authority ironically were called
the benefactors of the nations they ruled. (That is, pagan gen-
tiles ruled over other peoples, claiming to be their benefactors.)
However, Jesus told His disciples that with them it will not be
so (in His coming kingdom).
Rather, “he that is greatest among you, let him be as the
younger; and he that is chief, as he that doeth serve.” (It was at
this time, as recorded in the other gospels, that Jesus turned and
washed the feet of His disciples, illustrating how He, as their
Lord, had a servant’s heart.) The greater lesson is that true great-
ness is exemplified in serving others. It is one of the spiritual
paradoxes of truth.
In that context, Jesus asked, “For whether is greater, he that
sitteth at meat, or he that serveth?” The answer to that question
is obvious. “Is not he that sitteth at meat? But I am among you
as he that serveth.” Jesus had in fact at that last supper served the
meal to them. Though He was Lord, it was not beneath Him to
serve His servants. He illustrated the very truth He taught. It was
a clear rejoinder to the petty squabbling amongst His disciples.
 826 Understanding Luke
In retrospect, the more mature of them must have been
embarrassed at their foolishness.

22:28-30 Ye are they which have continued with me in

my temptations. 29 And I appoint unto you a kingdom, as
my Father hath appointed unto me; 30 That ye may eat and
drink at my table in my kingdom, and sit on thrones judging
the twelve tribes of Israel.
In that same context, however, Jesus went on to note that
the twelve had continued with Him in His temptations. The
word so translated (peirasmov peirasmos) has the sense of
‘trials.’ They had in fact been with Him as His enemies had
accosted Him with regularity. Therefore, in light of their faith-
ful service, He announced, “I appoint unto you a kingdom, as
my Father hath appointed unto me.” The idea is not that Jesus
would give them a kingdom. Rather, God had given the entire
earth to Him as His Kingdom and the disciples in that day would
rule and reign with Him therein. As faithful servants, not only
would they in that day eat and drink at His table in His kingdom,
they would “sit on thrones judging the twelve tribes of Israel.”
The focus clearly is of the millennial reign of Christ after
His return. This is the long foretold kingdom of God. In that day,
the twelve apostles (minus Judas Iscariot) would have the
privilege of sitting upon seats of judgment, judging the day-to-
day affairs of Israel. Clearly, those who have faithfully served
Christ in this life, will be rewarded with places of authority in
that day. Perhaps because the twelve disciples were Jews and
had faced the direct opposition of the Jews in Jesus’ day, they in
that day will rule and reign over Israel. Otherwise implied
throughout the New Testament is that faithful Christian servants of
God will likewise, in that day, rule and reign with Him.

22:31-32 And the Lord said, Simon, Simon, behold,

Satan hath desired to have you, that he may sift you as
 Understanding Luke 827
wheat: 32 But I have prayed for thee, that thy faith fail not:
and when thou art converted, strengthen thy brethren.
The Last Supper by now was wearing down. Evening had
turned to night. After in-depth teaching while at the same time
dressing down the immaturity of His disciples, Jesus now turn-
ed His focus to Peter. He told Him using His name twice for
emphasis, “Satan hath desired to have you, that he may sift you
as wheat.” The allusion to sifting as wheat in more modern
terms might be ‘to thresh.’ In other words, Jesus told Peter that
the devil wanted to get a hold of him and thrash him good. How-
ever, Jesus told Peter that He had prayed for him that his faith
fail not.
What a privilege to have Jesus pray for one! No greater
prayer has ever been uttered. His prayer was not that Peter
would avoid the testing. Rather, He prayed his faith would fail
not. The final aspect of Jesus’ prayer was that when Peter was
converted, he would strengthen his brethren. The idea is that
when Peter was returned from his trial by the devil that he
would in fact strengthen other brethren.
Indeed, God allows us to go through trials in life that we in
turn might strengthen others going through similar difficulties.
Several wonderful thoughts in overview are at hand. (1) Satan
indeed will try God’s people. Witness Job. (2) We have a Great
Intercessor seated at the right hand of the Father praying for us.
What a privilege! See Romans 8:34 and I John 2:21. (3) God
may allow trouble, even from Satan, so that we may strengthen
others as a result.

22:33-34 And he said unto him, Lord, I am ready to go

with thee, both into prison, and to death. 34 And he said, I tell
thee, Peter, the cock shall not crow this day, before that thou
shalt thrice deny that thou knowest me.
The ‘sifting’ to which Jesus alluded evidently referred to
His denial of Jesus later that night. Peter, in his characteristic
 828 Understanding Luke
impetuousness, declared that he was ready to “go with thee,
both into prison, and to death.” To that Jesus sadly sighed, “I tell
thee, Peter, the cock shall not crow this day, before that thou
shalt thrice deny that thou knowest me.” The new calendar day
had began at sundown. Jesus foretold that before the rooster
crowed at sunup, Peter would have three times denied he even
knew Jesus. Sadly, that came to pass.

22:35-38 And he said unto them, When I sent you

without purse, and scrip, and shoes, lacked ye any thing?
And they said, Nothing. 36 Then said he unto them, But now,
he that hath a purse, let him take it, and likewise his scrip:
and he that hath no sword, let him sell his garment, and buy
one.
37 For I say unto you, that this that is written must yet be
accomplished in me, And he was reckoned among the
transgressors: for the things concerning me have an end. 38
And they said, Lord, behold, here are two swords. And he
said unto them, It is enough.
Jesus knew His hour was approaching. He therefore
directed the final comments around the table. The subject mat-
ter took on a chilling tone. He reminded them that when He had
sent them out before without “purse and scrip, and shoes, lacked
ye any thing?” In their several missionary forays, they had
lacked nothing and they knew it. However, now Jesus warned
that if they had any money to take it. And if they did not, sell
their very clothes to buy a sword. “For I say unto you, that this
that is written must yet be accomplished in me, And he was
reckoned among the transgressors: for the things concerning me
have an end.”
Several comments are pregnant. (1) Though they had
lacked nothing as they had served Him earlier, the impending
hour would bring violence by force. The whole tenor of their
lives and ministry was about to drastically change. The em-
 Understanding Luke 829
phasis was not so much on turning to weapons for defense.
Rather, the greater truth was that things were about to change
dramatically for the worse in so far as the disciples were
concerned. (2) Jesus clearly foretold how Isaiah 53:12 was
about to be fulfilled in Him. He in the next day would indeed be
reckoned among transgressors. That is, He would be considered
and treated as a common criminal. (3) He succinctly foretold
how all that which had been written concerning Him was about
to come to its conclusion. The word translated as end (telov
telos) has the general sense of ‘conclusion.’ Indeed, much of
what had been prophesied concerning Jesus would be fulfilled
within the coming hours and day. All would be fulfilled within
several days.
To that the disciples replied, “Lord, behold here are two
swords.” (One evidently was Peter’s.) In looking amongst
themselves, they came up with two swords. (Peter’s sword may
have been used to slay the Passover lamb which he had been
assigned to prepare. In that regard, John may have had the other
sword.) Jesus’ response was, “It is enough.” In other words,
don’t worry. Two swords are more than enough. Jesus was not
urging them to arm themselves. Rather, He was warning them
to be prepared for what was about to happen. As it turned out,
even Peter’s sword was unnecessary.

22:39-41 And he came out, and went, as he was wont, to

the mount of Olives; and his disciples also followed him. 40
And when he was at the place, he said unto them, Pray that
ye enter not into temptation. 41 And he was withdrawn from
them about a stone’s cast, and kneeled down, and prayed.
Following the conclusion of the last supper, Jesus departed
“and went as he was wont.” The thought is how ‘he went as was
his custom’ to the Mount of Olives. Judas was aware of that
custom and as a result knew exactly where to lead the author-
ities. His disciples followed Him there. John’s account (chap-
 830 Understanding Luke
ters 15-17) presents the depth of the teaching of our Lord as they
leisurely walked from the city to the mount. Upon arrival at the
place, Jesus warned them to “pray that ye enter not into
temptation.” He knew what was at hand. They did not.
Moreover, as a principle, this simple injunction to this day
is profound in its greater truth. As we pray, we deflect
temptation. As we are on the line with the Father, the devil can’t
get through. The line is busy. Thereupon, Jesus withdrew from
His disciples about a stone’s throw, kneeled down, and began to
pray. Though the Bible does not demand one kneel in prayer, it
is noteworthy that Jesus showed such reverence before His
heavenly Father as He entered into what probably was the most
intense prayer in history.

22:42 Saying, Father, if thou be willing, remove this cup

from me: nevertheless not my will, but thine, be done. Jesus
knew precisely what lay ahead. In His omniscience and
foreknowledge, He knew the hatred He soon would face. He
knew the final, categorical rejection He would face in the
coming hours. He knew the terrible physical suffering just
ahead. He knew most of His faithful disciples would desert him.
He knew that He, in the coming day, would become sin for us
who knew no sin, as His heavenly Father laid upon Him the
iniquity of us all. He also knew therefore His eternal, beloved,
heavenly Father would forsake Him as He hung stretched out
between heaven and earth—rejected of men and forsaken by
God. He knew within the day, He would face the pain of death.
He knew all of that.
Therefore, in His humanity, He dreaded what lay ahead.
Jesus, without question, as a man experienced fear, anxiety, and
apprehension. As a man, what lay ahead revolted Him.
Therefore in His humanity, He cried out, “Father, if thou be
willing, remove this cup from me.” He was in all points tempted
as we are. Yet, in His righteous character and Deity, He fully
 Understanding Luke 831
submitted to His Father. He thus continued, “Nevertheless not
my will, but thine be done.” A battle greater than the cross was
underway. Though the physical suffering would be greater in
the coming day, the spiritual pathos and crisis occurred in
Gethsemane.

22:43-44 And there appeared an angel unto him from

heaven, strengthening him. 44 And being in an agony he
prayed more earnestly: and his sweat was as it were great
drops of blood falling down to the ground.
God the Father, knowing the crisis and agony His beloved
Son was undergoing, therefore, sent an angel which appeared
“unto him from heaven, strengthening him.” God, in com-
passion and yet infinite wisdom, sent a heavenly reenforcement
to gird Jesus with the strength necessary to continue. That
messenger from above was an encouragement from home,
giving Jesus the resolve to go on.
Nevertheless, “being in an agony he prayed more
earnestly.” Though the physical suffering had not yet begun,
Jesus in spiritual and mental agony poured out His holy soul
before His longed-for heavenly Father. Some have advanced
that His struggle was with the devil. However, nothing in the
text here or elsewhere hints at that. The devil’s attack had not
yet begun though it soon would. “And his sweat was as it were
great drops of blood falling down to the ground.” It is note-
worthy that the text both in English and Greek does not say His
sweat was great drops of blood. Rather, His sweat “was as it
were” etc.
The intensity of His prayer was to such an extent, He
perspired profusely. That in itself bespeaks the crisis at hand. It
may be capillaries burst and there was some blood mingled with
His sweat. But rather it is likely His perspiration was so profuse
in this hour of crisis, it was as if He were bleeding. The greatest
crisis of His eternal existence had begun.
 832 Understanding Luke
22:45-46 And when he rose up from prayer, and was
come to his disciples, he found them sleeping for sorrow, 46
And said unto them, Why sleep ye? rise and pray, lest ye
enter into temptation.
God gave the additional strength He needed. He therefore
“rose up from prayer, and was come to his disciples.” To His
dismay, “he found them sleeping for sorrow.” To their credit, it
was late at night. It had been a long day. They had had a full
passover meal earlier in the evening. Moreover, they had
witnessed and likely heard Jesus’ mournful praying a ways off.
Perhaps tears had welled up in their eyes as they perceived the
agony their Lord had entered. Yet in their weakness, they
succumbed to sleep. He therefore rousted them once again ad-
monishing them to “pray, lest ye enter into temptation.”

22:47-48 And while he yet spake, behold a multitude,

and he that was called Judas, one of the twelve, went before
them, and drew near unto Jesus to kiss him. 48 But Jesus
said unto him, Judas, betrayest thou the Son of man with a
kiss?
As He was speaking, a multitude of the chief priests,
Temple police, soldiers, and Judas arrived. He knew the place.
Thus, under the cover of darkness and privacy, he brought the
enemies of Jesus thereto. Judas therefore “went before them,
and drew near unto Jesus to kiss him.” He had prearranged with
the authorities that in the darkness he would identify Jesus to
them by a dissembling kiss. Jesus, knowing what was going on,
no doubt pierced the heart of Judas with the question, “Judas,
betrayest thou the Son of man with a kiss?” The deed was done.
Jesus’ betrayal was accomplished.

22:49-51 When they which were about him saw what

would follow, they said unto him, Lord, shall we smite with
the sword? 50 And one of them smote the servant of the high
 Understanding Luke 833
priest, and cut off his right ear. 51 And Jesus answered and
said, Suffer ye thus far. And he touched his ear, and healed
him.
The disciples quickly perceived what was happening. Per-
haps remembering Jesus’ comments early that evening about
swords, several asked, “Lord, shall we smite with the sword?”
In other words, should we fight? One indeed did (Peter, as
recorded in John 18:10). He drew his sword and swung
violently at the head of one nearby. His likely intent was to sever
the man’s head or at least deal a mortal blow thereto. The man
evidently ducked and all Peter got was his ear, which he cut off.
Jesus rather ordered them to submit. The essence of “suffer ye
thus far” has the thought, ‘allow what is happening.’ Where-
upon, Jesus touched the man’s ear (the high priest’s servant)
and healed him. Even in His hour of betrayal and arrest, our
Lord exhibited great composure and even compassion. When
He was reviled, He reviled not again.

22:52-53 Then Jesus said unto the chief priests, and

captains of the temple, and the elders, which were come to
him, Be ye come out, as against a thief, with swords and
staves? 53 When I was daily with you in the temple, ye
stretched forth no hands against me: but this is your hour,
and the power of darkness.
Jesus therefore turned to the chief priests and the rest of His
antagonists with them. He simply asked, “Be ye come out, as
against a thief, with swords and staves?” As Isaiah long ago had
prophesied, “He was numbered with the transgressors” (Isaiah
53:12). With pointed irony, He reminded them that He had
openly taught in the Temple in broad daylight and they had
made no attempt to seize Him. Ah, but their true character was
being revealed. As cowardly conniving politicians, and like
their greater master, the devil, their modus operandi required
darkness and the power thereof. They operated in darkness
 834 Understanding Luke
because their deeds were evil. They likely did not miss the point
Jesus made.

22:54-57 Then took they him, and led him, and brought
him into the high priest’s house. And Peter followed afar
off. 55 And when they had kindled a fire in the midst of the
hall, and were set down together, Peter sat down among
them.
56 But a certain maid beheld him as he sat by the fire,
and earnestly looked upon him, and said, This man was also
with him. 57 And he denied him, saying, Woman, I know
him not.
They in the dark hours after midnight took him. The word
so translated (sullambanw sullambano) has the literal sense
‘to seize.’ Jesus was thus seized and arrested. They initially took
Him in the middle of the night “into the high priest’s house.”
But “Peter followed afar off.” Implied is that most of the rest
fled. (John notes in 18:15 that he went along with Jesus.) While
Jesus was being interrogated in the house, Peter and John sat
down in the courtyard just outside, called here the hall. There,
someone had made a fire. It was spring. It was in the mountains
of Judea. It was the middle of the night and it was cold. Peter
therefore sat down among them around the fire.
Meanwhile, a female servant (perhaps of the high priest)
stared intently at Peter and then exclaimed, perhaps pointing her
finger at him, “This man was also with him!” Peter’s failure was
already underway. He immediately “denied him, saying, Wo-
man, I know him not.” In more modern vernacular, it was as if
he said, ‘Lady, I never met the guy.’ The Greek word translated
as know (eidw eido) can have the sense ‘to lay eyes on.’ Peter
in so many words, ‘I’ve never laid eyes on Him.’

22:58 And after a little while another saw him, and said,
Thou art also of them. And Peter said, Man, I am not. A little
 Understanding Luke 835
while later, another one said, “Thou art also of them.” You are
one His disciples! To which Peter emphatically said, “Man, I
am not!” Peter’s second denial had taken place. In his present
carnal state of mind, he likely did not even realize what he was doing.

22:59-62 And about the space of one hour after another

confidently affirmed, saying, Of a truth this fellow also was
with him: for he is a Galilaean. 60 And Peter said, Man, I
know not what thou sayest. And immediately, while he yet
spake, the cock crew.
61 And the Lord turned, and looked upon Peter. And
Peter remembered the word of the Lord, how he had said
unto him, Before the cock crow, thou shalt deny me thrice.
62 And Peter went out, and wept bitterly.
About an hour later (by now it was almost dawn) someone
else “confidently affirmed, saying, Of a truth this fellow also
was with him: for he is a Galilaean.” How did they know Peter
was a Galilean? Likely, his accent. Galilee was the backwoods
country. Jerusalem was the capital city. People from Galilee
had their distinctive accent and speech mannerisms. To which
Peter said, “Man, I know not what thou sayest.” Or to para-
phrase, ‘Man, I don’t know what you’re talking about!’ “And
immediately, while he yet spake, the cock crew.” As dawn was
breaking, a rooster nearby crowed. What Jesus had prophesied
the night before had indeed come to pass.
By now Jesus evidently had been taken to the entry way of
the high priest’s home and could see those around the fire
outside. When the rooster crowed, He turned “and looked upon
Peter.” The idea is, He looked directly at him. Peter no doubt
perceived that and at that instant he remembered what Jesus had
said the evening before concerning his triple denial before
dawn.
It all came to mind in an instant: Jesus’ look, the rooster
crowing, realizing that he had just denied Jesus three times, and
 836 Understanding Luke
then remembering how Jesus had foretold thus. It must have
pierced his heart. He therefore “went out, and wept bitterly.” In
the hour of Jesus’ great need, he had miserably failed Him.

22:63-65 And the men that held Jesus mocked him, and
smote him. 64 And when they had blindfolded him, they
struck him on the face, and asked him, saying, Prophesy,
who is it that smote thee? 65 And many other things
blasphemously spake they against him.
This paragraph likely described what went on in the high
priest’s house while Peter was denying Jesus in the courtyard.
“The men that held Jesus mocked him, and smote him.” The
word translated as smote (derw dero) has the sense of ‘beating’
or ‘thrashing.’ In other words, they likely taunted Him and then
slapped Him around. Moreover, they blindfolded him and
struck Him on the face. The word translated as struck (tuptw
tupto), among other things, has the sense to hit with one’s fist.
In other words, they slugged Jesus in the face while He was
blindfolded. Whereupon, they in fiendish glee then asked Him,
“Prophesy, who is it that smote thee?” Their wickedness and
hatred is apparent as they blasphemously abused Him. In all
likelihood, His antagonists were inspired from hell as the devil
and his angels vicariously relished the spectacle. One can only
imagine how Jesus’ abusers will be dealt with when they some-
day stand and then kneel before Him at the Great White Throne
Judgment.

22:66 And as soon as it was day, the elders of the people

and the chief priests and the scribes came together, and led
him into their council, saying. By now dawn was breaking.
The official leadership of Israel along with the chief priests
“came together, and led him into their council.” The thought
literally is that they brought Him before the Sanhedrin. The
word translated as council is (sunedrion) sunhedrin which
 Understanding Luke 837
refers to the official ruling, deliberative body of Israel under the
Romans. It consisted of seventy members and its official
meeting place was within the Temple complex.

22:67-70 Art thou the Christ? tell us. And he said unto
them, If I tell you, ye will not believe: 68 And if I also ask you,
ye will not answer me, nor let me go. 69 Hereafter shall the
Son of man sit on the right hand of the power of God. 70
Then said they all, Art thou then the Son of God? And he
said unto them, Ye say that I am.
Though he had already been interrogated and abused by
those associated with the high priest, now He was about to be
formally and officially interrogated by the Sanhedrin. (Word
evidently had gone out during the middle of the night to the
members of the Sanhedrin, ‘We’ve finally caught Him. We will
meet at dawn.’) Therefore, as they convened, the chief priests
and scribes pompously asked Him, “Art thou the Christ? Tell
us.” To which Jesus replied, “If I tell you, ye will not believe:
and if I also ask you, ye will not answer me, nor let me go.” Jesus
told them directly that even if He told them He was the Christ,
they wouldn’t believe it. Furthermore, if He attempted to enter
into dialogue with them, it would be futile.
However, He added, “Hereafter shall the Son of man sit on
the right hand of the power of God.” In so many words, Jesus
told them that He soon would be seated at the right hand of God
with all which is implied to such position and power. Though
He had not given a direct answer to their question about Him
being the Messiah, in other words, He clearly said, ‘yes.’
Their rejoinder in unison was, “Art thou then the Son of
God?” To their credit, the leadership of Israel asked the right
questions. They had asked Him if He were the Christ and now
if He were the Son of God? However, their inquiry was not out
of curious interest. Rather, they were looking for an indictment
from His own mouth. He knew that and rather than give them
 838 Understanding Luke
the answer they sought, He turned the question back to them,
“Ye say that I am.” In other words, ‘that’s what you say about
me.’ The phrase, “ye say” was an idiom to the effect, ‘yes.’
Though Jesus had been oblique in His answers, He clearly had
affirmed their questions if He were the Christ, the Son of God.
They did not miss His point either.

22:71 They had what they wanted. “What need we any

further witness? For we ourselves have heard of his own
mouth.” Thus ended their kangaroo court. It had lasted less than
five minutes. They already knew what they wanted to do with
Him. But they did not have the legal authority to execute Him.
That could come only from the Romans. Therefore as noted in
the next chapter, they promptly marched Jesus to the Roman
governor’s house for that authority.

*****

Overview of Luke 23: The first half of Luke 23 presents the

proceedings against Jesus before the governmental authorities.
Jesus was brought before Pilate and then sent to Herod. Both
found no cause of death in Him. However, the Jews vehe-mently
pressured particularly Pilate to execute Him to which he
acquiesced. The last half of Luke 23 presents the actual
crucifixion of Christ with its attendant events followed by His
burial.

23:1-2 And the whole multitude of them arose, and led him
unto Pilate. 2 And they began to accuse him, saying, We found
this fellow perverting the nation, and forbidding to give tribute
to Caesar, saying that he himself is Christ a King.
The “whole multitude” mentioned likely refers to the
Sanhedrin, including the high priests, scribes, and their entour-
 Understanding Luke 839
age. Likely not in the mob were Nicodemus nor Joseph of
Arimathea, both of whom had dissented. The time was still
early. In Luke 22:66, day had just dawned. Their interrogation
of Jesus before the entire Sanhedrin had been brief. In all
likelihood, as they accosted the living quarters of Pilate, they
got him out of bed. Pilate in all likelihood stayed at the Tower
of Antonio which was the official Roman garrison when in
Jerusalem. It was directly adjacent to the Temple complex, so
they did not have far to take Jesus.
There, the leadership of official Israel began to bring
charges against Jesus before Pilate. Their indictment was three-
fold. (1) “We found this fellow perverting the nation.” The
charge had the idea that Jesus was stirring insurrection amongst
the populace against the Roman government. The charge was a
lie and false prima facie. Whereas they, in their own kangaroo
court, had focused upon whether Jesus were the Son of God and
the Christ, now before the secular, Roman authorities, they tried
to trump up charges of sedition against Jesus. (2) “We found
this fellow . . . forbidding to give tribute to Caesar.” This was the
most serious charge.
The word translated as tribute (forov phoros) referred to
Roman taxes. They, in effect, charged Jesus with advocating a
tax rebellion against Rome. If true, that was a damaging charge.
However, it as well was a bald-faced life. To the contrary
several days earlier when these same accusers were trying to en-
trap Jesus in His words, Jesus had clearly advocated paying
owed taxes to Rome. See Luke 20:22-25. The charge was a lie
and everyone knew it including Pilate. The Romans were very
sensitive to such matters and their intelligence network knew of
no such tax rebellion led by this Jesus of Nazareth. (3) Finally,
the Jews charged that Jesus said “that he himself is Christ a
King.”
Though the essence of this charge was true, at no point in
His ministry did Jesus ever openly proclaim Himself as either
 840 Understanding Luke
the Christ or as the King of Israel. To the contrary, He always
sought to keep that truth subdued. However, the Jewish leader-
ship understood the political implications of the Christ. It
implied overthrow of the Roman occupation and thus intimated
insurrection and treason against Rome. Again, this was a seri-
ous charge.
But Pilate was not naive. His intuition must have told him
something was fishy in being rousted by the Jews at an early
hour. Neither he nor the Jewish leadership had any love for the
other. He knew they certainly had no allegiance to Rome. Their
largely-political charges against Jesus must have furthered
caused him suspicion. Moreover, his intelligence network had
not revealed anything to him to give pause to their charges.

23:3 And Pilate asked him, saying, Art thou the King of
the Jews? And he answered him and said, Thou sayest it.
Therefore, Pilate asked Jesus, “Art thou the King of the Jews?”
The question likely was condescending. He already thought he
knew what was the answer. Jesus cryptic reply was, “Thou say-
est it.” He in effect replied, ‘You said it, not me.’

23:4-5 Then said Pilate to the chief priests and to the

people, I find no fault in this man. 5 And they were the more
fierce, saying, He stirreth up the people, teaching through-
out all Jewry, beginning from Galilee to this place.
Though Pilate did not understand all of what was going on,
his political intuition told him there was no threat of high crimes
against Rome by this Jesus. He no doubt had heard of Him, but
never in the context of treason, tax revolt, or insurrection.
Rather, Pilate likely suspected (and rightly so) that the Jews
hated Him for their own petty reasons and merely wanted
Roman approval to execute Him. That was exactly the case and
Pilate saw through it. He therefore said, “I find no fault in this
man.” The word translated as fault (aition aition) has the sense
 Understanding Luke 841
of ‘crime worthy of charges.’ Pilate in effect through their case
out of court.
Yet, perhaps to his surprise, they even more fiercely assail-
ed Jesus claiming, “He stirreth up the people teaching through-
out all Jewry, beginning from Galilee to this place.” The charge
was the same with some embellishment. The idea of ‘stirring up
the people’ again was the idea of agitating political insurrection.
The word translated as Jewry (Ioudaia Judaea) simply refers
to the geographical whole of Israel. Again, Pilate’s political
instincts must have caused him to wonder why would the
Jewish leadership, who normally detested Rome and its occu-
pation, be so vehement in accusing one of their own of
insurrection against Rome.

23:6-7 When Pilate heard of Galilee, he asked whether

the man were a Galilaean. 7 And as soon as he knew that he
belonged unto Herod’s jurisdiction, he sent him to Herod,
who himself also was at Jerusalem at that time.
Upon picking up on that Jesus was from Galilee, Pilate saw
a way out of his moral and political dilemma. For his part, Pilate
would have just as soon released Jesus. He knew Jesus was
guilty of nothing. Yet, for political reasons, it was to his advan-
tage to pacify the Jewish leadership. Therefore, Pilate decided to
defer this dilemma to Herod who just happened to be in Jerusalem
at the time. Therefore, Pilate sent his problem to Herod.
There are four Herods mentioned in the Bible. The greatest
was Herod the Great who had sought to kill the infants at
Bethlehem at the time Jesus was born. His son, Herod Antipas
had been made tetrarch of Galilee by the Romans. This is the
Herod described in the text. He was a puppet, quasi, part-Jewish
ruler under the overall jurisdiction of the Roman governor.

23:8-9 And when Herod saw Jesus, he was exceeding

glad: for he was desirous to see him of a long season, because
 842 Understanding Luke
he had heard many things of him; and he hoped to have seen
some miracle done by him. 9 Then he questioned with him
in many words; but he answered him nothing.
Herod, perhaps not realizing that Pilate was merely seeking
to extract himself from a prickly situation, was delighted to see
Jesus. He had heard much of Him as the ruler of Galilee.
Therefore, he had been “desirous to see him of a long season,
because he had heard many things of him; and he hoped to have
seen some miracle done by him.” Herod’s interest was neither
spiritual nor political. He merely hoped to be entertained by
Jesus. When Jesus would not cooperate, “he questioned with
him in many words.” Jesus simply stood quietly and ignored his
pompous venal questions.

23:10-12 And the chief priests and scribes stood and

vehemently accused him. 11 And Herod with his men of war
set him at nought, and mocked him, and arrayed him in a
gorgeous robe, and sent him again to Pilate. 12 And the same
day Pilate and Herod were made friends together: for
before they were at enmity between themselves.
Meanwhile, the chief priests and scribes had trundled over
to where the Romans had taken Jesus and they were not silent.
To the contrary, they “stood and vehemently accused him.”
What a contrast. Jesus, as Prince of Peace, stood there in
dignified serenity. His antagonists rather stood, ranting and
raving against Him. In as much as Jesus ignored Herod’s inter-
rogation, he and his men therefore decided to entertain them-
selves at Jesus’ expense. The word translated as set him at
nought (exouyenew exoutheneo) has the literal sense ‘to de-
spise.’ They turned on Him. Therefore, they “mocked him, and
arrayed him in a gorgeous robe.” The word translated as
gorgeous (lamprov lampros) has the sense of ‘elegant’ or
‘splendid.’ They quickly picked up on how the Jewish lead-
ership had accused Him of being the King of the Jews. There-
 Understanding Luke 843
fore, they mocked and ridiculed Him in that regard. Isaiah 53:3
was being fulfilled as they mocked.
Herod was on Pilate’s turf. He may have also remembered
the political waves caused when he had beheaded John the
Baptist several years before. Rather than stick his neck out
politically (Jesus yet was uncondemned), Herod sent Him back
to Pilate. This was too hot politically for his liking.
Herod was pleased Pilate had shown deference to him and
his position. (He likely did not realize Pilate was simply trying
to deflect a prickly political dilemma on him.) Therefore, the
two restored their strained friendship. They had been at odds.
What a travesty of justice. These two slippery politicians were
restored in friendship by cowardice. Neither had the character
to simply acquit Jesus of the allegations made by the hostile
Jewish leadership. Both had the authority to do so. Neither had
the character or courage to do so.

23:13-15 And Pilate, when he had called together the

chief priests and the rulers and the people, 14 Said unto
them, Ye have brought this man unto me, as one that
perverteth the people: and, behold, I, having examined him
before you, have found no fault in this man touching those
things whereof ye accuse him: 15 No, nor yet Herod: for I
sent you to him; and, lo, nothing worthy of death is done
unto him.
Jesus therefore was marched back from where Herod was
staying to the Praetorium of Pilate. He, in apparent exasperation
and even aggravation, lectured the Jewish leadership. “Ye have
brought this man unto me, as one that perverteth the people:
and, behold, I, having examined him before you, have found no
fault in this man touching those things which ye accuse him: No,
nor yet Herod: for I sent you to him; and, lo, nothing worthy of
death is done unto him.” Herod had bounced this prickly
dilemma right back to Pilate. His exasperation was not so much
 844 Understanding Luke
with Pilate as with the Jews which would not let the matter rest. If
they dropped their charges, the whole matter would have died.

23:16-19 I will therefore chastise him, and release him.

17 (For of necessity he must release one unto them at the
feast.) 18 And they cried out all at once, saying, Away with
this man, and release unto us Barabbas: 19 (Who for a
certain sedition made in the city, and for murder, was cast
into prison.)
Pilate therefore announced his considered judgment in the
matter. “I will therefore chastise him, and release him.” The
word translated as chastise is (paideuw) paideuo. It among
other things has the sense of ‘teaching by way of corporal pun-
ishment.’ In other words, Pilate said, ‘I will teach him a lesson
to not further trouble me by scourging him, and then I will
release him.’
Over the years, the Romans, in an attempt to pacify the
frequently unruly Jews over which they ruled, had developed a
custom of releasing a Jewish prisoner for political appease-
ment. This usually was done on or about high holy days in
Israel. It was Passover season. Pilate therefore proposed to
release Jesus in that regard. (He likely had other motives. As far
as the Romans were concerned, a far more dangerous man was
incarcerated. That was Barabbas. Pilate undoubtedly hoped to
execute him. He therefore attempted to toss the Jews a sop in
releasing Jesus to them.)
The Jewish leadership were no less politically astute than
Pilate. They saw right through what Pilate was trying to do. For
their part, they hoped Barabbas would be released. He was a
self-styled, Jewish patriot, albeit criminal in his deeds. On the
other hand, they detested Jesus with a passionate hatred. They
were willing to do anything to eliminate Him. Therefore, “they
cried out all at once, saying, Away with this man, and release
unto us Barabbas.”
 Understanding Luke 845
Barabbas was part of the Jewish underground. He, along
with others, was waging a secret, guerilla-war against the Ro-
man occupation of Palestine. He was part of a small resistance
movement. In some ways, he was a Jewish Robin Hood. Such
characters were popular amongst the Jewish people. They were
partisans still fighting the hated Roman occupiers. To that end,
Barabbas had been charged and probably was guilty of murder,
sedition, and robbery. (See John 18:40.) He sat in prison
awaiting trial and likely crucifixion by the Romans.

23:20-21 Pilate therefore, willing to release Jesus, spake

again to them. 21 But they cried, saying, Crucify him, cruci-
fy him.
Pilate still would rather let Jesus go. Therefore, he rose to
try and explain his thinking to the Jewish leadership. In
response, they, and the mob they by now had gathered, roared
out, “Crucify him, crucify him.” Undoubtedly, as the morning
was well at hand and as the city was coming to life, the Jewish
leadership had sent minions out to gather the rabble of the city
for a mob demonstration before Pilate. Undoubtedly, some connect-
ed with the leadership agitated the crowds into a mob mentality
It should be noted that Pilate had absolute authority to do
with Jesus as he wished. He was appointed by Rome and an-
swerable there, not to the local Jewish body politic. However,
Rome was sensitive to political instability in its provinces. One
responsibility of a Roman Governor was to keep order and tran-
quility in his assigned province. It would be a negative on
Pilate’s résumé for there to be political upheaval in Jerusalem.
Therefore, to that degree, Pilate was sensitive to the political
climate of Jerusalem. As will be soon apparent, Pilate’s motive
throughout this whole travesty of justice was his own political
future. Therefore, politics and his own political advancement
became the criteria of his decisions rather than principle or
justice.
 846 Understanding Luke
23:22-23 And he said unto them the third time, Why,
what evil hath he done? I have found no cause of death in
him: I will therefore chastise him, and let him go. 23 And
they were instant with loud voices, requiring that he might
be crucified. And the voices of them and of the chief priests
prevailed.
Pilate’s moral conscience still directed that Jesus was
innocent and ought to be acquitted. Therefore, “he said unto
them the third time, Why, what evil hath he done? I have found
no cause of death in him: I will therefore chastise him, and let
him go.” That brought an instant explosion from the Jewish
mob below his balcony. They erupted once again with an even
louder roar “that he might be crucified.” Leading the tirade in
vehemence were the chief priests. Pilate likely did not miss that.
Though he had no regard for these pompous, hypocritical,
religious wind-bags, he also knew they swayed considerable
political clout. They could stir up much trouble for him and he
knew it.

23:24-26 And Pilate gave sentence that it should be as

they required. 25 And he released unto them him that for
sedition and murder was cast into prison, whom they had
desired; but he delivered Jesus to their will. 26 And as they
led him away, they laid hold upon one Simon, a Cyrenian,
coming out of the country, and on him they laid the cross,
that he might bear it after Jesus.
Pilate, though a consummate politician, revealed his moral
bankruptcy. He could read the political winds, but he had no
character. As a moral coward and slick politician, he therefore
caved in to the demands of the Jewish leadership. He therefore
“gave sentence that it should be as they required.” The word
translated as required (aithma aitema) can have the sense of
‘demanded.’ He acquiesced to their demands for purely polit-
ical gain. Though it surely was against the greater interests of
 Understanding Luke 847
the Roman Empire, he also released Barabbas as they had
desired, “but delivered Jesus to their will.”
The die was set. The mold was cast. Satan and his willing
accomplices in the Jewish leadership had achieved their will.
Jesus was on His way to the cross. How little did they know
what they thought to be their consummate victory would soon
turn to utter defeat. Satan as a serpent had bruised the heal of
Jesus. However, before the new week would begin, Jesus would
crush Satan’s head through His resurrection and the power of
His shed blood. The battle raged, but the war would soon be won.
Therefore, with the Roman authorization they had sought,
both Jews and Roman soldiers hustled Jesus toward the place of
crucifixion. It was Roman custom for the victim to drag his own
cross to the site of execution. However, Jesus was weakened
from the ordeal He had suffered over the past ten hours. The
Bible nowhere says He actually collapsed. However, the Ro-
mans likely perceived His debilitated condition and with per-
verse concern hoped He would not expire prior to crucifixion.
Therefore, they commandeered a fellow who happened to be
passing by, “one Simon, a Cyrenian.” On him therefore, “they
laid the cross, that he might bear it after Jesus. “(Cyrene was a
city in North Africa in Libya. Some have therefore assumed this
man to be black. That may be so. However, there also was a
sizeable population of Jews there. This Simon may have merely
been a Jew visiting Jerusalem for the impending holy day season.)

23:27-31 And there followed him a great company of

people, and of women, which also bewailed and lamented
him. 28 But Jesus turning unto them said, Daughters of
Jerusalem, weep not for me, but weep for yourselves, and
for your children. 29 For, behold, the days are coming, in the
which they shall say, Blessed are the barren, and the wombs
that never bare, and the paps which never gave suck. 30
Then shall they begin to say to the mountains, Fall on us;
 848 Understanding Luke
and to the hills, Cover us. 31 For if they do these things in a
green tree, what shall be done in the dry?
As Jesus and the entourage of soldiers made their way to the
place of crucifixion, “there followed him a great company of
people and of women, which also bewailed and lamented him.”
It was a custom for friends and family to mourn the death of a
loved one. Often, others were hired to do the same to give a
greater sense of loss. However, such mourning was outlawed
for one condemned to die. Therefore, those from Jerusalem fol-
lowing Him did so at their own risk. Their mourning was there-
fore all the more remarkable.
Jesus, as He trudged to Calvary, turned to them and said,
“Daughters of Jerusalem, weep not for me, but weep for
yourselves, and for your children.” Jesus knew the judgment
which was coming upon Jerusalem. He, in effect, warned that in
the judgment coming, it was better for those who never had had
children than those who did. He alluded to the fulfillment of
Hosea 10:8 and perhaps Isaiah 2:19. The day was soon coming
in which Israel, in fear, would cry out to the mountains, “Fall on
us; and to the hills, Cover us.”
What Jesus was referring to likely was the wrath of God
through the Romans against Israel in A.D. 67-70. It may have
greater prophetic overtones to the Tribulation and the Day of
the Lord. He concluded this section with the cryptic proverb,
“For if they do these things in a green tree, what shall be done
in the dry?” The thought likely is if they are persecuting me to
death in times of relative peace and prosperity, what will it be
like when God’s judgment falls? The proverb was one of warn-
ing. Severe chastening was about to fall upon Israel. It certainly
happened in A.D. 67-70. Again, there may be implicit further
reference to the Tribulation.

23:32 And there were also two other, malefactors, led

with him to be put to death. As in the other gospel accounts,
 Understanding Luke 849
record is made that Jesus was put to death with two malefactors
(i.e., criminals). Some have suggested, these were part of
Barabbas’ band, with Jesus taking the place of Barabbas. In any
event, Isaiah 53:12 was clearly fulfilled as Jesus was thus
“numbered with the transgressors.”

23:33 And when they were come to the place, which is

called Calvary, there they crucified him, and the male-
factors, one on the right hand, and the other on the left.
The foreboding execution party thus arrived at the desig-
nated place just outside the walls of Jerusalem. The English
translation renders the name in the familiar Calvary. The word
translated thus, (kranion) kranion, literally means, ‘a skull.’
The place had thus been called ‘the place of a skull,’ likely be-
cause the underlying rock outcropping resembled a human
skull. It may not be coincidence that God providentially or-
dained such a place for the sacrificial death of His Son. There,
Jesus, the Son of God, was crucified along with the criminals,
He being in the center.

23:34 Then said Jesus, Father, forgive them; for they know
not what they do. And they parted his raiment, and cast lots.
In the midst of such hatred, vitriol, and naked cruelty, the
holy nature of our Lord rose to the surface. Rather than reviling
those who manhandled Him and forced Him to His death, He in
penultimate grace said, “Father, forgive them; for they know
not what they do.” The basis of I Peter 2:21-24 likely was estab-
lished here. Jesus in grace and mercy enjoined His Father to
forgive His tormentors. Indeed, He was full of grace. (This is the
only record of this forgiveness. The other gospels do not
mention it.) Meanwhile, at the foot of the cross, the coarse,
vulgar Roman soldiers were gambling over who would get His
personal effects. They, in so doing, unwittingly fulfilled Psalms
22:18.
 850 Understanding Luke
23:35-37 And the people stood beholding. And the
rulers also with them derided him, saying, He saved others;
let him save himself, if he be Christ, the chosen of God. 36
And the soldiers also mocked him, coming to him, and
offering him vinegar, 37 And saying, If thou be the king of
the Jews, save thyself.
Three types of spectators and their reactions are noted.
First, (1) “the people stood beholding.” These likely were the
common people of Jerusalem. Some of them may have cheered
Jesus as He rode into Jerusalem the preceding Sunday. How-
ever, like the world today, they were indifferent bystanders.
They came to see the spectacle and gawk. But beyond that, they
were not interested in He who hung there bleeding and dying for
them. Little has changed over the past twenty centuries.
Then, (2) “the rulers also with them derided him.” The
rulers likely were the chief priests, scribes, and elders—official
Israel. They knew what had happened in the kangaroo-court
proceedings which had taken place over night. They knew He
had tacitly acknowledged being the Christ. Therefore, they
heaped insult onto injury, scorning Him as He suffered and
bled. “He saved others; let him save himself, if he be Christ, the
chosen of God.” That they were aware of Jesus’ central mes-
sage of salvation is clear. Nevertheless, they wickedly mocked
Him with that very message of salvation. Only God’s mercy and
Jesus’ invocation of forgiveness for them might spare these the
hottest place in hell.
Finally, (3) “the soldiers also mocked him, coming to him,
and offering him vinegar.” Of the three, these perhaps will bear
the least judgment. They in all likelihood had little knowledge
of what was going on and who was being crucified. They
merely were following orders and were crucifying another
condemned Jew. Nevertheless, they joined in with the others in
mocking Him. They no doubt had picked up from the official
proceedings before Pilate and Herod that one issue was whether
 Understanding Luke 851
Jesus claimed to be the king of the Jews. They thus mocked Him
saying, “If thou be the king of the Jews, save thyself.”
Their mockery likely was more that of the Jews whom they
despised than of Jesus Himself. They, as part of the world, went
with the flow. Others were rejecting Christ, blaspheming Him.
They did likewise. Again, little has changed over the centuries.
(The vinegar they offered was a mixture of sour wine and vin-
egar which the common soldiers were allotted. This in itself
may have been a form of mockery giving to a purported king the
drink of common soliders.)

23:38 And a superscription also was written over him in

letters of Greek, and Latin, and Hebrew, THIS IS THE
KING OF THE JEWS. Though not noted here, it was Pilate
who ordered a superscription (John 19:19). It was Roman
custom to issue a public record upon the execution of a criminal.
Usually stated was the offence of the convicted, his name, and
his address. The four gospel accounts collectively present these
three elements. Here, only the charge is noted—implied trea-
son. To claim to be a king of even such a minor province as
Judea, without Roman dispensation, was treason. Pilate order-
ed the charges be written in Hebrew (literally, Aramaic) so all
Jews could read it; in Latin as the official language of Rome;
and in Greek so anybody could read it. Though technically pro-
viding a pretense for execution, Pilate joined in the mockery by
noting Jesus as King of the Jews. Like his underlings, the
soldiers, his mockery may have been directed more against the
Jews than Jesus. Though appointed ruler over them, there was
no love lost by the Romans for the Jews. Mocking Jesus as their
king was mockery of Israel in general and their God.

23:39-43 And one of the malefactors which were

hanged railed on him, saying, If thou be Christ, save thyself
and us. 40 But the other answering rebuked him, saying,
 852 Understanding Luke
Dost not thou fear God, seeing thou art in the same
condemnation? 41 And we indeed justly; for we receive the
due reward of our deeds: but this man hath done nothing
amiss.
42 And he said unto Jesus, Lord, remember me when
thou comest into thy kingdom. 43 And Jesus said unto him,
Verily I say unto thee, To day shalt thou be with me in
paradise.
As the day waxed on, one of the criminals crucified with
Jesus added his bitter voice to the ongoing cacophony of mock-
ery. The word translated as railed (blasfhmew blasphemeo)
literally has the sense to blaspheme. In this case, the thief
mocked on, “If thou be Christ, save thyself and us.” As official
Israel and their Roman collaborators had done, he too blas-
phemed the Son of God.
However, the other thief had come to realize who Jesus
truly was and what was happening. He rather rebuked his
cohort, noting that they all were in the same situation. They all
were dying. He further noted they were suffering justly for their
crimes. “But this man hath done nothing amiss.” The word
translated as amiss (atopov atopos) literally has the sense, ‘out
of place.’ The penitent thief realized that Jesus was in fact the
Messiah. Jesus’ claim thereof was not out of place. It was not
amiss. The thief thus tacitly acknowledged Jesus as King of the
Jews.
Knowing they all soon would be dead, the penitent thief
therefore in simple faith ‘called upon the name of the Lord.’
“Jesus, Lord, remember me when thou comest into thy
kingdom.” Not only was this man perceptive as to who Jesus
really was, he in simple faith besought Jesus to remember him
in His kingdom. Moreover, the man thus revealed a tacit
realization of Jesus’ impending resurrection. As Messiah, he
knew he would rise from the dead to rule in His kingdom. What
official Israel either could not or more likely refused to accept,
 Understanding Luke 853
this poor penitent thief clearly understood. Maybe as his heart
turned in repentance to Jesus, God opened his understanding to
even greater truth.
Jesus turning to him said, “Verily I say unto thee, To day
shalt thou be with me in paradise.” Though the word paradise
(paradeisov paradeisos) refers generically to heaven, here it
likely may refer to the Old Testament place of the departed
righteous dead. Some have equated it with Abraham’s bosom
noted in Luke 16:23. Moreover, the reference in Ephesians 4:9
to the “lower parts of the earth” very well may refer to the same
place. Collectively, it seems that prior to Calvary, Old Testa-
ment saints went to this interim place of rest called Paradise
which apparently is located in the center of the earth. It appar-
ently is adjacent to the place of the departed unsaved known as
hades.
What is of further interest is that Jesus told this fellow that
on that very day he would join Him there. Moreover, it is clear
the thief did nothing to merit such salvation. Not only could he
not, he was a convicted felon. His only merit was faith in Jesus
which he exercised moments earlier.

23:44-45 And it was about the sixth hour, and there was
a darkness over all the earth until the ninth hour. 45 And the
sun was darkened, and the veil of the temple was rent in the
midst.
This event took place at about noon of that fateful day. The
“sixth hour” of the Hebrew clock was noon. Ominously, “there
was a darkness over all the earth until the ninth hour. And the
sun was darkened.” From noon to three o’clock that day, there
was darkness. The word translated as earth (gh gay) can refer
to the entire world. It also can refer to the land (as in the Old
Testament sense of the land of Israel.) Which alternate is not
clear. However, what is clear is that God darkened the skies
over Jerusalem. The latter phrase referring to the sun being
 854 Understanding Luke
darkened would lend credence to the entire earth. In respect to
He who is the light of the world, God may have ordered the Sun
darkened. It may also be that God spared His Son the heat of the
sun. One major part of a Roman crucifixion was the dehy-
dration and complications of exposure caused by the Mediter-
ranean sun. In any event, God spared Jesus therefrom.
Moreover, “the veil of the temple was rent in the midst.”
Whether by the earthquakes which took place at the time, or
more direct intervention by God, the veil was rent. It is thought
that by this point in history, with its numerous re-weavings over
the years, the Temple veil may have been four inches thick.
Some have estimated a team of horse could not have torn it.
Apart from the providential and miraculous parting of the veil,
a greater significance was at hand. No longer was the dealing
with sin to be handled in the earthly Temple. By rending the
veil, God effectively put the Jewish Temple out of business. Its
holy of holies was now obviously devoid of any divine pre-
sence. Its very center was empty. As Hebrews 9 and 10 make
clear, the focus now shifted to the temple in heaven and the
ultimate sacrifice of Jesus without the camp.

22:46 And when Jesus had cried with a loud voice, he

said, Father, into thy hands I commend my spirit: and
having said thus, he gave up the ghost.
Luke records that Jesus then “cried with a loud voice.” He
does not note what this was. However, it very well may have
been His cry regarding why His Father had forsaken Him (Mat-
thew 27:46). Or, it may be what John recorded, “It is finished”
(John 19:30). However, Luke records a detail not noted by the other
gospels. Jesus thus quoted from Psalm 31:5, “Father, into thy hands
I commend my spirit.” Having said that, He expired.

23:47-49 Now when the centurion saw what was done,

he glorified God, saying, Certainly this was a righteous
 Understanding Luke 855
man. 48 And all the people that came together to that sight,
beholding the things which were done, smote their breasts,
and returned. 49 And all his acquaintance, and the women
that followed him from Galilee, stood afar off, beholding
these things.
As the Son of God, the Creator of heaven and earth died,
God smote those near with powerful conviction. (1) The Roman
centurion standing guard, in witnessing what transpired, could
only glorify God and exclaim, “Certainly this was a righteous
man.” He was convicted and became convinced. He could only
glorify God. (2) The common people who had stood indif-
ferently gawking at the spectacle now “smote their breasts and
returned.” The implication is that they not only were convicted
by what they had witnessed, there was remorse and possibly
even repentance. Moreover, in being convinced of the travesty
they had witnessed, and possibly convicted of who Jesus really
was, some may have been truly saved. There may also have
been a sense of fear in realizing divine retribution was due for
what had been done. They thus returned home convicted,
changed, and in some cases, converted. (3) Those, who already
were believers and had followed Him there, stood likely stunn-
ed. They were confused, likely frightened, and numb. They
could only stand afar off trying to sort it all out.

23:50-52 And, behold, there was a man named Joseph,

a counsellor; and he was a good man, and a just: 51 (The
same had not consented to the counsel and deed of them;) he
was of Arimathaea, a city of the Jews: who also himself
waited for the kingdom of God. 52 This man went unto
Pilate, and begged the body of Jesus.
Meanwhile, Joseph of Arimathaea (a city of mount Eph-
raim) had gone and requested from Pilate the body of Jesus. He
here is described as a (1) counsellor which in conjunction with
verse 51 seems to indicate he was a member of the Sanhedrin,
 856 Understanding Luke
but had voted against condemning Jesus. He also is described as
(2) a good man. This term is an understatement. There are few
greater compliments than to be called good. (3) Moreover, he
was a just. This most likely refers to his character as a righteous
man, though it may refer to his justification in the sense of
Romans 4-5. Finally, (4) he was a man which in faith “waited
for the kingdom of God.” That was an Old Testament-era
equivalent of waiting for the Messiah, even as we today await
His second coming. The idea is that he longed for and looked
forward to the King and His kingdom.

23:53-56 And he took it down, and wrapped it in linen,

and laid it in a sepulchre that was hewn in stone, wherein
never man before was laid. 54 And that day was the
preparation, and the sabbath drew on. 55 And the women
also, which came with him from Galilee, followed after, and
beheld the sepulchre, and how his body was laid. 56 And
they returned, and prepared spices and ointments; and
rested the sabbath day according to the commandment.
Upon being granted permission to take possession of Jesus’
body, Joseph (along with Nicodemus as noted in John 19:39)
prepared Jesus’ body for burial. According to Jewish custom,
they wrapped it in linen strips, adding burial perfumes as noted
in John 19. They then laid the body of Jesus “in a sepulchre that
was hewn in stone, wherein never man before was laid.” It has
been observed that Jesus experienced a virgin birth and was
buried in a virgin tomb.
The day of preparation noted prior to the impending
Sabbath may likely refer to the preparation of the Feast of
Unleavened Bread which began immediately after Passover. It
was Jewish custom to refer to such a high holy day as a ‘sab-
bath.’ Jesus death likely was upon Wednesday or Thursday of
that fateful week. This would allow three days and three nights
in the grave as noted in Matthew 12:40. The assumption of the
 Understanding Luke 857
Sabbath at hand being Saturday is erroneous. It is viewing
Jewish custom from a gentile perspective. The observance of
Good Friday is not rooted in accurate Bible exposition. It in fact
is a tradition rooted in the Catholic Church along with all the
other unscriptural days of ‘Holy Week.’
The Holy Spirit moved the women from Galilee to take
careful note of precisely where and how Jesus was buried. He
then made sure Luke recorded that detail. The stage was being
carefully set for the verification of the impending resurrection
of Jesus.
These godly, believing women (Mary Magdalene, Mary
the wife of Zebedee, and others) returned to where they were
staying in Jerusalem to prepare further burial spices and per-
fumes, intending to return early the first day of the week. Mean-
while, both the special sabbath Feast of Unleavened Bread as
well as the regular Sabbath were at hand. Therefore, they rested
those two days according to the commandment.

*****

Overview of Luke 24: The first half of Chapter 24 presents

Luke’s resurrection account. It differs from the other gospels in
presenting details of the Emmaus Road account. The Emmaus
Road incident concludes, followed by one of Jesus’ post-
resurrection appearances to His disciples. Luke then presents
his account of the Great Commission, concluding with his ac-
count of the ascension.

24:1 Now upon the first day of the week, very early in
the morning, they came unto the sepulchre, bringing the
spices which they had prepared, and certain others with
them. The narrative begun in 23:55 continues. The women
mentioned there arose before dawn “upon the first day of the
 858 Understanding Luke
week, very early in the morning and came unto the sepulchre.”
The phrase translated as “very early in the morning” has the
sense of ‘at dawn.’ It is noteworthy that they had carefully
observed the grave in 23:55. There was no question about the
wrong tomb. They had been there the evening Jesus was buried
and took careful note. Now, early that blessed morning, “they
came unto the sepulchre, bringing the spices which they had
prepared.” The spices mentioned evidently were further burial
perfumes to mask the odor of death. It was a way of honoring the
deceased, not unlike bringing flowers to a grave in modern
culture.

24:2-3 And they found the stone rolled away from the
sepulchre. 3 And they entered in, and found not the body of
the Lord Jesus.
Upon arriving at the grave site, “they found the stone rolled
away from the sepulchre.” It is commonly understood that the
circular stone used to seal the grave door sat in a track carved
into the rock. However, that track was inclined such that to
remove it meant rolling the heavy stone uphill. To do so would
require enormous strength, certainly superhuman strength.
Short of a team of men or horses, the stone could not be
moved—unless by divine power. Matthew’s account records
that soldiers were posted to guard the tomb. That fact precludes
the disciples coming as a team and wresting the stone away (as
was later deviously alleged by the Jewish leadership).
Even if Jesus were not dead when He was buried, He would
not possess the strength necessary to move the stone, much less
in the wrappings of His grave clothes. Moreover, in His
wounded, weakened body, it would not have been possible in
any event. This is, in part, why the Scripture goes to such
lengths to establish the fact of Jesus’ death. The simple fact is,
Jesus died. He was dead! Therefore, the only possible alter-
native is that the stone was moved by the power of God. The
 Understanding Luke 859
entire matter of the resurrection of Christ is miraculous. Not
only did He arise, He did so miraculously.
Subsequently, the women (Mary the mother of James,
Mary Magdalene, Joanna, other Galilean women, and possibly
Martha and Mary of Bethany) came. “And they entered in, and
found not the body of the Lord Jesus.”

24:4-7 And it came to pass, as they were much perplexed

thereabout, behold, two men stood by them in shining gar-
ments: 5 And as they were afraid, and bowed down their faces
to the earth, they said unto them, Why seek ye the living among
the dead? 6 He is not here, but is risen: remember how he spake
unto you when he was yet in Galilee, 7 Saying, The Son of man
must be delivered into the hands of sinful men, and be crucified,
and the third day rise again.
One can only imagine their confusion and consternation.
They knew they had the right tomb. They knew Jesus had been
buried there three nights earlier. But now they found an empty
tomb! Therefore, “as they were much perplexed thereabout,
behold, two men stood by them in shining garments.” The word
translated as perplexed (diaporew diaporeo) among other
things can have the sense ‘to be at loss.’ They were at a complete
loss to explain what had happened. At that time, God caused
two angels to appear. They are described as wearing “shining
garments.” The word translated as shining (astraptw
astrapto) has the idea of ‘dazzling’ or ‘brilliant.’ The very gar-
ments of these angelic messengers obviously bespoke their
heavenly origin.
The godly women at the tomb, accordingly, were
frightened, immediately bowing to the ground. Whereupon, the
angels asked cryptically, “Why seek ye the living among the
dead?” Their very question gave a powerful suggestion as to
what had happened. He whom they sought was alive. Though
the cemetery was the place of the dead, Jesus, whom they
 860 Understanding Luke
sought, was living. Of note is the verb tense of the participle
translated as living. It is present and not past tense. They did not
ask, ‘Why seek ye He who was living among the dead?’ Rather,
the thought implied is, ‘ He who is living.’
The angels continued, “He is not here, but is risen.” The
verb risen is passive with the thought that ‘He has been raised.’
Implied is the power of God. The later New Testament
comments on the resurrection all point to the fact that God
raised Him from the dead. (See Acts 13:30, 17:31, Romans
10:9, Galatians 1:1, Ephesians 1:20, and Colossians 2:12.)
The angels then sought to refresh their memory expressing,
“Remember how he spake unto you when he was yet in
Galilee.” Likely referring to Matthew 17:22-23, the angels went
on to quote, “the Son of man must be delivered into the hands of
sinful men, and be crucified, and the third day rise again.” Jesus
certainly had foretold what would happen to Him long before it
came to pass. However, earlier comments concerning His death
and resurrection to His followers, including to these godly
women, had largely gone right over them. Such prophetic com-
ments did not register with them. They thought that Jesus, as
Messiah, would set up His kingdom then and there. They never
paid much attention when Jesus foretold His impending death
and resurrection.

24:8 And they remembered his words. However, with

the prompting of the angels, these godly women that
resurrection morning pondering the empty tomb, “remembered
his words.” In that instant, they recalled that Jesus had fore-
warned them. Interestingly, it was to these godly women that
the first revelation of the resurrection was made. They were
privileged, even above the apostles. God may have thus re-
warded their faithfulness, purity, and godliness. They were
willing to stand near the cross to the bitter end when most of the
disciples fled.
 Understanding Luke 861
24:9-11 And returned from the sepulchre, and told all
these things unto the eleven, and to all the rest. 10 It was
Mary Magdalene, and Joanna, and Mary the mother of
James, and other women that were with them, which told
these things unto the apostles. 11 And their words seemed to
them as idle tales, and they believed them not.
They therefore “returned from the sepulchre, and told all
these things unto the eleven, and to all the rest.” They knew
where the greater group of disciples (including the eleven apos-
tles) were staying at Jerusalem. Some have surmised it may
have been the home which had the large upper room. Most were
not from Jerusalem, rather Galilee. Some may have been
staying in Bethany with Mary, Martha, and Lazarus. In any
event, these godly women knew where the other disciples were
and they returned to tell them what they had witnessed. Noted
are some of the names of these godly women: “Mary Mag-
dalene, and Joanna, and Mary the mother of James, and other
women that were with them.”
However, in recounting their witness of the empty tomb
and the angelic message, “their words seemed to them as idle
tales, and they believed them not.” The word translated as idle
tales (lhrov leros) has the sense of ‘nonsense.’ The eleven
apostles of Jesus Christ initially considered the report of the
resurrection as foolishness and refused to believe it.

24:12 Then arose Peter, and ran unto the sepulchre;

and stooping down, he beheld the linen clothes laid by
themselves, and departed, wondering in himself at that
which was come to pass. However, Peter determined to go and
see for himself. Therefore, he arose “and ran unto the sepul-
chre.” He did not stroll over. He ran. The word so translated
(trecw trecho) can refer to ‘running’ as in a race. The thought
perhaps occurred to Peter that maybe Jesus in fact had risen. He
had to see for himself. (John’s Gospel records that John ran with
 862 Understanding Luke
Peter and, in fact, outran him, beating him to the tomb.) There
Peter stooped down and “beheld the linen clothes laid by
themselves, and departed, wondering in himself at that which
was come to pass.”

24:13-16 And, behold, two of them went that same day

to a village called Emmaus, which was from Jerusalem
about threescore furlongs. 14 And they talked together of all
these things which had happened. 15 And it came to pass,
that, while they communed together and reasoned, Jesus
himself drew near, and went with them. 16 But their eyes
were holden that they should not know him.
Luke proceeds to present a story not found in the other
Gospels—the disciples on the Emmaus Road. Emmaus was
village about seven miles west of Jerusalem. After the regular
Sabbath, following Jesus’ death, two disciples were walking to
Emmaus. As they walked, “they talked together of all these
things which had happened.” As they discussed the momentous
events of recent days, “Jesus himself drew near, and went with
them.”
However, God in His providence kept them from perceiv-
ing who He was. The word translated as were holden (kratew
krateo) is in the passive voice and the imperfect tense. The
thought implied is that a third party withheld their under-
standing of who was in their midst. If they had immediately
perceived who Jesus was, the beautiful discourse uttered by
Jesus likely would not have happened. Therefore, God evi-
dently so ordered the events so that Jesus might present His
message and Luke might record it.

24:17-18 And he said unto them, What manner of

communications are these that ye have one to another, as ye
walk, and are sad? 18 And the one of them, whose name was
Cleopas, answering said unto him, Art thou only a stranger
 Understanding Luke 863
in Jerusalem, and hast not known the things which are
come to pass there in these days?
Jesus played dumb. He asked them what they were talking
about and why they were so sad. One of the disciples named
Cleopas (whose name may be a masculine contraction of
Cleopatra) was incredulous. He asked Jesus, “Art thou a only a
stranger in Jerusalem, and hast not known the things which are
come to pass there in these days?”

24:19-21 And he said unto them, What things? And

they said unto him, Concerning Jesus of Nazareth, which
was a prophet mighty in deed and word before God and all
the people: 20 And how the chief priests and our rulers
delivered him to be condemned to death, and have crucified
him. 21 But we trusted that it had been he which should have
redeemed Israel: and beside all this, to day is the third day
since these things were done.
Jesus asked, “What things?” Cleopas and his companion
went on to explain “concerning Jesus of Nazareth, which was a
prophet mighty in deed and word before God and all the
people.” It is of interest that this disciple thus described the min-
istry of Jesus.
They went on to summarize “how the chief priests and our
rulers delivered him to be condemned to death, and have
crucified him.” They thus described how they had thought this
Jesus was “he which should have redeemed Israel.” In other
words, they intimated that they thought Jesus was in fact their
Messiah who would have delivered them from the yoke of the
Romans and brought spiritual redemption to the nation. They
went on to pungently comment that it was “the third day since
these things were done.”

24:22-24 Yea, and certain women also of our company

made us astonished, which were early at the sepulchre; 23
 864 Understanding Luke
And when they found not his body, they came, saying, that
they had also seen a vision of angels, which said that he was
alive. 24 And certain of them which were with us went to the
sepulchre, and found it even so as the women had said: but
him they saw not.
They then proceeded to relate how some of the women of
their company had astonished them by reporting that His body
was missing from the sepulchre and that they had seen a ‘vision’
of angels who told them He was alive. Moreover, referring to
Peter and John, they related that these had in fact gone to the
grave and found it even as the women had said. Therefore, they
were perplexed.

24:25-27 Then he said unto them, O fools, and slow of

heart to believe all that the prophets have spoken: 26 Ought
not Christ to have suffered these things, and to enter into his
glory? 27 And beginning at Moses and all the prophets, he
expounded unto them in all the scriptures the things
concerning himself.
Jesus therefore stopped playing dumb. Rather, He began to
lecture them on their denseness and deficient faith. “O fools,
and slow of heart to believe all that the prophets have spoken.”
The word translated as fools (anohtov anoetos) is not so much
a pejorative term. Rather, it has the idea of ‘lacking
understanding.’ The phrase “slow of heart” has the idea ‘dull of
heart.’ Their ultimate problem was their lack of understanding
and sluggish faith in “the prophets.” In more modern terms, they
did not have a good understanding of God’s Word and therefore
did not have the spiritual maturity to grasp the truth there
foretold of Him. In other words, their real problem was a lack of
a depth of understanding of the Word of God. Christians have
that same problem to this day.
From that perspective, Jesus asked, “Ought not Christ to
have suffered these things, and to enter into his glory?” The
 Understanding Luke 865
question was rhetorical. Its answer was obvious. The Old Testa-
ment clearly foretold a suffering Messiah prior to His
glorification. See Isaiah 53 and Zechariah 9-14. Therefore,
“beginning at Moses and all the prophets, he expounded unto
them in all the scriptures the things concerning himself.”
The entirety of the Old Testament is hereunto referred: (1)
Moses (i.e., the Pentateuch), (2) “all the prophets” (i.e., the
prophetic section of the Old Testament from Isaiah onward), (3)
and “the scriptures” (i.e., the rest of the Old Testament—the
history and poetry books). Beginning in Moses, Jesus may well
have begun at Genesis 3:15 and gone from there. The word
translated as expounded (diermhneuw diermeneuo) has the
sense ‘to unfold the meaning of what is said,’ or ‘to explain.’
What a blessed discourse that must have been: the Son of God
providing divine commentary upon the Scriptures. Never again
will that privilege be available until we meet Him in glory.

24:28-30 And they drew nigh unto the village, whither

they went: and he made as though he would have gone
further.
29 But they constrained him, saying, Abide with us: for
it is toward evening, and the day is far spent. And he went
in to tarry with them.
30 And it came to pass, as he sat at meat with them, he
took bread, and blessed it, and brake, and gave to them.
By now they were at the outskirts of Emmaus. Jesus
therefore “made as though he would have gone further.” They
still did not realize who He was. Yet, they had been so blessed
as He had expounded the Scriptures to them. Therefore, they
insisted that He stay with them that night. These two disciples
evidently lived in Emmaus. Jesus therefore sat down to eat
supper with them. He took the bread before them, blessed it,
broke it, and then gave it to them. It is noteworthy that our Lord,
prior to partaking of food, first blessed it.
 866 Understanding Luke
24:31-32 And their eyes were opened, and they knew
him; and he vanished out of their sight. 32 And they said one
to another, Did not our heart burn within us, while he
talked with us by the way, and while he opened to us the
scriptures?
After conversing at length with the two disciples from
Emmaus, “their eyes were opened and they knew him; and he
vanished out of their sight.” The reference to their eyes being
opened is clearly a metaphor to the eyes of their understanding.
The word translated as knew (epiginwskw epiginosko) can
have the sense ‘to recognize.’ That evidently is the idea here,
whereupon He vanished. (To that degree, we receive some
insight into the nature of Jesus’ glorified body. We evidently
will have bodies similar to His when we are resurrected. See I
John 3:2.)
The convicting power of both the written Word as well as
the spoken Word of God are evident. Jesus opened the Scripture
to them as only He could. As a result, their hearts burned within
them. They quite apparently were convicted thereby.

24:33-35 And they rose up the same hour, and returned

to Jerusalem, and found the eleven gathered together, and
them that were with them, 34 Saying, The Lord is risen
indeed, and hath appeared to Simon. 35 And they told what
things were done in the way, and how he was known of them
in breaking of bread.
These two disciples were stunned. Moreover, they had
been privileged to be some of the first witnesses to Jesus’
resurrection. Though it was evening by now, and though they
may have had business in Emmaus, and even though it was sixty
furlongs back to Jerusalem (slightly less than seven miles, but
all up hill), “they rose up the same hour, and returned to
Jerusalem.” Undoubtedly, they walked in haste. They may have
made the return journey in less than two hours. Upon arriving
 Understanding Luke 867
back in Jerusalem, they “found the eleven gathered together,
and them that were with them.”
One can only imagine their excitement as they burst into the
room where the disciples were assembled. They exclaimed,
“The Lord is risen indeed, and hath appeared unto Simon.” The
word translated as indeed (ontwv ontos) has the sense of ‘in
fact,’ or ‘certainly,’ or ‘in reality.’ The final phrase “and hath
appeared unto Simon” has the sense, ‘and did in fact appear
unto Simon.’ Implied is that the other disciples were largely
dubious of this resurrection business, even Peter’s report. Re-
call, it was still the evening of that resurrection Sunday.

24:36 And as they thus spake, Jesus himself stood in the

midst of them, and saith unto them, Peace be unto you.
While the two disciples from Emmaus were speaking to the
eleven apostles, “Jesus himself stood in the midst of them, and
saith unto them, Peace be unto you.” Once again, the mysterious
nature of Jesus’ glorified body is at hand. He simply appeared
in their midst. In four of the recorded resurrection appearances
of Jesus, He addressed His disciples by saying, “Peace be unto
you.” See also John 20:19,20,26.

24:37-38 But they were terrified and affrighted, and

supposed that they had seen a spirit. 38 And he said unto
them, Why are ye troubled? and why do thoughts arise in
your hearts?
Notwithstanding Jesus’ invocation of peace to them, “they
were terrified and affrighted, and supposed that they had seen a
spirit.” Despite the reports by their own brethren of Jesus’ resur-
rection, they were ‘sacred to death.’ They thought a ghost or
some apparition had appeared to them.
Jesus calmly asked them, “Why are ye troubled? And why
do thoughts arise in your hearts?” He in effect asked them why
they were upset. Furthermore, the word translated as thoughts
 868 Understanding Luke
(dialogismov dialogismos) has the idea of ‘doubtful’ or
‘hesitating thoughts.’ Jesus perceived that they were not sure
what to make of what they saw with their eyes.

24:39-40 Behold my hands and my feet, that it is I my-

self: handle me, and see; for a spirit hath not flesh and
bones, as ye see me have. 40 And when he had thus spoken,
he shewed them his hands and his feet.
He therefore said, “Behold my hands and my feet, that it is
I myself: handle me, and see; for a spirit hath not flesh and
bones, as ye see me have.” Jesus invited them to not only look
at Him, but to touch Him. The bodily resurrection of Jesus is
clearly in view. That He was more than spirit is evident: “for a
spirit hath not flesh and bones, as ye see me have.” One of the
fundamentals of the Christian faith is thus undeniably set forth:
the bodily resurrection of Jesus. Again, further insight into His
glorified body and ours is in view. He had flesh and bones.
Further implied, in showing His hands and feet, were the
wounds incurred at His crucifixion. That formed even greater
evidence of His bodily resurrection.

24:41-43 And while they yet believed not for joy, and
wondered, he said unto them, Have ye here any meat? 42
And they gave him a piece of a broiled fish, and of an
honeycomb. 43 And he took it, and did eat before them.
The poor disciples were in a jumble of emotions,
confusion, and disbelief. Luke notes that “they yet believed not
for joy, and wondered.” Their fear had turned to joy, and yet
they were not quite convinced of the reality of Jesus’ resur-
rection. They wondered at what they were beholding. It was
almost like a sweet dream which was too good to be true. Jesus,
in perceiving their confusion, therefore asked them, “Have ye
here any meat?” In other words, He asked, ‘Do you have
anything to eat?’ Without doubt, Jesus’ question was more
 Understanding Luke 869
intentional than spontaneous. A spirit does not eat. Further
implied is the truth of His bodily resurrection as well as His
humanity. Nevertheless, He was hungry. Further insight is
found of His glorified body and someday of ours.
The disciples evidently had had broiled fish and honey-
comb for supper that evening and had some left over. They
therefore gave Him a piece of each. “And he took it, and did eat
before them.” Not only was His hunger satisfied revealing His
humanity, but more importantly, His bodily resurrection was
emphasized. He ate in front of them. (Insight into the dietary
habits of the disciples is also noted.)

24:44-45 And he said unto them, These are the words

which I spake unto you, while I was yet with you, that all
things must be fulfilled, which were written in the law of
Moses, and in the prophets, and in the psalms, concerning
me. 45 Then opened he their understanding, that they might
understand the scriptures.
Jesus therefore gently reminded them of when He had spent
three years with them in His earthly ministry, He had foretold on
numbers of occasions that He would die and rise again. “These
are the words which I spake unto you, while I was yet with you.”
He not only had appeared to their physical senses, in seeing Him
and touching Him, He had eaten in front of them. He further
then jogged their memory of the times He had foretold exactly
what was going to happen. See Matthew 16:21, 17:22-23,
20:18-19, et al.
Then He reminded them that all things concerning Him
“written in the law of Moses, and in the prophets, and in the
Psalms . . . must be fulfilled.” He then opened “their under-
standing, that they might understand the scriptures.” Though
not specifically noted here, He very well may have spent the
remainder of that blessed Sunday evening service opening to
them such Scriptures as Genesis 3:15, Isaiah 53:1-12, Daniel
 870 Understanding Luke
9:26, Hosea 6:2, Psalm 22:1-31, and Psalm 16:10, to name a
few. It is of further interest that Jesus here noted the three-fold
division of the Old Testament as far as the Jews were con-
cerned: the Law, the Prophets, and the Hagiographa (the Holy
Scriptures) which included Psalms and the other books of the
Old Testament not included in the Law and the Prophets.

24:46-48 And said unto them, Thus it is written, and

thus it behoved Christ to suffer, and to rise from the dead
the third day: 47 And that repentance and remission of sins
should be preached in his name among all nations,
beginning at Jerusalem. 48 And ye are witnesses of these
things.
Luke is the only one of the Gospel writers to record Jesus’
first utterance of the Great Commission that Sunday evening.
He apparently concluded His message to them saying, “Thus it
is written, and thus it behoved Christ to suffer, and to rise from
the dead the third day: and that repentance and remission of sins
should be preached among all nations beginning at Jerusalem;
and ye are witnesses of these things.”
Several comments on the above bear making. (1) Jesus
once again indicated that His death and resurrection were
written. That is, it was foretold in the Old Testament Scripture.
(2) Therefore, “it behoved Christ to suffer.” The word
translated as behoved (dei dei) has the literal sense ‘must be.’
Jesus therefore described how His death, burial, and resur-
rection—because it had been written (foretold)—must be.
(3) Moreover, Jesus reminded them that the very Old
Testament Scriptures foretold how He would rise “the third
day.” This may be an allusion to Jonah 1:17 in conjunction with
Matthew 12:38-40.
(4) Therefore, “repentance and remission of sins should be
preached among all nations.” It is of note that Jesus combined
repentance and remission of sins. The latter has the sense of
 Understanding Luke 871
‘forgiveness of sins.’ As a general principle, repentance pre-
cedes forgiveness. The forgiveness of which He spoke un-
doubtedly is the greater forgiveness of salvation.
(5) This message was to be “preached in his name.” Indeed,
the gospel of salvation, which included forgiveness, is in His
name.
(6) Moreover, Jesus here commissioned His disciples to
preach this blessed news “among all nations.” The word trans-
lated as nations (eynov ethnos) is most frequently rendered as
‘gentiles.’ For evidently the first time, Jesus foretold His
disciples that they would be agents in taking the gospel to
gentile nations. That was something they did not soon digest, as
witnessed by their reservation in Acts concerning the gospel
going to gentiles. Recall the events of Cornelius’ conversion.
(7) The preaching of the gospel was to begin at Jerusalem
as would be reiterated in Acts 1:8. (8) Finally, Jesus told them
that they were “witnesses of these things.” As witnesses to all
they had seen and heard, it would be incumbent upon them to
tell others.

24:49 And, behold, I send the promise of my Father

upon you: but tarry ye in the city of Jerusalem, until ye be
endued with power from on high. The comments of this verse
likely were still that Sunday evening, though some view it as
taking place on the day of His ascension. He therefore told
them, “Behold, I send the promise of my Father upon you.” This
likely was a reference to the promise of the Holy Spirit
manifested in Acts 2 at Pentecost.
The Day of Pentecost is often thought of in terms of the
filling, power, and manifestation of the Holy Spirit. However,
other less visible ministries of the Spirit were also elevated that
day. The believing, embryo church that day was also indwelt by
the Spirit and baptized by the Spirit into the newly-formed body
of Christ. Furthermore, the New Testament-era blessings of the
 872 Understanding Luke
Spirit such as guidance, illumination, comfort, and conviction
were heightened at Pentecost. There, Peter declared that the
events of that day were the fulfillment of the promise made in
Joel 2:28-32.
As part of that promise, Jesus instructed them to tarry (re-
main) at Jerusalem until they were “endued with power from on
high.” Of interest is how the word translated as tarry (kayizw
kathidzo) in its most literal sense means ‘to sit.’ That evidently
is what they were doing in Acts 2:1 when the Holy Spirit came
upon them on Pentecost. They were evidently seated and
praying. Further, the word translated as endued (enduow en-
duo) has the sense ‘to be clothed’ in this case with “power from
on high.” That clearly happened at Pentecost. Also implied is
that after such empowering from on high came upon them, they
were to no longer remain in Jerusalem. It would seem, God had
to use persecution to move the disciples from Jerusalem as
noted in the Book of Acts. They did not immediately depart
therefrom as commanded by Jesus.

24:50-51 And he led them out as far as to Bethany, and

he lifted up his hands, and blessed them. 51 And it came to
pass, while he blessed them, he was parted from them, and
carried up into heaven.
Though not noted by Luke, the ascension recorded here
was forty days later as noted in Acts 1:3. On that day, “he led
them out as far as to Bethany.” There is no contradiction with
Acts 1:12. Bethany was on the east side of the summit of the
Mount of Olives (Olivet). They were essentially one and the
same place geographically. There, “He lifted up his hands, and
blessed them. And it came to pass, while he blessed them, he
was parted from them, and carried up into heaven.” The word
translated as parted (diisthmi diitemi) has the idea of ‘separ-
ated.’ It is of further interest how He was “carried up into
heaven.” The thought is that He was borne up or lifted up. God
 Understanding Luke 873
in His power, as it were, provided Jesus with an invisible
heavenly elevator from which He ascended back to heaven. The
heaven spoken of here in all likelihood is the third heaven,
wherein is the abode of God the Father.

24:52-53 And they worshipped him, and returned to

Jerusalem with great joy: 53 And were continually in the
temple, praising and blessing God. Amen.
The disciples, evidently as He was ascending, “worshiped
him.” Though not specifically mentioned, they apparently fell
down on their knees in worship as He ascended before their
eyes. They thus “returned to Jerusalem with great joy.” What a
climatic time it had been. In those six-plus weeks, they had
heard Jesus teach the climatic messages of His final week. They
had gone through the deep valley of His arrest and crucifixion
to be followed with the initial confusion and then joy of His
resurrection. They had been with Him on and off during the
final weeks prior to His ascension. And now, they had wit-
nessed His return to heaven.
Therefore, they “were continually in the temple, praising
and blessing God.” Though the Temple had been disabled by
the rending of the vail when Jesus was crucified, it nevertheless
remained in their minds, the house of God. They therefore spent
much time thereafter “praising and blessing God.” The book
ends with the ubiquitous amen. It literally means when at the
end of a discourse, ‘so it is.’ In other words, this is the truth.
Indeed, it is.
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