Luke Commentary For Internet

The Gospel According To Luke
Introduction to Luke
Contents
..A One Sentence Summary of Luke
..The Purpose for the Gospel
..Rite of Passage
..Lukes Audience
..The Role of Catechesis in the Early Church
..To Be Used by the Church
..House Churches
..Key Lukan Motifs
A One Sentence Summary of Luke

A concise summary of the theological themes in Luke is: The Lord (Christology) is present
(sacramentology) in his church (ecclesiology) both now and not yet (eschatology).
The Purpose for the Gospel

Luke is writing a gospel primarily for Jewish Christians to use in evangelizing and teaching
(catechizing) God-fearers (those have come to know the true God from the Jews and partially
embraced Judaism) and pagan Gentiles. Lukes gospel is a book of the church, written for the
church, to be used by the church in its proclamation of the Gospel to the unbaptized and the
baptized. Through the teaching of the Gospel Christians are made. Those who receive the Gospel
become part of the worshipping community. Lukes gospel was a record of Jesus ministry (A.D.
30) for a community (A.D. 55-60) that already worshipped in a particular way and in a particular
space (house church). The way in which they worshipped followed Jesus table fellowship
(teaching and eating) and included the Word and the Lords Supper (Acts 2:42, 46, 20:7; 1 Cor
11:23-34; Didache). Already in this early period there was a process of initiation in place
Baptism.
Rite of Passage
Of value in understanding Luke is the concept of the rite of passage. A rite of passage involves 1)
separation from the old life, 2) transition to a new life by means of some ritualized act, and then
3) incorporation into a new life. There are many examples in the OT.
Example....... Separation ........ Transition ...... Incorporation
-------....... ---------- ........ ---------- ...... ------------Noah.......... From heathen world In the ark ...... Into a new world
1

.............. by
the flood
Israel........ From old life of... Through the .... As the people of
.............. bondage............ Red Sea ......... God in the desert
Israel........ From old life ..... Through the ..... Into life in
.............. in the desert ..... Jordan River .... the Promised Land
Circumcision . From old sinful ... In the marking .. Into life as
.............. flesh ............. of the flesh .... Gods people
Christian ....
..............
..............
..............
..............
From old sinful ...

natural life as a .
child of Satan ....
through catechesis.
of OT and NT ......
Through the .....

waters of .......
Baptism .........
.................
.................
Into a life in
Christ, a life
nourished and
sustained through
the Lords Supper
This passage that involves separation/catechesis, transition/Baptism, and incorporation/Supper

was used by the early church. This pattern was established by the earthly ministry of Christ
himself, in fulfillment of the OT pattern. The early church saw no alternative, no other way to
make Christians, than to continue the NT pattern.
Lukes Audience
Luke writes about the first audience of Jesus, those who were with Jesus, the twelve apostles, the
seventy-two, the crowds and people, and the religious establishment. This first audience never
fully understood the gospel until the end of the story. Luke writes to a second audience (ca. A.D.
60). The second audience already knows the rest of the story. Lukes second audience already
knows about the passion and resurrection facts, Pentecost, and Christs ongoing presence in the
church. His audience is made up of catechumen or hearers of the Word, whether preparing for
baptism or the baptized, who hear the Word in preparation to receive the Sacrament.
Lukes gospel comes across differently depending upon who the audience is.
1. For baptized catechumens, Lukes gospel is homiletical as it provides instruction and
encouragement in preparing them to meet Christ in the Lords Supper and at his Second
Coming.
2. For unbaptized catechumens, Lukes gospel is catechetical in teaching them about Jesus as
they journey to Baptism.
3. For those who have not yet become catechumens, God-fearers and Jews, Lukes gospel is
evangelistic. The faithful relay the message of salvation, calling all people to repentance and
faith.
4. For skeptics or the indifferent, for those who persecute Christians, Lukes gospel is
apologetic; it provides the truth that stands counter to all opposition.
The Role of Catechesis in the Early Church

The Period ........ Time ....... The Periods Mission
Written
The First Period .. A.D. 28-30 . Jesus Ministry ......
The Second Period . A.D. 30-46 . The Jewish (Peterine).
................................ Mission
The Third Period .. A.D. 46-58 . The Gentile (Pauline).
................................ Mission
The Fourth Period . A.D. 58-70 . The Established
The Fifth Period .. A.D. 70-100. The Post-TempleChurch
. Place
Gospels
Acts 1-12
Acts 13-28
During the Jewish mission (Acts 1-12), the church grew rapidly: 3000 souls saved (Acts 2:41)
and 5000 (Acts 4:4). These Jewish converts were already catechized (instructed) in the OT and
were waiting for the Messiah. When they heard that Jesus was the Messiah their catechesis was
complete, and they were baptized and received the Holy Spirit, which initiated them into the
body of Christ. Paul is a classic example. He did not require a long catechesis; he only needed to
know that Jesus was the fulfillment of the entire OT. The Gentile mission (Acts 13-28) was
different. The conversions slowed dramatically because a great deal of catechesis was needed: 1
years (Acts 18:11); 3 months (19:8); and 2 years (19:9-10). Hence, there was the need for the
gospel of Luke.
To Be Used by the Church

Lukes gospel was written to be heard in the churchs liturgy. It uses literary techniques based on
the principle of balance that assist the hearers as they listen for significant themes. Lukes gospel
shapes the catechumens life in Christ, to stand up to the opposition of world and remain faithful
until the end. The early church first spread among the Jews (Acts 1-12). It is the authors view
that the book of Matthew was the primary gospel used during this second period of
evangelization, from A.D. 30 to 46. Through the work of Paul, the Gospel spread to the Gentiles
(Acts 13-28). Congregations were started by Paul and became organized in the third period, A.D.
46 to 58. As more and more Gentiles were brought into the church, there arose a need for a
gospel such as Lukes. Lukes gospel would have been used extensively in the fourth period,
A.D. 58 to 70. Lukes gospel is written primarily for Gentile converts and therefore goes into
more detail on OT background and Jewish culture. Lukes gospel was written to be read by
Jewish-Christian interpreters who lead worship in a house church.
House Churches
Jesus set a precedent for mission to houses when he sent the Twelve (9:1-6) and the seventy
(10:1-24) into various houses. Also, much of Jesus Table fellowship probably comes from the
setting of eating the Sabbath evening Seder at someones house. So what Jesus began would
become a natural pattern for early mission activity. Acts provides us with the most detailed
descriptions of house worship, and further evidence for house churches is scattered throughout
the NT, particularly in the Pauline epistles. For the first three centuries, the house was the
primary place where the community of faith gathered for worship. Since they gathered in a
house, the space was small and simple. The liturgy was also simple as it included the Word and
the Lords Supper. This is the setting that Luke and other evangelists had in mind as they wrote
the gospels. Lukes gospel is written to be read by Jewish-Christian interpreters who lead the
worship in a house church. Luke records the teaching of Jesus in a literary narrative that has
theological significance, but the meaning needs to be explained and interpreted.
Key Lukan Motifs

Motifs are recurring patterns of words, concepts, and themes. There are three major motifs that
stand out.
The first major motif is The Journey. Jesus is on, a journey from heaven to earth and back to
heaven. It can be illustrated in the following diagram.
From heaven................................................. to heaven
Conception(1:35).............................. (24:50-51) ascension

....... Birth (2:7) ........................ (24:13-49) appearances
......... Death (23:46) .................. (24:1-7) resurrection
.............. Burial (23:50-56a) .... (23:56b) Sabbath rest in the tomb
The Nicene Creed captures the journey best:

.... Who for us men and our salvation came down from heaven
........ and was incarnate by the Holy Spirit of the Virgin Mary
........ and was made man;
........ and was crucified also for us under Pontius Pilate.
........ He suffered and was buried.
........ And the third day he rose again according to the scriptures
........ and ascended into heaven
........ and sits at the right hand of the Father.
Again the OT provides the pattern. Journeys in the OT, such as Abrahams journey, were not selfinitiated trips but are responses to Gods call, travels under Gods guidance, aimed toward the
destination he designates. In the most important OT journey, Israel journeyed from the Promised
Land to [death in] Egypt (slavery & Passover lamb), to new life in the desert through the exodus
(resurrection). In the desert, Israel was fed, led, and protected by God as they journeyed back to
the Promised Land. God had promised to meet them there at the place where he would cause his
name to dwell. That place would be at the temple in Jerusalem.
The earthly destiny of Jesus journey was Jerusalem. This is the plan of the Father, accomplished
by the Son, with the anointing of the Spirit. This is very important in Lukes gospel. Lukes
gospel is circular. It begins in Jerusalem and ends in Jerusalem with Jesus teaching about himself
and the kingdom in between. So the way from Jerusalem and back to Jerusalem is the way of
catechesis. The story of Emmaus is a miniature of this journey, as two disciples journey from
Jerusalem, are taught by Jesus along the way and then return to Jerusalem. The Christian life is
also a journey, a journey from Baptism (born from above or born from God, where new life
begins), through a life of catechesis, to physical death (entrance into eternity with God at the new
Jerusalem, in the heavenly sanctuary), which repeats Christs journey.
The second major motif is The Prophet. Jesus journeys to Jerusalem as The Prophet whose
destiny is to fulfill the prophetic pattern of the OT (Lk 13:31-35). All the OT prophets,
corporately, prefigure him, with various individuals representing various features: Moses as
leader and teacher; Elijah and Elisha as miracle workers; Isaiah and Jeremiah as persecuted
servants; the priest Ezekiel and the prophets Haggai, Zechariah and Malachi concerned with the
temple and sacrificial atonement. The OT pattern set by the prophets and fulfilled by Jesus is
teaching, miracles, rejection, [and atonement].
The third major motif is Table Fellowship and Real Presence. In the OT God communicated his
desire to save his people in the setting of table fellowship: Passover meal, Sinai covenant meal
and meals of sacrificial foods, all of which looked forward to the eschatological (end time) meal.
Also in the OT Gods presence among his people was important: fire, cloud, tabernacle, and
temple. Gods presence left the first temple and God promised an even greater manifestation of
his presence (Hag. 2; Zech. 8-9). Jesus is that new manifestation, the new temple. As Jesus
journeyed to Jerusalem, he had table fellowship with all kinds of people. Each of these table
fellowship meals included: Jesus presence; his teaching and proclamation of the kingdom; and
eating that demonstrates fellowship and reconciliation. This pattern established by Jesus became
the structure of early church liturgies: Word and Sacrament.

Prologue & Infancy Narrative (Lk 1:1 2:52)
Prologue and Infancy Narrative (Lk 1:1 2:52)

Contents
..1:1-4 Prologue
.. 1:5-25 The Announcement of Johns Birth
.. 1:26-38 The Announcement of Jesus Birth
.. 1:39-45 The Visitation
.. 1:46-56 The Magnificant
.. 1:57-66 The Birth and Circumcision of John
.. 1:67-80 The Benedictus
.. 2:1-20 The Birth of Jesus
...... 2:1-7 (Scene 1)
...... 2:8-15 (Scene 2)
...... 2:16-20 (Scene 3)
.. 2:21-40 The Infant Lord Comes to His Temple
.. 2:41-52 The Young Jesus Returns to His Temple
1:1-4 Prologue
This is the beginning of Lukes gospel. He tells that he composed it carefully. His main
goal is a fully informed, steadfast faith that endures to salvation for it is based upon that which is
completely reliable.
Fulfilled clues us in on a major theme of this gospel. A major theme in Luke is that
Jesus fulfills Gods OT promises . The hearer of Luke will listen to see how Jesus fulfilled the
OT.
Luke uses wording to show the complete reliability of his gospel. He stresses this by
saying, Handed down by those who from the first were eyewitnesses (1:2; NIV) or those who
were eyewitnesses from the beginning (CC); carefully investigated (1:3; NIV); to write an
orderly account (1:3; NIV) or to compose systematically (CC). and that you may know with
certainty (4:4; NIV) or that you may come to recognize completely the reliability (CC).
We know that Theophilus already knows the basics of the faith by 1:4 where Luke says,
things you have been taught (NIV) or words by which you have been catechized (CC).
1:5-25 The Announcement of Johns Birth
The gospel story of Jesus Christ begins with the last of the OT prophets, John the Baptist.
The time for the fulfillment of Gods plan has come. This pericope has a ring structure. At the
center of it are the angels words. Structure in Luke helps the hearer see whats important and
helps the hearer remember it. See the detailed structural outline below.

1:5-25 The Announcement of Johns Birth

1:5-7 Introduction of Zechariah and Elizabeth (framework of persons) to the infancy
narrative
1:8 A Zechariah is performing his priestly/liturgical duties.
1:9 ... B Zechariah enters into the sanctuary to burn incense.
1:10 ...... C A multitude of the people is praying outside at the hour of prayer.
1:11-13a ....... D An angel appears at the altar of incense and speaks to Zechariah
who is troubled and afraid.
1:13b-17 ............ E The announcement by the angel of Johns birth.
1:18-20 ........ D Zechariah responds to the angel about his doubts and is silenced;
the angel Gabriel answers that he was sent to proclaim Good News.
1:21 ....... C The people are waiting for Zechariah and wondering about the delay
1:22 ... B Zechariah comes out, and the people know that he has seen a vision in the
sanctuary.
1:23 A Zechariah fulfills the days of his liturgical service in the temple.
1:24-25 Conclusion that describes Elizabeths conceiving and hiding herself for the
first five months of her pregnancy and her gratitude to God for taking away her shame.
1:5
Luke uses historical references to show how God breaks into human history bringing his
promised salvation. In 1:5 an historical reference is made to Herod king of Judea. Two of the
main characters of this pericope are introduced in 1:5. They are Zechariah and Elizabeth.
1:5-7 In these verses we learn that Zechariah and Elizabeth both have a priestly background;
both are upright/righteous in Gods sight; they have no children; and they are past the years of
child bearing.
In Ro 3:10 Paul references the Psalms when he says, There is no one righteous, not even
one. How then can Zechariah and Elizabeth be called upright in the sight of God (NIV) or
righteous before the God (CC) if no one is righteous? Ro 1:17 The gospel reveals that
righteousness is from God and is by faith. Ro 5:18-19 The result of one act of righteousness
was justification that brings life for all men. Through the obedience of the one man the many
will be made righteous.
All people by nature are sinful and therefore not righteous before God. That is why God
sent his only Son to do and to be what we could not. He was perfectly obedient, even to the point
of death. Jesus is perfectly righteous (right relationship with God). The Father offers Christs
righteousness to us in the Gospel. When we receive this righteousness from God by faith, we are,
in Gods sight, righteous. Therefore Zechariah and Elizabeth had faith.
1:6
A Jewish wife who could not have children was viewed by the Jewish authorities as
cursed by God and therefore unrighteous. But God sees both Zechariah and Elizabeth as
righteous (1:6). So there is a tension already in the gospel between the view of the religious
authorities and the view of God. This is a major Lukan theme that culminates in the conflict
between Jesus and the Pharisees .
1:8-13a Rings B, C, and D introduce more people, narrow the time focus, and establish the place
of this event. The other persons involved are the people of Israel praying and the angel. The time
is the burning of the incense. The place is the Temple of the Lord, and more specifically, at the
altar of incense (holy place).

The temple plays an important role in Luke. The gospel begins in the temple (1:5-25,
Zechariah; 2:41-52, Jesus). And the temple is the final place where Jesus teaches before his death
(19:45-21:38). The temple has an important role in the book of Acts also. Luke, who is the author
of both, is concerned to present Christianity as a continuation of the OT faith.
Luke gives details about Zechariahs priestly duties. This says that his audience is not
Jewish. He gives details so the Gentiles will understand. By starting his gospel with an OT saint
(Zechariah) performing old covenant religious acts in the temple in Jerusalem By doing this
Luke shows that his gospel must be understood in connection with Israel and as a continuation of
the OT. In order to understand John and Jesus they must understand the OT.
The angel appears to Zechariah and tells him that he and Elizabeth are going to have a
baby. The angel says the name of the child will be John (1:13). In the scriptures, the name of a
person is important. Names have meanings, and the meaning of the name and the person cannot
be separated. This is especially true of heaven-sent names like Ishmael, God hears (Ge 16:11);
Isaac, He laughs (Ge 17:19); and Immanuel, God with us (Is 7:14). John means the Lord is
gracious. Through John, God graciously prepares people for and announces the Savior. Since all
people are sinful, they do not deserve anything but death. It is only because of Gods grace that
he offers life.
1:14 The word rejoice in 1:14 is a word that makes a connection to the OT, especially the
Psalms. In the following references in the Psalms rejoicing is connected with an act of God
where he saves and delivers his suffering people (Ps. 5:9,11; 9:13-14; 13:5; 35:9-10; 51:10-12).
1:15 In the OT, the leaders of Gods people were Spirit-filled (e.g. Moses and elders
[Num11:25-29]; Samson [Jud 13:25]; David [2Sam 23:2]; Elijah & Elisha [2Ki 2:9-16]; Ezekiel
[Eze 2:2; 3:12, 14, 24]). John too was filled with the Holy Spirit (1:15).
While the Spirit was active in the OT, Luke shows that the Spirits activity intensifies and
increases in the NT. This happens as the shift from the OT (John) to the NT (Jesus) takes place.
Jesus will baptize with the Holy Spirit. In Acts, Luke references the Holy Spirit 57 times,
showing his increased activity.
1:16-17 Johns purpose and message would be the same as all other prophets. His purpose and
message was repentance, bring back to the Lord their God. to turn the hearts to make ready
a people prepared for the Lord.
In the CC (p. 56), the author explains to turn the hearts of the fathers to their children
and the disobedient to the wisdom of the righteous (NIV) in the following way. The fathers are
the Jewish leaders and the children are the Gentiles/sinners. The fathers are disobedient and the
children are righteous. In Luke, it is the Gentiles and sinners who accept Jesus and it is the
Jewish leaders who reject him. So this announcement previews and accents a major Lukan
theme: the Jews reject Jesus (and John) but the Gentiles and sinners receive him and the OT
promises . Johns task is to make ready a people prepared for the Lord (1:17). John is the one
whom Malachi prophesied about in Mal 4:6. As Elijah preached repentance so does John.

1:18 Zechariah is confronted with this unbelievable news (that he will have a son) and
responds to the angel in a similar way as Abraham (Ge 15:17). The situations of the two are
similar. Abraham and Sarah were old and had no children like Zechariah and Elizabeth. Both
Abraham and Zechariah were told that they were going to have a baby. Both questioned how it
was possible.
1:19
The angel identifies himself as Gabriel in 1:19. In the book of Daniel, Gabriel is also
mentioned (8:16; 9:21). There is a connection then between Gabriels appearance in Daniel and
in Luke. Look at the following parallels.
(1) Gabriel appears at the same time in both stories (Dan 9:21; Lk 1:10), at the hour of prayer,
the hour of the evening sacrifice, the burning of incense.
(2) The reactions of both Daniel and Zechariah are ones of helplessness and trembling; they are
gripped with fear (Dan 10:7-11; Lk 1:12).
(3) Gabriel introduces himself in a similar way in both (Dan 9:20-22; Lk 1:19), I have now
come to give you insight and understanding and I have been sent to speak to you and to tell
you this good news.
(4) Both Daniel and Zechariah (Dan 10:15; Lk 1:20-22) are speechless, unable to speak.
(5) Their
reactions after their speech was restored (Dan 10:16-17; Lk 1:64-65) was that they were
overcome with anguish, filled with awe.
(6) There is also a possible parallel concerning Gabriels prophecy that in 70 weeks there will be
deliverance for Israel. There are 70 weeks from the time of the announcement to Zechariah by
Gabriel to the time when baby Jesus was presented in the temple. Here is how it can be
calculated. From the announcement to Zechariah to the announcement to Mary was 180 days (Lk
1:26). From the conception of Jesus to his birth was 270 days (the normal amount of time for a
pregnancy). From the birth of Jesus to his presentation was 40 days (Lev 12:1-4). Therefore, 180
+ 270 + 40 = 490 days (70 weeks). In both Daniel (Dan 9:24-27) and Luke, 70 weeks brings an
eschatological climax of deliverance by the Messiah, who will enter the temple to rebuild it.
(Note the use of days and fulfilled in 1:23; 2:6; 2:21; 2:22. Also note the message is the
same in Luke and Daniel the assurance of Gods final and ultimate victory.)
According to Lk 1:19; 3:18; 2:10; 4:18; and 4:43 the births and proclamations of John
and Jesus are Good News. The salvation of God is present and active in John and Jesus.
1:20 Why is Zechariah not able to speak? The angel said, You did not believe my words,
until the day that this happens which will come true at their proper time. So it was
punishment, Messianic secret (God will completely reveal his salvation at the proper time), and a
possible third reason is to give assurance (one of the main reasons God gave signs. See the book
of John where miracles are called signs.).

1:24-25 Zechariah was not able to speak until after John was born; he was silent. Elizabeth, in
her own way, was silent for 5 months. This shows that the revelation of Gods salvation will be
made known when God has determined it should.
1:26-38 The Announcement of Jesus Birth
1:26-38 The annunciation of Jesus birth follows that of Johns. This pericope follows the pattern
of the announcement of John. Again Luke sets the scene with persons, the situation, the place,
and the time. This announcement is linked to the previous announcement by the time reference to
the sixth month and the angel Gabriel. The infancy narrative includes a movement from Galilee
(announcement), to Bethlehem (birth) to Jerusalem at the temple (presentation). This is a preview
of Jesus later journey from Galilee (4:14-9:50) to Jerusalem (9:51-19:28) and the events in the
temple (19:29-21:38).
The structure of the pericope is a chiasm (or ring) with the announcement of the virgin
conception in the middle.
1:26-38 The Announcement of Jesus Birth
1:26-27 Introduction of persons, place and time framework.
1:28a ... A The angel comes to Mary.
1:28b-29 ..... B Mary, the favored one, is troubled at the angels word and greeting.
1:30 .............. C The angel announces that Mary has found favor with God.
1:31a .................. D Mary is going to conceive.
1:31b-33 .................... E Designations of the Messiah
.................................... Jesus. The child will be great. Son of the Most High.
.................................... King over the House of Jacob forever.
1:34-35a .........................F The virgin will conceive.
..................................... Marys question: How will this be, since a man I
..................................... know not? Gabriels reply: The Holy Spirit will
..................................... come upon you, and the Power of the Most High
..................................... will overshadow you.
1:35b ....................... E Designations of the Messiah
.................................... The child to be born will be holy; he will be called Son of
.................................... God.
1:36 ................... D Elizabeth has conceived in her old age.
1:37 .............. C The angel proclaims that with God nothing will be impossible.
1:38a ........ B Mary, the servant, submits to the angels word.
1:38b ... A The angel departs from Mary.
1:26-27 Very little is said about Mary. All that we know about her is that she is a virgin and that
she is in Nazareth in Galilee.
1:28 The angel says that Mary is highly favored by the Lord. Other OT women have received
Gods favor. Compare Gen. 16:11; Judges 13:5,7 and Lk 1:31. The words said to Hagar, the wife
of Manoah, and to Mary are almost the same. But most important is Is 7:14. In Mary this
prophecy will come true, the virgin will conceive a son (1:27, 31).
The OT can help shed more light on who Mary is. Many times in the OT Israel is spoken
of as a woman. She is called the daughter of Zion. Many of the prophets speak of Israel as
Gods unfaithful wife. But God remains faithful and will reclaim his bride. God had promised
that the Messiah would come from her. So in a sense, Mary becomes the new daughter of Zion
through whom God would bring forth his promised Son.

Marriage imagery is also prominent in the gospels. It pictures Christ as the bridegroom
and the church as the bride. So from this perspective, Jesus is God in the flesh who has come to
reclaim his bride. The church, pictured as awaiting for Christ the bridegroom (Lk 25:1-13),
would suggest virginity (especially in the culture of Jesus day). So this would suggest Mary (the
virgin) in the role of the church, the virgin bride of Christ.
The NT can help us as well. The analogy of Mary representing the church is implied by
Rev 12. The woman gives birth (like Mary) to the Son who will rule over all nations (12:5). After
her Son ascends to his throne beside God (12:5), she, like the church, is attacked by the devil, as
are her children Christians (12:17). She, therefore, is the mother of Gods Son and Gods sons.
The angel addresses Mary with a three-part greeting. The first part is Rejoice! (CC). On
Palm Sunday the disciples welcomed their Kings arrival into Jerusalem by rejoicing in
fulfillment of Zech 9:9. Zeph 3:14 speaks of the daughter of Zion rejoicing that her Savior has
come to her. Here Mary is to rejoice that her King and Savior has come to her.
The second part favored woman (CC) or highly favored (NIV) refers to Mary being a
recipient of Gods grace. Mary does not deserve grace, but is a vessel that is filled up with grace.
She is full of grace only because she bears the One who is the author of grace.
The third part is The Lord is with you. This is the first in a series of statements about
the presence of God in Christ with his people. This theme occurs many times: 1:66; 5:34; 15:31;
23:43; and 24:29-30).
Elaborating more on the second part of the angels greeting (highly favored), take a
look at Ro. 5:12-21. Through the first Adam sin entered the world and death came to all men
(5:12). But God sent forth Jesus, the second Adam, to his sinful creation to reverse the effects of
the first Adam. A couple of words that dominate (5:15-21) and describe what God has done in
Jesus are: Grace and gift. As Eve contained in her womb all humanity that was doomed to
sin, now Mary carries in her womb the One who comes by Gods grace and who freely gives
Gods grace to all who will accept it.
1:31-33 In Lk 1:31-33, Gabriel makes clear to Mary and other believers who the child is. The
child is Jesus (1:31), which means Yahweh is salvation or Yahweh saves, great and Son
of the Most High (1:32) (Note that John the Baptist is great before the Lord (1:15) but Jesus
great, the Son of the Most High. [step-parallelism].), and King (1:33).
In 2 Sam 7:16 God made a promise to David. David would have a successor who will sit
on his throne and rule over Israel forever. Here Jesus, the King, clearly fulfills this promise. In
fact all of Gods OT promises are coming to fulfillment in Christ.
1:34-38 In the center of the structure (see the structure above) is Marys question and the angels
answer. Gabriels instructions move from an explanation (1:35a), to a promise (1:35b), a sign
(1:36), and reassurance (1:37). And what was Marys response (1:38a)? Mary hears in faith, she
is a hearer of the Word.

Luther maintained the Jesus was conceived by the power of Gods Word. As Mary heard
the Word, she conceived, so according to Ro 10:17 what else does Gods Word beget? Faith.
1:35 Again the childs identity is made clear. The child to be born to Mary is the holy one,
the Son of God (Note that this balances out frame E.).
Through the power of the Holy Spirit Mary conceived. In another part of Jesus life the
Holy Spirit played an important role (see 3:21-22). In Jesus baptism the Holy Spirit descended
upon him. Here the Holy Spirit descended on Mary and God becomes incarnate in her. Marys
reception of Jesus flesh and blood may remind one of Holy Communion where each
communicant receives the body and blood of Christ. Looking at it in this way, the annunciation
may be seen as the first glimpse of the pattern of incorporation into the church: teaching,
Baptism, and Lords Supper. Mary prefigures this as she receives instruction from the angel
(1:31b-33), the Holy Spirit comes upon her (1:35a), and she receives the flesh of Christ (1:35b).
1:35b-38 Look again at the structure of this passage. Notice how the outer frame (A B C D E;
1:35b-38) reiterates and balances the points made in 1:28-33.
1:38 Zechariah responded to Gabriels announcement about John (1:18) in unbelief and doubt.
In comparison, Mary responds in quiet faith. Marys response is greater than Zechariahs and so
is another example of the step-parallelism that Luke uses to show that Jesus is greater than John.
Mary is a model of humble hearing and trusting of the Word of God
1:39-45 The Visitation
The conception and birth of John and Jesus have been announced and the conception of
each has already occurred. Mary now hurriedly goes to see her relative Elizabeth. Now John and
Jesus meet for the first time. This clues us to watch closely throughout the rest of the infancy
narrative and the gospel the relationship between these two.
One might consider the visitation and the Magnificant as one pericope. But Marys song
should stand alone as a climax to the first part of the infancy narrative. There are also structural
reasons to keep the two separate.
Luke has structured this passage so that of central importance is the presence of Mary and
Jesus. Elizabeth and John are respondents to their presence.
1:39-45 The Visitation
1:39-40 A Mary journeys into the hill country of Judea, enters Zechariahs home, and greets Elizabeth.
1:41 ..... B When Elizabeth heard the greeting, the baby leaps in her womb, and she is filled with the Holy Spirit.
1:42 ..... C Elizabeths liturgical response: Blessed are you among women, and blessed is the fruit of your womb.
1:43 ..... A Elizabeth wonders that Mary, the mother of her Lord, comes to her home.
1:44 ..... B Elizabeth notes that at Marys greeting, the baby in her womb leaped in gladness.
1:45 ..... C Elizabeths liturgical response: Blessed is she who believed that there will be fulfillment for the things
.................. spoken to her by the Lord.

1:41 As soon as Elizabeth was greeted by Mary, the baby in Elizabeths womb leaped. Recall
from the OT a set of twins who jostled each other within Rebekah (Ge 25:22). Jacob and Esau
continually struggled with each other to get the upper hand against each other. Even their parents
took sides. This jostling foreshadowed the relationship the two would have in life. Here too, the
relationship that John and Jesus would have is foreshadowed in their encounter before their birth.
John encounters the Messiah and leaps for joy. John later considers himself nothing in relation to
Jesus.
Note that in the scriptures the word for baby or infant is used both for a baby in the womb
(1:41) and a baby already born (2:16). A baby in the womb is exactly that, a baby, and should be
treated as such.
1:41-44 The presence of God (in Jesus) always produces a response. What was Johns response
and how did Elizabeth respond? John leaped while in the womb. Elizabeth, filled with the Holy
Spirit, exclaimed that Mary was blessed and so was the child that Mary bears. One might say that
Elizabeth was the first to worship the Christ child.
1:42-45 Blessedness is a condition for which God alone is responsible. Blessedness is a result of
divine grace. According to 1:42-43 Mary was blessed. How was she blessed and how is it similar
for the church? She was blessed because the promised Savior dwelled within her; she is the
mother of the Lord. The church too is blessed because Christ dwells within her. According to
1:45, Mary was also blessed because she believed what the Lord had said to her (through the
angel Gabriel). Her blessedness consists of a state of faith that grasps the future promises of God
which are already beginning to come to fulfillment for her and in her.
In Ge 3:15 God promised that the seed or offspring of the woman would crush the
serpent. 1 Tim 2:14-15 refers back to the beginning when the woman was deceived in the garden.
Paul states that women will be saved through childbearing. Mary now has the Seed within her.
When she gives birth, the means by which God will save mankind will have come. And all are
blessed who receive him, for they will be saved.
1:39-45 There is an interesting OT parallel between Marys journey and reception and the
journey of the Ark of the Covenant towards Jerusalem (2 Sam 6).
A. Both of them journey in the same region Judah.
B. When they both arrive, they receive shouts of joy (2 Sam 6:12, 15; Lk 1:42, 44).
C. The verb used for Elizabeths greeting is used in connection with liturgical ceremonies of the
Ark. It is translated best as intoned (to utter in musical or prolonged tones, to recite in singing
tones or in a monotone).
D. The Ark became a source of great blessing (2 Sam 6:10-12). Marys entry into Elizabeths
house became a source of great blessing (Lk 1:41, 43-44).

E. David in terror at the Arks holiness cried out (2 Sam 6:9). Elizabeth in awe exclaimed out
loud (Lk 1:42).
F. The Ark remained in Obed-Edoms house for 3 months (2 Sam 6:11). Mary stayed with
Elizabeth for 3 months (Lk 1:56).
G. As the Ark was a temporary and portable vessel for the presence of God, so was Mary.
1:45 In the CC, the author translates will be fulfilled rather than will be accomplished.
The meaning is similar but this continues Lukes emphasis on the promises of God coming to
fulfillment in John and Jesus (see Lk 1:1).
1:46-56 The Magnificant
Mary has journeyed to the house of Elizabeth and brought together the two final figures
in salvation history (John and Jesus). The Magnificant provides the theological significance of
this meeting as Mary sums up her place in salvation history. The Magnificant is a commentary on
Marys status as a servant of the Most High.
This is a hymn and it can be divided into two strophes (a strophe is a rhythmic system
composed of two or more lines repeated as a unit). The first strophe reflects on Gods mighty
acts upon Mary. The first strophe contains two statements made by Mary. In the first she praises
God. In the second she speaks of her blessedness. The second strophe reflects on Gods mighty
deeds in fulfillment of his promise to Israel. The second strophe contains a chiasm, at the center
of which is the reversal theme. Both statements are followed by clauses that explain why Mary
praises God and considers herself blessed. Marys song resembles some OT hymns, which use
Hebrew poetry. Hebrew poetry uses different forms of parallelism. Examples of the kinds of
parallelism used in this pericope are: synonymous parallelism (both halves of the verse are equal,
1:46-47); synthetic parallelism (the second half of the verse builds on the first half, 1:51); and
antithetic parallelism (opposites are contrasted, 1:52-53).
1:46-56 The Magnificat
1:46a ...... Introduction: And Mary said,
...................... Strophe 1: Marys Hymn of Praise
1:46b-47 ..................... My soul magnifies the Lord,
.................................... and my spirit rejoices in God my Savior
1:48 ........................................ because he has regarded with favor the low estate
of his servant,
.................................... For behold, from now on all generations will call me
blessed,
1:49 ........................................ because the Mighty One has done great things to
................................................... me, and holy is his name.
...................... Strophe 2: Gods Mighty Acts of Salvation for Israel
1:50 ................. A and his mercy for generations and generations is for those who fear him.
1:51 ........................ B He has done a mighty deed with his arm;
............................. he has scattered the arrogant in the way of thinking of their
hearts;
1:52 ............................... C he has pulled down the mighty from their thrones,
.......................................... and he has exalted the humble.
1:53 ............................... C The hungry he has filled with good things,
.................................. and the rich he has sent away empty.
1:54a ....................... B He has come to the aid of Israel his servant,
1:54b ................ A to remember mercy,

1:55 ........................ just as spoke to our fathers, to Abraham and to his seed forever.
1:56 ....... Conclusion: And Mary stayed with her about three months and returned to her home.
1:46-49 Mary gives the following names to God in 1:46-49: the Lord, God my Savior, the
Mighty One, and holy. The name Holy was applied to Jesus in the annunciation (1:31-35).
By using this name, Mary acknowledges that the child in her womb is the divine presence
through whom Gods final mighty act of salvation will be accomplished.
1:48 In 1:48 Mary says that all generations will call me blessed. A woman in 11:27 does
exactly that as she says, Blessed is the mother that gave you birth and nursed you. But Jesus
response to the woman (11:28) was Blessed rather are those who hear the word of God and
obey it. Jesus response shifts the focus from Mary to those who hear the Word of the One Mary
bore. Then immediately following this in Luke 11, Jesus says, This generation is an evil
generation (11:29). Why? because this generation has rejected the Word of God, who is the fruit
of Marys womb. This generation seeks a sign but the sign of Jonah is the only sign given. This
sign is the sign of repentance. This generation must acknowledge and hear the Word and
repent. But this generation will not repent and therefore will not call Mary blessed.
1:50-55 The Mighty One is the subject of the rest of the Magnificant, the second strophe
(1:50-55). He has done great things, acts of salvation. Some of the greatest things God did in
the OT were: the Passover and Exodus, led a nation through the desert, drove out inhabitants of
the Promised Land, raised up Judges (Saviors), and brought his people back from Babylon
(second exodus).
1:50-51, 54 Frame A/A (1:50; 1:54b) speaks of Gods mercy for those who fear him. And that
mercy is extended from his mighty acts. Frame B/B (1:51; 1:54a) speaks of how God showed
mercy. The great OT event which 1:51 refers to, in which God showed mercy to Israel and
showed his power by overturning the proud (the Great Reversal), is clearly the exodus (cf. Ex.
6:1-6; 15:6, 12, 16-17).
In 1:54a, Mary summarizes Gods continued gracious actions as he has repeatedly come
to the aid of his servant Israel. Could Gods act of conceiving his Son in the virgins womb be
similar to 1:51 and be a part of 1:54a? If so, how? Yes, God continues to show mercy. By this
gracious act God will scatter the proud and arrogant. And by this act God will rescue Israel
once and for all.
1:52-53 In C/C (1:52; 1:53) God shows his mercy through reversal. The roles of the mighty and
humble are reversed. The roles of the rich and hungry are reversed. A chiasm reinforces this.
A mighty/rulers
...... B humble
...... B hungry
A rich
Mary fits into this picture; God reversed her situation. God has exalted Mary from her humble
state to be the one who carries the Holy One of God. She has become the pattern of the new
Israel, of those of low estate whom God visits with his merciful presence and raises up in pure

grace. The theme of the Great Reversal is one of the great themes in the life and teachings of
Jesus.
Jesus is the greatest example of the Great Reversal. Jesus is the Creator who came as a
creature. His humblest, weakest deed was done on the cross, and yet, that was his mightiest and
most powerful. Jesus entire ministry of table fellowship with tax collectors and sinners shows
the Great Reversal. He comes to those who expect it least and gives them salvation.
1:55 Marys song ends with Abraham, the patriarch, who received the promise of a seed. The
promised Seed now rests in Marys womb, the fulfillment of the covenant God promised.
Abraham is mentioned often in Luke-Acts. Gods promise to Abraham is fulfilled in
Jesus. Luke draws a parallel between Abraham and Mary.
A. Like Abraham (Ge 18:3), Mary found favor with God (Lk 1:30).
B. Like Abraham (Ge 12:3; 18:18; 22:18), she is a source of blessing for, and is blessed by, all
nations (Lk 1:42, 48).
C. Like Abraham (Ge 15:6), she is praised for her faith in the promise that, by a miracle, she
would have a son (Lk 1:45).
D. Just as Abraham, one man, had received the promises at the beginning on behalf of the entire
nation, so one woman, Mary, received the fulfillment of those promises on behalf of the nation at
the end of time.
1:57-66 The Birth and Circumcision of John
The announcements concerning John and Jesus have been made. The conceptions of both
John and Jesus have occurred. Mary has seen that Elizabeth in her old age is indeed going to
have a baby. It is time for the forerunner of the Messiah to be born and then circumcised.
Lukes structure accents the significance of the circumcision and naming of John. There
are three sections (ABC, A1B1C1, A2B2C2). Each of the sections is made up of three parts. The
first two parts of each section (AB, A1B1, A2B2) lead into the third part of each section (C, C1,
C2).
1:57-66 The Birth and Circumcision of John
1:57 ..... A Elizabeth gives birth and she bears a son.
1:58 ..... B Her neighbors and relatives hear of the Lords mercy and they rejoice with her.
1:59 ..... C On the eighth day they circumcise the child, and the neighbors and relatives want to
call him Zechariah.
....... The Babys Name is
1:60 ..... A1 His mother says, He will be called John.
1:61-62 .. B1 But the neighbors/relatives tell that none of the relatives has that name and ask
his father what he wants him to be called.
1:63 ..... C1 On a writing tablet, he wrote, John is his name. And the neighbors and relatives
are amazed.
....... The Response to the Good News
1:64 ..... A2 Immediately, Zechariah is able to speak and he blesses God.

1:65-66a . B2 The neighborhood becomes afraid, and in the Judean hill country all these things
were talked about, and all respond,
1:66b .... C2 What then will this child be? For indeed, the hand of the Lord was with him.
1:57-58 These verses layout some preliminary information. Like:

A. ... Who is present? Elizabeth, her baby, neighbors, and relatives.
B. ... What happens? John is born.
C. ... How did all react to the event? All were filled with joy.
D. ... God once again was showing mercy. Given what we have discussed previously concerning
mercy, how does God show mercy to Elizabeth? (also see 1:7). He has taken a childless, aged
woman and raised her up by giving her a son, and not just any son, but the forerunner of the
Messiah.
E. ... In the CC, the translation begins, Now for Elizabeth the time was fulfilled for her to give
birth. Notice again the word fulfilled. What the angel promised (which was Gods Word) has
now come true.
1:59 The birth of John is quickly mentioned and the story moves on to the day on which John
is circumcised and given his name. The circumcision takes place on the eighth day. The reason
this was done on the eighth day can be found in Ge. 17:10-12. God commanded it as a sign of the
covenant. They were faithfully doing what God commanded.
Why did God choose the eighth day? God had created the world in seven days. And since
he created the world in an orderly fashion, time was measured in days and weeks. But the seven
day week that was at the beginning very good, became a time filled with pain, suffering and
death. God had made a promise to send a Seed who would reverse the affects of sin. God
covenanted with Abraham, promising that the Seed would be one of his descendants that would
bless all nations. Through the Seed a new day would dawn, a day which would never end, a
day which would return creation back to the very good state that existed in the Garden in the
beginning. This new, everlasting day is the eighth day, an eschatological day, a day that
Christians look forward to when they will be in Gods presence and live in joy forever. This is
called the eighth day theology of early Christians who worshipped on Sunday, the eighth day.
Luther observed the following concerning circumcision in Ge 17:10-11 (paraphrased).
Christ rested on the seventh day (in the tomb), the Sabbath, because his work of re-creation was
finished. He rose on the eighth day. Through his death, Christ brought an end to time. On the
eighth day he entered a different kind of life, one in which there is one eternal day. There is no
night. In that life the true circumcision will be carried out. At that time not only the foreskin of
the heart will be circumcised which happens in this life through faith but the entire flesh and
its essence [sinful nature] will be cleansed from all depravity.
1:60-63 Obviously, what is most important in the second section (A1B1C1, 1:60-63) is the name
of the child. Both his mother and father say his name will be John.

1:64-66 The third sections highlight (A2B2C2) is the response of Zechariah, the neighbors, the
people of Judea and the evangelist to the events just described. The question that the people ask
is, What then is this child going to be? This question will be answered in the Benedictus (1:6780). Luke ends this pericope with, For the Lords hand was with him. This too will be
explained in the Benedictus (1:67-80).
The Lords hand, the ascribing to God human features is called anthropomorphism.
This is very common in the OT. It stands for the active presence of the power of God.
Comparing how the presence of God is described for Mary (1:28) and John (1:66), we see
again step-parallelism. It is subtle, but the Lord is with Mary and the hand of the Lord is with
John. (Picture a little child running to keep up with a parent versus a little child walking hand-inhand with the parent.) .
While still considering this phrase, the hand of the Lord, we read Col 2:11-12. What
might the hand of the Lord infer about Johns circumcision? It might infer that the hand of God
did the circumcision, foreshadowing Baptism as the new circumcision not done with human
hands.
1:57-66 Who gave John to Zechariah and Elizabeth? God did. Who gave the child the name
John? God did. Who would be with John in his ministry of preparation for the Christ? God
would. God is in control; he is calling the shots; he is the main actor in Scripture and in salvation
history. In fact he does it all; we only passively receive what he has to offer.
1:67-80 The Benedictus
The child has been circumcised and given the name John. Upon naming him John,
Zechariah was again able to speak and immediately began to bless God. Filled with the Holy
Spirit, Zechariah articulates through a hymn in psalm-like poetry Gods mighty acts of salvation
in the past (1:68-75) and how John and Jesus will bring mighty acts to fulfillment (1:76-80).
God is blessed because he has visited, redeemed, and raised up a horn for his people
(1:68b-69). It results in salvation in which God shows mercy, remembers his covenant with
Abraham, and rescues from enemies that his people might serve him (1:71-75). The Lords
faithfulness will cause him to be merciful, remember and visit his people and rescue them once
again. A new era of salvation has begun with John. As a prophet, John will connect knowledge
of salvation with the forgiveness of their sins (1:76-79).
The structure of the Benedictus is a chiasm, the center of which is the OT covenant.
1:67-80 The Benedictus
1:67 Introduction: And Zechariah his father was filled with the Holy Spirit
and prophesied, saying,
1:68a-b ... A Blessed be the Lord, the God of Isreal,
........... because he has visited
1:68c-69a . B and made redemption for his people,

................. and he has raised up a horn of salvation for us
1:70 ............ C (as he spoke through the mouth of his holy prophets from
of old),
1:71 .................. D salvation
............................. from our enemies
............................. and from the hand of all who hate us,
1:72a ....................... E to do mercy with our fathers
1:72b ............................. F and to remember his hold covenant,
1:73a ............................. F an oath that he swore
1:73b ....................... E to Abraham our Father,
1:74 .................. D to give us, from the hand
............................. of enemies
............................. rescued.
1:76a ........... C And you, child, prophet of the Most High you will be
called;
1:77 ...... B to give knowledge of salvation
................. to his people in the forgiveness of their sins,
1:78-79 ... A through the merciful compassion of our God,
........... by which the Dawn will visit us from on high,
........... to shine on those sitting in darkness and the shadow of death,
........... to direct our feet in the way of peace.
1:80 Conclusion: And the child grew and became strong in spirit, and he was
in the desert places until the days of his public presentation to Israel.
1:72b-73a The purpose of circumcision (Ge 17:1-14) and what that meant for John (See also the
Rite of Passage in the Introduction.) are clear. Circumcision incorporated one into the covenant
of Abraham. It brought one into the people of God. Without it, one was cut off from the covenant
and Gods people. John had been incorporated into the covenant of Abraham. He was made a
part of Gods people Israel.
Looking at the structure of this pericope, it is evident that central to this hymn is Gods
remembrance of his holy covenant with Abraham. Lets focus a minute on the word
remembered. In scripture we find God remembering individual people (Noah, Ge 8:1;
Abraham, Ge 19:29; Rachel, Ge 30:22; 1 Sam 1:19, Israel, Num 10:9 and his covenant Ex 2:24;
1 Chr 16:15; Ps 105:42-43; Ps 106:42-46). When God remembers he takes action for an
individual or for Israel. But when it comes to sin, God purposely remember their sins no more
(Jer 31:34).
In Ex 2:24 what did Gods remembering of his covenant with Abraham lead to? Do you
see a connection between this and Lk 1:68-71, 74-75? Gods remembering of the covenant led to
the Passover and exodus of Israel from the bondage of Egypt. It led to Gods salvation and
redemption of Israel. It led to rescue from Israels enemies. This is what Zechariah is speaking of
in the Benedictus.
Lets explore further this connection between the covenants God made with Abraham and
Moses by reading Ge 17:1-8; Ex. 6:2-9, and Ex 12:48-49. Notice how the two covenants relate to
each other. (Also notice how the fact that God remembered his covenant fits in.) God had
established a covenant with the patriarchs. One major provision of that covenant was to give
them the land of Canaan. But God can not give this land to them if they are slaves in Egypt. So
God remembers his covenant; this stirs God into action. The action that the LORD promises is to

bring them out, to free them, to redeem them with mighty acts and to take them as his own
people. And finally, after doing all of this, the LORD promises to bring them to the Promised
Land and give them possession of it. The LORD takes this action to keep his covenant promises.
So in the Benedictus, we see the covenant with Abraham explicitly mentioned. But we
also see many words that remind us more of the Passover, exodus, and covenant at Sinai. The
two covenants have become intertwined with each other, as we have seen above.
Central to the covenants made with Abraham and Moses were sacrifices and blood. Lets
look at a couple of OT passages to see the importance of sacrifices and blood in the covenants
(see Ge 15; Ex 12; and Ex 24).
Ge 15: The covenant with Abraham was sealed when the LORD himself, in the form of a
smoking firepot passed between the halves of several animals.
Ex 12: In the Passover, each family selected a perfect lamb that was then sacrificed and
its blood was put on the doorframes, which caused the angel of death to pass over the
house and spare the firstborn of that house. This was the tenth plague and it ensured
Israels release from bondage to freedom. This allowed God to lead them through the
desert to Sinai where he would covenant with them.
Ex 24: The covenant at Sinai was confirmed by sacrificing young bulls and by taking the
blood from the sacrifices and sprinkling half on the altar (The altar represented Gods
presence and the blood signified that the people had access to God only through
substitutionary atonement.) and half on the people (The blood here attested that Israels
life was protected from the wrath of God by virtue of the vicarious atonement of its sins).
1:68-71 tells about what God has done for Israel in relation to his covenants. 1:72-75 uses
several infinitives (to ) to tell why God took the actions he did. What were his reasons? To
show mercy, to remember his covenant, to rescue, to enable us to serve him.
We stay on the subject of covenants, but Isaiah adds a twist. In the suffering servant
songs (42; 49; 50; 52-53) the Servant is twice promised to be a covenant for the people (Is
42:6; 49:8). And Jeremiah talks about a new covenant (Jer 31:-31-34). In this new covenant, God
promises to remember their sins no more.
Lets quickly review. The Benedictus centers in the covenant with Abraham and is filled
with words of the Sinai covenant. We see the relationship between the two as God uses one
(Passover/exodus) to keep the other. The remembrance of his covenant has caused God to show
mercy and to rescue. Both involve sacrifices and blood. A new covenant is introduced in which
the Suffering Servant will be a covenant and this covenant is for the forgiveness of sins.
Whats the point of this lengthy look into the covenants? The OT ultimately looks
forward to the NT and Jesus Christ. The covenants are no exception. All of the OT covenants
find complete fulfillment in the new covenant in Jesus Christ. Jesus is the Suffering Servant who

becomes a covenant by sacrificing himself and shedding his blood. He willingly does all this for
the forgiveness of our sins. He keeps his covenant of mercy to rescue his chosen people. The new
covenant in Jesus Christ subsumes and supercedes all the OT covenants. Each of the OT
covenants reveal and give us a better understanding the new covenant, which was instituted at
the Last Supper.
In the Benedictus, Zechariah prophesies that John will speak for the Most High preparing
the way for Jesus, the new covenant, giving knowledge of the Gods salvation, forgiveness of
sins and mercy. John will testify to the Light that is coming in the dawn to shine on sinful
mankind and dispel the darkness that surrounds them. John will connect the old to the new. He
will preach to Gods people that the LORD is once again coming to his people, redeeming them,
showing mercy to them and providing salvation from their enemies.
The covenant theme appears in Luke just before Jesus birth. In his birth Jesus is God
in the flesh; he is present in this world. This ties in very nicely to the new covenant theme of
Jesus ongoing presence in the sacrament with his church. 1:72 and 22:20 highlight the covenant
theme at the beginning and end of the gospel.
1:76 Johns mission will be to go on before the Lord to prepare the way for him (1:76). The
way is instructional or teaching language from the OT. Read Deut 8:1-9. The way was both a
journey in faith (8:2) and an instructional lifestyle (8:6), i.e., a path to the Promised Land (on
which the Israelites were instructed through the Word of God and through suffering) and a
posture of confession in which they should walk. This was formalized in the OT instructional
concept of the two ways: Gods way or peoples way. Ps 1:6 is an example of the contrast of
the way of the righteous and the way of the wicked. Proverbs offers many examples that contrast
the way of wisdom/righteousness/the Lord with the way of folly/iniquity/people. John will
instruct and guide in the way of peace (1:76 CC, the path of peace NIV).
John was to prepare the way for Jesus. However, Jesus way was to Jerusalem. His way
of suffering and death was the way necessary to bring about redemption. The
journey/instruction/way theme will be a recurring theme throughout Luke and Acts. This theme
culminates in the Emmaus narrative with a recapitulation of Jesus Jerusalem journey by the
Emmaus disciples (24:32, 35). In Acts, we find the first name for the Christian church is the
Way (Acts 9:2).
1:77 Johns purpose was to give his people knowledge of salvation through the forgiveness of
sins (1:77). Knowledge is a Lukan synonym for faith (cf. 1:4); it is drawn from the OT
wisdom literature. Knowledge is the theme of Proverbs (Prov 1:7) and Ecclesiastes (Eccl 12:9)
and is prominent in many of the psalms.
Forgiveness of sins is the content of salvation and is a Lukan theme first announced here.
To give salvation to the world is the essence of the ministries of John and Jesus. Salvation and
forgiveness are connected in Johns ministry in Lk 3:3-6. The use of forgiveness in 4:18 in
Jesus sermon at Nazareth (which was programmatic and foundational for the rest of Jesus
teaching) and in 24:47 (the same word is translated release in 4:18 and forgiveness in 24:47)

links together Jesus first and last proclaimed words in the gospel and shows the importance of
forgiveness in Jesus proclamation of salvation.
1:79 The final phrase in 1:79 is to guide our feet in the path [or way] of peace. Lets look at
the following passages to see what they have in common with this phrase: 2:14; 2:29; 19:42;
24:36. What then does this say about Lukes gospel? Peace is the word that is common to all of
these passages. The theme of peace runs throughout the gospel. In scripture peace means much
more than the cessation of hostility. It is a wholeness or healthiness, complete well-being. God
wishes to return humankind back to the way they were in the garden. What is the way that
Jesus will travel in order to bring peace to the world? (See the diagram in the Introduction to
Luke.) As we can see, the way is incarnation, birth, life, death, resurrection, and ascension.
This is the way that leads to peace between God and his creation. This way removes the barrier
of sin that blocks humankind from Gods presence.
1:67-80 The Benedictus is a resource for the church, then and now, to teach Israels covenantal
history. It is a vehicle which connects OT promises of Gods visitation and redemption with the
fulfillment of those promises in the child for whom John prepares. The Magnificant and
Benedictus encapsulate the entire gospel. They retell Gods saving activity and foreshadow the
themes of Johns and Jesus life.
2:1-20 The Infant Lord Comes to His Temple
A couple of months earlier John was born, circumcised, and named. As Elizabeth and
Zechariah name him John, Zechariah immediately began to speak and praise God in the
Benedictus for his mighty acts of the past and for his mighty acts that are sure to come. The
major themes for the incarnation and the rest of the gospel have been introduced in chapter 1.
Now the time has come for the Savior to be born. Luke sets the stage for the birth, quickly tells
of the birth, and then spends more time on the announcement of the event to the shepherds and
how they and others reacted to it.
Structurally this pericope can be divided into three scenes. Lukes composition of the
birth story of Jesus is looser than some of the earlier passages in Luke 1, but he still provides a
framework for each scene and continues to use circular patterns that center in a main thought.
One is tempted to structure the passage around the four occurrences of and it came to pass, but
they will serve as either part of the frame (2:1, 6, 15) or as a climactic moment within the
narrative (2:13).
2:1-20 The Birth of Jesus
2:1-7 . Scene 1: The census and birth of Jesus.
2:1 .......... And it came to pass that Caesar decree a census.
2:2-6 ................ Journey of Joseph and Mary from Nazareth to Bethlehem.
2:7 .......... And it came to pass that Mary gave birth to a son.
2:8-15. Scene 2: The shepherds hear the announcement of the angels and receive a sign.
2:8 .......... A The shepherds were watching their flocks
2:9 ................. B The angel stood before them
2:10-12 .................. C The angel announces the birth of the Savior
2:10b ............................ The Gospel is intended as Good News for all people
2:11 ............................. Today, in this country, a Savior, the Messiah, Yahweh, the
......................................... King is born in King Davids birth city of
Bethlehem. ......................................... Yahweh comes himself to seek out his sheep.

2:12 ............................. A sign of a baby wrapped in swaddling clothes lying in a

......................................... manager was given to the shepherds
2:13-14 .................. C The angelic response to the announcement
2:13a ............................ And suddenly it came to pass there was a great company of
angels
......................................... praising God
2:14a ................................... The incarnation results in glory to God in heaven
2:14b ................................... The incarnation results in peace to those whom God
favors
2:15a ............................ And it came to pass that the company of angels departed
2:15a ............... B The angels departed into heaven
2:15b ........ A The shepherds respond in faith
2:16-20 Scene 3: The response of the shepherds, the people, and Mary.
2:16 ......... A The shepherds come and find Mary and Joseph and the baby lying in a manger,
..................... confirming the sign given to them by the angel
2:17 ......... Having the sign confirmed, the shepherds responded by telling the Good News
2:18 ......... Those who heard the Good News responded in amazement
2:19 ......... Marys response was to treasure in her heart the fact that this child, born to
her,
..................... wrapped in clothes and lying in a manger, was the God-given sign of the
Christ
2:20 ......... A The shepherds return to their flocks glorifying and praising God for what they
had heard and seen just as it had been told them
2:1-7 (Scene 1)
2:1
The phrase and it came to pass (CC) alerts the hearer that something important is
coming. Luke often introduces an important historical event with this phrase. This phrase is used
four times (2:1, 6, 13, 15). In 2:1 Luke introduces the Roman census, which is the historical
context for the birth of Jesus. In 2:6 Luke introduces the birth of Marys son. In 2:13 Luke
introduces the announcement of the angels. In 2:15 Luke introduces the response of the
shepherds to the Good News of the incarnation.
2:1-3 Why did Luke include information about the Roman census? 1) To show why Mary and
Joseph went to Bethlehem. 2) To show the fulfillment of OT prophecy (See Mic 5:1-5). 3) To
show the Davidic line of Joseph (2:4).
2:4
David has already appeared prominently in the infancy narrative (1:27, 32, 69). This is
the birth of the Davidic King and the kingdom promised in 2 Sam 7 is now coming into
existence. The association of the Roman census with the Davidic King implies that this King will
be a universal King, the Prince of all peoples. The theme that dominates Luke-Acts is that
salvation through Jesus is for everyone. See also 2:10b.
2:8-15 (Scene 2)
2:9
The shepherds fearful response to the angels is similar to previous announcements in the
infancy narrative (1:11-12, 26, 29-30). What sets this one apart is the presence of Gods glory
(2:9). The glory of God is the splendor associated with God perceptible presence. Glory
appears throughout the gospel at climatic points (2:14; 2:20; 2:32; 9:26, 31, 32; 19:38; 24:26).
2:10-11 The Good News is intended for all people (2:10-11). But unfortunately some will
reject the Christ (2:34-35), and so peace will not come to all, only to those who receive the
childs birth in faith. These are the men of his favor (CC), those on whom Gods favor rests.

Mary has received it in faith, the shepherds have received it in faith, and soon Luke will give
another example of those who receive Gods favor and are granted peace. Simeon is ready to
depart in peace as he recognizes that the child brings heavenly glory to Gods people Israel
(2:32).
2:11 In 2:11, the angel says that today a Savior has been born. Luke also uses today in
4:21 and 23:43. The word today announces the presence of Gods kingdom in the person and
ministry of Jesus. When Luke uses the word today he emphasizes the present reality of future
eschatological blessings (inaugurated eschaton). Jesus is the promised Savior, the Christ, and he
is the Lord. He is God in the flesh. This is the heart of Lukes message: that Yahweh himself, the
Good Shepherd, comes to seek out his sheep.
Jesus is the Christ, the Anointed One. But, something to keep in mind is that hardly
anyone recognizes Jesus as the Christ until after his resurrection (24:26, 46).
2:12 The shepherds are given a sign, the sign of a baby wrapped in cloths and lying in a
manger. Jesus, who is God, became poor so that we might become rich (cf. 2 Cor 8:9). This is
the ultimate Great Reversal. This is the precise point of Lukes infancy narrative. God proclaims
the Good News through aged parents and an unknown virgin. He brings the Good News by
becoming incarnate as a poor child with strips of cloth as clothes and a manger as a bed.
2:12; 2:14 Luke structures many of his pericopes to help the hearer. Luke also structures his
whole gospel. Luke provides here one of many frames for his gospel. Luke frames his gospel in
2:12 and 23:53; 24:12. Also, there is a parallel between 2:14 and 19:38. He frames it with Jesus
clothes and with glory and peace.
2:8-15 Christs humble birth preceded the praise of the angels. This is the order of Gods
kingdom: the Christ must suffer and only then enter into his glory (24:26). This is the way of
Christ and the way of each Christian.
2:16-20 (Scene 3)
2:17 The angels have made known (CC) the Good News to the shepherds. To make
known (2:17 CC, spread the word NIV) is an important Lukan word referring to revelation by
grace received in faith (see also 2:26 had been revealed).
2:15b-20 The shepherds (2:15b-20) respond in faith. 1) God reveals the news to them; 2) they
believe it; 3) they go to the Christ child; 4) they proclaim what God has told them to others. This
is the pattern of Christian life.
They had found the sign just as they had been told. There was a baby wrapped in cloths
lying in a manger in Bethlehem as they had been told.

2:16-17, 20 The shepherds reacted to what they had seen and heard by hurrying to see. When
they found it to be true, they spread the word concerning the child. Then they returned praising
and glorifying God for all they had seen and heard.
2:18
All who heard the shepherds word reacted with amazement.
2:19 Mary reacted to these events also. She treasured up all these things and pondered them
in her heart.
2:17-20 All of these responses could be characterized as responses of faith, faith that worships
God. The Good News evokes faith, which in turn evokes worship of God. This same pattern
divine gifts revealed, evoking human response characterizes worship according to the Divine
Service.
Immediately following Jesus birth, Luke focuses on the importance of the Jerusalem
temple and the fulfillment of OT circumcision and purification sacrifices. Mary and Joseph keep
the Law of Moses, as they have Jesus circumcised on the 8th day, as they offer the purification
sacrifice on the 40th day and as they dedicate Jesus to the Lord. While Jesus was in the temple
Simeon announced that Jesus was the promised Savior and praised God for it (Nunc Dimittis),
and Anna saw the child and spoke about the child to all who were looking forward to the
redemption of Israel.
The structure of this passage is looser and less detailed than prior passages. It stresses the
fulfillment of the Torah and the center of the structure is Simeons song of praise and prophecy
concerning the child.
....... Introduction: The circumcision and presentation in the temple.
2:21 ......... The days are fulfilled for the circumcision and naming of Jesus on the eighth day.
2:22-24 ...... The days are fulfilled for the presentation of Mary and Jesus in Jerusalem
according tothe Torah.
.............. Simeon is waiting for the consolation of Israel.
2:25-27 .............. Simeon is waiting for the consolation of Israel and comes to the temple.
...................... Simeons song: The Nunc Dimittis.
2:28 ........................ Simeon takes Jesus in his arms and blesses God and says,
2:29 ............................... Now, set free your servant, Master,
............................................ according to your word in peace;
2:30 ............................... because my eyes have seen your salvation,
2:31 ....................................... which you have prepared before the face of all
peoples,
2:32 ............................... a light for revelation to the Gentiles
............................................ and glory for your people Israel.
...................... Simeons prophecy: The child is destined for the fall and resurrecton of
many.
2:33 ............................... Mary and Joseph are amazed at the words of Simeon.
2:34a ....................... Simeon blesses them and says to Mary,
.................................... Behold this child is destined for the fall and resurrection
of many in Israel,
.................................... and for a sign spoken against,

2:35 ............................... and of you yourself, through your soul a sword will go,
.................................... in order that the thoughts out of many hearts may be
revealed.
...................... Anna is waiting for the redemption of Jerusalem.
2:36-38 ..................... Anna is in the temple when she speaks about Jesus to all those
.................................... waiting for the redemption of Jerusalem.
.............. Conclusion: The fulfillment of the Torah and the childs physical and spiritual
growth.
2:39 ................. When they had completed all things according to the Torah of the Lord,
they
................................... returned to Galilee, to their own village: Nazareth.
2:40 ......... The child grew and became strong, being filled with wisdom, and the grace of
God was upon him.
2:21 In circumcision the foreskin is cut off. The foreskin represents sin and rebellion against
God (Col. 2:13). Jesus was without sin, but he swapped places with sinful humanity and became
the bearer of all sins. His circumcision therefore represented the cutting off of humanitys sin and
rebellion. The benefits of Jesus circumcision are received by Christians in Holy Baptism (Col.
2:10-13).
There was a fierce argument in the early church about whether Gentiles needed to be
circumcised. The argument was settled with a proper understanding of Jesus fulfillment of the
entire OT, including circumcision. For in the circumcision of the One who represents all
humanity, all people are circumcised once and for all.
When Jesus is circumcised he is named. He was named Jesus as the angel said he should
be. The name Jesus means (see Mt.1:21) he will save his people from their sins. Linking
together Jesus blood shed in circumcision with the meaning of his name, we see Jesus destiny
revealed. It is one of bloody atonement. Through his shed blood, Jesus will save people from
their sins.
2:22-24 The Law of Moses required that the boy be circumcised on the 8th day, and because the
mother was unclean, she had to wait a period of 40 days, a time of purification, and then go to
the temple and offer sacrifices for her atonement. Mary did exactly as the Law required. She
offered two pigeons instead of a lamb because she could not afford a lamb.
They took Jesus to Jerusalem (2:23) because he was their firstborn son. And according to
the Torah, the firstborn of both man and animal were to be dedicated to the Lord. He was then to
serve the Lord throughout his life.
Jesus would indeed keep the Law of Moses perfectly throughout his entire life, something
no other human being could do. He was completely righteous before God. Jesus then made a
swap and exchanged places with human kind. He gave us his perfect righteousness and we gave
him all of our sins. He stood in our place, bearing our sins and taking the punishment that we
deserved, and we stood in his place in perfect righteousness before God.
The fulfillment of the Torah of Moses frames this entire passage (2:21, 22-24; and 2:39).
It was because Jesus fulfilled the Torah perfectly that it was possible for him to be the Savior as
Simeon proclaimed and as Anna told those waiting for redemption.

Those familiar with the OT would be familiar with the movement of Gods presence (or
the glory of Gods presence).
A) God first revealed his presence with Israel (Ex. 13:21-22). God led Israel out of Egypt as a
pillar of cloud and fire.
B) His glory was seen over the ark and tabernacle to guide Israel in her travels in the desert (Ex.
40:34-38; cf. also 25:22; 33:7-23).
C) Many years later God took up residence in the temple (1 Kings 8).
D) At the time Israel was taken into exile, Ezekiel saw Gods glory (Eze. 1) leave the temple just
before it was destroyed and appear in Babylon.
E) The Israelites were allowed to return from exile and rebuild the temple. See Ezra 6:13-18.
There is no mention of Gods glory in the rebuilt temple, the rebuilt temple lacked the glory.
F) In Haggai 2:1-9 (esp. vv. 7, 9) and Zechariah 8-9 (esp. 8:3, 22-23) God made a promise. In
Hag. 2:7, 9 he promised to fill the new temple with a glory even greater than the glory of
Solomons temple. And in Zech. 8:3 he said he would return to Zion (where the temple was) and
dwell in Jerusalem.
G) Looking at Mal. 3:1, if John the Baptist is Gods messenger who prepares the way before
him, then who is the one whom they are seeking and desiring? And where will they find him?
The one they seek is Yahweh, the great I AM. Jesus is Yahweh in the flesh and he is the one
whom they seek and desire. And they will find him in his temple.
So the point of all this is that Jesus is the new temple. And so the glory of the Lord once
again dwells in his temple and will remain there forever. Gods OT promises (Mal. 3:1) come to
fulfillment here as Jesus comes to his temple. Simeon and Anna are OT saints who seek and
desire the Lord in his temple. And they find him there as promised.
2:25-27 The Holy Spirit was with Mary (1:35), Elizabeth (1:41) and Zechariah (1:67). The Holy
Spirit revealed to them (See 1:35-80) that Jesus was the Son of God, the Lord, the Savior,
and the Lord. And he comes in remembrance of and showing mercy to his people. The Holy
Spirit was with Simeon too (2:25). Given the Holy Spirits revelation above, we might expect
that the Holy Spirit will reveal to Simeon that Jesus is the promised Savior who brings Gods
eschatological salvation. And indeed he does.
Simeon, Anna and Joseph of Arimathea were waiting (See 1:25, 38; and 23:51). They
were waiting for the consolation of Israel, the redemption of Jerusalem and the kingdom of
God. This tells us that they are part of the faithful OT remnant that believed Gods promises.
This passage is framed by Mary and Joseph keeping the Torah (Law) of Moses (2:22; 2:39). This
also says to us that Mary and Joseph, like those just mentioned above, are part of the OT faithful.

2:28-32 One of Lukes favorite metaphors is opened or closed eyes. For Luke, those who have
opened eyes are those who understand the Spirits revelation concerning Jesus and those who
have closed eyes do not understand. Simeons eyes are opened because he can see that in this
child is Gods salvation for all people.
Some other passages where Luke uses this metaphor are: 4:20, hometown eyes were
fixed on him but they did not understand; 6:39-42, the blind cannot lead. Jesus disciples are
blind for most of the gospel. If they are going to lead others to see that Gods kingdom is
present in Jesus, they must be enabled to see. At Emmaus, Jesus teaches them by using the
scriptures, the truth of his suffering, death, and resurrection. And finally, at Emmaus, eyes are
opened to who Jesus really was (24:31). (Other references to this metaphor are: 10:23; 11:34;
18:35-43; 19:42; and Acts 28:26-27.)
2:33-35 The second part of Simeons words are a prophecy of the childs destiny (2:33-35).
Because of the nature of Jesus, his ministry and his kingdom (the opposite of what was expected,
servanthood instead of power), he would cause some to fall and some to rise; he would cause
division. He is in fact a stumbling block on which one is either dashed to pieces or crushed
(20:18).
According to Simeon, Jesus is also destined to be a sign that will be spoken against.
The first sign in Luke was a baby wrapped in strips of cloth lying in a manger. The second sign
in Luke is that Jesus will be spoken against. In fact, Simeon speaks of Jesus rejection and death.
The religious leaders did speak against Jesus. They shouted for his crucifixion and finally
prevailed. Later Jesus explained to the Emmaus disciples that he had to suffer and die because
thats what the OT Scriptures said.
Consider the sentence: And a sword will pierce your own soul too (1:35). There are
several possible interpretations. Most people would think of the crucifixion when Jesus side was
pierced. Some believe that Mary misunderstood Jesus destiny, like the disciples. A third
possibility corresponds to Lukes earlier portrayal of Mary as the personification of Israel (see
1:26-38, #3). In this view, the sword is seen as Gods revelation in Jesus words and deeds in his
ministry. The CC translates this part of the passage as follows: This child is destinedfor a sign
spoken against, and of you yourself, through your soul a sword will go, in order that the thoughts
out of many hearts may be revealed. When translated in this way, it is hard to see how Marys
own sufferings or misunderstandings could reveal the thoughts of many. But if the sword is
Jesus preaching and Mary represents Israel, then the statement makes good sense. Mary, as
Israelite and mother, will experience sharp pain because of Jesus teaching and death.
Throughout the gospel, the thoughts of many are revealed as they react to Jesus and his
proclamation. Jesus death and resurrection is the ultimate sign of revelation. It will be the sword
that divides until the end of human history.
2:36-38 This story of Jesus presentation in many ways is similar to Jesus birth. Simeon and
Anna perform the same functions as the angels and the shepherds only in a different setting.
Instead of being associated with the fields, Simeon and Anna are associated with the temple and
the presence of God. Simeon, like the angels, is the herald of Good News; and Anna, like the

shepherds, responds to the Good News by spreading the message. The shepherds proclaimed the
birth of Jesus. Anna spoke to those who were waiting for redemption. This is the theological
language of atonement. Jesus would be the sacrifice that would bring humankind back together
with God. So Anna is speaking of Jesus death and resurrection.
2:39-40 Luke summarized Jesus life from day 40 to age 12 with one simple statement: And the
child grew and became strong; he was filled with wisdom and the grace of God was upon him.
This wisdom and grace will manifested in the next story and throughout Jesus life and ministry.
2:41-52 The Young Jesus Returns to His Temple
The last two scenes of the infancy narrative are in the temple: the infant Lord comes to
his temple and the young Jesus returns to his temple. Lk 2:39-40 serves as a sort of pivot
between the two temple episodes, forming the conclusion of Jesus first journey to the temple
and the introduction to his second visit. The main point of the passage is the first recorded words
of Jesus. In two short sentences, Jesus speaks about who he is as the Son of God and what he
must do as the Son concerned with the Fathers business in the Fathers house.
See the detailed structure below. When arranged in this way, the passage is framed by the
return to Nazareth (first from the presentation and then from the Passover) and Jesus growth in
wisdom and grace. At the center of the passage are Jesus words about himself.
2:41-52 The Young Jesus Returns to His Temple
2:39-40 ...... Introduction: The fulfillment of the Law and the childs physical and spiritual
growth.
2:39 ........................ When they had completed all things according to the Torah of the
..................................... Lord, they returned to Galilee, to their own village:
Nazareth.
2:40 ........................ The child grew and became strong, being filled with wisdom, and
............................. the grace of God
was upon him.
2:41-45 .............. Jesus is lost in Jerusalem during the Passover
2:46-50 .............. Jesus is found in the temple.
2:51-52 ...... Conclusion: Jesus is obedient to his parents and faithful to his heavenly Father.
2:51 ........................ And he went down with them and came into Nazareth and was
.................................... obedient to them.
.................................... And his mother treasured up all these things in her heart.
2:52 ........................ And Jesus advanced in wisdom and stature and grace before God and
men.
2:41-42 Jesus parents go to the Passover (2:41-42) every year. It was the custom. Again it shows
their faithfulness to Gods commands.
Some words that Luke uses have specific meanings. When they are read or heard, they
trigger certain thoughts. In 2:41, instead of went to Jerusalem, the CC translates as journeyed
to Jerusalem. When the word journey is heard, it brings to mind Jesus journey from Galilee to
Jerusalem (9:51-19:28) and it also relates to the word way. There was a specific way in
which Jesus had to accomplish salvation. It was the way of rejection, suffering, and death. The
climatic place of Jesus rejection and suffering and the place of his death was Jerusalem. Here
they journey is to Jerusalem for the Passover. When one thinks of the Passover, one thinks of
the sacrificial lamb. So with the words journeyed, Jerusalem, and Passover, in this first
sentence of the passage, thoughts of Jesus suffering and death come to mind.

Uniquely, Luke develops the motif of Jerusalem as the place of Jesus destiny. Only Luke
records that Jesus exodus would be brought to fulfillment at Jerusalem (9:31). Only Luke, at
the end of Jesus Galilean ministry, says that Jesus resolutely set out for Jerusalem (9:51).
Lukes description of Jesus journey to Jerusalem is filled with notices that Jerusalem was the
place of his destiny (e.g., 13:22; 17:11). Jerusalem is the place where many prophets who spoke
for God died (13:31-35). As Jesus finally arrives at Jerusalem, he weeps over her (19:41-44). The
two books Luke wrote (Luke and Acts) hinge on Jerusalem, the pivot point of salvation history
(Acts 1:8). Lukes infancy narrative begins and ends in Jerusalem in the temple. In fact, Lukes
entire gospel begins and ends in Jerusalem in the temple. In the OT God was with his people in a
special way in the Jerusalem temple. By framing his infancy narrative and entire gospel with the
Jerusalem temple, Luke says what Matthew says, but in a different way: Jesus is God and he is
with his people; he is Immanuel God with us.
Lukes passion language of necessity and context of the Passover are significant. Only
two Passovers are mentioned in Luke: here and in the passion narrative (Lk 22). Only Luke
describes the day of the Last Supper as the day of Unleavened Bread, on which it was necessary
that the Passover Lamb be sacrificed (22:7, CC). Once again, the evangelist uses a simple frame
of time, the Passover, and event, the passion, to help the hearer see how the infancy narrative
anticipates Jesus final days of passion and resurrection.
2:44-51 Not only does this passage have us look forward to Jesus death (as described above),
but it also anticipates his resurrection. How does this passage look forward to Jesus
resurrection? To know this one must again understand how Luke uses certain words. In 15:32
Luke says that if one is lost then one is dead. If one has been found then he has come back to
life. Once this is understood, a number of details remind us of the empty tomb story in Lk 24:18.
A.
In both 2:46 and 24:7 Luke uses a time reference after three days.
B.
In 2:44-45 Jesus parents were seeking to find Jesus who they thought was lost.
In 2:49, Jesus asked his parents, Why is it that you were seeking me? (CC).
In 24:5, the angels asked the women, Why do you seek the living among the dead?.
C.
Mary treasured all these things in her heart (2:51).
When the angels told the women at the tomb that Jesus had to be crucified and be raised on the
third day (24:8), They remembered his words.
Who would have ever thought that this story of an annual journey to Jerusalem for the
Passover, with a son who stayed behind at the temple, with parents who were seeking to find the
son who had been lost and with the parents finally finding him on the third day would
anticipate the death and resurrection of the Lord?
2:48-49 When Mary questions Jesus by asking, Son, why have you treated us like this? Your
father and I have been anxiously searching for you, Mary is referring to Joseph when she says
father. When Jesus answers, Didnt you know I had to be in my Fathers house?, Jesus is

referring to God when he says Father. He was really saying that he was the Son of God. Other
places in Luke where Jesus is affirmed as the Son of God are: the words of the angel (1:35); the
Fathers words at Jesus baptism (3:22); the genealogy (3:23-38); his temptation (4:3, 9); and an
exorcism (4:41).
In Jesus answer there is another trigger word. It is had to be (NIV) or necessary
(CC). When Luke uses this word, he is normally speaking of Jesus death; several time in Luke it
is said or pointed out that Jesus had to die. So Jesus first words, which happen to be at the
Passover in Jerusalem, speak of his person, the Son of God, and his work, the necessity of his
being in Jerusalem, where he will return as the Passover Lamb.
2:50 What did Jesus parents think of his answer to Marys question? His parents did not
understand. So, Jesus first words recorded in Luke, which are his answer to Marys question,
and which have passion overtones, are misunderstood (2:50). This misunderstanding is a theme
for Jesus entire life. This same pattern is seen when (9:22, 44-45; 18:31-34) Jesus made his
passion predictions, the disciples did not understand.

The Preparation for Jesus Ministry (Lk 3:1 4:13)
The Preparation for Jesus Ministry (Lk. 3:1-4:13)

Contents
.. 3:1-20 The Ministry of John the Baptist
.. 3:21-22 The Baptism of Jesus
.. 3:23-38 The Genealogy of Jesus
.. 4:1-13 The Temptation of Jesus in the Desert
3:1-20 The Ministry of John the Baptist
Luke has finished with his narrative of Jesus infancy and now moves on to a new section
in which he tells about the preparation for Jesus ministry. This preparation begins with John the
Baptist. John was to prepare people for their coming savior. He did this by preaching a baptism
of repentance to the forgiveness of sins.
Luke provides a frame by mentioning Herod the tetrarch. He also provides another frame
by summarizing the preaching and proclamation of John. In between these frames are some
specifics of Johns preaching and the response of the people.
3:1-20 The Ministry of John the Baptist
....... Introduction
3:1-2 . The historical context (Herod the tetrarch at the center) in which the word of God comes
to John in the wilderness.
.............. A Summary of the Preaching of John the Baptist
3:3 ................. Johns preaching of repentance to the forgiveness of sins.
3:4-6 ............... The catechetical preparation for the way of the Lord to the place of
salvation.
.............. Some Specifics in the Preaching of John the Baptist and the Response of the People
3:7-9 ................ Johns warning to the crowds to prepare for the coming wrath.
3:10-11 .............. Johns response to the crowds question be generous.
3:12-13 .............. Johns response to the tax collectors question dont be greedy.
3:14 ................. Johns response to the soldiers question be content with your wages.
3:15 ................. The people respond to Johns preaching thinking he might be the Christ.
3:16 ................. John shows that Jesus is the more powerful one by comparing their
baptisms.
............................. John baptizes with water.
............................. Jesus baptizes with the Holy Spirit and fire.
3:17 ................. The eschatological wrath of God is prepared for those who do not submit to
...................... these baptisms.
.............. A Summary of Johns Proclamation of the Gospel
3:18 ................. Speaking, then, also many other things as exhortation, he was proclaiming
the Good News to the people.
....... Conclusion
3:19-20 John the Baptist is imprisoned for reproving Herod the tetrarch for his sins.
3:1-3 In 3:1-2, many different leaders are named. Some of these leaders are Roman and some
are Jewish. The reason that they might be named is that the Romans had a world empire and
played an important part in world history. The Jews play a critical role in salvation history. It
shows that Gods word is breaking into world history and is causing salvation history. The
salvation that John proclaims as coming is available for the whole world, for both Jews and
Gentiles.

The main clause of the first sentence (3:1-2) is The word of God came to John. A
similar phrase is used in Jer 1:2, 4, 11; 13:3; Is 38:4; Hos 1:1; Joel 1:1. Given the similar use of
the phrases, that would make John a prophet. And what were prophets to do when the word of
God came to them? They were to proclaim it.
Gods word came to John in the desert around the Jordan. What OT event would this
place remind the people of? It would remind the people of the end of the desert wandering and
the entrance into the Promised Land by the Israelites. The place where John preached and
baptized was in the same general locale as was the miraculous crossing of the Jordan by the
Israelites.
John was preaching in the desert (3:3). When Luke speaks of preaching, it is a declaration
that a new era of salvation is present and active.
Baptism is also mentioned here. There are 3 kinds of baptisms mentioned in Luke: Johns
baptism (3:3, 7, 12, 16, 7:29-30; 20:4) the baptism of Jesus by John (3:21), and Jesus bloody
baptism on the cross (12:50). Acts will refer to Christian Baptism, which embraces all 3 Lukan
baptisms.
Repentance is first mentioned here also. Here it describes the kind of baptism it is, a
repentance baptism. Johns baptism of repentance is a repudiation of the old way of life and a
conversion that includes faith that the eschatological era of salvation is dawning. That John
would preach repentance was hinted at in 1:16, when the angel said that John would return many
Israelites back to the Lord. Luke provides another frame for his gospel with Johns preaching of
repentance (3:3) and with Jesus commission to the disciples to preach repentance to all nations
(24:47).
Repentance for the forgiveness of sins (3:3) is both the purpose and result of Johns
baptism. To forgive is to release a person from sin, as a prisoner is freed from a dungeon, which
is the image of 4:18, Jesus major description of his entire ministry in fulfillment of the OT.
Is the baptism of John the same as the Christian Baptism? No. Johns baptism was not in
the name of Jesus nor of the Trinity. Christian Baptism initiates one into Gods kingdom. Johns
baptism cleansed people so that when Jesus arrived they would be prepared to meet him.
3:4-6 Luke 3:4-6 is a quotation from Is 40. How are valleys filled in, mountains made low,
crooked roads straightened, and rough ways smoothed in peoples lives? This is all done through
the preaching of repentance, turning from sin to God. Why does this need to be done? So Jesus,
who is Gods salvation, can come to people without anything blocking his way. One cannot have
salvation without repentance.
3:8
In 3:8, John speaks of, Produc[ing] fruit in keeping with repentance. One may not
know how to identify different fruit trees, but if one sees the fruit that a tree bears then one
knows what kind of tree it is. So when a person displays the fruit of repentance then others will
know that that person is truly repentant.

Looking at 7:29-30 where Jesus speaks about John, what fruit would John look for to
see if those who came to him were really repentant? He would know they were repentant if they
would submit to his baptism.
For John to say, I tell you that out of these stones God can raise up children for
Abraham, (3:8) was a great insult for the Jews. For the Jews, the Gentiles were stones, weeds,
brambles, thorn bushes, and wild beasts. John was saying that God could create Jews out of
Gentiles by means of Johns baptism of repentance to the forgiveness of sins.
John warns them that if they dont produce fruit, theyll be cut down and thrown into the
fire. What does he mean by fire? (See also Jer 21:14; 22:7; Eze 15:6-7). Fire here refers to Gods
wrath and judgment.
3:10 The people ask, What then shall we do? (3:10). John gives them some examples of how
repentance expresses itself in 3:11-14. Notice how each instruction has to do with attachment to
things of this world.
3:15 The atmosphere of Messianic expectation that we noted earlier with Simeon and Anna is
also evident here. For in 3:15, the people were wondering if John might be the Christ.
3:16 John describes himself in a humble way in comparison with the Christ (3:16). John said,
the thongs of whose sandals I am not worthy to untie. The mention of a sandal might
remind one of Ruth 4 where Boaz redeems Ruth. Elimelech is the closest relative to Naomis
husband, but he is not willing to buy her back. Boaz was next in line and he did buy her back.
When Elimelech passed his sandal to Boaz, he was saying publicly that he had renounced his
property rights and was passing them to Boaz. So when John says he is not worthy to untie Jesus
sandal, he is saying that Jesus is the redeemer and that he is not worthy of buying back humanity.
John continues in 3:16 to say that, He will baptize with the Holy Spirit and with fire.
When does Jesus baptize with the Spirit and fire? There is no record in Luke of Jesus performing
any baptisms during his earthly ministry. Baptism, Spirit, and fire two of these 3
elements are found together 1) at Jesus baptism, 2) at 12:49-50, and 3) at Pentecost. 1) At Jesus
baptism, Jesus is baptized and the Holy Spirit descends upon him. 2) At12:49-50, fire and
baptism are mentioned. The fire he speaks of is Gods wrath, which rightfully would consume
the world. But he, standing in humanitys place, absorbs the fire of Gods wrath in his
baptism on the cross. 3) On Pentecost in Acts 2, the Holy Spirit comes and tongues of fire
rest on the apostles.
Thus by Pentecost, Jesus had been baptized with the Holy Spirit (his baptism) and fire
(his crucifixion). The post-Pentecost baptizing by Jesus apostles incorporates people into Christ,
into his death and into his resurrection. Jesus baptism becomes our baptism, Jesus death
becomes our death, and Jesus life becomes our life. Those baptized into Christ are baptized with
the Spirit and fire with which he was baptized. After Pentecost, Christian baptism is based on
Jesus baptism and crucifixion.

3:17 In 3:17, John call the crowds a brood of vipers. In chapter 3 of Genesis, Satan was called
the serpent. So John was calling the crowd children of Satan. Satan was under Gods wrath
and, therefore, so were the people. But they were descendants of Abraham. Didnt that count for
anything? Whether they were descendants of Abraham or not, they were still sinful and still
needed to repent in order to receive Gods salvation. Gods salvation was for all of mankind
(3:6), including the Jews.
3:18 Johns exhortation and preaching of the Good News (3:18) was a call to repentance.
Repentance then led to the forgiveness of sins. In Acts on the day of Pentecost, Peter told the
people that they had crucified the Christ. The people were cut to the heart and asked what they
should do. Peters response (Acts 2:38) was, Repent and be baptized, every one of you, in the
name of Jesus Christ for the forgiveness of sins. The message of both John and Peter was the
same and it was Good News because it led to the forgiveness of sins.
3:19-20 As Luke has paralleled the birth, circumcision, and naming of John and Jesus, so now he
parallels their baptisms and their violent rejections (3:19-20). This is called step-parallelism, with
Jesus always being the greater of the two. Johns ministry comes to an abrupt halt with his
imprisonment and death, which confirms his prophetic office. With Johns death comes the end
of the old era. With Jesus baptism a new era begins. In Luke there is no reference to John in
Jesus baptism. There is a clean break between the old and new eras.
3:21-22 The Baptism of Jesus
Coming immediately after a description of Johns preaching and baptism, Luke writes of
Jesus baptism. Lukes version of Jesus baptism is only one sentence. Actually, the focus of
Lukes short account is not on John, Jesus, or the baptism. The focus is on the testimony of the
Spirit and the Father that Jesus is the Messiah for whom the infancy narrative and Johns
preaching and baptism prepared. After Jesus baptism, Luke gives a genealogy of Jesus, possibly
showing the family into which Jesus was baptized. Also in the temptation, which follows the
genealogy, Jesus is tempted to doubt whether he is a part of Gods family, as the beloved Son.
No structure for these two verses.
3:21-22 Luke begins with And it came to pass (CC). This alerts us that some significant will
follow.
John is not mentioned in Lukes version of Jesus baptism. In Lukes step-parallelism,
John has faded away, as his preparatory work has been completed. The Messiah has now arrived
to begin his work of redemption.
Jesus is praying when the Sprit descends and the Fathers voice is heard (3:21).Other
important moments when Jesus prayed are: Sermon on the Plain (6:12); Peters confession and
1st passion prediction (9:18); the transfiguration (9:28-29); before his betrayal (22:41); and on
the cross (23:46). In important moments Jesus prays, showing us the importance of prayer.

As Jesus prayed, heaven was opened. What event happened while Jesus was on the cross
that has a similar meaning (23:45; see also Heb (9:3, 8; 10:19-22))? This event reminds us of the
curtain in front of the Most Holy Place tearing in two. Jesus was sent to reconcile God with
sinful humanity, thereby removing the barrier of sin and opening the way to heaven.
At Pentecost (Acts 2:1-4), the Holy Spirit came upon the apostles. In a way then, this is
Jesus Pentecost, as the Holy Spirit descends upon him. Messiah and Christ mean the
Anointed One.
When one was anointed, one was selected by the Lord to accomplish a task for him. In
the OT oil was poured over a persons head, as they were anointed for the Lord. Oil symbolized
the Holy Spirit, empowering them for work in the service of God. Here, Jesus is anointed with
the Holy Spirit. Both Lk 4:18 and Acts 10:38 refer to Jesus anointing. In Jesus baptism, he was
anointed by the Holy Spirit to be the Christ, the Anointed One.
According to Gen 1:2, The Holy Spirit was involved in creation from the beginning. The
Holy Spirit is described as a bird that hovers over its young protecting them and caring for them.
What other OT event does the dove remind you of (see Gen 8:8)? And how might it relate to
creation? It reminds us of the Flood. A dove was sent out from the ark to see if the water had
receded. With the Flood, Gods wrath was poured out against rebellious mankind and he started
over again with a new creation. So, here at Jesus baptism, Jesus begins the work of creating a
new creation, a creation in which sin will be drowned out, and once again it will be very good
(Gen 1:31).
According to the Fathers voice from heaven Jesus is the Son of God, the beloved Son
(CC). The declaration of Jesus as the beloved Son is the high point of the pericope. It is a
reference to Ps 2:7, a Messianic Psalm. But beloved may also refer to Gen 22:2, 12, 16, where
Isaac is called the beloved son (CC) (your only son, NIV). In it Abraham is asked to
sacrifice his beloved son, his only son. This gives sacrificial overtones to Jesus baptism. Here
Jesus begins his substitutionary atonement by condescending to take his place among sinners,
submitting to a baptism of repentance. Enhancing the sacrificial flavor even more is the
similarity to Is 42:1, the first verse of the first Suffering Servant Song, which prepares for the
fourth Suffering Servant Song, Is 52:13-53:12. Besides Jesus being the Servant and Gods
chosen one in whom [he] delights, there is also the reference to the Father placing the Spirit on
him.
The Father says he is well pleased with the Son. In other places Luke references what
else pleases God. In 10:21 He is pleased to hide the Gospel from the wise and learned and to
reveal them to little children. In 12:32 He is pleased to give the kingdom to the little flock.
One cannot fully understand the Gospel without first understanding Jesus baptism. In his
baptism, Jesus took humanitys place under Gods wrath. John predicted that Jesus would baptize
with the Holy Spirit and fire. The first step in the fulfillment of that prediction is attained at
Jesus baptism, as the Spirit descended upon him. As the substitute for humankind, Jesus felt the
full fire of Gods wrath on the cross. Jesus ministry is framed by two baptisms: his baptism in
water and Spirit begins his journey to his bloody baptism of fire on the cross (12:49-50). The

presence of the Trinity at Jesus baptism affirms that Jesus is the Son of God and that he is the
one chosen to accomplish the messianic task of substitutionary atonement on the cross.
Christian Baptism is into Christ and continues the pattern of Christs baptism with water,
with the Spirit, and with fire (baptism on the cross). Thus Christian Baptism is connected to the
total redemptive action that Jesus baptism set in motion. Christian baptism, like Jesus baptism,
is Trinitarian. It effects union with Christ and gives the Spirit. And so, what the Father said of
Jesus he also says of every person baptized into Christ: This is my beloved child, in whom I am
well pleased.
3:23-38 The Genealogy of Jesus
Following Jesus baptism, in which he was publicly declared to be the chosen One by his
anointing with the Holy Spirit and the words of the Father, Luke gives Jesus genealogy. At first
one might think it is misplaced, interrupting the smooth flow of the narrative, or irrelevant, just a
bunch of OT names. But remember Lukes words from the prologue. He said he had carefully
investigated the facts and had put together an orderly account. Luke has carefully designed his
gospel. One must look closely to see the theological points that Luke makes.
This pericope can be divided into 11 groups with 7 names each. The beginning and
ending names form a frame around the rest of the names. Jesus name begins the list and Adam
and God end the list. There is theological significance in this frame.
3:23-38
The Genealogy of Jesus
3:23 ............ And he, Jesus, was beginning his ministry about thirty
years old, being a son, as was supposed
3:23-24d .............. Jesus (77), Joseph the son of Jannai
3:24e-26a ............. the son of Joseph (70) the son of Maath
3:26b-27c ............. the son of Mattathias (63) the son of Zerubbabel
3:27d-28e ............. the son of Shealtiel (56) the son of Er
3:29a-30b ............. the son of Joshua (49) the son of Judah
3:30c-31d ............. the son of Joseph (42) the son of Nathan
3:31e-33a ............. the son of David (35) the son of Amminadab
3:33b-34b ............. the son of Admin (28) the son of Isaac
3:34c-35d ............. the son of Abraham (21) the son of Eber
3:35e-37a ............. the son of Shelah (14) the son of Methuselah
3:37b-38c ............. the son of Enoch (7) the son of Adam (1)
3:38d ................. the son of God
3:23-38 Doing a quick comparison of the genealogies in Luke and Matthew, in general we notice
that they are very different from each other. It is difficult indeed to reconcile or harmonize the
two genealogies. Some believed once that the genealogy in Luke was the genealogy of Mary. But
the text itself suggests it is Josephs (3:23). And today, it is generally dismissed by most
commentators. The best suggestion is that Matthew gives the legal line of descent from David,
while Luke names the actual ancestors of Josephs branch of the family.
One might wonder why Luke places the genealogy at this point in his gospel. Why didnt
he put in the front like Matthew or right before or right after Jesus birth? One reason for placing

Jesus genealogy right after the baptism of Jesus is that he meant to connect the two. He might be
trying to suggest that Baptism into Christ will be the new birth into the new family of God (cf.
Lk 8:19-21).
Another possibility as to why the genealogy was placed here is in the frame of the
passage. The name that ends the frame is God. Why would God be in the genealogy? Because
Luke wants us to know that Jesus is Gods Son. He is making the same point as he has already
done several times: at the annunciation in 1:31-35 Gabriel proclaims Jesus to be the Son of the
Most High and the Son of God; at Jesus visit to the temple when he was twelve years old (2:49)
Jesus said he must be about his Fathers business; and the Father himself names Jesus as his Son
in Jesus baptism (3:22). Looking ahead to the next passage (the temptation of Jesus, Lk 4:1-13),
we see why Jesus Sonship might be stressed here (look at what Satan says.). His Sonship is
stressed because Satan questions it. He says, If you are the Son of God.
There is one more possibility. Looking back at Ex. 6:14-25, lets note what the passage is
and where the passage is within the book of Exodus. This passage is the genealogy of Moses. It
is several chapters after the birth of Moses. It comes at a time after Moses has been called and
equipped to deliver Israel. Based on this, Luke might be saying that Jesus is the new Moses. He
is the chosen one who is equipped with the Holy Spirit to deliver humankind from slavery.
Perhaps it is all of these possibilities together.
The early hearer of Luke is probably aware of the importance of genealogical information
in the Jewish culture. It was to give assurance to the Jews that the Savior would come from their
people. The first book of the Bible, the book of Genesis, is structured around genealogies. The
first book in the NT, Matthew, begins with a genealogy. Right away it becomes clear as to who
Matthew is trying to tie Jesus to: A record of the genealogy of Jesus Christ the son of David, the
son of Abraham (Mt. 1:1). The genealogy in Matthew is broken into 3 groups of 14 names each.
The names at the head of each of the 3 groups are: Group 1 Abraham, group 2 David, and
group 3 Jeconiah, a descendant in the line of the Kings of Judah (the returning exiles were still
official bearers of the promised Messiah). So writing to Jewish people, Matthew makes the
connection between Jesus and the line of the Messiah.
One reason Lukes genealogy is different is because he is writing to a different group of
people. He writes mainly for Gentiles. Jesus has come not only for the Jews but also for nonJews, for all people who came from Adam. Adam brought sin into the world, corrupting it and
everyone of his descendants. All are sinful and all need a Savior.
When a person looks at a genealogy, one would look at the beginning and at the end to
see how far back a persons genealogy goes. So the first person and the last person in a
genealogy are generally most important. Thats why we have concentrated on the beginning and
ending names. As we have already said, the last name is God and Jesus is the Son of God. The
last human being in the genealogy is Adam. Jesus is a son of Adam. He is a human being just like
the rest of us. But he is different in one very important way. What happened when Adam was
tempted? What happened when Israel was tempted in the wilderness? What happens many time
when we are tempted? They fell into temptation. Adam sinned. Israel sinned. We have all sinned.
But what happened when Jesus was tempted? He did not sin. So Jesus, the one who took his

place as the substitute for all of humankind beginning in his baptism, is the new obedient Adam
(the 2nd Adam) and the new obedient Israel. He does what we cannot. He is the Son of God,
come to earth as the son of Adam, to take the place of all the sons of Adam, to free all from the
power of sin.
Sometimes Luke uses numbers in a theologically significant way. In 3:23 Luke says that
Jesus was about 30 years old at the beginning of his ministry. In 2 Sam 5:4 it says that David was
30 when he became king. He has already been shown to be a significant ancestor in the infancy
narrative (Lk 1:27, 32, 69; 2:4, 11).He is referred to again towards the end of the gospel (18:3839; 20:41, 42, 44). Earlier the angel said concerning Jesus that God would give him the thrown
of his father David and he would rule forever (Lk 1:32-33). David is also a part of the genealogy
in Luke. Jesus is a son of David (3:31) and David is Jesus father (1:32). So Jesus will soon
take the throne of his father David and begin his eternal reign.
3:23 There is one name in the genealogy that is different from all the rest (excluding Jesus and
God). The one that is different is Joseph. In the NIV Jesus was the son, so it was thought, of
Joseph (3:23). In the CC, as was supposed, Joseph. Jesus was not of Joseph. This affirms
the virgin birth. He was not Josephs son but Gods Son. Joseph was from the line of David and
was Jesus legal father. Jesus was therefore from the line of David (see also 1:27) and, at the
same time, the Son of God.
In the structured detail you may have noticed that the names are divided into 11 groups of
7 names. Seven is known in the Bible as the number of completeness. Each group of 7
generations may be said to be a complete epoch (or week, 7 days). And so there are 11 epochs (or
weeks). Jesus appears at the end of the last epoch (or week) and begins the 12th epoch (or week),
the messianic epoch (or week). When Jesus gives birth to the church through his Spirit at
Pentecost, the 12th messianic epoch (or week) begins. And in the 12th epoch there is only one
generation of Jesus, for he will give birth to children through Baptism and faith. One is no longer
attached to the covenant community of Israel by genealogy. Membership in the new Israel comes
through the birth by water, Word, and Spirit by Baptism into Jesus, the end of Israels
genealogy. But Jesus is not only a part of Israels genealogy, he is a part of everyones genealogy,
as he goes back to Adam, as do all people. He embraces and stands as the substitute for all of
humanity. As our substitute, he is led by the Spirit into the wilderness to be tempted by the devil.
4:1-13 The Temptation of Jesus in the Desert
The temptation of Jesus follows closely upon his baptism, where he is declared the
beloved Son by the Father, and the genealogy, which ends with the son of Adam, the son of
God (3:38). The temptations show that Jesus is both God and man, tempted as we are in every
way except without sin. He is the second Adam, obedient rather than transgressing, and the true
Israel, faithful in his calling.
The temptation narrative is shaped around the three temptations. There is an outer frame,
which contains some corresponding elements and there are some internal structural relationships
with the temptations.

4:1-13 The Temptation of Jesus in the Desert
4:1-2 ........ Jesus returned from the Jordan. Led by the Spirit, he was being tempted by the
devil.
...................... When the forty days were brought to an end, he was hungry.
.............. The First Temptation (Deut. 8:3)
4:3-4 ................ The devil says: If you are the Son of God bread.
...................... Jesus answers: Not on bread alone shall live man.
.............. The Second Temptation (Deut. 6:13; 10:20)
4:5-8 ................ The devil says: Authority and glory if you, then, worship before me.
...................... Jesus answers: The Lord your God worship and him alone serve.
.............. The Third Temptation (Deut. 6:16)
4:9-12 ............... The devil says: If you are the Son of God, throw yourself down.
...................... Jesus answers: You will not tempt the Lord your God.
....... Conclusion
4:13 ......... And when every temptation was brought to an end, the devil departed from him.
4:1-13 See the detailed structure above. The introduction deals with Jesus and his movements as
he is led by the Spirit. The word for brought to and end is used of the forty days. The
conclusion deals with the devil and his movements. Again the word for brought to an end is
used, this time of the temptations. Son of God links the first and third temptations, the Lord
your God links the second and third.
One reason Jesus is called the new Moses and the new Israel is that his life followed the
same pattern set by Moses and the temptations of Israel in the desert. Jesus was baptized and
tempted as Israel went through the Red Sea and was tempted in the wilderness. As the devil
tempts Jesus, notice where all of Jesus answers come from. He answers from the book of
Deuteronomy (8:3; 6:13; and 10:20; 6:16), a record of Moses words to Israel as they camped in
the desert just outside the Promised Land. These references strengthen the linkage between Jesus
and Moses and Israel. And they also help us to recall the messianic prophecy from Deut. 18:15
that a new prophet like Moses will be raised up.
There is also another parallel to an OT story. Lukes genealogy, which just precedes the
temptation, links Jesus to Adam. As Adam was tempted by the devil Eden (Gen 3), so Jesus is
tempted by the devil. So there is an Adam typology (cf. also Rom 5:12-21) and a Genesis
background to this story, in addition to the parallels with Exodus and Deuteronomy.
4:3-4 Look at the first temptation in 4:3-4 where the devil tempts Jesus to turn a stone into
bread. We were created to be sons and daughters of God. What does this mean? Men and woman
are not physical beings alone. The physical side of us should not dominate our whole being. If it
does, we will be physically alive and spiritually dead. To be spiritually alive, one must hear,
believe, and live by the Word of God. Adam did not heed Gods Word nor did Israel, they lacked
faith. But Jesus did not succumb to temptation; he lived by the Word of God. In fact, we know
from John 1:1-18 and John 6:25-59 that Jesus is the Word of God, the One who creates life. And
Jesus is the bread of life from heaven, who feeds his people bread --- himself. Thus, the first
temptation aims to seduce Jesus into being content to repeat the miracle of manna in the
wilderness and so to save himself. But Jesus wishes to give of himself, not save himself. He
gives himself, as the bread of life, that people may have life forever. Jesus, as the Son of God and
Messiah, will continue to feed people. He will feed his disciples at the Last Supper and
Christians in the churchs celebration of the Lords Supper.

4:5-8 In the second temptation The devil offers Jesus authority and splendor (or glory) in
exchange for Jesus worship of him. God has the ultimate authority and splendor. But God has
graciously (see Ge 2:4-20) given authority and splendor to his children created in his image. God
specially created man and put him in a home of paradise. God placed man over his creation to
care for it. He shows his authority by naming the animals. The devil tempted Gods children,
Adam and Eve (Ge 3:5) by telling them that they would be like God, that they could have the
authority and glory of God. Adam and Eve did not gain the authority and glory they expected
(Ge 3:8-24). In fact they lost what they had. They once enjoyed Gods company, but now were
afraid of him (Ge 3:8-10). They realized they were naked, shame had come into their life (Ge
3:10). They made matters worse by not taking responsibility for their own actions (Ge 3:11-13).
They received Gods judgment (Ge 3:16-19). And they had to leave paradise (Ge 3:23-24).
Adam and Eve trusted the word of the devil over the word of God. Adam and Eve
worshipped the devil in order to gain authority and splendor for themselves. The devil offered
Jesus the same thing. But Jesus did not yield to the devil. Jesus proclaimed Gods Word back to
the devil. It can only be true worship if you worship the Lord God (Yahweh Elohim). Jesus knew
his glory would come through his suffering and death. What a thought, glory comes through
service. True worship in this new era of salvation centers on Jesus service, Divine service. This
true worship is not conditional. It is not Worship me, then I will give. It is just the opposite.
God gives freely by his grace and is then worshipped.
Note that all of Jesus quotes are from Deuteronomy. Deuteronomy 6-9 sets forth the
basis for Israels true worship, in contrast to the pagan worship of the Cannanites she will
dismiss. True worship is based on the one, true God and his grace. Israels worship is based on
Gods redemption of her (Deut 6:10-12, 20-25; 8:1-18) (Divine service), which in turn stems
from his election and love (Deut 7:7-9). The subsequent history of Israel displays her repeated
failures to maintain proper worship, and so Israel lost her God-given glory and authority, as
prophesied in Deut. 8:10-20. However, where Israel proved faithless, Jesus proves faithful.
4:9-13 In the third temptation the devil takes Jesus to Jerusalem (4:9). This is the place Jesus will
journey to. This place will be Jesus final destination. Later Jesus would face temptations while
in the Garden of Gethsemane (22:39-53). They included: he could have not gone to the garden;
he could have gave up and said I cant do it; he could have prayed for legions of angels to wipe
out his enemies; or he could have fought his attackers. As the Son of God, Jesus could have done
whatever he wanted. And he did. He wanted to save the world even if it cost him his life.
Authority and glory will not come to Jesus by a miraculous rescue at the temple in Jerusalem, but
by bitter abandonment and rejection and a shameful death.
In the third temptation (4:10-11) the devil tries a different tatic. This time the devil quotes
scripture. He quotes Ps 91:11b, but he omits the phrase in all thy ways. There is one way laid
out for Jesus to go. It is the way of the cross, the way in which he will be inflicted with the
Fathers wrath. As man, Son of God, Messiah, Jesus is obedient in all his ways, even to the point
of death. Jesus brings the temptations to an end with a simple proclamation from Scripture: It
has been said: You will not tempt the Lord your God (4:13).

4:1-13 In these temptations the devil saw that his chance for victory lie in tempting Jesus to
bypass the cross and reach for glory now. Each temptation attempts this: fill your belly now, if
you are the Son of God; worship me, and the kingdoms of the earth will be yours now; throw
yourself down from the temple, and all will see now that you are the Son of God because God
will rescue you. Had Jesus given in to any of these temptations, he would have reversed the order
of the kingdom, placing glory before suffering. The entire rhythm of his life was just the
opposite, to show that suffering must precede glory. And we must do the same. He has set the
pattern and we must follow.

The Galilean Ministry (4:14-9:50)

Contents
4:14-9:50 The Galilean Ministry
.. Overview of 4:14-6:49 The Foundation is Laid
.. .... A Note on the Galilean Ministry
.. .... .... General Notes on 4:14-6:49 The Foundation is Laid
.. 4:14-6:49 The Foundation Is Laid
.. .... 4:14-44 Jesus as Cornerstone
.. .... .... 4:14-15 The Beginning of Jesus Ministry
.. .... .... An Excursus of Lukes Prophet Christology
.. .... .... ....The Two Phases of Lukan Christology
.. .... .... 4:16-30 Jesus Sermon in Nazareth
.. .... .... 4:31-44 Teaching and Healing in Capernaum
.. .... 5:1-6:11 Peter as First among the Twelve and Matthew (Levi) as First among the Gospel
Writers
.. .... .... 5:1-11 The Catch of Fish and Peters Call
.. .... .... 5:12-16 The Cleansing of a Leper
.. .... .... Excursus The Opponents of Jesus in Luke
.. .... .... 5:17-26 Jesus Heals and Forgives a Paralytic
.. .... .... Excursus Jesus Table Fellowship
.. .... .... 5:27-39 Levis Call and Banquet
.. .... .... 6:1-11 The First Sabbath Controversy
.. .... .... Sabbath Background from the OT
.. .... 6:12-49 The Apostolic Foundation and the Ways of Life and Death
.. .... ....6:12-16 The Calling of the Twelve
.. .... ....6:17-19 The People Hear Jesus and are Healed
.. .... ....Excursus: The Lukan Beatitudes
.. .... .... 6:20-49 The Sermon on the Plain
.. .... .... ....6:20-26 Section 1 Catechesis: The Two Ways --- A Way of Life or a Way of Death
.. .... .... ....6:27-38 Section 2-The Imperatives of Catechesis
.. .... .... ....6:39-49 Section 3 The Goal of Catechesis
.. 7:1-9:50Jesus Teaching, Healing, and Miracles
.. .... 7:1-50 Jesus Heals and Teaches at Table
.. .... .... 7:1-10 The Healing of the Centurions Son
.. .... .... 7:11-17 The Raising of the Widows Son
.. .... .... 7:18-35 Johns Question and Jesus Answer
.. .... .... 7:36-50 Jesus Eats with a Pharisee and Forgives a Sinful Woman
.. .... 8:1-56 The Parable of the Sower and the Mysteries of the Kingdom
.. .... .... 8:1-3Women Support Jesus
.. .... .... 8:4-18 The Need to Keep on Preaching
.. .... .... 8:19-21 The New Kinship
.. .... .... 8:22-25 The Calming of the Storm
.. .... .... 8:26-39 Demon Possession among the Gerasenes

.. .... .... 8:40-56 The Raising of Jairus Daughter and the Healing of a Woman with a
Hemorrhage
.. .... 9:1-50 The Climax of Jesus Galilean Ministry
.. .... .... 9:1-6 The Sending of the Twelve
.. .... .... 9:10-17 The Feeding of the Five Thousand
.. .... .... 9:18-22 Peters Confession and the First Passion Prediction
.. .... .... 9:23-27 The Consequences of Discipleship
.. .... .... 9:28-36 The Transfiguration
.. .... .... 9:37-43a - The Healing of an Epileptic
.. .... .... 9: 43b-45 - The Second Passion Prediction
.. .... .... Lk 9: 46-50 Who is the Greatest?
Overview of 4:14-6:49 The Foundation is Laid [Med.]

A Note on the Galilean Ministry
Luke arranges his account of Jesus Galilean ministry in different ways than Matthew and Mark.
It is suspected that Lukes order is not necessarily chronological. He may well be using literary
structure to make theological points. There is great debate concerning this.
This commentary understands that Lukes gospel is for the church as it catechizes (teaches) about
Christ, salvation, worship, Baptism, and Eucharist. Accordingly, it proposes that the Lukan
structure in 4:14-6:49 means to describe the laying of the foundation of the church:
4:14-6:49 The Foundation is Laid

4:14-44 ....... Jesus as the Cornerstone
5:1-6:11 ...... Peter as First among the Twelve and Matthew (Levi) as First among the Gospel
Writers.
6:12-49 ....... The Apostolic Foundation and the Ways of Life and Death
Of course, Jesus is the cornerstone on which the whole church depends (Lk 4:16-30). Then
comes the call of Peter, who provided leadership in the early church (Acts 5:1-11). Then comes
the call of Matthew. His gospel was the first gospel around which the church was formed and
catechized (Lk 5:27-39). Finally, Jesus calls the other apostles that make up the Twelve, who will
form the foundation of the church (cf. Ro 15:20; 1 Cor 3:10-11; Eph 2:20; 4:11-12 [uses a
metaphor for building a structure]; Rev 21:14).
Each major section is made up of a central point and then several passages that illustrate the
point for that section.
The major thrust of 4:14-30 is Jesus Prophet Christology in the sermon in Nazareth.
In 4:31-44 then, Luke gives examples of Jesus teaching and miracles.

The major thrust of 5:1-5:26 is cleansing and absolution, as Peter is called and
receives absolution (5:1-11). In 5:12 - 5:26, Luke gives examples of cleansing and
forgiveness.
Matthew receives his call in 5:27-39. By this Jesus shows that he has come for the
sin-sick sinners, the opposite of the Pharisees and teachers of the Law. After this
comes two Sabbath controversies (6:1-11) that show how Jesus now reinterprets the
OT in reference to himself.
After the calling of the Twelve (6:12-16), there is another burst of healing and the
Sermon on the Plain, showing the power and the proclamation given to the apostolic
ministry, specifically, the foundational catechesis of the two ways (6:17-45).
The final pericope in the Sermon on the Plain is Jesus teaching about the house built
on the firm foundation of the rock (6:46-49).
4:14-44 Jesus as Cornerstone [Small]

4:14-15 The Beginning of Jesus Ministry
Jesus baptism and his temptation in the wilderness signal his readiness to begin a new
stage. His public ministry extends from this point until the night in which he was betrayed, when
his passion begins (22:1). This public ministry may be divided into sections by locale: the
Galilean period (4:14-9:50), the journey to Jerusalem (9:51-19:28), and the Jerusalem ministry
(19:29-21:38).
The beginning of Jesus public ministry is told in three coordinate sentences. The first and
last describe Jesus activity of returning to Galilee and teaching in the synagogues. The middle
sentence tells of the spread of the news about him. A final phrase gives the response to him.
4:14-15 .... The Beginning of Jesus Ministry
4:14 .............. And Jesus returned in the power of the Spirit into Galilee.
.......................... And a report went out throughout the whole surrounding
.......................... countryside concerning him.
4:15 .............. And he was teaching in their synagogues, being glorified by all.
4:14-15 From these two verses, We know that Jesus is well known in Galilee, that he is filled
with the Spirit, and that he had a good reputation because he was invited to teach in their
synagogues and everyone praised him.
Lukes introduction to the Galilean ministry in 4:14-15 is different from Matthews and
Marks. Only Luke records that Jesus returned in the power of the Spirit. And it is clear that

Luke stresses that Jesus was a great teacher. This reveals Lukes purpose for this section. Lukes
Galilean ministry demonstrates that Jesus is a great teacher and miracle worker . (See the
excursus Lukes Prophet Christology.)
Galilee is of great importance for Jesus and his ministry. According to:
A.) Lk 4:14-15; 23:5; Acts 10:37; 13:31: Galilee is where Jesus public ministry began.
B.) Lk 5:1-11; 23:49, 55; Acts 13:31: Jesus disciples and followers were from Galilee.
C.) Lk 6:20-49 (esp. 6:20a): Jesus taught his disciples in Galilee.
D.) Lk 33:6: That Jesus was from Galilee played an important part in his trials.
E.) The whole Galilean ministry and the Galilean heritage of the apostles foreshadowed the
evangelization of the Gentiles in Acts.
This short opening statement by Luke gives us a glimpse into Jesus ministerial style. The
Greek word translated as taught in the NIV denotes the continuous teaching of Jesus from
synagogue to synagogue. An example of teaching in a synagogue is given in the next pericope
(4:16-30), which is Jesus sermon in Nazareth. The teaching consisted of the reading of Scripture
and then an exposition of that Scripture. So Jesus was a traveling teacher, whose teaching
centered in the exposition of Scripture in the synagogue on the Sabbath.
It was also customary to invite the guest speaker to the home of a prominent member of
the synagogue the night before to partake of the Sabbath evening Seder. This liturgical meal
began the Sabbath observance. Table fellowship at this meal would include eating and teaching.
Visiting teachers were expected to give a preview of their teaching at the next mornings
synagogue liturgy. Examples of these Sabbath evening meals are frequent in Luke (e.g., 5:27-39;
7:36-50; 14:1-24). So there is a weekly rhythm to Jesus teaching as he goes from Sabbath meal
to Sabbath meal, from synagogue to synagogue. As a result, two of his major controversies with
the Pharisees were about the Sabbath and his eating practices. The people were impressed with
his teaching as reports about him spread throughout Galilee, but the religious leaders were soon
offended and would begin to plot his death (cf. 6:11). The Pharisees, who were in charge of the
synagogues, had somewhat less control in Galilee as they did in the south. Thus, Jesus begins his
ministry in a location and with a method that gives him opportunity to reach the people with his
message.
An Excursus of Lukes Prophet Christology

The issue in Lukes gospel is the identity of Jesus. Every event in Jesus life fills in the
portrait. But God does not give us a series of words about Jesus. He reveals who Jesus is to us by
his living Word and through living people. One must read both the words of the text and the lives
in the text. So we learn about Jesus by reading the lives of the prophets, the life of Jesus, and the
lives of the apostles.
The Two Phases of Lukan Christology

There are two phases in Lukes Christology. Both are necessary for the full picture of
who Jesus is. This is a prophet Christology because it takes its shape from an OT prophetic
pattern. The word prophet is used many times in Luke to refer to Jesus (4:24; 7:16; 9:7-9).
Jesus does not reject being called a prophet. In fact, he is The Prophet promised in Deuteronomy.
As a prophet, the final end-time prophet, Jesus must do what all prophets did before him; he
must continue the pattern which they set.
This pattern may be read in the lives of the prophets, who were teachers and miracle
workers. Chief among the OT prophets, as a teacher and miracle worker, was Moses. In Egypt
and in the wilderness, Moses performed miracles and taught the Israelites Gods Word. Other
prophets did likewise. This is the first phase of the pattern set by the prophets; they were teachers
and miracle workers. This phase is easily understood by all. This was the kind of Messiah most
everyone was looking for, a Messiah strong in word and deed.
All OT prophets, not only spoke Gods Word, but suffered because of it (13:34). Like the
prophets who went before him, Jesus too had to suffer. Jesus suffering was misunderstood, even
by his own disciples. On the road to Emmaus, two disciples confess that Jesus was a prophet
mighty in deed and word in the presence of God and all people (24:19). But they continued to
say that their hopes for the redemption of Israel were dashed when he was crucified (24:21). So
even after the resurrection his most intimate followers did not understand his suffering and death.
They had a first phase (teaching and miracle working) view of Jesus. They did not understand the
second phase (rejection, suffering, and death). So their view of Jesus was incomplete; they only
had half the picture of Jesus.
Jesus is a prophet who both teaches and performs miracles and suffers rejection. These
are the two phases of Lukes prophet Christology. The first describes his work as Messiah during
his public ministry; the second indicates the rejection he received as a result of his teaching,
miracles, and messianic claims . Jesus uses his sermon in Nazareth (4:16-30) to show how he
interprets one group of people from the OT (the prophets) Christologically. He uses Isaiah 61 as
proof of his teaching and miracles. But also in the same sermon, he uses Elijah and Elisha as
illustrations of suffering and rejection.
4:16-30 Jesus Sermon in Nazareth
Jesus had been traveling from town to town teaching in the synagogues. Now Jesus
comes to Nazareth, the town where he grew up. Here he continues his custom of teaching in the
synagogue on the Sabbath. Jesus first sermon in the synagogue of Nazareth is programmatic and
foundational for the rest of Jesus teaching. Jesus uses the OT prophetic pattern to tell about his
public ministry. He uses a prophet Christology (see excursus on Prophet Christology above and
see below).
The structure of the Nazareth sermon reflects the prophet Christology that Luke begins to
develop in this passage. Both phases are represented in this sermon: prophet as teacher and
miracle worker (A) and prophet as rejected one (A B).
4:16-30 ..... Jesus Sermon in Nazareth

4:16a .............
4:16b-21 ..........
4:22 ..............
4:23-27 ...........
4:28-29 ...........
4:30 ..............
his way.
Introduction: Jesus comes to Nazareth, where he was brought up

A Jesus reads the Scripture and announces its fulfillment.
B The reaction of the people (wonder).
A Jesus speaks of his rejection by his own people.
B The reaction of the people (anger).
Conclusion: Jesus, passing through the midst of them, journeyed on
4:18 The first words of Jesus public ministry reference the trinity: Spirit = Holy Spirit.
Lord = the Father. me = the Son. With the mention of the trinity and the mention of the Spirit
being on him, it brings to mind Jesus baptism, where the trinity was present, the Spirit
descended upon Jesus, and the Father declared him to be the Son. The Spirits descent on Jesus
was an anointing, therefore Jesus was also declared to the Christ (the Anointed One).
The essence of Jesus proclamation is release. The word for release is often translated
forgiveness (see 1:77; 3:3; 24:47). He will bring release from the bondage of sin, sickness, and
Satan. It will include physical healing, exorcism and rebuking destructive forces of nature, in
addition to forgiving sins. By releasing creation from its bondage to sin, Jesus will be restoring it
to its proper state of harmony with the Creator.
Healing the blind is mentioned in the Isaiah quote (4:18). This healing is both physical
and spiritual. In 7:21-22 and 18:35-43, Jesus physically gave sight to blind. In 24:31, 35, Jesus
spiritually opened the eyes of the Emmaus disciples so that they could recognize him as their
risen Lord. A prominent theme in Luke is spiritually closed eyes that are opened by Gods
power to see and believe in Jesus .
The prisoners and oppressed include both those who are in physical bondage, e.g., to
sickness or demon possession, or in spiritual bondage to sin and death. Luke gives many
examples of Jesus setting such people free. All of creation has been held in bondage since the
Fall. But Jesus has come to free all of creation.
4:19 The year of the Lords favor refers to to Lev 25:8-55. How does this relate to the
release and freedom that Jesus brings? Lev 25 is about the year of Jubilee. During this year, land
was returned to its original family owners. Slaves and servants were set free. Debts were
canceled. It was a year of rest. They harvested only what grew on its own they depended on
Gods goodness. This is Gods kingdom. It was to be a return to way it was in the beginning,
which is exactly what Jesus came for. Jesus came to free slaves, cancel debt, and provide eternal
rest. This year was a prophecy of the Messiahs eschatological salvation, which now breaks
into the world through Jesus ministry. Jesus coming is the year of the Lords favor.
4:20 After Jesus finished reading, he rolled up the scroll, gave it to the attendant and sat
down. The eyes of everyone in the synagogue were fixed on him,. Remember how Luke uses
the word eyes. The question should arise in the hearers mind, What will these people see?
Will they see Jesus as the One who will bring release? Will they believe that today this Scripture
is fulfilled in their hearing?
4:21 Jesus brought with him release and the year of the Lords favor. As we just said,
these refer to the end-time salvation which God had long promised. Jesus said, Today this

scripture is fulfilled in your hearing. With his first word, Today, Jesus announces the
inauguration of the eschaton. In this profound Christological statement, Jesus links the kingdom
to himself. In Jesus is the kingdom. In Jesus is the year of Jubilee. In Jesus is release. How then
do we receive these things? We receive them as a gift from God when we are baptized into
Christ. Baptism initiates us into a life of continual release, sustained by the Lords Supper.
Jesus ministry of continuous release begins today. When Jesus releases, he makes no
distinction between the physical and spiritual. Jesus rebukes demons (4:35), fever (4:39), and
wind and waves (8:24). For Jesus, it is as easy to say, Your sins have been forgiven (spiritual),
as it is to say, Rise up and walk around (physical) (5:23). Jesus has authority over all of
creation because he is the Creator. He is the Creator who has come to his creation to release it
from its bondage and its fallenness. In him the new era of salvation is present.
4:22 How do the people first react to Jesus statement that he is fulfilling Scripture right before
them? At first they dont know what to think. It might be described as neither positive nor
negative. They are surprised and confused, bewildered.
4:23-27 Luke uses the prophetic pattern, two phase prophet Christology, in Jesus sermon at
Nazareth. In reading Isaiah, Jesus announces that he is a teacher and a miracle worker. Jesus
already had a reputation as teacher and miracle worker before he came to Nazareth. He taught
that God was present in him to bring release for his creation. He performed miracles to back up
his teaching and to demonstrate that indeed God was present and active in Jesus in bringing
release to his creation.
But Jesus did not perform any miracles in Nazareth. Jesus knows that they want to see
him perform some miracles as he did in Capernaum (4:23). So why doesnt he? By insisting on
miracles the people reveal their hearts and their misunderstanding of who Jesus is. They show
that their eyes are closed. So in the second part of his sermon, Jesus addresses this
misunderstanding. He uses this opportunity to teach them about the second phase of the
prophetic pattern rejection. He does no miracles so that he can teach them about his coming
rejection as The Prophet.
4:24, 28-29 Jesus predicted that they would reject him. And when they do, it becomes a smallscale version of what is to come. Plus, they fulfill the second phase of prophet Christology that
every true prophet must experience.
4:25-27 Jesus used two OT prophets, Elijah and Elisha to make his point about a prophet being
rejected in his own town. They were well known for their teachings and miracles. But they also
faced their share of rejection, which is what Jesus is alluding to (1 Kings 17:1-15 and 2 Kings
5:1-14). By comparing the people of Nazareth to the Israelites in the time of Elijah and Elisha he
was saying that just as the Israelites rejected Elijah and Elisha, in the same way, his people
would reject him. And as God sent Elijah and Elisha to the Gentiles, so Gods kingdom would go
from Israel to the Gentiles. The mission to the Gentiles, which would begin in Acts with the early
Church, is anticipated by Jesus words. Throughout his gospel Luke shows a special concern for
the Gentile mission.

4:28-30 So how do the people react to the second part of Jesus sermon? Are they still confused?
What do they try to do? They are no longer confused. They understand what he says and they
dont like it. They are filled with anger. They try to take Jesus out of town and throw him off a
cliff. An ironic thing happens as they are about to throw him off the cliff. Jesus performs a
miracle by walking right through them. He does this because his hour has not yet come. He
went (journeyed, CC) on his way. That journey will lead to another crowd and, at the right
hour, the cross.
4:31-44 Teaching and Healing in Capernaum
See the general notes on 4:14 6:49 to see how this passage fits into this section. This is
the last pericope in the section that establishes Jesus as the Cornerstone of the church. Following
Jesus teaching in Nazareth comes a series of miracles that confirm what Jesus proclaimed and
show that it is now coming true.
See detailed structure below. As a chiastic structure, 4:31-44 encourages the hearer to see
this section as a complete unit.
4:31-44 Teaching and Healing in Capernaum
4:31 ......... Introduction: Jesus is teaching on the Sabbath in Capernaum.
4:32 ......... A The people were struck with amazement at his teaching, because his word
.................... was with authority.
4:33-37 ............. B A casting out of an unclean demon: Jesus rebukes it, and it comes out.
4:38-39 ..................... C A healing of Peters mother-in-law: Jesus rebukes the
.................................... fever, and it leaves her.
4:40 ........................ C A healing of diseases.
4:41 ................ B A casting out of demons, with Jesus rebuking them.
4:42-43 A ... Jesus said, Also to other cities it is necessary that I proclaim as Good
..................... News the kingdom of of God, because for this purpose I was sent.
4:44 ......... Conclusion: Jesus is preaching in the synagogues of Judea.
4:31-32 Luke begins this section with a summary statement. Jesus went from Nazareth to
Capernaum and did what he always did on the Sabbath, teach in the synagogue. The people of
Capernaum were struck with amazement because his message (word, CC) had authority. For
Luke, Jesus word/teaching has authority. It has the power to bring about what it says it will
because it has Gods authority. Beginning with the prologue Luke develops this Word theology.
Jesus word includes his teaching and his healing. The teaching, exorcisms, and healings in this
pericope all testify to this new authority in his word.
4:34 In 4:34a the demon calls him Jesus of Nazareth. This title is used 3 times in Luke
(4:34; 18:37; 24:19), each in a context that leads one to recall that Jesus is a teacher and miracle
worker, i.e., the first phase of the prophet Christology. From Lukes geographical perspective
Nazareth/Galilee becomes identified with this first stage of his ministry. (When Jesus turns
towards Jerusalem in Luke 9, he will predict his passion and the focus will be on his rejection.)
The demon recognized Jesus as the Messiah and that he had come to destroy them and
their kingdom. The word destroy suggests an eschatological interpretation. In the garden God
said the promised Seed would crush the Serpent. This would happen in the end-times. Well, the
end-times have come. With Jesus a new era has begun. Jesus teaching and miracles demonstrate
that this new era has broken in. The demonic powers fear the appearance of the Holy One of

God because the people they hold captive, Jesus releases (or exorcises). The ultimate exorcism
of the world will occur in Jesus death and resurrection.
4:34, 41 There are two messianic titles applied to Jesus by the demons in this pericope. They call
Jesus, the Holy One of God and the Son of God. They call him these titles because they
know who he is and because they knew he was the Christ. Until Peters confession in Luke 9,
no human participant in the gospel knows who Jesus is. But the demons know. The demons know
that Jesus is (4:41b) the Christ. This title connects Jesus to the OT and to his baptism and to his
sermon at Nazareth. In the OT they waited for the Anointed One. In his baptism Jesus was
anointed with the Holy Spirit. And at Nazareth Jesus said he had been anointed with the Spirit.
The task that this Anointed One has been given is to release the creation from its bondage. The
demons are finding this out first hand.
4:35, 39, 41 The word rebuke is used 3 times in this passage. When Jesus rebukes, he makes
no distinction between the physical and the spiritual. The three things that Jesus rebukes in this
passage were (4:35, 39, 41) a demon, fever, and more demons. So Jesus frees those in bondage
by rebuking that which binds them. What else did Jesus later tell his disciples to rebuke (17:3)?
And for what purpose? He told them to rebuke those who sin, and if they repent, to forgive them.
4:31-44 In Nazareth Jesus said he had come to preach Good News to the poor. Who are the
poor in this passage? The poor are the man with the evil spirit, Peters mother-in-law, and
the sick. What Isaiah prophesied and what Jesus proclaimed concerning his fulfillment of it are
now coming true. Jesus is releasing those who were captive to Satan and disease.
4:43 The kingdom of God appears for the first time in Luke in this passage. It comes
without explanation. One must deduce its meaning within the context within which it is used.
The context includes Jesus teaching and performing miracles. His authoritative words and
miracles testify that the presence of God is in him. It is also said that the preaching of the
kingdom of God is Good News. Therefore, the kingdom of God is the Good News that God is
present in Jesus to carry out his plan of salvation . The demons recognize it, when will the
people?
Peter - First Among the 12 & Matthew - the First Gospel Writer [Small]
5:1-11 The Catch of Fish and Peters Call
See the general notes on 4:14 6:49 to see how this passage fits into this section. Jesus
has established himself as the cornerstone of the church. He now begins to establish the apostolic
foundation. Once the disciples are called, they will be equals. And yet, Peter will take a leading
role among them.
In this passage Jesus teaches the Word of God and performs a miracle. Peter responds to
Jesus teaching and miracle and enters the kingdom of God, where Jesus calls him to be a hearer
of the word (CC) and a catcher of men alive (CC).

See the detailed structure below. The structure of the miraculous catch of fish by Simon
Peter and others shows that the theological significance of this miracle is not to be found in the
miracle itself but in Peters call to bear Christs presence into the world.
After leaving Capernaum, Jesus continues to preach in the synagogues of the Jewish
people (4:44), for this is what he said he must do: preach the Good News of the kingdom of
God (4:43). And in this story he continues to speak Gods Word.
5:1-11 The Catch of Fish and Peters Call
5:1-3 ........... Introduction: The teaching of the crowds by Jesus from the boat.
5:4-7 .................... The miraculous catch of fish by Simon Peter and others.
5:8-10 .................. The confession of Peter and Jesus absolution.
5:11 ............ Conclusion: They leave everything behind and follow Jesus.
5:1-3 First Luke provides the setting (5:1-3). The participants in this story include Jesus,
fisherman, and the crowd. They are on the shores of the Lake of Gennesaret (or the Sea of
Galilee). Jesus saw at the waters edge two boats left by the fisherman. Jesus then got into one of
the boats and asked Simon, the owner of the boat to put out a little ways from shore. Jesus did
this, because when he taught the people they all crowded around him. This way all could hear
him better.
In 5:1 the people were listening (hearing, CC) to the word of God. And in the
Context above, we said that Peter was called to be a hearer of the word. Being a hearer of
the word was a technical term in the early church for catechumen, learner, student, or disciple.
This technical term came from passages such as this and was based on several OT passages in
the Torah, particularly in Deuteronomy where the verb hear is used 92 times. When the Torah
exhorts Israel to hear, it means to believe and put into practice (Deut 4:1). One inherits the
promises of the Word by hearing in faith, faith that is active in works. In the Sermon on the plain,
Jesus will stress not only hearing, but also doing (6:47, 49; 8:21). So Peter (and the crowd) is
called through the Word of God to be hearers of the Word, that is, to believe and become a
follower of Jesus.
Note that first comes the preaching of the Word of God and then everything else happens
afterward. The preaching takes place in a setting of water, boats, and nets. The technical
vocabulary used for fishing used throughout this story suggests that the hearer take seriously the
image of fishing as a metaphor for the work of Jesus and his disciples. More details concerning
this will follow below.
The first technical word used is boats. Note how the word boat used in the following
verses:
5:2 - Jesus saw the boats.
5:3 Jesus got into a boat.
5:7 The boat received the great catch of fish.
5:11 The boat is left behind when Peter, James and John follow Jesus.

Most importantly, the boat becomes the place where Jesus proclaims the kingdom and
where the miraculous results of his teaching are contained. (Keep in the back of your mind Noah,
who was saved through a boat as a type of Holy Baptism [1 Pet 3:20-21].) Because Christ is
present in the boat, it becomes a symbol of the church, where Christs teaching and miracles take
place and where believers are gathered . The church also had this in mind when it named the
part of the sanctuary called the nave Latin for boat or ship.
5:5
We now look at Peters response to Jesus request to go out into the deep waters and see
how a connection can be made to a later passage which also concerns Peter. Seeing the
parallelism between the two stories can help us understand both stories better.
After Jesus taught from the boat, he asked Peter to put the boat out into the deep waters to
catch some fish. According to Peters response this was not such a good idea (5:5) because they
had been fishing all night but had not caught anything. From his response, one can safely say that
Peter fished all night and that Jesus now teaches and asks that the boat be put out to deep waters
in the day. This hint of dark/light imagery anticipates Peters denial.
Just before Peters denial, Peter sits in the light of the fire. But in reality, he is
surrounded by the darkness of night and his own doubts (22:55-56). When the cock crows,
signaling the beginning of a new day, the Lord turned at looked at Peter (22:61). The light of
a new day (the look of Jesus) enlightens and calls Peter. The same happens in this story as
Peter is enlightened by the light (Jesus, his Word, and his miracle). Peter sees that Jesus is the
Lord and that he is a sinful man. Peters weeping after Jesus look is a sign of contrition and the
beginning of repentance (22:62). This is equivalent to his declaration to Jesus in the boat that he
is a sinful man. When it is fully day, after the resurrection, Peters recovery is complete, that is,
when he sees the empty tomb (24:12) and when the Lord appears to him (cf. 24:34). Both Peter
and the hearer will surely remember how this all began in a boat on the Sea of Galilee when the
futility of fishing in the darkness gave way to great success when the Dawn came.
Peter responds to Jesus (5:5b) by saying he will let down the nets because Jesus said to.
So the story moves towards catching fish and at the same time the story moves towards Peter
catching men alive. The image of the net has symbolic meaning just as the boat does. In fact,
Luther captured the significance of the fishing imagery: the sea is the world, the fish are people,
the net is the preaching of the Gospel, and the boat is the church. Net is used several times in
the story. The net is the boundary between being loose in the sea and being caught and in the
boat. As one is brought from one status to another via the net, the transition is effected by a
miracle that testifies to Gods presence. In other words, just as the net was miraculously filled
with fish because of Jesus Word, so are the nets of the Gospel filled with Christians because of
Jesus Word. The nets (Gospel) are the means by which one is brought into the church (boat).
The church follows Jesus Word to lower the net of the Gospel into the sea of the world for a
catch of people. And because of his Word there is a miraculous catch, many people are brought
into Jesus presence.
The miracle itself happens in the midst of the dialog between Jesus and Peter. The
miracle also happens in Peters boat. Peter had an incidental role in the previous pericope (4:38).

But here Peter is a central figure (5:3, 4, 5, 8, 10). As told by Luke, this is the story of Peters
call. In Luke, Peter is the first of the disciples to be called by Jesus. Luke also tends to portray
Peter in a more positive light than Matthew and Mark. Luke also reports in Acts that Peter plays
a dominant role in the early church. Peter is, from the beginning and throughout, the first among
the Twelve. See the general notes on 4:14 6:49 for Peters role in this section of Luke.
5:6-7 Of course after Peter let down the nets in the deep water, he caught a large amount of
fish. In fact, he caught so many fish that he had to call over to the other boat to get help. In the
end, both boats were filled with fish. Here again an application can be made to the church. In the
early church, Christians gathered in house churches. When a house church reached full capacity,
a group would split off and form another house church (another boat). The house churches would
become full when hearers of the Word had been brought across the boundary between paganism
and Christianity through the net of preaching, catechesis, and Baptism.
5:8-11 After Jesus teaching and after the miraculous catch of fish, Peter realized the Jesus was
the Lord, the Holy One of God, and that he was a sinner who could not remain in Jesus holy
presence. But Jesus had not come to condemn Peter as a sinner. Jesus first words to Peters plea
(5:11b) were, Dont be afraid. This is Jesus word of absolution for Peter. Once again the
miracle can be used to shed some light. The miracle of bringing fish into the boat is the miracle
of making the unworthy sinner fit to stay in the presence of the holy God. It is the miracle of
forgiveness of sins (cf. Isaiahs similar reaction and the absolution that enabled him to serve as a
prophet [Is 6:1-8]). The miracle of forgiveness will be celebrated in the next 3 passages.
Look at the second part of Jesus words to Peters plea (5:11b). Jesus says Peter will catch
men (men alive, CC). So not only does Peter receive absolution. Jesus promises that God will do
great things through Peter. Peter will extend the forgiveness he received to others to bring them
into the kingdom. Peter will do as Jesus has done. He will preach the kingdom and absolve sins.
This is how the church is created, formed, and preserved.
We know that Peter received Jesus absolution by faith (5:11) because Peter and others
left everything and followed Jesus, their first act of discipleship. Because Jesus is moving on, the
church goes with him, for the church always desires to be with Christ. The focus of Lukes
ecclesiology is now clearly on Jesus, the Anointed One; the preaching of the Gospel of the
kingdom; and Peter, the first disciple called and the first among the Twelve.
5:12-16 The Cleansing of a Leper
This passage and the next one illustrate the character of Peters mission and that of the
apostles: the proclamation of absolution through Christ from the bondage of humankinds
fallenness. Peter has just received absolution, a cleansing of his sin. Here a leper is miraculously
cleansed of his leprosy. Jesus cleansed spiritually and physically. All that ruins creation is to be
washed away.
Luke uses a very simple structure for the first miracle following Peters call to be a
disciple.

5:12-16 The Cleansing of a Leper
5:12a ................. Introduction: Jesus is in one of the towns of Galilee.
5:12b-13 .................... Jesus healing.
5:14 ........................... Jesus instructions.
5:15-16 .............. Conclusion: Jesus fame spreads; others come, and he withdraws to pray.
5:12-16
The core of the pericope highlights Jesus cleansing of the leper. Jesus conforms
to the Levitical code (Lev 12-26) by sending the leper to show himself to the priest and make an
offering as commanded in Lev 14:1-32. However, Jesus also breaks with Israels purity code
because he touches the leper, and instead of Jesus becoming unclean, Jesus himself remains clean
and cleanses the leper too.
The actions of Jesus make more sense and are even more striking when considered in
light of OT theology. The purpose of the OT laws regarding holy, clean and unclean was to
enable God in his grace to dwell in the midst of his people. Since God is holy, and fallen
humanity is infected with sin, Gods presence posed the threat of punishment. Indeed, contact
with God resulted in swift and severe judgment when the laws of holiness were violated. But the
laws provided a sacrificial, atoning means through which Gods people might be deemed clean in
Gods sight, so that Gods presence would be in terms of Gospel instead of Law and
condemnation.
With such laws in place, God in his holiness dwelt incarnationally in the tabernacle and
later in the temple. Gods people, deemed clean through sacrificial atonement, dwelt around God.
The clean formed a kind of buffer zone between the holy and the unclean. Still, being clean did
not mean one could come in direct contact with God. Only persons consecrated to be holy could
enter Gods presence in the tabernacle and temple.
When Gods holiness was not carefully observed (2 Sam 6:6-7; Lev 10:1-3), there was
immediate punishment of death (Uzzah, Nadab and Abihu). When Gods holiness was respected
(2 Sam 6:10-12) there was blessing (Obed-Edom).
Gods command concerning lepers (Lev 13:45-46) in the OT was that a leprous person
must be quarantined; he must live alone outside the camp and warn others to keep away so that
he will not have any contact with people who are clean, lest he contaminate them as well.
As God incarnationally dwelled with Israel in the OT, so now he dwells with his people
in the person of Jesus Christ. Jesus is the new temple of God; Jesus is God in the flesh. Jesus
radically departed from the OT holiness code when the leper came to him and asked Jesus to
make him clean (5:13a) because Jesus reached out and touched the leprous man.
Above we saw that when the unclean came into contact with the holy God they were
struck down immediately. But that did not happen here. Instead of striking him down, Jesus
cleansed him. In place of deadly Law (cf. Ex 19:10-13, 20-24), the holiness of God in Christ has
a Gospel effect as Jesus brings healing and salvation. As Jesus redefines the purposes of the OT
laws about uncleanness and Gods holiness in a Gospel manner, this will create controversies

with the Jewish religious authorities, as illustrated in the next passage, the healing of the
paralytic.
This incident serves as an illustration to the mission of Peter and the church. The church
is to reach out with the cleansing and healing touch of the Gospel of Jesus Christ making
people clean of their disease of sin.
In the OT, a foreigner was automatically considered unclean. But Jesus fulfillment of and
abrogation (authoritative doing away with) of the OT purity laws would lead to a different way
of looking at foreigners. In Acts 10 and 11 we will learn with Peter about Jesus relationship to
OT purity laws and the effect it had on the mission of the early church. Peter would learn that
because of Jesus fulfillment and abrogation of the OT purity laws, all people are made clean
(10:15). The effect of this is that the Good News is for all people, including the Gentiles. Peter
would play an important role (after he had been catechized by revelation) in launching the
Gentile mission.
The account of the cleansing of the leper raises several issues for the hearer.
1. In Lk 7:22, Johns disciples are sent to find out if Jesus is the Coming One. Jesus responds
with prophecy from Isaiah. A phrase in Jesus response there ties in to this story: Those who
have leprosy are cured. This is what Jesus did in this story. So this event confirms and
announces that Jesus is the Messiah because the cleansing of the leper was a sign that the
messianic era of salvation had arrived.
2. The leper had no way of effecting his own healing. Jesus declaration that the leper was clean
then was declaration of pure grace and compassion. For ordinary people uncleanness spreads
through touching. But Jesus holy presence overcomes all unholiness and uncleanness.
3. By performing this healing, Jesus shows that the OT code of holiness points to him. His life
and death fulfill it and abrogate it. But that abrogation is not complete until his sacrificial
death. Because of this, Jesus told the man to (5:14), Go show yourself to the priest and offer
the sacrifices that Moses commanded for your cleansing, as a testimony to them. Until his
sacrificial death there is still a need for Israel to conform to the purity laws of the OT, which
is what Jesus ordered him to do.
4. When sin entered the world, all of creation was ruined, the physical realm and the spiritual
realm. The OT purity laws also addressed both realms. When the physical leprosy was
healed, then the one cured was required to go to the priest to present himself and to offer a
sacrifice. The sacrifice addressed spiritual cleanness. The OT purity laws were therefore
holistic. Similarly, the salvation Jesus works in fulfillment of the OT is holistic. Jesus undoes
what sin did to creation; he cleanses both body and soul.
5. As we said above, the sacrifices made for a cleansed leper addressed his spiritual cleanness.
The sacrifices made atonement for him [the leper] before the Lord (Lev 14:18b-20). The
Christian hearer would know that Jesus is the one who would, once and for all, make
atonement and sacrifice for sin. The OT sacrifices then pointed forward to Jesus sacrifice.

Notice the irony in this story concerning the sacrifices the man is to offer. It is ironic that
Jesus directs the man to go and make sacrifices. And those sacrifices then look forward to
Jesus own sacrifice, which will end all sacrifices. Said another way, the witness (testimony)
of the lepers offering is to the presence of Gods atoning work in Jesus. But in the moment
when Jesus and this leper meet, the sacrificial system still functions as a testimony to the
sacrifice yet to happen on Calvary. When the sacrifice at Calvary is made, then the
cumbersome restriction can be removed because the sacrifice to which they pointed to will
have been completed. Its like a circle; Jesus had to point the man backwards to the OT
sacrifices, which then would point forwards to his NT sacrifice.
6. One more observation concerning atonement. A sin offering would have had to be made for
the leper to make atonement for him. When this sacrifice was made, according to Lev 4:1112, the carcass of the bull would have had to be burned outside the camp. Very early in the
teaching tradition of the church this action was tied to Jesus sacrifice on the cross outside the
city (Heb 13:10-16). This connection, between the OT sin offering being consumed by fire
outside the city and Jesus, the NT sin offering, being consumed by the fire of Gods wrath
outside the city, gives witness to the truth that Jesus provides the atonement that the OT
sacrifices looked forward to.
This pericope ends with a reference to the first phase of prophet Christology in 5:15. It
says the news spread about Jesus and that people came to him to hear him and to be healed of
their sicknesses. He had become famous for his teaching and his miracles. This is the way that
people see him. As yet, there is no connection to the second phase, which is rejection.
This pericope also ends with a reference to Jesus going away to pray. Jesus prays often,
especially before important events in his life, e.g., at his baptism (3:21), the calling of the Twelve
(6:12), the first passion prediction (9:18), and his transfiguration (9:28). Jesus prays now, as the
crowds grow and controversies loom just over the horizon (see next lesson).
Excursus The Opponents of Jesus in Luke

The first mention of the Jewish religious opponents of Jesus occurs in the healing of the paralytic
(Lk 5:17-26). From this moment on, Jesus and his opponents will engage in a series of
controversies concerning the proper interpretation of the Law. Jesus will affirm the written code
of the OT Law versus his opponents insistence on the oral code of Jewish law, and the source of
his controversy with the Jewish religious authorities will be his reinterpretation of a number of
fundamental issues and institutions: the purity code, the kinship laws, table fellowship practices,
obligations on the Sabbath, and the purpose of the temple. These controversies build until they
culminate in Jesus death in Jerusalem. Thus, it may be helpful at this point in Lukes narrative to
describe the different groups involved in this opposition to Jesus.
In brief, the distinctive portrayal of Jesus opponents in Luke is that while the Pharisaic
scribes are on the Sanhedrin and they do oppose Jesus in Jerusalem, Luke refrains from naming
the Pharisees as Jesus opponents in Jerusalem. A possible reason is that later in Acts, some
Pharisees will become Christians (Acts 15:5), and others will be sympathetic to the Way

(Christianity; 23:6-9; cf. 5:33-40). Hence, in order to avoid portraying all Pharisees universally
as opposed to Christ, Luke designates Jesus Pharisaic opponents in Jerusalem as scribes or
rulers, though Luke does not hesitate to record that outside Jerusalem Pharisees were active
opponents of Jesus.
All the synoptics name the following groups as parts of the Jewish religious
establishment: Pharisees, chief priests, Sadducees, elders, and scribes. Matthew and Luke also
include lawyers, while teachers of the law, rulers and soldiers are exclusive to Luke. For the most
part, these groups and categories fit under the descriptive phrase the people of this generation
(cf. Lk 7:31). Luke tends to divide these negative people of this generation into two blocks:
One whose major constituents are the Pharisees, and the other headed by the chief priests.
Moreover, the priestly block is exclusively associated with the city of Jerusalem and the temple,
while the Pharisaic block is primarily associated with Galilee and certain undesignated places.
...................... The people of this generation (Lk 7:31)
.............................. The Opponents of Jesus:
Outside of Jerusalem were the ...................... Inside Jerusalem were the
Pharisees (or Pharisaic Block) ..................... Chief Priests (or Priestly Block)
... Pharisees........................................... Chief Priests
... Lawyers ............................................ Saducees
... Teachers of the Law ................................ Elders
... Scribes (or sometimes Rulers) ...................... Captains
........................................................ First Citizens
A note on the scribes. The scribes are a subgroup of the Pharisaic block. The leaders of the
Pharisees were scribes, and these Pharisaic scribes represented the Pharisees in the Sanhedrin
(made up of chief priests, scribes and elders).
5:17-26 Jesus Heals and Forgives a Paralytic
Earlier Peter, at the word of Jesus, hauled in a great catch of fish (5:1-11). From this
miracle Peter realized that Jesus was the Lord and he was a sinner. Jesus then absolved Peter of
his sins and commissioned him to be a fisher of men (to extend this same absolution to others).
Next Jesus performed a miracle by healing a leprous man (5:12-16). Jesus told the man to go
offer sacrifices as the OT required. These sacrifices ultimately pointed forward to Jesus sacrifice
on the cross. The absolution Peter received, as well as, the physical and spiritual healing the man
cured of leprosy received, were ultimately possible because of Jesus sacrifice on the cross. This
is the foundation on which all future spiritual and physical healings are based on. Therefore,
upon this same base, Jesus forgives the paralytic and cures his paralysis. This is the first story in
Luke in which Jesus faces opposition to his ministry.
The structure of this narrative focuses the hearers attention on the forgiveness of sins and
the dispute between Jesus and his opponents. Luke provides two frames: one focuses on Jesus,
the crowds, and his opponents (5:17, 26); the other deals with the paralytic and his friends (5:1819, 25). This double frame shows that there are two significant, intertwined levels to the
narrative, one involving the controversy between Jesus and his opponents and the other

highlighting the miracle itself. This also makes clear the interrelationship between the miracle
and the controversy.
5:17-26 Jesus Heals and Forgives a Paralytic
.............. Introduction to the Crowds and Jesus Opponents
5:17 ......... Jesus is teaching with power to heal when Pharisees and teachers of the law come
.............. to him from Galilee, Judea, and Jerusalem.
..................... Introduction to the Paralytic and His Friends
5:18-19 ............. A paralytic is brought to Jesus by his friends, and because of the crowds,
..................... they let him down through the roof on his pallet before Jesus.
............................. The Miracle of Forgiveness
5:20 ........................ Seeing their faith, Jesus says,
.................................... Man, your sins have been forgiven you.
.................................... The Dispute
5:21 ............................... The scribes and Pharisees begin to discuss this saying,
............................................ Who is this who proclaims blasphemies?
............................................ Who is able to forgive sins except God alone?
5:22-24a ................................... Jesus knows the discussion in their hearts and says
to them,
............................................ Which is easier, to say,
............................................ Your sins have been forgiven you,
............................................ or to say,
............................................ Rise up and walk around?
............................................ But in order that you may know that the Son of Man
................................................... has authority on the Earth to forgive sins............................. The Miracle of Healing
5:24b ....................... Jesus says to the paralyzed man,
.................................... To you I say, rise up and take your pallet and go to your
home.
...................... Conclusion to the Paralytic
5:25 ................. The paralytic rises before them, takes up his bed, and departs into his
...................... own home glorifying God.
.............. Conclusion to the Crowds
5:26 ......... All are astonished and glorify God and are filled with fear, saying,
...................... We have seen paradoxical things today.
5:17 As this story begins, Jesus is doing tow familiar things; Jesus is teaching and healing.
This is his normal pattern. He has the authority to do both and both are a natural part of his
ministry. And we have learned that these two things a part of Jesus prophet Christology the
first phase (teaching and miracle working). In this first frame, the Pharisees and the teachers of
the law are mentioned for the first time. The Pharisees were teachers in the synagogues and selfappointed guardians of the law and its observance. The scribes studied, interpreted, and taught
the law (both written and oral). By putting Jesus and his opponents in the first frame, Luke
shows that the controversy between them over Jesus forgiving sins will take the central place in
the passage.
5:18 The second frame introduces to us the paralytic and some men who were carrying him.
They wanted to lay the man before Jesus. But there were so many people that they couldnt get
into the house. So they resorted to a desperate deed. They went up on the roof and removed a
roof tile and lowered the man right in front of Jesus. Their goal was to place the paralytic in
the presence of Jesus. This is Lukes way of emphasizing the importance of Jesus presence for
salvation.
5:20 Next comes the core of the story, the miracles, and the controversy. Jesus see that the men
have faith. Their faith caused them to bring the paralytic and place him before Jesus. Then Jesus
pronounces absolution on the paralytic as he did on Peter. It is important to note that the faith of

paralytics friends does not cause miracle (physical healing) or the absolution. Saving faith
simply embraces the objective presence of the gracious God in Christ.
So the first miracle in this story is the forgiveness of sins (5:20). By placing the miracle
of forgiveness first, Jesus shows that forgiveness will take precedence in the new era of
salvation, and the means by which forgiveness is offered in the church will be the miracles of the
new era of salvation: preaching, catechesis, Baptism, and Eucharist. Miracles of physical healing
will taper off in the NT era, but healing will be ongoing in the church age through the bestowal
of forgiveness in preaching and in the sacraments, and these means of grace will continue until
the resurrection of the body from the dead.
5:21-24a We move now to the controversy. After Jesus says, Your sins are forgiven, the
Pharisees and the teachers of the law accuse Jesus of blasphemy. As they said, only God can
forgive sins. He claims to forgive this man his sins. Therefore, his claim to do what only God can
do, is also a claim to be God.
Even though the Pharisees did not speak out loud to Jesus, he knew what they were
thinking. By this Jesus demonstrated his omniscience by looking into the thoughts of their hearts.
Looking back at 2:35, Simeons prophecy, the scribes and Pharisees are the first in Israel to be
pierced, having the thoughts of their hearts revealed. They are pierced over Jesus ability to
forgive sins.
Jesus counter-question, along with the actual healing, is very logical. Jesus asks them in
5:23, Which is easier: to say, Your sins are forgiven, or to say, Get up and walk? And then he
proceeds to heal the paralytic. Could Jesus prove to the Pharisees that he had actually forgiven
the mans sins? No. So he does another miracle, which was provable. He cured the mans
paralysis. Everyone could see that; there was no doubt that a miracle had happened. So, the logic
goes, if only God can do miracles, and if Jesus undeniably did one miracle, then he also has the
authority and ability to perform other miracles. And if only God can do miracles, then Jesus must
be God.
In an odd sort of way, one might consider the physical healing of the paralytic a harder
miracle than forgiving his sins. If someone claims to forgive sins, then he can not prove it. But
neither can others prove him wrong. But if someone claims they can heal paralysis, then he must
do it, producing tangible evidence. In either case one can say that they can perform a miracle, but
only in the second case can it be proved.
So Jesus main point in comparing the two miracles is that he, the Son of Man, has
authority on earth to forgive sins. The hearer knows this. In Nazareth, Jesus announced that his
ministry was one of release from bondage. The bondage manifests itself in demon possession,
sickness, sin, and death. Jesus manifests release from bondage by casting out demons (4:35),
healing the sick (4:39), forgiving sin (5:20), and raising the dead (7:11-17). For Jesus, physical
and spiritual brokenness are two sides to the same coin, so Jesus treats them in the same way. As
the Creator come as creature, Jesus is present to free that creation from all its bondage.

5:24b We go now to the second part of this frame of miracles. The second miracle is the
physical healing of the paralytic. Jesus said, I tell you, get up, take your mat and go home.
What does this miracle of healing do in terms of the dispute between Jesus and the Pharisees? It
settles it. It answers the question, does Jesus have the authority to forgive sins? Only God can
forgive sins. The answer is yes! because it is also true that only God can miraculously heal
paralysis. If Jesus has authority to do one then he also has the authority to do the other.
What then should the Pharisees and teachers of the law conclude about who Jesus is in
view of these two miracles? They should conclude that Jesus is God because they were right,
only God could do these miracles. Jesus did them, therefore Jesus must be God. But we are not
given their reaction.
The way this is framed then, the forgiveness of sins and the healing of the paralytic are
placed on the same level. Jesus does not deal with only the body or only the soul, rather he heals
both body and soul. The body and soul are affected by sin and Jesus heals them both; he deals
with the whole man.
5:25-26 The conclusion returns us to the participants of the two outer frames. The paralytic who
was a cripple, now gets up and walks off with his bed. As he goes home he praises God. This is a
true response of worship for the gifts of forgiveness and healing he has received from the Lord.
Next the response of the crowd is given. They respond with amazement, praise for God, and awe.
The last line of 5:26 in the NIV reads: We have seen remarkable things today. The CC
translation reads: We have seen paradoxical things today. The word paradoxical is used to
try and capture the confused state of the crowd. They must be asking themselves, How can this
man from Nazareth do the things of God, and why does he not distinguish between the mans
physical ailments and his spiritual ones?
Excursus Jesus Table Fellowship
Table fellowship was an integral part of Jesus ministry. He frequently used the occasion
of a meal to create fellowship with people. Jesus table fellowship may be defined as:
The gracious presence of Jesus at table,
Where he teaches about the kingdom of God, and
Shares a meal in an atmosphere of acceptance, friendship, and peace.
His usual table fellowship practice combined those three ingredients: his presence, his teaching,
and his eating.
The presence of Jesus was the presence of God incarnate. In Jesus, God was present with
sinners, as God welcomed all of his fallen creatures into his presence. His table fellowship was
an expression of the new era of salvation in which all people are invited into the kingdom. Jesus
table fellowship was revelatory as Jesus taught about the kingdom. This is especially true of the
Lords Supper. Jesus table fellowship, as depicted in Luke-Acts, has profound implications for
the ongoing life of the Christian church today. After Jesus broke bread with the Emmaus

disciples on the first Easter Sunday, the church has had the regular practice of gathering on the
first day of the week the day of resurrection in order to break bread.
The contemporary theological implications of the table fellowship theme center in the
Lords Supper in the context of the churchs worship life. Since Jesus table fellowship consisted
of teaching at table as well as eating, his practice set the precedent for the two main parts of the
liturgy in the classic shape of the Divine Service: the Service of the Word (teaching) and the
Service of the Sacrament (Supper). In the Divine Service, Jesus continues to carry on his
ministry of table fellowship.
In the ancient Near East, table fellowship signified a high level of friendship and unity. It
was universally understood as an act of hospitality. In Judaism, table fellowship means
fellowship before God. Jesus table fellowship meant all of this and more. It was an expression of
the mission and message of Jesus.
Ancient Israel bears witness to the importance of table fellowship as an occasion at which
God often communicated his promised salvation. The history of Israel is punctuated at
significant times with Gods presence at a meal.
At the first meal in the garden, Adam and Eve violated the fellowship boundaries set by
God.
After this, Gods redemption was often accompanied or celebrated with a meal.
Abraham and Sarah show hospitality to the three men by preparing a meal. At this meal God
promises a son, who would be the Seed of Eve who would crush the serpents head (Gen
18:10-14; cf. Gen 3:15).
The Passover (Ex 12; Josh 5:10-12; 2 Ki 23:21-23; etc) was a key institution in the OT since
it celebrated the exodus deliverance. God instructed Israel to use the Passover meal to teach
the fundamental doctrines of God, his people, and salvation (Ex 12:24-27). This divinely
appointed juxtaposition of teaching and eating is the OT precedent for Jesus table
fellowship and Christian worship.
On Mt Sinai, God ate a covenant meal with Moses and the elders (Ex 24:9-11).
The sacrificial and liturgical worship at the tabernacle and then the temple involved many
kinds of meals, some only for the priests, but others for the worshiper too (Lev 1-7).
Synagogue worship from the exile to the NT attempted to recall and preserve this theological
heritage of OT sacrifices and meals. The Sabbath evening Seder meal was a weekly
remembrance of the Passover.
It is within weekly Jewish Sabbath meals and synagogue worship that Luke records the
table fellowship of Jesus. The chief Lukan passages involving table fellowship are the following:
Lk 5:27-39, the feast with Levi the tax collector;
Lk 7:18-35, the bridegroom and the ascetic;
Lk 7:36-50, at table Jesus forgives a sinful woman who anointed his feet;
Lk 9:10-17, the feeding of the five thousand;
Lk 14:1-24, Sabbath healing, meal etiquette, and the banquet;
Lk 15:1-2, 11-32, meals with sinners and the meal in the story of the prodigal son;

Lk 19:1-10, Jesus lodges with Zacchaeus;

Lk 22:14-38, the Last Supper; and
Lk 24:13-35, the Emmaus meal.
Luke systematically presents Jesus table fellowship to teach about Jesus Christ and his kingdom
and about the Lords Supper and the liturgy. This is the dominant language of the gospel.
Gods feeding of his people would cause the Jewish mind to remember the rich OT
precedent. But for God to become flesh and sit with them and provide food was something
surprisingly new. Also in the OT there were strict limits on those invited to many of the OT
meals, but Jesus freely ate and drank with sinners. This was startlingly new also. This inclusive
table fellowship became a factor in his death. And since Gods kingdom comes through his
presence and death, his table fellowship is connected to the coming of the kingdom.
Each of Jesus meals in Luke is a meal with God. At each meal Jesus teaches about the
kingdom and forgiveness and he reveals who he is. At each meal repentant sinners benefit from
his presence and teaching. Jesus forgiveness for the repentant if not explicit is implicit (e.g.,
Levi).
The climactic meal in the Galilean ministry was the feeding of the 5000. In it Jesus feeds
people now, but the constellation of language points forward to the eschatological feast that is
not yet. As Jesus journeys toward Jerusalem, his table fellowship has an increasingly
eschatological focus. At all his meals Jesus was present in the flesh, but at the Last Supper, Jesus,
for the first time, was present in the Sacrament. At Emmaus Jesus was first recognized as the
crucified and risen Lord. From that time on, in every celebration of the Lords Supper, Jesus is
present in the Sacrament as the crucified and risen Lord, who gives his flesh and blood for the
forgiveness of sins. The Lords Supper is the only one of Jesus fellowship meals that is repeated.
It is held looking back to what Christ did and looking forward to the consummation of the
kingdom. It is one of the main reasons that Christians gather each first day of the week. At each
of his meals Jesus was physically present, but the Lords Supper is the only meal where those
who eat and drink receive the body and blood of Christ. This is the same body and blood which
brought with it forgiveness of sins and salvation and therefore the promise of eternal life. So this
meal also holds the promise of future eating and drinking with Christ when the kingdom fully
comes. In the Supper, all of these eschatological blessings are received now.
The Last Supper, then, is the theological highlight of Jesus table fellowship. It is the
meal Jesus earnestly longed to share with his disciples (22:15). It is the one meal Jesus has
bequeathed to his church as his testament. It is the ongoing feast that continues to be repeated in
the church in accord with Jesus instructions. It is the unique meal that conveys to the guests the
benefits of Jesus earthly ministry, his atoning death, and his glorious resurrection.
The evangelists final word on table fellowship in Luke is his meal at Emmaus. Here, he
broke bread with two disciples. This meal was programmatic for Christian worship as Jesus
continued his practice of teaching and eating with his disciples at table, giving the church the
pattern for its liturgical worship. Acts 2:42, 46; 20:7 confirm that from the beginning the church

followed the divine pattern through worship that included teaching and the celebration of the
Lords Supper. Jesus table fellowship lies at the heart of the kingdom of God as it is now present
in the liturgical life of the church.
5:27-39 Levis Call and Banquet
See the general notes on 4:14 6:49 to see how this passage fits into this section. The
book of Luke was written for the church to be used by the church to catechize its members. In
this section, Lukes writing reflects how the early church was being built. Jesus was its
cornerstone and Peter had taken a leading role in the early church. Matthews gospel was the first
to be written and was used in the Jewish mission to catechize Jews. The order of the stories in
Luke (the beginning of Jesus ministry in Nazareth, Peters call, and now Matthews call) are the
historical realities upon which the church was built.
In calling Matthew, a tax collector, to follow him, Jesus runs into another dispute with the
Pharisees. Matthews call and the ensuing table fellowship with sinners are directly related to the
dispute.
Luke divides the pericope into four related segments. First Jesus and Matthew interact
(5:27-29). Next there are two dialogs with the Pharisees, one about table fellowship with sinners
(5:30-32) and the other about fasting or eating (5:33-35). And it concludes with two parables
(5:36-39).
5:27-39
5:27-29
5:30-32
5:33-35
5:36-39
Levis Call and Banquet

......... The call of Levi by Jesus to discipleship and fellowship.
......... Jesus first response to Pharisees and scribes.
......... Jesus second response to Pharisees and scribes.
......... Jesus summary parables epitomize the scene.
5:27-39 The feast with Levi the tax collector is the first meal in Lukes gospel and is
programmatic for all other meals. It introduces the major themes that will be associated with
Lukes portrayal of Jesus table fellowship: the forgiveness of sins, the ministry to the outcasts,
and the controversy with the religious establishment . See the excursus on Jesus Table
Fellowship.
5:27 Luke starts this passage with After this or After these things. This ties this passage
back to the previous one, the absolution of the paralyzed man and the first controversy with the
Pharisees. In the previous passage the healing of the paralytic proved that Jesus has authority to
forgive sins, an authority reserved for God alone. When Luke links that passage of Jesus
authority to forgive sins with Jesus table fellowship with sinners, he illustrates dramatically that
the table is the place where Gods fellowship with sinners is manifested and Gods forgiveness of
sins is given.
After Jesus calls Matthew to follow him, Matthew immediately got up, left everything,
and followed him. Then Matthew held a great banquet for Jesus at his house, Tax collectors
and others were eating with them. Tax collectors were thought of as thieves because they often

overcharged and they worked for the hated Romans. They were despised; they were the worst of
sinners.
Being a tax collector and putting together a great banquet such as this, probably meant
that Matthew was wealthy (as was another tax collector, Zacchaeus [19:1-10]), but he and the
other sinners receive the blessings of the kingdom as ones who are poor, as Lukes first
beatitude will announce (6:20). This table fellowship with sinners characterized the essence of
Jesus whole ministry and was at the center of his controversy with the religious establishment,
especially the Pharisees. For the religious establishment, the question of who was and who was
not a sinner was the deciding factor in determining who was worthy of table fellowship.
Therefore, controversy with the religious establishment was inevitable.
5:31-32 The Pharisees just cannot understand why Jesus and his disciples eat with tax collectors
and sinners. And so, they ask Jesus disciples why they eat with them. Jesus responds by using
a metaphor. Jesus uses the metaphor of a doctor and those who are healthy or sick. Jesus whole
ministry consisted of healing people, both physically and spiritually. His ministry was to call the
sick (all people have a sin sickness) to repentance. Those who are healthy are those who refuse
to acknowledge that are sick just like everyone else, and therefore, are in need of the Great
Physician also.
5:33-35 In the next part of the dispute the Pharisees compare Johns disciples to Jesus disciples.
Johns disciples fast and pray, as do the Pharisees disciples, while Jesus disciples eat and drink.
They ask why. Jesus responded to this question with a wedding metaphor, especially the
bridegroom. The bridegroom is Jesus and the attendants are his disciples. Jesus replies by asking
if wedding guests fast while the bridegroom is present at the wedding celebration. Jesus is the
bridegroom and he is present. Anyone who accepts both of these facts will join the celebration
(his disciples have joined in, but the Pharisees refuse to). Jesus is present now at this banquet
thrown by Levi and he shows his acceptance of sinners by eating and drinking with them.
When Jesus says that soon he will be taken away and then a period of fasting will come,
Jesus means that soon the bridegroom will die, rise, and be taken up into heaven. But he has
promised to return. So his followers, his bride (the church), must wait patiently, maintaining her
purity (cf. Eph 5:26-27) until he returns for the heavenly marriage supper (Rev 19:6-9) (not
yet). Jesus, the bridegroom, is present now. Jesus disciples, the wedding guests, eat and drink
now because the bridegroom is present. The bridegroom will continue to be present during his
whole earthly ministry. The whole time he was here was the time of the wedding banquet in
which no one should have fasted but instead should have celebrated.
5:36-39 Luke then tells us in 5:36 that Jesus told them this parable. The word parable is
singular, but there are two illustrations within this one parable (5:36-39). What this means
then about the two illustrations is that both illustrations make the same point or have the same
meaning. The meaning of these illustrations revolves around two words, new and old. From
what Jesus says about them, how compatible are old and new garments and the old and new wine
and wineskins? What happens if the new and the old are mixed? What do old and new
ultimately refer to? They are not compatible at all. The new destroys the old, the garment tears
and the wineskin bursts. Old refers to the old covenant or the Law. New refers to the new

covenant or the Gospel. They are incompatible; they are opposites (although in a way the Law
complements the Gospel because the Law drives people to the Gospel). The new is the new era
of salvation that Jesus ushers in. Jesus ministry is qualitatively, radically new. It cannot be
appended to or contained in the old.
But there is more to this parable. And its meaning continues to revolve around the words
new and old. In the Greek, there are actually two words in this passage that are translated as
new. One means new in time, the new wine. And, the other means new in nature or
quality, the new garment and the new wineskin. This has eschatological (now/not yet) meaning.
The new wine is new right now; it has not aged yet. The new wineskin represents the new age
to come, which is by nature completely different and qualitatively better than the old evil age.
The new in time wine (Gospel) of the present age (old wineskins) must be compatible
with and stored in the new in nature wineskins of the age to come. The end-time blessings of the
new era are brought forward to the present and tasted in the new wine (the not yet is brought
into the now). In other words, in his table fellowship, Jesus brings a taste of the future into the
present. In the future, Christians will eternally eat and drink in the presence of God at the eternal
wedding banquet. But for now, we have but a taste of it as we eat at the Lords table.
Jesus ends this passage by saying that those who drink the old wine (the Law) will not
even try the new wine (Gospel) because they are happy with the old wine. They say, The old is
better, even though they have not even tasted the new. Humanly speaking, old wine is better
than new wine. But contrary to what is normal and expected, the kingdom is hidden in new wine,
a paradox that demonstrates the radical nature of the kingdom.
The table fellowship of Jesus is like new wine:
It breaks old barriers by including sinners and tax collectors;
It is a foretaste of the messianic feast where the bridegroom is continually present;
It brings forward into the present the eschatological blessings of salvation.
In order to taste the new wine, one must radically break with his past by repentance, turning
away from the old wine and rejecting it.
6:1-11 The First Sabbath Controversy
Jesus is the cornerstone, Peter is first among the disciples, and Matthew is the first to
write a gospel. In this big picture, Luke writes about Matthew. Luke writes about a Sabbath
controversy in which Matthew is involved. This controversy addresses those things that
Matthews gospel addresses, especially Jesus fulfillment of the Law (cf. Mt 5:17-18).
`The issue in this section is the Sabbath. Luke continues to show the importance of the
Sabbath for understanding who Jesus is and the developing opposition to Jesus because of his
Sabbath practice.

This is the third straight pericope in which the Pharisees appear in controversy with
Jesus. The three controversies over the forgiveness of sins, table fellowship, and the Sabbath go
together. Each has to do with the life and worship of the Christian church. Jesus ministry lays
the foundation for Christian worship. Through Divine Service God provides all three of these
benefits.
No detailed structure is given for this passage.
Sabbath Background from the OT
Lets look back at Lk 4:16 and 4:31. In 4:16, Jesus went to the synagogue in Nazareth as
was his custom and stood up to read (and if one read the Scripture, one would then expound
upon it, which he did). In 4:31, Jesus taught the people in the synagogue on the Sabbath. So Luke
has already introduced Jesus Sabbath theology in the verses just mentioned. So the Jews
worship God in the synagogue. They hear Gods word read and explained. Jesus observes the
Sabbath (which was his custom) as a day of worship.
Now, in this Sabbath controversy, the theological significance of the Sabbath is supplied.
Gen. 2:3 and Ex. 20:8-11 speak of the Sabbath. In these passages what did God set the seventh
day aside for? What pattern did he establish? Did synagogue worship follow this pattern? In
Gods created order, the seventh day was a day of rest. As God rested (or ceased) from his work
of creating on the seventh day, so man is to rest from his physical work. So in this verse, the
reason for the Sabbath (seventh day) involved remembering Gods work of creating. Synagogue
worship did follow this pattern. They were remembering God and his work of creating.
Now lets look at Deut 5:13-14a, 15. What purpose is given here for the Sabbath here?
The reason given here is to remember Gods work of redemption for his people. Here the
Sabbath was to remember how they were once slaves in Egypt and how God brought them out
with a mighty hand.
Now take a look at Jn 5:8-10, 16-17. Notice the day on which the miracle took place and
what Jesus says that he and the Father are doing. The day the miracle took place was the
Sabbath. Jesus says that he and the Father are always working.
Considering Gen. 3 and what God promised, what work would Jesus was referring to? In
Gen. 3 sin ruined Gods good creation. God immediately promised to send a Savior. Of course
Jesus is that Savior. So the work (of Jesus and the Father) that Jesus refers to is the work of
redemption, the work of rescuing rebellious humankind. From the moment that sin entered the
world God began working to reverse it; he worked to redeem it; he worked to re-create it.
So the pattern of redemption not only builds on the pattern of creation but also supersedes
it. The pattern of creation set aside one day in seven to rest from the work of this world. The
pattern of redemption built on this by taking that day of rest, using it to look forward to Gods
redemption of the world back to the way he first intended. This redemption and re-creation is
Gods kingdom.

So the six days of creation and the six day work week are associated with this-world and
this-worlds kingdoms. The Sabbath day, when looking forward to redemption, then became
associated with the world to come, Gods kingdom. This is also the pattern God set for world
history: a divinely ordained series of this-worldly kingdoms, followed by the kingdom of God
and his holy ones, the kingdom of peace, of rest from toil (cf. Dan. 2:31-45; 7:1-28; 9:20-27).
This kingdom of God was inaugurated in Jesus appearing, ministry and in his resurrection. So
the ultimate Sabbath rest for the people of God (Heb. 4:1-10) is the rest of Gods kingdom, an
eternal rest. Jesus, the Dawn from on high (Lk 1:78), ushers in this new day, the eighth
eschatological day, The Sabbath rest.
So the ultimate purpose of the Sabbath was to look forward to the Gods kingdom, which
came in Jesus. Jesus coming fulfilled the Sabbath. After Jesus resurrection, the Sabbath
regulation of the first creation was fulfilled and became obsolete. A second creation had begun, a
new Sabbath age, in which all time and all space is hollowed for worship.
6:1-11 There are two Sabbath events here (6:1-5; 6:6-11). There are three foundational verses,
6:1, 6, 11, upon which these two events are dependent. The first event is more important than the
second because it contains the theological rationale for Jesus Sabbath practice. The second
incident confirms the first by means of a miracle.
6:2-5 The opening question of the Pharisees (6:2) reveals their main concern. Their concern
was that the law be kept. Jesus answer to their question centers on (6:5) himself. He is the
promised Messiah, the one come to fulfill the Sabbath. He is Lord over the Sabbath because he
has fulfilled it.
In between the question and answer (6:3-4) is Jesus demonstration of his point from
Scripture. Look back at 1 Sam. 21. The question that Jesus raises concerning 1 Samuel is: Was
what David did lawful (the same question the Pharisees have here)? What do you think? Was it
ok for David and his men to eat the Bread of Presence, which was reserved only for the priests?
Technically, it seems as if David was breaking the law. But David and his men were in need and
thus were given the bread. Jesus summary of the law was love. In Mk. 2:27, Jesus said, The
Sabbath was made for man. The law was given for mans benefit. Ahimelech was showing love
and providing for a need. He was doing good. Is it ok to do good? Yes, always.
Jesus use of David says something about the relationship between Jesus and David. It
says that David is a type of Jesus. It says that incidents in the life of David are revelatory of the
Messiah. And if this is true, Jesus is saying that he is the Messiah.
If Jesus is the fulfiller and Lord of the Sabbath, then the freedom he has from the old
regulation extends as well to his disciples. They and we are no longer bound by the old
regulation because the old regulation only stood to point to the Messiah, the one who would
bring redemption.
6:4
There are 3 climatic meals in Lukes gospel. They are the feeding of the 5000, the Lords
Supper, and the Emmaus Meal. Next we compare 6:4 to 3 verses from the 3 climatic meals: 9:16;
22:19; and 24:30. Notice the vocabulary that these 4 verses have in common.

6:4 He entered the house of God, and taking the consecrated bread, he ate what is lawful
only for priests to eat. And he also gave some to his companions.
9:16-17 Taking the five loaves and the two fish and looking up to heaven, he gave thanks
and broke them. Then he gave them to the disciples to set before the people. They all ate
and were satisfied,.
22:19 And he took bread, gave thanks and broke it, and gave it to them, saying, This is
my body given for you; do this in remembrance of me.
24:30 When he was at the table with them he took bread, gave thanks, broke it and began
to give it to them.
......... 6:4 .......... 9:16 ............ 22:19 ........ 24:30
.. 1 .... taking ...... taking ........... he took ...... he took.
.. 2 .... bread ....... loaves ........... bread ........ bread.
.. 3 .................. gave thanks ...... gave thanks .. gave thanks
.. 4 .................. broke them ....... broke it ..... broke it
.. 5 .... he gave ..... he gave .......... gave it ...... give it
.. 6 .... he ate ...... all ate
The common language suggests a connection between Lukes Sabbath theology and his
table fellowship. Jesus has fulfilled the Sabbath. The Sabbath pointed forward to the Messiah and
a new era, an era of eternal rest. In this new era, as David once gave the bread of Presence to his
hungry followers, so Jesus will give the bread of Gods presence to his disciples to eat. Jesus will
give this bread (himself) not on the Sabbath, but on the eighth eschatological day, Sunday, the
eternal day.
6:6-11 The second part of the Sabbath controversy is linked to the first by a similar introduction.
This Sabbath controversy takes place in a synagogue where Jesus is teaching. A character
introduced in 6:6 is a man whose right hand was withered. In 6:7 the scribes and Pharisees are in
the synagogue watching Jesus very closely to see if he would heal this man on the Sabbath (they
expected him to because that was his practice). They were trying to get evidence against Jesus so
they could bring charges against him.
As in 5:22, Jesus knows the thoughts of scribes and Pharisees (6:8). He asks them the
same basic kind of question that they had asked him: What is permitted on the Sabbath? But
Jesus phrases his question in a way that there is only one answer (6:9). The only answer is that it
is permitted to do good and to save life on the Sabbath. They could not say otherwise because it
is never ok to do evil or destroy life. Jesus then healed the mans hand. This miracle
demonstrates that Jesus is indeed the Lord of the Sabbath, the new era of salvation has arrived.
Jesus was anointed with the Spirit to release creation from the prison of sin and its effects.
Healing the man was an act of goodness and an act of salvation, one absolutely permitted and
even required on the Sabbath.

By healing the man on the Sabbath and knowing what they were thinking, what was Jesus
risking? And what was he giving the scribes and Pharisees? He was risking his life. He knew
what his ultimate end would be. He was giving them the charges against him that they sought.
So in the second part of this Sabbath controversy Jesus teaches in the synagogue and then
miraculously and purposefully heals the mans withered hand. This teaching and healing
foreshadows Jesus teaching on the road to Emmaus, the teaching of the church in the liturgy of
the Word on Sunday, and the miraculous healing that comes through the forgiveness of sins in
Holy Absolution and the Supper of the Lord of the Sabbath.
The Apostolic Foundation and the Ways of Life and Death [Small]
6:12-16 The Calling of the Twelve
The cornerstone, Jesus, has been laid. Peter and Matthew, the first among the Twelve and
the first gospel writer among the Twelve, have been called. Now the Twelve are called. They will
form the apostolic foundation of the church (Rev. 21:14). Following the call of the Twelve, Luke
has two pericopes that summarize the work of Jesus in the first phase of Lukes Christology (1st
phase-teaching and healing, 2nd phase-suffering and rejection): Jesus as healer (6:17-19) and
teacher (6:20-49, the Sermon on the Plain). As the Twelve and seventy (10:1-20) are sent out,
they will continue the prophetic pattern of Christ as they begin to teach the nations. Thus the
call of the Twelve and the two subsequent episodes of healing and teaching are programmatic
for the ministry of the apostles in Acts.
No detailed structure.
6:12 To prepare for this selection and naming of the Twelve, Jesus withdraws to a mountain to
pray. Throughout the OT mountains were selected by God to be locations where he revealed
himself and his will. In the following passages, notice the places at which God reveals himself
and his will.
Ex. 3; 19-24; 1 Ki 19:8-18 .................. Mt Sinai = Mt Horeb.

Ge 22; 1 Ki 8:10-11; Is 6:1-3; Joel 2:32 .... Mt Moriah = Mt Zion.
1 Ki 18:16-46 ............................... Mt Carmel.
Therefore a mountain is an appropriate place for Jesus to seek his Father for guidance.
Moreover, the importance of mountains continues in the NT. Notice what important events
happened on mountains in the following NT passages.
Lk 9:28-36 ..................... Jesus transfiguration.

Lk 23:33 ....................... Jesus death on Mt Calvary.
Acts 1:12; cf. Lk 24:20-52 ..... Jesus ascension from the Mount of Olives.
The importance of prayer is highlighted in 6:12. Twice Luke says that Jesus prayed. And he says
that Jesus prayed all night long.

6:13 Jesus had already acquired a band of followers (5:1-11, 27-28, 30; 6:2). Jesus prays that
his selection of 12 apostles be Gods selection. In 6:13, we see the 3 words Luke uses for Jesus
core group of followers: disciples, Twelve, and apostles.
Note that Jesus prayed during the dark and called the Twelve in the light. His disciples
will have dark periods in their lives and Jesus will again pray for them, that they might see the
light (e.g. 22:31-32; cf. Jn 15:18-16:4).
Acts 1:21-22 gives the qualifications for an apostle, as Matthias is chosen to replace
Judas. An apostle must be with Jesus from the beginning of his ministry and an apostle must be
an eyewitness of the resurrection. What does apostle mean? Apostle means sent out. An
apostle is an official representative who speaks and acts for the one who sent him in the matter
for which he was commissioned (see 10:16). In this case, Jesus will send out the Twelve to
proclaim the Good News (cf. Lk 9:1-6; 10:1-12). Through the teaching, healing, and suffering of
the twelve apostles Christ is present.
6:13-16 There is probably no great theological reason for the order of the names except for two
obvious ones. Peter is listed first because he is the first among equals, the best known of the
Twelve and Judas is listed last because he is the betrayer. Although they could be listed in 3
groups of 4, with the prominent leaders listed in the first group, the moderately well known next,
and the least known (except for Judas) last. In the last group each receives a qualification that
helps identify them.
Only Luke ends the list with betrayer. One thinks of Jesus passion where he was
betrayed. All of the disciples abandoned Jesus, but then all will be restored except of Judas. The
Eleven plus Matthais will then go on to suffer rejection and persecution as they represent the
betrayed one.
6:17-19 The People Hear Jesus and are Healed
This pericope and the next show the power and proclamation given to the apostolic
ministry, especially in the foundational catechesis of the two ways. This brief pericope introduces
the Sermon on the Plain. It provides the setting for the sermon. By recording this pericope, Luke
accents the first phase of his prophet Christology, which portrays Jesus as a miracle worker and
teacher. Keep in mind that the call of the Twelve and this episode of healing and the next episode
of teaching are programmatic for the ministry of the apostles in Acts.
6:17 After Jesus had had prayed and chosen the twelve apostles, he went down the mountain
with them and stood on a level place. This level place could have been in the hill country or even
on a side of mountain, perhaps the same mountain referred to in Matthews Sermon on the
Mount (Mt 5-7).
6:17-19 Once at a level place, Luke says there was a large crowd. The crowd is made up of
disciples of Jesus (besides the Twelve) and people from all over Judea, from Jerusalem to Tyre
and Sidon (6:17). With people coming from such a large area, we know Jesus must be famous.

Word must have spread about his teaching and healing. The people came to hear him and to be
healed of their diseases (6:18). Luke is stressing Jesus Prophet Christology, Jesus is seen by the
people as a teacher and healer. In 6:18b-19 Luke is highlighting the 1st phase, and more
specifically, the miracle worker part, as he speaks of those with evil spirits being cured and his
healing them all.
Note that the crowds have sought out Jesus. Thinking back to the last pericope a contrast
is formed. For the scribes and Pharisees came to Jesus not to hear him teach or to be healed but
to gather evidence of his breaking the Law. That is the second part of Lukes Prophet Christology
rejection. This crowd accepts Jesus and comes to receive his teaching and healing, the first
phase.
Look closely again at the people that are involved in this pericope. Do you see those who
make up the church? First we see Jesus the cornerstone of the church, the one who teaches and
heals. Next we see the 12 apostles, the foundation of the church. Then we see the other disciples.
And finally we see people coming for healing.
Excursus: The Lukan Beatitudes (6:20-22)
There are various beatitudes spoken by Jesus and others throughout Luke. The common
element of all the beatitudes is that they express the theological concept of blessedness. This
excursus seeks to define that concept in greater detail and in a way that applies to all the Lukan
beatitudes. Other OT and NT passages were used to fill out this biblical picture of blessedness.
A beatitude is a declaration of blessedness. The state of blessedness the believers enjoy
results from the fact that God is in communion with them through his Son, Jesus Christ. In Luke
this status is related to table fellowship.
A beatitude describes Gospel gifts that pertain to each and every believer. A beatitude
may function like a Gospel invitation. Such a beatitude (4:15 and the story of the Great Banquet)
calls the hearer to faith in Jesus, It is through faith that Gods blessings come.
Some beatitudes function like absolution. They provide comfort for afflicted believers
(6:20-23). God knows their plight and will deliver them. The words Jesus utters convey what
they promise, either now or in the future.
Most of the beatitudes draw on the Gospel theme of Great Reversal. The Great Reversal
runs throughout Luke and is particularly prominent in the Magnificat. Those who are blessed
exhibit the same kind of pervasive joy in Gods salvation in Christ as Mary, and the same kind of
trust in Gods salvation. The reversal is prominent in the paradoxical language of 6:20-26: the
poor possess the priceless kingdom; the hungry are filled; etc.
The Great Reversal is strongly eschatological, and so the beatitudes contain the tension
between the suffering of believers now versus the blessed comfort they will enjoy then in the
eschaton. Already they possess those blessings through faith in the promise, but those blessings
have not yet been fully realized. Yet the beatitudes provide present comfort: the present suffering

is not worth comparing to the glory that will be revealed (cf. Ro 8:18). This is visible in 6:20-22;
14:15.
The most important feature of the beatitudes is that they are Christological. All Gods
blessings are found in Christ, and Christ is the source of every blessing. Therefore it would be a
misuse of the beatitudes to suggest that they are principles or guidelines that inform people of the
way they should live so that God will reward their efforts with blessings. That would turn the
beatitudes from Gospel to Law. Instead, the purpose of the beatitudes is to instill and strengthen
faith in Christ alone. When the believer is incorporated into Christ in Baptism and faith, the life
of Christ becomes the life of the Christian, and by grace the blessings of Christ become the
inheritance of the Christian. In that way the beatitudes come to describe each and every person in
Christ.
The Christological focus of the beatitudes is sharpened by asking, Whom do the
beatitudes best describe if not Christ himself? Jesus is the one who was poor and hungry, who
wept and was persecuted. In the Palm Sunday blessing (19:38), Christ himself is the Blessed
One. In the Magnificat, we see that the joy of the blessed is joy in Christ. Eph. 1:3 says we are
blessed with every spiritual blessing in Christ. Other things we learn about blessing from the
context of Eph. 1:3 are: First, blessings are not rewards for accomplishments but are a
consequence of election in Christ. They are rewards for Christ for the work he has done in his
life, death and resurrection. Third, these blessings are spiritual blessings. The beatitudes do not
promise even the smallest amount of worldly advantage for the Christian (in fact its usually the
opposite). We possess spiritual blessings now by way of promise and we will fully enjoy them in
the eschaton.
In the Eph. 1 text we see that the blessed possess grace and peace, holiness and love,
sonship, redemption, forgiveness, wisdom, knowledge, salvation, and the gift of the Holy Spirit.
This blessedness is hidden, a mystery (Eph. 1:9). This suggests a connection between the
beatitudes and Jesus parables, which reveal the kingdom. As the parables are nonsense to
unbelievers, so are the beatitudes. The theology of the beatitudes is the theology of the cross,
which is foolishness to the world, but to those who are being saved, it is the wisdom of God and
the power of God (1 Cor. 1:18-25; Eph. 1:8-9).
The Christological, spiritual, and eschatological nature of blessedness is apparent in OT
blessings too. While the covenantal blessings portrayed in Genesis and Deuteronomy are
primarily in terms of the things of this world, they are often explicitly connected to the promised
Seed with the connotation that Gods temporal blessings are a down payment (Eph. 1:4) of future
blessings of his grace. The patriarchs and Israel were promised earthly blessings of land, fertility,
health, crops, and long life. Those covenant blessings indicate that in the OT God gave a more
visible, concrete down payment as the pledge of future blessedness, while in the NT the blessings
and their down payments are more spiritual. The OT blessings certainly do include and are a
result of Gods grace, favor, and imputed righteousness, as the NT blessings are.
The blessings of the OT wisdom literature exhibit a stronger eschatological dimension.
The Psalms and Proverbs speak of more eternal and ultimate things such as life and death.
Wisdom is seen as a divine blessing. The writings focus less on material benefits and more on

forgiveness and the spiritual dimension of blessedness, as in Ps. 32:1-2. Blessedness as a result
of election is seen in Ps. 33:12 (cf. also Ps. 144:15; 146:5). Passages that stress the idea of trust,
hope, and waiting for the Lord all stress the future aspect of blessedness. The eschatological
dimension is prominent also in Ps. 34:8. The Writings also contain the contrast of paradox
according to the theology of the cross [Great Reversal] as in Ps. 41:1 (similarly Prov. 14:21).
And suffering becomes part of the blessings, as in Ps. 94:12 (similarly Job 5:17).
The alert hearer of the gospel will note many accounts where the beatitudes are acted out
in the ministry of Jesus and the early church. There are examples of poor people receiving the
riches of Gods kingdom, mourners who rejoice because Jesus raises the dead, and hungry people
who are filled as they dine at the table with Jesus.
6:20-49 The Sermon on the Plain
6:20-26 Section 1 Catechesis: The Two Ways --- A Way of Life or a Way of Death
Jesus has chosen his twelve apostles who will be the foundation of the church and now
speaks directly to them and other disciples. The previous pericope has given the setting for the
sermon, a flat place. The previous pericope and this one show the power and proclamation given
to the apostolic ministry. Specifically important in this sermon is the foundational catechesis of
the two ways. This pericope also provides the best summary of Jesus teachings during his
Galilean ministry with teaching playing an important part of the first phase of Lukes prophet
Christology (miracle worker and teacher). Keep in mind that the call of the Twelve and the
previous episode of healing and this episode of teaching are programmatic for the ministry of the
apostles in Acts.
For the structure of this passage see detailed structure below. The Sermon on the Plain
may be divided into three parts. Sections 1 and 3 frame the center by contrasting the way of life
versus the way of death (6:20-26, 39-49); the middle section contains three series of imperatives
that describe the way of life (6:27-38). Taken together, the sermon may be seen as a prototype for
early Christian catechesis, as first taught by the Lord himself.
6:20-26 .... 1. Catechesis: A Way of Life and a Way of Death
6:20-23 ............ A. Beatitudes - a way of life
6:20-21 ................... Three Beatitudes
6:22-23 ................... Summary beatitude
6:24-26 ............ B. Woes away of death
6:24-25 ................... Three woes
6:26 ...................... Summary woe
6:20-26 Introduction
This is the beginning of Jesus teaching to his disciples about what it means to be a
disciple. He intends for them to use his teaching to make further disciples. Disciples are learners,
students, or in early Christian parlance, catechumens (hearers of the word). In the sermon they

are referred to as disciples (6:20) or hearers (6:27) of Jesus and Jesus refers to himself as
teacher (6:40).
Lukes gospel continues the OT catechetical tradition of the two ways: the way of life and
the way of death. In some sections Luke accents the either/or alternatives of catechesis. The
catechumen is to see that life is filled with 2 alternatives and that in himself and his teaching
Jesus is offering the way of light and life.
The OT background illuminates many of the concepts here. In Deuteronomy to hear
Gods Word really meant to hear and believe, and so to put into practice. Jesus emphasizes the
same point in Lk 6:47-49 where he says one must hear and do. A parallel to the beatitudes and
woes is Deut. 11:26-28: See, I am placing before you this day blessing and curse; the blessing
as you listen to [believe and practice] the commands of Yahweh your God and the curse if you
do not listen. So in the language of the Torah and of Jesus, to listen to Gods Word is to hear
in faith --- faith that is created by the Word itself, faith that shows itself in works of love (Lk
6:27-30), and faith that receives the blessings promised in the Word.
Section 1 (6:20-26) Catechesis: The Two Ways --- A Way of Life or a Way of Death
6:20-26 Sometimes Matthews beatitudes are called the spiritualized version of Lukes
beatitudes. For example, where Matthew has poor in spirit (Mt 5:3), Luke has poor (Lk
6:20), and where Matthew has hunger and thirst for righteousness (Mt 5:6), Luke has hunger
now (6:21). So are Jesus words to be understood spiritually or physically? Are we to think
of those who are spiritually poor or those who are physically poor? Why not both? In light of the
fact that Jesus was both God (spirit) and man (physical), and that Jesus rebuked both the spiritual
and the physical in the same way, and that Jesus forgave sins and healed physical diseases, we
should see the beatitudes as referring to both. Jesus came to bring release from all of sins effects,
both spiritual and physical. The release Jesus brings will not be fully realized until he comes
again. The first part of each beatitude reflects ones current status concerning the kingdom of
God (in it or out of it), whether one receives the kingdom by receiving Jesus or rejects the
kingdom by rejecting Jesus. And each beatitude reflects ones present (this worldly, physical) or
future (other-worldly, spiritual) status with respect to Gods kingdom. Therefore the hearer
should keep in mind both the physical and spiritual.
Who do you suppose the early hearers of Lukes gospel would have thought of when they
heard the beatitudes? They may have thought of the OT faithful who suffered and waited for the
Messiah, or more recent believers who died, or even themselves. But ultimately, as Christians, all
of Lukes hearers should think of the One who was poor, hungry, wept, received hate and was
crucified - the Son of Man.
Notice how the woes relate to the beatitudes. The woes parallel the beatitudes, but reverse
the status. There is also other common language.
............ Beatitude ... Woe ............... Common ..... Common

.. 1st ..... poor ........ rich .............. for

.. 2nd ..... hungry ...... filled ............ for ...... now
.. 3rd ..... crying ...... laughing .......... for ...... now
.. 4th ..... hate ........ speak well ........ When ..... for according to the same
............................................................things their fathers did
Not only should the beatitudes be read Christologically, so should all of the Sermon on
the Plain. The woes speak to life without Christ (6:24-26). The imperatives of catechesis describe
how the Christological life is lived (6:27-38). And the goal of catechesis in a Christological life
is enlightenment, transformation, and foundation (6:39-49).
6:20, 24 In his sermon at Nazareth (4:18) Jesus promised to proclaim Good News to the poor. In
6:20 Jesus proclaims the Good News that the poor possess the kingdom of God and that this
possession will last forever.
In contrast to the poor are the rich. The rich possess earthly riches and these riches will
last only for this short temporal life. This is the consolation of the rich. Earlier, Simeon waited
for the consolation of Israel (2:25). The consolation of Israel was the Messiah, in whom the true
riches (16:11) of the kingdom are found. So who might Jesus be thinking of when he speaks of
the rich? See 16:14. He may be thinking of the Pharisees because they were lovers of money.
6:21a, 25a The second beatitude (6:21) and woe (6:25) speak of being hungry versus being
satisfied and filled. It does not say the hungry will be filled now, but they will be filled in the
future. When might they be filled? In Lk 14:15-24 Luke makes the same point in different way,
in a parable. The poor will be filled at the Messianic banquet. There is a connection between this
beatitude and Jesus table fellowship. The poor that eat with Jesus during his ministry receive a
taste of this promised banquet, as do we in the Eucharist.
In this beatitude, Luke draws upon the OT motif of the eschatological banquet (see Isa
25:6-8; 49:10-13; Ps 107:3-9). Also the feeding of the 5000 expresses this spiritual reality of the
heavenly banquet (satisfaction and abundance) in physical terms: and all ate and were satisfied
(9:17).
Considering once again the parable in Lk 14:15-24, those who refuse the invitation to the
banquet will not eat one bite at the banquet. They will go hungry. Those who are filled with this
worlds things in the third woe are the same ones who make excuses for not going to the banquet
in the parable. Who might Jesus be referring to in the woe? He may refer to those who question
why Jesus eats with sinners (see 5:27-39). The scribes and Pharisees (or the religious
establishment) do not accept Jesus. Even now in the beatitudes, Jesus is filling the hungry with
Good News and sending the rich away empty (1:53).
6:21b, 25b The 3rd beatitude and woe are in 6:21b and 6:25b. In 7:36-50 a sinful woman comes
to Jesus, repentant, weeping (7:38) over her sins. Weeping comes from sorrow over sin and the
damage it does. But laughter and joy are the result from being released from those sins and
joining Jesus at the banquet table. In contrast to the woman is Jerusalem as she did not accept the
message of John the Baptist and did not repent. Consequently she was not prepared for the

visitation of her Lord, and as the Lord approached her, he wept over her (7:30-35) because soon
her laughter would be gone as she would be destroyed in A.D. 70.
The catechumen has before him two ways: one of life and one of death. He may imitate
those who followed John the Baptist in repentance into the church, or he may follow the example
of Jerusalem whose rejection of John and Jesus led to her destruction.
6:22-23, 26 The final beatitude and woe (6:22-23, 26) depart from the pattern of the first three.
Their expansion provides a summary and sets a pattern for other summary statements in the
sermon (cf. 6:31-34; 6:38). The fourth beatitude and woe have to do with rejection or acceptance
by the Jewish religious establishment. According to these verses the OT Jewish fathers rejected
the true prophets. They hated, excluded, and insulted them. They counted them as being evil. But
they accepted or spoke well of the false prophets. They had things backwards. Christians, like the
OT prophets are hated, excluded and insulted. Christians are treated this way because of their
association and relationship with the Son of Man (6:22).
Instead of reject your name as evil in v. 22, the CC translates it as, throw out your
name as evil. It could also be translated as cast out. At different times Jesus and his disciples
cast out demons. But here it speaks of Christians being cast out (in Acts 7:58 Stephen is
cast out and stoned). This is in effect a reverse exorcism. When one bears the name of
Christian, one can expect suffering and persecution. In fact, Luke uses the title Son of Man
later when referring to Jesus passion. Having been baptized into Christ, Christians expect
persecution, but they also expect that which the beatitudes promise: the kingdom of heaven,
complete satisfaction, laughter as a result of joy and a reward in heaven.
In 6:23 Luke adds an imperative to the last beatitude. Jesus tells his disciples to, Rejoice
and leap for joy. When are they to do this? And what is Jesus talking about? In that day
they are to rejoice, that is, on the day of persecution they are to rejoice and leap for joy. So
in the midst of their afflictions they are to be joyful.
How is this possible? Lets take a look at some verses in Luke where joy is experienced.
For each verse we list the event at which joy was experienced.
Lk 1:14 ........ Joy over the birth of John the Baptist, the one who prepares
the way for Jesus, the Savior.
Lk 1:28 ........ Joy over the birth of Jesus Christ, the promised Messiah.
Lk 15:5, 7, 10 . Joy over repentance of sins.
Lk 15:32 ....... Joy in feasting.
Lk 24:52 ....... Joy after the ascension of Jesus.
Lk 7:32 ........ Joy at a wedding celebration.
Joy centers around the Savior, being prepared for him, being visited by him, being wed to him,
feasting with him, celebrating an eternal relationship with him. So even in the midst of
persecution, there is the joy of knowing our Savior. There is an even greater joy, a reward in
heaven, which is an everlasting joy, one that awaits those who persevere.
But why must Christians suffer? Christians follow the pattern first established by the OT
prophets who suffered and died speaking Gods Word. Christians follow Jesus who continued the

pattern by suffering and dying. Christians follow the apostles who also suffered for being Gods
people and testifying about him. Having been baptized into Christ, we too live the Christological
life, a life of suffering. But in the end, the Christological life leads to glory. Therefore the order is
always suffering before glory.
In the final woe, Jesus sets up a comparison between true and false prophets by using the
same language in both (for that is how their fathers treated). The greatest false prophet is
Satan, who tempted Jesus to bypass suffering. The true prophets of the OT spoke of the
impending suffering of Gods people, while the false prophets of the OT spoke of victory for
Israel. False prophets today do the same. They speak of the glory of Christians bypassing
suffering. Remember, the disciples were similarly scandalized by Jesus suffering until after the
resurrection. It was only after the resurrection that they understood that salvation can only come
through a suffering and crucified Savior. After they understood, they gladly accepted suffering in
his name (Acts 5:41).
6:20-26 There is one more important point that should be made about the beatitudes and woes
(especially the last beatitude and woe). There is a parallel between them and the sending out of
the seventy in chapter 10.
1) The seventy are to proclaim, The kingdom of God is near you (10:9). The kingdom of
God promised to the poor in the first beatitude (6:20) is the same kingdom that the seventy
offer.
2) The disciples will be welcomed by those who exhibit characteristics of the beatitudes and
rejected by those who exhibit characteristics of the woes (10:5-12) (especially see Chorazin
and Bethsaida in 10:13).
3) In the preaching of the seventy, demons will be subject to them in the name of Jesus
(10:17). This is the same name that Christians bear and suffer for (6:22, the Son of Man).
Their names will be rejected as evil (6:22) because of their association with Christ. But they
are to rejoice (6:23; 10:20) because their names are written in heaven (10:20).
4) In 10:7 the one who proclaims the kingdom is worthy of his wages. Those who proclaim
the kingdom and suffer for it have a reward in heaven (6:23).
This parallel of the beatitudes and the sending of the seventy in Luke 10 alerts the hearer to see
how Jesus and his disciples manifest the beatitudes in their lives and particularly in their deaths.
6:27-38 Section 2-The Imperatives of Catechesis
(See 6:20-26 for the first part of the Sermon). There is a natural connection between this
section and the previous one. If the beatitudes and woes describe the characteristics of disciples,
who are incorporated into Christ in Baptism, this imperatival section describes the shape of the
disciples life as he shares in the life of Christ. The beatitudes describe being and the
imperatives describe doing. This section is the logical application of what hearers become

through Baptism. The audience is the same as the previous section, only here they are called
hearers (6:27).
See detailed outline below. This section can be divided into 3 parts: 8 imperatives in
6:27-34; 4 imperatives in 6:35-36; and 4 imperatives in 6:37-38. This accents the 3 important
summary imperatives at the end of each section:
6:31 Just as you wish that men do to you, do to them likewise (golden rule).
6:36 Become merciful , just as our Father is merciful.
6:38 Give and it will be given to you.
It goes from general to specific with the general principle, to the general application of that
principle, to a specific application of the principle on the basis of the general application.
6:20-49 The Sermon on the Plain (Just)
6:20-26 .... 1. Catechesis: A Way of Life and a Way of Death
............
6:27-28 .... II. The Imperatives of Catechesis
6:27-34 ............ A. Love your enemies eight imperatives
6:27 ....................... Love your enemies.
.................................. Do good to those who hate you.
6:28 ............................. Bless those who curse you.
.................................. Pray for those who insult you.
6:29 ............................. Turn the other cheek.
6:30 ............................. Give to everyone that asks you.
.................................. Do not demand back from them.
6:31 ............................. Do to others as you wish they would do to you.
6:32 .................................. If you love those who love you, so what?
6:33 .................................. If you do good to those who do good to you, so what?
6:34 .................................. If you lend to those who can repay, so what?
6:35-36 ............ B. Imitate God four imperatives
6:35 ....................... Love your enemies.
............................ Do good.
............................ Lend expecting nothing in return.
.................................. Your reward will be great.
.................................. You will be sons of the Highest,
.................................. because he is kind to those who are ungrateful and evil.
6:36 ....................... Become merciful just as your Father is merciful.
6:37-38 ............ C. Do not judge for imperatives
6:37 ....................... Do not judge and you will not be judged.
............................ Do not condemn and you will not be condemned.
............................ Forgive and you will be forgiven.
6:38 ....................... Give and it will be given to you;
.................................. for with what means you measure it will be measured in return
to you.
6:27 The first imperative Jesus gives is a radical one: Love your enemies. This calls for
action not just emotion. Is it natural to want love your enemies? The obvious answer is no. To
love ones enemy requires an unnatural act of the will. So the question arises as to who are our
enemies that we should love. Lets look back at the beatitudes, especially 6:22. Is there any kind
of language there that could be used to describe an enemy? Yes. The following language could
describe an enemy: An enemy is one who hates you, excludes you, insults you and rejects (CCthrow out) your name as evil. But why do the Christians enemies feel this way about them?
Enemies of Christians hate them because of their association with Christ; they bear his name. So
the context for these imperatives is that of religious persecution. Jesus gives us a picture then that

association with him will inevitably lead to persecution. And the general attitude of Christians
must be to love all who persecute them on account of the Son of Man (6:22).
6:27-28 The overarching command of the first imperative is love. The next six imperatives
describe the kind of action that love will take. In the first set of 3 imperatives, the you is a
plural you. Christian congregations should do good to, bless and offer petitions for those who
hate them, those who curse them, and those who insult them. This is what the baptized do. In the
assembly of the baptized, this has taken place for centuries, as prayers have continually been
offered for those who persecute the church.
6:29-30 The next 3 imperatives are directed to the individual, as you here is singular. Keep in
mind the context here is religious persecution, not criminal acts (cf. 1 Pet 4:12-16, with a
beatitude and language parallel to this text). In 6:29-30 Christ gives examples where enemies of
Christians persecute individuals. One example is striking a Christian on the cheek. Another
example is taking ones outer cloak, which one needs in order to survive. And lastly, he cites
those who steal the Christians things. Disciples of Christ then are to be prepared to be treated
violently, stripped of their clothes and their material goods. Such persecution to the Christian is
to be expected (cf. Jn 15:18-21, 25).
Who ultimately should come to the mind of the hearer as he hears Jesus speak? Who was
violently beaten but did not raise his hand or voice? Who was stripped of all his clothes and did
not demand them back? Who was it that wandered from place to place with no place to rest his
head? Who was it that died with no earthly possessions? The answer is Jesus Christ. The Sermon
on the Plain is Christological. It applies to Jesus first and then to his followers.
6:31 Next comes what is sometimes called the golden rule. Matthews version of the golden
rule is in Mt. 7:12. Notice the phrase that Matthew adds on to the end that Luke does not have.
With this phrase the golden rule is like Lev. 19:18. Matthew adds, for this is the Law and the
Prophets, or in other words, the OT. The golden rule is a summary statement of the OT. Lev.
19:18 is also such a summary statement. Lev 19:18 says You shall love your neighbor as
yourself.
6:32-34 Non-Christians show love to those who will return love, do good to those who will do
good in return, and lend to those who will repay. The word translated as credit in the NIV can
also be translated as grace or even gift. Grace and gift imply that nothing is expected in
return. Love by a Christian is not given expecting anything in return; it is just given.
The golden rule is something that even unregenerate sinners can do at least occasionally.
But those who are in Christ are in Christ only by grace and that same grace enables believers to
do what Christ does, that is to love their enemies, going way beyond the golden rule. The Spirit
poured out in Baptism will give the baptized the grace to do what Christ himself has done for
them: to love even those who are enemies (cf. Ro 5:5-10; 13:8-10).
6:35-36 The next three imperatives are imperatives that are repeats of earlier imperatives. They
are love your enemies, do good and lend. What is significantly different is the promises

that come after the third imperative. God promises a heavenly reward and the status of children
of God, because God is kind to the ungrateful and evil.
You may have noticed the promise of the heavenly reward earlier after the final beatitude
(6:23). We have seen that this reward is a participation in the heavenly feast. This reward is
already present for the baptized in the Eucharist.
At his annunciation (1:32) the angel said he would be called the Son of the Most High.
At his baptism (3:22) the Spirit said, You are my Son . In baptism, we become sons and
daughters of the Most High. Our Father is kind towards all who are ungrateful and evil. Gods
kindness is needed by Christians too because all people are sinful, ungrateful, and evil (Ro. 3:923), including Christians. So Christians at the same time bear the sinful image of Adam and are
in need of Gods grace, and the merciful image of the Father. We are sinner and saint at the same
time.
So how does one love his enemies, do good, and lend without expecting anything in
return? The answer is given in the last imperative in 6:36 (see also Eph. 5:1). One can do these
things by becoming merciful and do as your Father does. Imitate his example (Eph. 5:1). This
description of God echoes the OT creedal description of God as gracious and merciful, slow to
anger and abounding in steadfast love. As Christians we have become merciful. God has shown
mercy to us and Christians in turn reflect his mercy.
A Christological reading of the beatitudes leads to a Christological reading of the
imperatives. Christians do these imperatives by being merciful. We have already seen Jesus
mercy to sinners. Mercy and forgiveness will be the central theme of Jesus teaching until his
crucifixion. Jesus expresses mercy in table fellowship with sinners.
6:37-38 After the great climax in the sermon to become merciful (6:36), there are some practical
examples of how this mercy it to be shown to others (6:37-38). This prohibition against judging
and condemning is not against legitimate judging in a court of law. It is about believers judging
unbelievers and believers judging other Christians (e.g. Ro 14). This concerns judgments and
condemnations about doctrine and life that are made without substantial evidence or are based on
a faulty understanding of Gods standards.
Above all, this is about the name of God. The Father sent the Son and the Son therefore
represents the Father. The Son in turn sends out his disciples and the disciples therefore represent
the Son. Jesus does not want his disciples to misrepresent God. We have just seen in 6:36 and in
the OT creedal formula that God is characterized as merciful. If disciples of Jesus are judgmental
or legalistic then this ruins Gods merciful character. God will judge sinners but God is a God
who delights in showing mercy. Therefore, Jesus disciples are to be characterized by mercy and
forgiveness, portraying Gods character to the world.
A disciples character of mercy and forgiveness shows itself in not judging and not
condemning, [which confirms his status as a child of God. And God will not condemn his
children (Ro 8:1)]. Gods judgment is reserved for those who judge and condemn and are not
merciful as he is.

Mercy expresses itself in forgiveness (not judging and not condemning) and generosity.
There is a correspondence between Gods forgiveness and generosity and the way Christians
forgive and give to others. A true Christian gives generously because the Father first gave
generously. Forgiveness and generosity are Christological actions. God gave his complete
forgiveness in Christ. But in Christ God not only forgives sin but also implants a forgiving spirit
within his children. This can be seen in the measure of forgiveness and generosity given.
The image Jesus uses in v. 38 is that of grain being poured into a vessel, pressed down,
and shaken to make room for more to the point of overflowing. The grain is then poured into the
fold of a garment (kind of like a big pocket) and is taken home. This is a radical notion. The
standard God adopts in judging people is the standard each person uses in relation to others. Will
one give generously to the point of overflowing or will one purposely hold back and give a
smaller portion?
The Sermon on the Plain (Lk 6:20-49)
Section 3 (6:39-49) The Goal of Catechesis
See the context of the previous two sections of the Sermon on the Plain. This third
section of the sermon provides three illustrations of the numerous imperatives in the second
section. The third section summarizes the first two sections. The catechetical theme of the two
ways either/or is also apparent throughout this section: sight vs. blindness, good fruit vs.
bad, and a solid foundation vs. weak ones.
See the detailed structure below. This third section is divided into 3 parts: the first deals
with enlightenment through catechesis; the second with the fruits of that enlightenment; and the
third with the foundation (for final survival) upon which the disciple builds and will stand.
6:39-49
6:39-42
6:43-45
6:46-49
III. The
........
........
........
Goal of Catechesis
A. Enlightenment sight instead of blindness
B. Transformation good fruit instead of bad fruit
C. Foundation house on the rock instead of house on the ground
6:39 The CC translates 6:39a as follows: A blind man is not able to lead the way for a blind
man, is he? (emphasis added). The language Jesus uses here (blind, lead, and the way)
refers to catechesis or teaching. A teachers teaching sheds light so that one can see. A teacher
leads his pupil. A teachers teaching is the way to a full understanding. A leader in the way is a
teacher. Jesus, of course, was the greatest teacher and leader in the way. Part of Jesus messianic
ministry was to open the eyes of the blind (4:18). In early Christian literature, Baptism and
catechesis were considered enlightenment and those baptized were considered enlightened
ones.
6:40 According to 6:40 the goal of Jesus teaching is that the student will be fully trained
and will be like his teacher. Here the goal is for the disciples to be like Jesus. Catechesis has as
it s goal Christian formation: to become like Jesus. The student is to become like his teacher. The
teacher then does more than impart knowledge. The teacher becomes a model to follow. The

beatitudes and imperatives show what that teacher must be like, humble, loving and merciful, not
judgmental and hypocritical.
6:41-42 One definition of hypocrisy might be that hypocrisy is telling someone to do something
one way and then doing the exact opposite. One is hypocritical if he condemns a person for a sin
and then turns around and does that sin himself. Jesus illustrates hypocrisy (6:41-42)by useing a
short parable about someone with a beam in his eye trying to take a speck out of someone elses
eye. The person is so blind to his own sin that he cant see the huge sin he is committing but he
can see the small sin someone else commits.
One who is hypocritical is blind and cannot lead the way. Good solid teaching removes
beams and enlightens. Hypocrisy is common to all because of our fallen state. Therefore Jesus
disciples must be aware of it and not fall into it. The Pharisees were a good example of
hypocrisy. The Pharisees felt like they were superior to Jesus, the Teacher. They constantly put
Jesus to the test. The reason this is so deadly is that their teaching negated Jesus teaching. Their
teaching was the way of darkness, not the way of light.
6:43-45 Jesus main point in 6:43-45 is that character precedes action. A persons deeds reveal
the state of the heart. If a person has a Christological character, as described by the beatitudes, he
will automatically do what the imperatives say. According to one of the previous sections in the
sermon, what is the fruit that comes from Christological character? The fruit that results from
Christological character is (6:27-38): doing good, blessing and praying for those that hate, curse
and insult you; turning the other cheek; giving to anyone who asks and not demanding it back;
loving enemies; not condemning and judging others; and forgiving and showing mercy.
We are all born as bad trees. Only God can transform us into good trees. The proof
that we have been changed into good trees is in the fruit we bear. Actually who alone is good
(see Lk 18:18-19)? God alone is good. Therefore Christians are only good trees and bear good
fruit because they have Christ in them through his Holy Spirit.
6:46-49 What does the conclusion of the Sermon on the Plain (6:46-49) have in common with
the beatitudes and woes in the beginning of the sermon (6:20-26)? They both offer the two
themes of catechesis, the way of life and the way of death . In the conclusion, this is expressed in
terms of two foundations, one on rock and the other on dirt.
Christians build on the solid rock of the teachings of Jesus Christ and the apostolic
church. If they do, when the torrents of persecution come, they will be safe, saved from the
rushing river. They will not be shaken (Acts 2:25; 2 Thess 2:2) because they have the steadfast
character of Christ as the foundation for their life. This is the way of life: For the Lord is your
life (Deut 30:20). Those who build on any other foundation build on the dirt and are easily
shaken and destroyed.
With the mention of floods and torrents of water, the OT event that comes to mind is the
flood(Ge 6-9). Notice the general similarities.The major flood of the OT is the Genesis flood

where all of mankind died except for 8 people, Noah and his family. The similarity is that in a
flood many die, but also some are saved. Some are saved because they listen to, believe and do
the Word of God. Of course this is a type of those baptized into Christ (1 Pet 3:20-21). Through
catechesis and Baptism we build on solid rock and are saved when persecution comes.
.

Jesus Teaching, Healing, and Miracles (7:1-9:50) [Med.]
Jesus Heals and Teaches at Table (7:1-50) [Small]
7:1-50 The next unit, 7:1-50, opens with a summary statement about Jesus teaching in the
sermon coming to an end and his movement into Capernaum, where many of his miracles that
place. The major characters of this unit come from the fringe of Palestinian society: a Gentile
centurion, a widow, John the Baptist and his disciples, and a sinful woman. In this unit people
from various levels of society have a chance to observe Jesus ministry. So by the end of this
unit, Jesus has performed miracles and taught about himself and the peoples acclamation in 7:16
can be seen as true: A great prophet has been raised up among us and God has visited his
people.
7:1-10 The Healing of the Centurions Son
The miracle in this lesson is part of a series of in which Jesus will demonstrate his
compassion toward fallen humanity by releasing people from their diseases (7:1-10), from death
(7:11-17), from demon possession (7:21-22; cf. 4:33-37, 40-41), and from their sins (7:36-50; cf.
5:17-26).
See the detailed structure below. This miracle is organized in a chiastic structure, which
accents trust in Jesus word.
7:1-50 Jesus Heals and Teaches at Table
7:1-10 ..... The Healing of the Centurions Slave
7:1 .............. (Transition from the Sermon on the Plain to miracles in Capernaum.)
7:2 .............. Introduction: A valued slave is sick and about to die.
7:3 .................... A Jewish elders are sent.
7:4-5 ........................ B1 The Jewish elders commend the centurion to Jesus as
............................. worthy, for he loves our people.
7:6-7a ....................... B2 The centurion confesses his unworthiness.
7:7b ................................ C But say a word, and my servant must be
..................................... healed.
7:8 ................................. C The centurion understands authority and implies trust
..................................... in Jesus authoritative word.
7:9 .......................... B Jesus commends the centurion to the crowds because of his
faith.
7:10a .................. A The Jewish elders return to the centurions house.
7:10b ............ Conclusion: They find the slave well.
7:1
The introduction to this unit is significant. This verse (7:1) connects Jesus Sermon on the
Plain with the miracles that follow, once again linking together teaching and miracle working,
the first phase of Lukes prophet Christology.
7:2-4 In these verses we see that the two main participants in the story are the centurion and
Jesus, the intermediaries are the Jewish elders, and the one being healed is the centurions slave.
A Roman centurion was in charge of 100 soldiers. They were career soldiers who were
responsible for the discipline and administration of those under them. They were well paid and
were held in high regard in Roman society.

From these verses we know something about this centurion. He had a slave who was very
valuable to him. He loved the Jewish people and built a synagogue for them, so he must have
been wealthy. He might be classified as a God-fearer, that is, a Gentile attracted to the teaching
and worship life of the Jews without formally converting to Judaism.
Of added interest is the fact that archaeologists believe they have unearthed the
synagogue that this centurion built. This find not only adds to our knowledge about synagogue
worship, but it confirms the historicity of Lukes gospel, even down to this side comment of he
himself built the synagogue for us.
7:2-10 Framing this story are references to the sickness and healing of the centurions slave (7:2;
7:10b).
There is a bit of irony (related to the characters of this story) in frame A/A (7:3; 7:10a). A
Gentile, and Roman centurion at that, sends the Jewish elders to Jesus, a Jewish teacher. Jesus
comment about the centurion in 7:9 is also ironic. Jesus says that the faith of a Gentile centurion
is greater than that of anyone in Israel. Still another irony is the opinions of the Jewish leaders
concerning the centurion and the centurions view of himself. The irony is that the Jewish elders
consider the centurion worthy of Jesus help, while the centurion considers himself unworthy. He
is like John the Baptist who considered himself unworthy to even untie Jesus sandals.
Important here is the relationship between Gentiles and Jews. There was a barrier
between them. Knowing the Jewish laws of purity that would prevent Jesus from coming into his
house, the centurion is satisfied and believes in the powerful word of Jesus. Having heard about
Jesus (7:3a), the centurion knows about Jesus authority over demons, disease, and death. He
shows his faith in Jesus when he says, But say the word, and my servant will be healed (7:7b).
According to the centurion in 7:7b-8, The vehicle for Jesus miraculous power is his
word. In 7:3 instead of heal, the CC translates, he would save his slave. Save means more
than just physical healing. It also means spiritual healing. The centurion knows that Gods
salvation is present in Jesus and is communicated through his word.
If you lived in the early church only a few years after Jesus ascension, why would this
pericope be of great importance? What problem would this pericope help solve? (see Acts 1011:18) A great problem in the early church was the relationship between the Jews and the
Gentiles. The question arose as to whether the Gentiles would have to be circumcised and follow
Jewish ceremonial laws. This pericope would help with this problem because it shows that a
Gentile who was not circumcised and who did not follow Jewish ceremonial laws had a greater
faith than any of the Jews. And faith was all that was necessary to receive the salvation that Jesus
offered. Faith in Jesus, rather than affiliation with ethnic Israel, is the key to receiving salvation.
7:11-17 The Raising of the Widows Son

The raising of the dead is the miracle that demonstrates that Jesus is the fulfillment of the
OT prophetic hope and that with him the messianic age has dawned. Luke continues to develop
his prophet Christology.
See the detail structure below. The structure of the story is simple, emphasizing the
details of the miracle and showing the compassion and power of Jesus. The Creator has come
in the flesh to re-create his fallen creatures.
7:11-17 The Raising of the Widows Son
7:11-12 ....... The Setting
..................... Time soon after the healing of centurions servant.
..................... Place the city of Nain.
..................... Participants Jesus, two crowds, widow dead son.
7:13-15 ....... The Compassion and the Miracle
..................... Jesus speaks the words of encouragement, Do not go on weeping.
..................... Jesus touches the coffin.
..................... Jesus speaks the words of resurrection, Be raised up.
..................... The young man sits up, speaks, and is given to his mother.
7:16-17 ....... The Response of the People
.................... Fear and glorifying God.
..................... A great prophet a visitation of God.
..................... The word about the miracle spreads everywhere.
7:11-12 In the CC the beginning phrase of the story is translated as follows: and it came to pass
soon afterward. When Luke uses And it came to pass he signals that a significant event is
about to happen. By using soon afterward Luke connects this pericope with the previous one.
7:11-12 tell us all the people who come together at Nain that will witness this miracle.
Those present were: Jesus, Jesus disciples, a great crowd journeying with Jesus, a dead man, the
only son of his mother, the dead mans mother, a widow, and the funeral crowd. With so many
people as witnesses, is it any wonder that afterward the word about Jesus spread throughout
Judea and the surrounding country (Galilee)?
In 7:12 Luke gives details that tell us of the plight of the woman. Phrases such as, A
dead person, , the only son of his mother, and she was a widow say she had little to look
forward to. Women, in that day in Israel, were looked on as second class citizens. They could not
work for money. They were dependent on their husband and family. But now, this woman has
neither. She has no security in this society. Everyone will likely ignore her, but not Jesus. He has
compassion on her.
7:13-15 Normally when someone touches something that is unclean they became unclean as
well. But what happens when Jesus touches the casket of the dead man, does he become
unclean? No, Jesus does not become unclean, as would happen with sinful people. Instead, Jesus
makes the unclean clean. He reverses sins effects.
In the preceding story of the centurion, it was noted that the centurion had great faith and
that his servant was healed. This story does not mention anyone having faith. Does this mean
anything? Yes. This means that Jesus miracles are not dependent on anyones faith. Jesus has the
power to heal whom he pleases. His word alone is enough to heal the sick and raise the dead.

The raising of the widows son at Nain is a climax of Lukes Galilean narrative. This
resurrection reminds one of two OT resurrections. In 1 Ki 17:22-24 Elijah raised the widows
son. And in 2 Ki 4:32-37 Elisha raised the Shunammite womans son. Jesus is clearly following
the pattern of the great prophets of the OT.
A resurrection is the only kind of prophetic miracle that Jesus has not performed. Already
at the beginning of Jesus ministry (here), we see that Jesus has power over death. Raising the
man is the ultimate statement that Jesus is the final, eschatological prophet, and the Messiah.
Later we see Jesus raise Jairus daughter and himself from the dead. Any hearer of the Word may
infer that if Jesus has the power to raise the widows son, Jairus daughter and himself, he has the
power to raise the hearer as well.
The dead man was like Jesus in three ways. First, we know that he is an only-begotten
son (the only son of the woman) just as Jesus is Gods only begotten son. Second, we know that
he tasted death, just as Jesus tasted death. Third, the man was raised from the dead. Similarly,
Jesus was raised from the dead. Obviously then this event foreshadows Jesus death and
resurrection.
7:16-17 According to 7:16, because of the miracle the people associate Jesus with a great prophet
and believe that God is present in him to help his people. Again, the type of Messiah that the
people were waiting for was a first phase type Messiah, one that was a great teacher and a
miracle worker. They see that Jesus performs miracles as the prophets of old did but they do not
remember that all true prophets suffer persecution for speaking Gods word. Also, they do no
understand the Psalms (e.g., Ps 16:9-11) and the suffering Servant psalms (Is 52:13-53:12), that
say the Messiah will also be a suffering righteous one. If Jesus is only a teacher and miracle
worker, the result is a theology of glory that imagines that Jesus has come for the sole purpose of
alleviating human suffering. Only when they understand that Jesus must also suffer rejection to
the point of crucifixion will they be able to voice the full messianic confession, the theology of
the cross.
7:18-35 Johns Question and Jesus Answer
Luke continues to develop his Prophet Christology. Jesus uses miracles to answer Johns
questions. The miracles show that the prophecies of Isaiah concerning the Coming One are being
fulfilled by Jesus. Jesus then goes on to teach the crowds about how John and himself fit into
Gods plan of salvation and how some accept that plan and others reject it.
See the detail structure below. This unit is divided into 4 separate but related parts.
7:18-35
7:18-23
7:24-28
7:29-30
7:31-35
Johns Question and Jesus Answer

....... Johns question and Jesus answer.
....... The witness of Jesus about John
....... The people who accept and reject Gods plan of salvation
....... The judgement of Jesus upon those who reject Gods plan
7:18-23 What does John the Baptist really ask? John is really asking Jesus if he is the Messiah.
John sends his disciples and not go himself (see 3:20) because John is in prison. It says that

Johns disciples told John about all these things. What things did his disciples tell him about?
Most assuredly they told him about the raising of the widows son and the healing of the
centurions slave, the two most recent miracles of Jesus. But isnt it highly likely that they would
have told John about all that Jesus said and did going back to the beginning of his ministry in
Galilee?
Why do you think John the Baptist sent two of his disciples to ask if he was the Coming
One? Did John doubt that Jesus was the Messiah, even after he had earlier pointed Jesus out to
his disciples as the Lamb of God that takes away the sins of the world? Or did his disciples
doubt and John send them so that they could see for themselves? Or is there some other
explanation? We can not say for sure, but a straightforward reading suggests that both John and
his disciples were having doubts. In Lukes gospel, all human observers of Jesus struggle with
the way that Jesus demonstrates that he is the Anointed One.
Reading Deut. 18:21-22, how does one tell if a prophet is a true prophet from God? If the
message that a prophet proclaims is from the Lord, then what he proclaims will happen. If not,
then he has spoken on his own and not from the Lord. What did Jesus say would happen in his
Nazareth sermon (4:18-19)? He has anointed me to proclaim Good News to the poor. He has
sent me to preach to the captives release and to the blind recovery of sight, to send the broken
ones away in release, to preach the year of the Lords favor. What did Johns disciples witness
(7:22)? Blind are seeing again, lame are walking around, lepers are being cleansed, and deaf are
hearing, dead are being raised, poor have proclaimed to them Good News. Is Jesus the Coming
One? According to the test of Deut. 18, Jesus is the indeed the Coming One. What he said he
would do in Gods name, which also is a messianic prophecy from Isaiah, he has done.
7:23 introduces the theme of this section: the acceptance and rejection of Jesus and John
. Do people believe Jesus is the Coming One? How did the people of Nazareth feel about Jesus?
(see 4:22-29) They believed Jesus only to be Josephs son, a carpenter. They were offended when
he claimed to be the Messiah. So his simple appearance and his hometowns familiarity with him
were stumbling blocks that caused his hometown to be scandalized by him.
There is another way that scandal could be tied to Jesus. What was the main thrust of
Jesus mission at this point? (see 4:18-19) Was it a mission of vengeance on Israels enemies?
His mission was not one of vengeance. Jesus ministry was all about mercy and forgiveness or
release. Think back to the OT prophets. Didnt they prophesy that the Messiah would execute
judgement on the enemies of God and his people? In fact, in looking at Is 61:1-2 and at Lk 4:1819, Jesus left off part of the Isaiah quote. Jesus purposely left off: and the day of vengeance of
our God. Jesus also drew on Is 29:18-19, but he did not quote Is 29:20. The ruthless will
vanish, the mockers will disappear, and all who have an eye for evil will be cut down.
By cutting off Is. 61:2 in midverse and by not quoting from Is 20:20, Jesus is saying
something very profound about his ministry. His ministry now is not to execute judgment, but to
absorb Gods eschatological wrath. Perhaps Jesus omitted those very aspects that were foremost
in the expectations of John, his disciples, and Israel. Instead of coming in wrath, Jesus comes in
solidarity with human sinners, bearing in himself the wrath of God against his enemies, which by

the way includes us (Ro 5:10). Blessed is the one who is not scandalized by Jesus, but who sees
in him mercy, compassion, and forgiveness!
7:24-28 John is the hinge between the phases of salvation history. The period of OT Israel
concludes with Johns ministry, and the new era of Jesus commences with the preaching of John.
John was the last of the OT prophets, but he is the greatest prophet in that he announces the new
era of salvation that comes in Christ. Yet, as an OT prophet, John is least because he only
prepared the way for that glorious era. But, John and all believers of the OT are part of the holy
catholic church, which is composed of OT and NT believers alike.
In Lk 7:27, quoting from Mal 3:1, God said he would send a messenger [John] to prepare
the way before you/me. Lets concentrate on the way. The way that Jesus would go would lead
him to Jerusalem and the cross. The way Jesus would go would be the way of suffering, rejection,
and death. This corresponds to the second phase of Lukes prophet Christology. In comparing Lk
7:18-23 with 4:14-21 and Lk 7:24-28, 31-35 with 4:24-30, what parallels do we see? (thinking of
again about Lukes prophet Christology). Both 7:18-23 and 4:14-21 refer to Jesus teaching and
healing, the first phase of prophet Christology. And both 7:24-28, 31-35 and 4:24-30 refer to the
rejection aspect of prophet Christology, the second phase. So the answer John receives is a firstphase answer. But the way that John prepared was the way of rejection, the Second phase, which
is fundamental for the Messiah. Johns present imprisonment and his impending martyrdom
testified to this second phase.
7:29-30 Lk 7:29-30 is an editorial comment by Luke about the reaction to John the Baptist and
his ministry. Like the message of Jesus, the message of John to repent caused divisions. Who
accepted Johns preaching and who rejected it? The people in general along with tax collectors
accepted Johns message to repent and be baptized. The Pharisees and experts in the law
(scribes/lawyers) rejected it and refused to repent and be baptized.
All the people are those ordinary Israelites who live in the tradition of the OT and its
messianic promises. The word that is translated as people, often denotes the faithful remnant of
Israel (see 1:68, 77; 18:43). The tax collectors in particular represent sinners who accept the
forgiveness that Jesus brings. In Luke, tax collectors are models of those who are spiritually poor
and receptive beggars (cf. 5:27-32; 15:1-2; 18:9-14; 19:1-10).
As the NIV translates in 7:29, when the people and tax collectors heard Jesus words they
acknowledged that Gods way was right. Later in 7:30, the NIV speaks of the Pharisees
rejecting Gods purpose and the CC translates it as the plan of God. What was this way that
God had planned and was making known through John and Jesus? Johns message was that all
are sinful and needed to repent. His baptism of repentance prepared the people for the promised
messianic salvation. This salvation would be provided by Gods Son through his suffering, death,
and resurrection. This was Gods purpose in sending John and Jesus; it is his plan of salvation.
How do we know that the people and tax collectors accepted Gods plan and the scribes
and Pharisees did not? Acceptance of Gods plan was shown by acceptance or rejection of Johns
baptism. By their refusal to submit to Johns baptism, what were the scribes and Pharisees

actually were refusing to admit their sinfulness, repent of their sins, and receive absolution. The
Pharisees reject Gods plan. They reject John as the precursor to the Messiah and his call to
repentance. And they reject Jesus as the Messiah
7:31-35 The 4th part of this pericope (7:31-35) is the climax. A parable (7:31-32), its
interpretation (7:33-34), and a concluding wisdom saying (7:35) bring the theme of this pericope
to its goal: the vindication of Gods plan in John and Jesus. Jesus continues to speak to the
crowds, but his words are directed mainly to those who reject John and himself.
Who are the people of this generation that Jesus refers to? In other places in scripture
the people of this generation are described. How is this generation described in the following
passages?
Lk 11:29 - Evil.
Lk 11:32 - Unrepentant.
Lk 11:50 - Responsible for the shed blood of all the prophets.
Lk 9:41 - An unbelieving and perverted generation.
In this parable, who then does Jesus say this generation is like? And how are they like them?
Jesus says the children in the marketplace (7:32) are the men of this generation, the religious
leaders of Israel, who are demanding that John and Jesus perform in a certain way. When John
and Jesus do not act according to their way of thinking, they reject them, and thereby, they reject
the plan of God.
Rejection fulfills the second phase of Lukan Christology and looks forward to the cross.
Jesus passion is also suggested by Jesus use of the title the Son of Man (7:34), the title used
in all three passion predictions (9:22; 9:44; 18:31-32), in the context of the Lords Supper
referring to his passion (22:22, 48), and in the passion statement in Lukes resurrection narrative
(24:7). Luke uses Son of Man exclusively in connection with his passion material.
The accusation that the religious establishment will make against Jesus (glutton and
drunkard) also point to a rejection of Jesus to the point of death. By making this accusation and
connecting it to Deut. 21:18-21, the religious establishment make Jesus out to be a rebellious
son, one who is evil and must be purged from among them. What follows in Deut 21:22-23 is a
passage about crucifixion. One who commits a capital offense was crucified. Perhaps they
considered Jesus friendship with tax collectors and sinners (7:34) as a capital offense deserving
crucifixion.
Who or what is wisdom in the last verse (7:35)? (The answer is in 7:29-30.) Wisdom is
a synonym for the plan of God or Gods way. Who or what are Wisdoms children? Or who
or what proves Wisdom right? Wisdoms children are John and Jesus. They prove that Gods plan
and way are right. Gods plan is proved right through Johns preparation and Jesus work of
salvation for the world.
When speaking of Wisdom, one must think of Proverbs. In Proverbs Wisdom is portrayed
as a woman. According to Pr. 1:20-21 and 8:1-5, Wisdom calls out to all people in general and

more specifically she appeals to the simple, foolish, and needy. Her table is set and she invites all
passersby to enter and dine with her. Pr 8:22-31 says that Wisdom was brought forth from
eternity as the first of Gods works. It was there before any of creation even existed. Wisdom was
the craftsman of creation.
Here is what some other passages say about Wisdom.

Jn 1:2-3 - Jesus, the Word, was with God in the beginning. He was the Word through
which God made all things.
Col 1:15-17 - Jesus is before all things, the firstborn of creation. All things, visible and
invisible, were created by him and for him.
1 Cor 1:18-25 - Jesus is the wisdom of God. The wisdom of the world cannot know
God. Through what appears foolish to the world, God saves those who believe. The
wisdom of God is Christ crucified.
Col 2:2-4. - In Christ are hidden all the treasures of wisdom and knowledge.
What conclusion can you draw from a comparison of the above readings of Proverbs and the
other NT passages? As Proverbs speaks of wisdom, so these NT verses speak of Jesus Christ, the
Son of God. The Son is the Wisdom of God. The Son exists from eternity. The Son was involved
with the creating of creation. Only through Jesus Christ, who appears foolish to the world, can
the world know God. Through the foolishness of the cross Gods wisdom shows; through it he
will save all who believe.
Jesus fulfills Wisdoms role in Proverbs by inviting sinners and the outcasts of society to
table fellowship, where he teaches them divine wisdom. In Proverbs, Wisdom repeatedly speaks
to her son(s) (1:8, 10, 15; 2:1; 3:1, 11, 21; 4:1, 20; 5:1; 6:1, 20; 7:1, 24; 8:32), who are the ones
who listen and learn divine knowledge. Jesus, Gods wisdom, invites his children, sinners and
outcasts, to dine with him and graciously receive forgiveness. Those sinners that accept his
invitation and his forgiveness, acknowledge Jesus as their wisdom (1 Cor 1:30), proving that
Gods plan in Jesus Christ was right.
7:18-35 The focus of this section is the rejection of Gods eschatological prophets, whose
preaching is contrary to what the Pharisees expect. Gods plan is hidden in the preaching of
repentance by John and the preaching of the kingdom by Jesus. The children of Wisdom are
those who accept Gods righteous plan as manifested in the ministries of John and Jesus,
including Jesus eating with tax collectors and sinners. The children of Wisdom turn out to be the
most unlikely folk, and the most unpopular members of Palestinian society. The inclusion of
sinners in Gods plan of salvation is the great scandal that hides the new era from the Pharisees.
This wisdom theme of table fellowship with sinners and righteousness for them by grace leads
directly into the next pericope (7:36-50).
7:36-50 Jesus Eats with a Pharisee and Forgives a Sinful Woman
The anointing of Jesus feet by the sinful woman and the parable of the two debtors
provide a fitting conclusion to the themes of this section of the gospel. This pericope dovetails

nicely with the preceding one. The plan of God is to save sinners. In his wisdom God chose to do
this through his Son and the cross. Jesus acceptance of sinners is made very clear in this
pericope. It is a demonstration of Jesus teaching about forgiveness of sins in the context of a
shared meal.
See detailed structure below. The structure is a fairly straightforward chiasm with the
parable in the center.
7:36-50 Jesus Eats with a Pharisee and Forgives a Sinful Woman
7:36 ........ Introduction: The Lukan framework: persons (Pharisee, Jesus, woman), place
............. (the house of a Pharisee), and time (Sabbath evening Seder).
7:37-38 ..... A The sinful woman acts by washing Jesus feet with her tears, drying them
............... with her hair, and anointing them with perfumed oil.
7:39-40 ............ B A dialog between Jesus and the Pharisee. The Pharisee
...................... misjudges the sinful womans actions.
7:41-42a .................. C Jesus tells the parable of the two debtors.
7:42b-43 ........... B A dialog between Jesus and the Pharisee. The Pharisee judges
....................... rightly the meaning of the parable.
7:44-48 ..... A Jesus acts by forgiving the woman her sins after discussing her
................ demonstration of love: she washed Jesus feet with her tears, dried them
................ with her hair, and anointed them with perfumed oil.
7:49-50 ..... Conclusion: The Lukan framework: Jesus tells the sinful woman to Go in peace
............. in the face of Pharisaic opposition.
7:36-50 In the summary above, we have already said that there is a connection between 7:18-35,
Gods wisdom to save sinners, and 7:36-50, a clear demonstration of God saving a sinner. There
are also more connections between the two pericopes. An important theme in both is the
acceptance or rejection of Jesus . As far as the categories of people, it is still sinners versus selfrighteous Pharisees. The responses of the two groups of people are still the same, the sinners
accept Jesus and the self-righteous do not.
7:36 Jesus is invited to dinner by a Pharisee. This will be the second meal in Luke; the first
was with Levi the tax collector in 5:27-32. This meal is most likely a Sabbath evening Seder,
which began the hallowing of the Sabbath. The Pharisees were careful about whom they ate with,
so it seems that in their eyes Jesus was still worthy of table fellowship. Apparently they thought
that he might be a prophet (but see 7:39). There will be two more meals with Pharisees (11:3752; 14:1-24). In all three cases, Jesus confronts the Pharisees boldly.
7:37 Notice how both Luke and Simon the Pharisee describe the woman who comes to Jesus.
Luke and the Pharisee both describe her as a sinner. This indicates that this woman would not be
acceptable to the Pharisee, especially as one to eat with.
7:37-38, 44-46 What a great contrast there is in the way that Simon treats Jesus versus the way
that the woman treats Jesus (7:37-38 and 7:44-46). The woman treats Jesus as an honored guest
and shows him respect by washing and drying his feet with her tears and hair, by continuously
kissing his feet, and by anointing his feet with perfumed oil. The Pharisee on the other hand, who
had invited Jesus in the first place, does not wash his feet, greet him with a kiss or anoint his with
oil. He does not treat Jesus as an honored guest, but instead shows him disrespect.
7:39 A major question of this section is whether John (Lk 7:26-28) and Jesus (7:39) are
prophets. If so, then that means that God sent them as his representatives and that they speak for

him. The Pharisees had concluded that John was not a prophet, otherwise they would have
submitted to his baptism. According to Simon the Pharisee was Jesus a prophet? And what
reason does he give (7:39)? According to Simon the Pharisee Jesus could not be a prophet,
because if he was, he would know the woman was sinful and would have nothing to do with her.
Based on the womans behavior, did she believe him to be a prophet? Yes. She came
prepared, that is, repentant, expecting to receive the forgiveness of sins. She must have heard
Jesus message (Gods Word) of release earlier (also see below) and she believed that Jesus could
release her of her sins. She came to Jesus expecting that Jesus would accept her.
7:41-42 Forgiveness is an important theme in this periscope . It is at the very heart of the story
(7:41-42a, see detailed structure). In the parable, two men owe money, one a lot and the other a
little. But neither of them can pay back what they owe. In the NIV it has: he cancelled the debts
of both. In the CC it has: he remitted it as a gift to both. These two translations tell us that
when God forgives us, he cancels completely what we owe. They tell us that Gods forgiveness is
completely a gift of grace.
7:47 Verse 47a is one that could easily be misunderstood, so lets take a closer look at it. As
the NIV has it: Therefore, I tell you, her many sins have been forgiven for she loved much.
The CC has it this way: For this reason I say to you, her sins, which are many, have been
forgiven, because she loved much (italics are mine). At first it sounds like Jesus is saying that
the cause of her forgiveness is the love shown by the woman. This would mean that we cause
God to forgive us by our acts of love, which would mean that keeping the Law wins forgiveness.
But always remember, a verse must always be interpreted within its context .
The context here is that Jesus has just spoken a parable to Simon in 7:41-43. The clear
conclusion of this teaching is that love is the result of forgiveness . The one who is forgiven the
greater debt in return loves the person who forgave that debt more than the one who was
forgiven a smaller debt. He loves because the debt has been forgiven. Love results from
forgiveness.
So is there a discrepancy here? Does the parable say one thing and then Jesus say
another? No. It is a matter of word usage; it is the way in which the word for or because is
used. Most of the time when the word because is used it is used as the cause of the actual
evidence. But other times, because is used as a cause of a deduction.
Lets consider the modern-day saying: Where there is smoke, there is fire. The phrase
could be restated as: There must be fire because there is smoke. In this case, smoke is
obviously not the cause of the fire. It is the physical evidence by which one deducts that there is
a fire. The smoke is actually the result of the fire, not the cause of the fire.
In our story the womans display of love is a result of forgiveness. Her love is the cause
or reason for deducing that she has been forgiven much. She is like the one in the parable who
loves much because he has been forgiven much. Now a question might arise as to when the
woman received forgiveness. What did the woman bring with her and what did she intend to do
with it? The woman came with an alabaster jar of perfumed oil. She purposely came to Jesus,

with the perfume, with the purpose of anointing him with it as an expression of love for the
forgiveness of her great sins.
Given the above explanation of love as a result of forgiveness (parable) and the answer to
the previous question about the womans intentions, what can we deduce about when the woman
had received forgiveness? Since what the woman did for Jesus was an expression of love and
because she came with that purpose in mind, it is apparent that the woman sometime earlier had
heard Jesus message of the kingdom and heard of the forgiveness that he offered and believed
that she, a great sinner, could be forgiven. She received the forgiveness of her sins before coming
to him and then came to Jesus to express her gratitude for it.
[There was a song in the 70s that became popular with some Christians (I dont
remember the title of it). One line in the song says, They will know that we are Christians by
our love. This kind of says what we said above; love is the evidence that shows that we are
Christians.] If the love we show reflects the size of the debt we have been forgiven of, then what
does the love of the Pharisees show? And what does the love of the woman show? The Pharisees
show no love at all. This is because they imagine that they have no need for forgiveness. Since
they do not receive forgiveness, they show no gratitude of love. The woman, on the other hand,
shows great love, which reflects that she was a great sinner who has been forgiven much.
7:50 Jesus suffered and died for the forgiveness of sins for all people. That forgiveness is
offered as a free gift. The woman was forgiven, but the Pharisees were not. Why werent they
forgiven? (see 7:50). Forgiveness is offered as a free gift, but then that free gift must be received.
It is faith that receives Gods gracious gift of forgiveness. The woman had faith with which she
received forgiveness. The Pharisees did not have faith, so they could not receive the forgiveness
that Jesus offers.
7:36-50 Jesus used this event as a teaching opportunity. This event turned out to be a live object
lesson. Jesus had been going from synagogue to synagogue teaching about the forgiveness of
sins. He now uses this sinful woman as an example of what Gods kingdom is all about. It is
about people coming to the realization that they are sinners and are helpless before God. But that
God in Christ has provided forgiveness, and when Jesus and the forgiveness he offers is received
in faith, the debt owed is cancelled completely out of grace. And as a response to such grace,
love is shown.
The problem for Simon was that Gods plan included sinners, which he was, but was
unwilling to admit. So the parable Jesus told is acted out dramatically by the woman and Simon.
She, one who sinned much, was forgiven much and in return showed much love. He who thought
he owed nothing was forgiven nothing and therefore showed no love in return.
The Great Reversal is evident here. Forgiveness and faith are given to the most unlikely,
the great sinners. And those who one might expect would be well positioned to receive this
forgiveness because of their religious life, receive nothing because of their self-righteous
attitude.

The Parable of the Sower and the Mysteries of the Kingdom (8:1-56) [Small]
8:1-3Women Support Jesus
The hearer of Luke now comes to the parables and miracles of 8:1-56, where Luke
prepares for the climax of Jesus Galilean ministry in chapter 9. The distinct thematic thrust of
8:1-56 is the mysteries of the kingdom . The introduction to chapter 8 (8:1-3) documents how
Jesus preaching of the kingdom was supported.
Luke 8 provides a cross section of the whole Galilean period; teaching (vv. 4-21) is
mixed in with his mighty deeds (vv. 22-25, 26-39, 40-42a, 49-56, 42b-48), all in the framework
of a preacher going throughout the countryside from town to town. There is no doubt that Jesus
is fulfilling the prophetic anointing of Isaiah 61 and 58 which he was sent to do (4:18-19).
There is no structure to these verses.
8:1-3 These 3 verses are one long sentence. 8:1 says that Jesus was going from city to city and
village to village preaching and proclaiming the Good News of the kingdom of God.
The verses also mention who was with Jesus as he went from town to town. Luke
mentions the Twelve, women who had been healed, Mary Magdelene, Joanna, Susanna, and
many others.
Comparing these verses, 8:1-3, with 4:43 and 9:1-6. We find common vocabulary.
preach
8:1; 9:2.
evangelize/proclaim the Good News
4:43; 8:1; 9:6.
kingdom of God
4:43; 8:1; 9:2.
heal
8:2; 9:1,6.
Lk 4:43 comes at the end of passage where Jesus taught and healed in Capernaum (where Jesus,
after his programmatic sermon in Nazareth, demonstrated his amazing teaching and his
miraculous healing. See lesson #17.). Of course these verses (8:1-3) show Jesus in the midst of
his Galilean ministry saturating the towns with his teachings, being followed by and cared for by
women who were healed from evil spirits and illnesses. Lk 9:1-6 is the Sending of the Twelve.
They are sent out to do what Jesus did: preach the kingdom of God and heal the sick. All 3
places embrace Jesus in his first phase Christology.
The mention of Jesus traveling from town to town here is different than his journey to
Jerusalem that starts in 9:51. Jesus is moving from place to place in Galilee in effect saturating
the area with his teachings and miracles in fulfillment of 4:18-19.
Note that this is the first time the Twelve are mentioned since they were chosen in 6:1316. We know they heard the Sermon on the Plain and it is highly likely that they witnessed many
of Jesus healings and teachings. They probably already know much about Jesus and the
kingdom he brings.

They are now with Jesus as he goes from town to town preaching and proclaiming. Soon
they will be sent out to preach the kingdom and proclaim the Good News and to heal (9:1-6).
This chapter is their final catechesis before they go out and do what the Master does.
Note that this is the first time the Twelve are mentioned since they were chosen in 6:1316. We know they heard the Sermon on the Plain and it is highly likely that they witnessed many
of Jesus healings and teachings. They probably already know much about Jesus and the
kingdom he brings.
They are now with Jesus as he goes from town to town preaching and proclaiming. Soon
they will be sent out to preach the kingdom and proclaim the Good News and to heal (9:1-6).
This chapter is their final catechesis before they go out and do what the Master does.
Throughout the book of Luke, Luke makes special mention of women. What did the
women do here in this passage? The women supported Jesus ministry out of their own means.
They helped make Jesus ministry possible.
Look at Lk 23:44-24:12. Note each reference to the women.
23:49 The women were present to see the crucifixion.
23:55 The women saw the burial.
24:23 The women had seen a vision of angels.
24:9 The women told the disciples what they had seen and heard.
24:6-8 The angles ask the women to remember what Jesus had told them about his death
and resurrection.
24:11 The apostles do not believe the women.
So the same women, who here serve Jesus, are prominent witnesses of Jesus death and
resurrection. In that day and culture women could not be witnesses in a court of law. But in
Gods kingdom women were not second class citizens. Jesus elevates them to an equal status
with men.
According to the principle of the Great Reversal, to serve is to be great in the kingdom of
God. The women serve Jesus making themselves become the least but in Gods kingdom this
makes them among the greatest (Lk 22:24-27).
8:4-18 The Need to Keep on Preaching
The section 8:4-18 is Jesus programmatic introduction to his teaching in parables, which
will constitute a large proportion of Lukes gospel in chapters 8-20. The importance of this
section for introducing the central portion of Luke is equal to the importance of Jesus sermon at
Nazareth (4:16-30). The parables relate to the two phases of prophet Christology because they
too function to divide Israel as with a sword (2:35). For those who are given the mystery (8:10),
the parables open their eyes and ears to a better understanding of Gods kingdom. These are the
ones who benefit from Jesus teaching and healing. But for the rest (8:10), the parables close

their eyes and ears so that they do not understand, and these are the people who end up rejecting
and crucifying Jesus.
While other parables occurred earlier in Luke, the parable of the sower may be
considered the prototype or model of all parables because it explains the mixed reception that all
of Jesus parables will receive. It provides clarity to those who believe and incomprehensibility
to those who do not recognize that Jesus is bringing the kingdom of God.
The whole section is a lesson for the disciples about the need to keep on preaching, both
for the sake of evangelizing new converts and for maintaining believers already in the kingdom
(cf. Phil 2:15-16).
See detailed structure below. Lk 8:4-15 is a chiastic unit consisting of a parable (8:4-8),
Jesus theological explanation of the purpose of all his parables (8:9-10), and then the
interpretation of the earlier parable (8:11-15).
8:4-18 The Need to Keep on Preaching
8:4-8 ...... The Parable of the Sower.
8:4 .............. Introduction: Crowds introduced.
8:5a ................... A sower sows seed.
8:5b-8a ................ Four different eventualities for the sown seed.
8:8b ............. Conclusion: Exhortation to hear.
8:9 ........ The disciples ask Jesus to explain the parable.
8:10-18 .... Jesus gives a three-fold explanation.
8:10 ............. 1. Overall reasons for using parables to give knowledge of the
........................ mysteries of the kingdom of the kingdom and to hide the
........................ mysteries of the kingdom.
8:11-15 .......... 2. The meaning of the parable of the sower.
8:16-18 .......... 3. The parables of seeing.
First some notes about parables. In the usual sense a parable is an illustrative story [an
earthly story with a heavenly meaning]. Many of these stories may have some historical
elements. These would be known by Lukes hearers. When there is a relationship between
parables and history, it may be complex. So sometimes parables are hypothetical, sometimes
actual incidents, and sometimes a mixture of both.
8:4, 8 Who would we say Jesus spoke this parable to? Since the crowds were coming to Jesus
(8:4) and since he called out in a louder voice after the parable (8:8), it seems as if not only his
disciples and the women heard Jesus, but that Jesus also told the parable to the crowds.
With such great crowds following Jesus, it appears that Gods kingdom is growing
rapidly. Some might be impressed with such growth. Given the growth of the crowds, look at
Acts 1:6. Some may have believed that Jesus earthly enthronement and the restoration of Israel
was at hand. But the parable says that some will fall away. Some will eagerly hear the word, but
then quickly fall away. Others will hear, but lifes worries and problems, riches and pleasures
will choke out the life the word produced.
This parable does not say what the Good News of the kingdom of God is and is really
not concerned with it. Rather, it is about the results or reception of the preaching of the kingdom.

8:5-8a The seed is broadcast, thrown out in every direction. It therefore lands everywhere, on the
path, in the rocks, in the weeds, and in the good soil. One might ask why the sower isnt more
careful with his seed. Remember Peters call (5:1-11) and where Jesus told Peter to let down the
nets (5:4). He was to let down the nets in the deep water. Would one expect to find fish there?
No. But did they find fish there? Yes, lots of them. So their job was to preach (sow) the word to
all kinds of people. They must trust God to give growth where and when he wills, according to
the mystery of his good pleasure (10:21).
Jesus is preparing the disciples for the day in which they will be sent out. The 4 different
kinds of ground indicate 4 types of reception of the Gospel. When the disciples are sent out,
these are the same responses they will receive.
The condition and situation of some hearers hinders the growth of the seed of the Word to
produce life. The question undoubtedly arises as to why some hear, grow, and bear fruit while
others do not. Why do some understand Jesus parabolic teaching and some do not? The theme
of opened and closed eyes has already been introduced in 2:30. Why do some see and believe
and what causes others to be blind? The easy answer is that there are differences within people,
some are more fertile ground than others. This explanation is humanly appealing, especially to
those who have heard and believe, since with subtle pride they could thank God that they are not
like others. They are good soil, less resistant than the rest. But this line of reasoning overlooks
the fact that all people are equally sinful and corrupt (see, e.g., Ro 3:9-20, 23).
Remember the good man (6:45) who is a good tree has a good treasure (6:45) in
his heart; the treasure is Christ, and the goodness of the tree results from being ingrafted into
Christ. In other words, the receptivity and fertility of the soil is a pure gospel gift.
Other people might try and blame God. They might say that some of the seed is faulty or
that God does not send sufficient rain or sun on some. But this leads to the false doctrine that
God predestines some to hell. But the parable does not give even a hint of any faulty seed and no
mention is made of rain and sun. Some might say that God created the birds, the rocks, and the
weeds. But who do the birds represent (8:12)? The birds represent the devil. The devil himself is
responsible for his own act of rebellion. The thorns of life are a result of what (see Ge 3:18)? The
thorns of life are a result of Adams disobedience. The rocks represent temptations (8:13). When
man succumbs to the tempter is it Gods fault? No.
The only answer given is that it is only the grace of Gods election in Christ. The topic
arises again later after the disciples return from their mission of preaching, which met with
mixed results. At that point Jesus rejoices that the Father has hidden these things (the contents
of the preaching) from the wise but has revealed them to children, for this is Gods good
pleasure. His pleasure is the Great Reversal and the way of grace.
With 3 of the 4 instances documenting failure, the parable does not appear optimistic. But
take a closer look at the last instance. The normal yield from a seed might be five to fifteen-fold
(?). But here the yield is miraculously one hundred-fold. Preaching of Gods Word will be
successful. Jesus followers only need be concerned with preaching the Word. The Word will
encounter many obstacles, but there will always be hearers who come to faith.

8:9-10 Now the crowd seems to recede into the background and the disciples ask a question
concerning the meaning of the parable. (The disciples here probably include the Twelve, the
women, and others.) Jesus answers by giving them even more than they asked for. His answer is
threefold: the overall reason for parables (8:9-10); the meaning of the parable of the sower (8:1115); and the parables of seeing (8:16-18).
In 8:9-10, Jesus clearly divides the people into two categories. First, there are those who
have been given by God knowledge of the mysteries of the kingdom. And then there are the rest,
who do not know the mysteries. So the three of the four instances just given are combined into
one category, which results in two categories, which is reminiscent of the two ways theme of
Luke (e.g., 6:20-26). Just as not all who ate with Jesus received him, so all who hear the Word
will not come to faith. Those who do receive Jesus and do come to faith are also those who know
the mysteries of the kingdom, which is to recognize that in Jesus God is present for salvation.
Parables then are a sort of riddle. They are a form of teaching that is at the same time
both revelatory and veiling. They call for faith in Jesus. Parables divide into two groups in
fulfillment of 2:34-35.
Jesus quote of Is 6 in 9:10 and his application of it to his teaching in parables are part of
the biblical doctrine of election. According to 9:35 Jesus is Gods Chosen One. Those who go
through Christian Baptism and receive Jesus by faith (cf. 6:13; 18:7; Ro 8:33; Eph 1:4) become
one in and with Jesus and thereby are elect too. But they are elect only by grace and not by merit
of any kind.
The Gospel is the seed, preached to all. It has in itself the power to create the fruit of faith
and salvation, and through it God calls the elect to faith (Ro 8:29-30). But the Gospel can be
resisted and opposed. Those who resist it exclude themselves from its benefits. We have no way
of knowing who will believe and who will refuse. For this reason, the continued sowing of the
seed by preaching the Gospel to all the world is an urgent part of the churchs mission.
8:11-15 Jesus moves from a general explanation of parables to the meaning of this parable in
particular. In doing so Jesus demonstrates how to interpret a parable. It is to be seen as a whole.
Usually one central truth unlocks the parable, and there may be a number of related truths that
support or apply the truth to various kinds of people in various stations in life and in the church.
In 8:11 Jesus tells us what the one central truth is that will unlock its mystery. What
unlocks this mystery is that the seed is the Word of God.
Next Jesus assigns meaning to elements in the parable that relate to the central truth.
What are these elements and what do they mean?
The seed on the road and the birds that eat them are people who hear the word but the
devil snatches it away keeping them from being saved.
The sprouts on the rocks are those who receive the word with joy but when temptations
come they quickly wither.

The thorns represent the anxieties, riches, and pleasures of life.

The good earth represents those whose hearts God has made receptive to his Word.
The 4 comparisons relate the sowing of the seed in different kinds of ground to the
preaching of the Word to different kinds of people. In the next two chapters Jesus will send out
the Twelve and the seventy and they will experience different responses to their preaching of the
Word. Jesus is preparing them for this work.
Note the amount of time that each of the 4 types of seeds lives. On the road, the seed
never sprouts in faith. On the rocks, the seed sprouts and lives for a short while. In the midst of
the weeds, the seed sprouts and grows for a while but eventually it is choked off. Finally, the
seed in the good earth sprouts, grows and eventually bears fruit for the eschatological harvest.
So the question is: Will faith survive the lifes obstacles and threats? This describes
perfectly the situation of the early church. Faith is wrought by the Word, but a long sustained
effort is necessary to nurture that faith and support it in the context of the community. The faith
that stands the test of temptation and trial by steadfast endurance (Lk 8:15; Heb 10:36) will bear
much fruit in the end time harvest, the salvation of the hearer.
Luther would often refer to what might be termed the unholy trinity: the devil, the world,
and the flesh. The three major impediments in the parable to the Words saving purpose
correspond well to the unholy trinity. In the first instance, who is it that snatches away the Word
and why (8:12)? The devil, represented by the birds, snatches it away as quickly as possible
because he does not want it to germinate and grow, producing faith and fruits. He wants no one
to be saved. Jesus has already faced this enemy and defeated him (Lk 4:1-13). Jesus faced the
devils temptations in the desert. Jesus weapon against him was the Word of God. With it he
would defeat Satan.
At the end of Jesus temptations the devil decided to wait for another opportune time.
And that time came in Gethsemane where Jesus was tempted not to drink the cup of suffering
and death. But Jesus prayed that Gods will be done.
In the second instance, the Word is heard with joy, but soon it withers under the worlds
temptations. Jesus was persecuted by the world and so would his disciples. Such persecutions
tempt Christians to deny Jesus. According to the Sermon on the Plain (6:22-23), rather than deny
Jesus, how should Christians react when such persecution comes? Christians should rejoice and
leap for joy in the day of persecution.
Other serious threats to the hearer of Gods Word are the thorns or weeds of life. The
sinful flesh so easily falls prey to the temptations of anxiety, riches, and pleasures. Luke carefully
makes note of the proper use of possessions (cf. 12:13-34; 16:1-31; 18:18-30). Obsession with
riches and pleasures can crowd out Gods Word and slowly suffocate it. The key to the survival
of faith is to retain the Word and persevere (or steadfastly endure) to the end (see 8:15b).

In the final instance, the Word is heard, the Word is retained in perseverance, and fruit is
bore. Salvation is the goal of hearing and believing the Word (8:12). The second and third cases
demonstrate that the goal is not easily or quickly reached. Holding on to the Word with
persevering faith is necessary. This is the reason for living in a community that regularly hears
the Word of God.
The final instance is Christological. How does Jesus handle this unholy trinity in his life?
Jesus withstood the temptations of the devil. Jesus endured persecution even unto death. Jesus
laid aside the desires of the flesh. Jesus alone has a noble and good heart. Jesus heard the Word
of his Father and he perfectly obeyed it in every way.
Jesus is a model for all who hear Gods Word, but Jesus is much more than a model.
According to Col 1:27, what is the true secret of the mystery of this and all parables? Or asked
differently, how can any persevere and bear fruit? (also see Ro. 8:10; 2 Cor 13:5; Gal 4:19).
The secret to the mystery revealed in all parables is Christ in the believer. It is only possible to
persevere and bear fruit because he holds us through his Spirit in the life and ministry of the
church and keeps us steadfast in the one, true faith to life everlasting.
8:16-18 We move on to 8:16-18. These verses undergird the chief points of 8:4-18, namely, the
encouragement to preach and teach the Word and the admonition to take care how one hears the
Word.
In the early church in Lukes day, the church would worship in house churches. Luke has
just been speaking of preaching the Gospel. The early Lukan hearer would connect the light
(8:16) with the Gospel and would see Christ, working through the Christian community, as
putting the Gospel out as a beacon for those journeying toward it. When they had reached the
church, the light of the Gospel would shine forth from the baptized, illuminating the church.
Those journeying out of the world would then learn how to hear the Gospel by observing the
faithful community at worship.
The next verse, 8:17, describes further what Christ does through the baptized Christian
community. What do parables do for those who are Christians (8:10a)? The parables reveal
mysteries or secrets of Gods kingdom. Jesus preached and taught and it is the purpose of the
church to continue to preach and teach Jesus Word so that the mysteries of God will continue to
be revealed to all those who would enter it.
In the last verse, 8:18, Jesus admonishes, Take care how you hear the Word. We have
already been told how to hear the Word (see 8:15). The Word should be heard and held on to with
a persevering faith.
Faith, life, and perseverance are all gifts from God. But Jesus promises that those who
have these gifts will be given more by God: salvation on the Last Day. But to those who do not
have faith, life, and perseverance, even the temporal things he has will be taken away.
8:19-21 The New Kinship

This brief encounter between the crowds, Jesus, and his mother and brothers is a fit
conclusion to Jesus teaching in 8:4-21. The Word of the Gospel incorporates the hearer into
Christ, and thereby into Gods kingdom, and into the body of Christ, which is a new community
that comes not through bloodlines, but by faith. The Word of God, heard in faith, creates this new
family of God, which will be the Christian church.
No structure. Notice though that each of the three verses mentions Jesus mother and
brothers.
As a primer, review the genealogy of Jesus.
Note what the following passages tell about ones lineage determined in the OT.
1 Ch 1:28, 34; 2:1-9:21 - Part of Gods people.

Josh 13-21 - Ones assignment of tribal land.
Num 18:1-7 - Ones vocation as a priest or Levite.
1 Ch 3:1-24 - The royal line or Davids line.
1 Ch 1:1-4, 17-27, 28, 34; 2:1-17; 3:1-24 - The chosen line from which the
Savior would come.
In the old covenant ones identity as a member of Israel was determined through genealogy and
family relationships. But now Jesus says that in the kingdom he brings, family is not by natural
birth, but through rebirth by the life-giving Word. Remember that Luke traces Jesus genealogy
back not only to David and Abraham, but all the way back to Adam. And Luke stresses Jesus
lineage to God. So the Son of God came to bring all the children of Adam back to the family of
God. This is done not by bloodlines but by faith. Those who hear the Word of God and do it are
those who by faith have become part of Gods family.
Jesus speaks here of hearing and doing the Word of God. In other parts of the NT this
corresponds to faith. This statement on hearing and doing Gods Word parallels the conclusion to
Jesus Sermon on the Plain, where he says, Everyone who comes to me and hears my words and
does them, I will show you whom he is like (6:47). He is like the man that builds his house on
the firm foundation of the teachings of Jesus and the church. It will not be shaken when the
torrents come (6:48).
By shifting the attention away from his blood mother and brothers, Jesus is not
suggesting that natural family relationships are no longer important. But they are to be put in a
new perspective. Take for example Mary. Mary is important in Luke, but not just because she
gave birth to Jesus. Later there is an exchange between a woman and Jesus in Lk 11:27-28. How
does Jesus respond to the womans comment? He responds in the same way that he does here:
Blessed are those who hear the Word of God and keep it.
What do we know about Mary from Lk 2:19, 51 and what does this mean in light of Lk
8:15? Mary treasured up Gods Word and pondered them in her heart. Mary is one of the first to
join the new family of God by faith in him. And Mary remains steadfast in her faith as she
becomes an important part of the early church (Acts 1:4).
8:22-25 The Calming of the Storm

The miraculous calming of the storm begins a series of miracles that follow upon Jesus
parable of the sower and associated teachings (8:4-21). The same pattern occurred when the
teachings of Sermon on the Plain was followed by two miracles (7:1-10; 7:11-17). Jesus often
follows teaching with mighty acts that demonstrate the present reality of his teaching, thus
fulfilling the program of his Nazareth sermon (4:18-19).
See the detailed structure below. It is straightforward and includes not only the miracle
but also the dialog between the disciples and Jesus.
8:22-25 The Calming of the Storm
8:22 ....... The setting: Jesus in the boat with his disciples.
................. Jesus: Let us cross to the other side of the lake.
8:23 ....... The problem: While Jesus is asleep, a storm creates danger.
8:24-25a ... The problem resolved: Jesus calms the storm.
.................. The disciples: Master, Master, we are perishing!
.................. Jesus: Where is your faith?
8:25b ...... The response: Fear and amazement.
.................. The disciples: Who then is this that even the winds he commands and
.................. the water, and they obey him?
8:22-25 At the end of this passage (8:25b), the disciples raise the question of the identity of
Jesus. Later Herod asks, Who is this I hear such things about? (9:9). And the whole question of
Jesus identity culminates in 9:25 when Jesus asks his disciples, Who do you say I am? and
Peter responds with his confession and Jesus makes his first passion prediction (9:18-22). Notice
what happens in each of the passages that lead up to Peters confession.
8:22-25 Jesus calms the storm.
8:26-39 Jesus drives out demons.
8:40-55 Jesus raises Jairus daughter and heals the woman with the hemorrhage.
9:10-17 Jesus miraculously feeds the 5000.
Jesus has preached the Good News in the parable of the Sower. In the above passages Jesus
shows that he is fulfilling the messianic words of Isaiah, which he quoted in 4:18-19. Jesus
miracles show that he has brought freedom and release from nature, demons, death, sickness, and
want.
So by Jesus preaching of Good News and his miracles, it should be apparent that Jesus is
the promised Messiah. His preaching and miracles answer the great question raised in this
section. Jesus is the Christ, the Son of God.
This story is similar to the OT story of Jonah. There are several verbal and narrative
parallels to Jonah 1:1-16. Notice the following parallels in the following verses.
Jon 1:3 Jonah boards a ship and sailed. Lk 8:22 Jesus and disciples go aboard and set
sail.
Jon 1:5b Jonah fell into a deep sleep Lk 8:23 Jesus fell asleep and slept through the
storm.
Jon 1:4 The Lord sent a great wind on the sea. Lk 8:23 A squall of wind came down
on the lake.

Jon 1:4 The great storm threatens to break up the ship. Lk 8:23 The storm swamps the
ship puts them in great danger.
Jon 1:6 The captain wakes Jonah and asks Him to call on his god to save them. Or the
ships passengers call on the Lord for help. Lk 8:24a The disciples woke Jesus and
told him of the great danger they were in. (Obviously, the disciples are looking to
Jesus for help.)
Jon 1:15 Jonah is thrown overboard and the sea grows calm. Lk 8:24b Jesus rebuked
the storm, it subsided and it became calm.
Jon 1:16 The men greatly feared the Lord. Lk 8:25b The disciples are filled with fear
and amazement.
What is most important in this comparison is Gods power over creation. A theme in Psalms is
that God (Yahweh) has power over the chaotic waters (Pss. 18:16; 29:3-4; 65:7; 89:8-9; 104:67;106:8-9; 107:23-32; cf. Is 51:9-10).Chaotic waters in the OT is a result of sin and shows the
fallen state of the world, which came about by Satans prompting. What conclusion then can we
draw from this about Jesus? Jesus must be Lord over creation and the one who has come to
restore it and defeat Satan. This view is supported by the following pericope (Lk 8:26-39) in
which Jesus performs an exorcism and the demons end up in the lake.
Another important matter in this story is faith. After he calms the storm Jesus asks the
disciples, Where is your faith? (8:25a). Having just heard the parable of the Sower, at this
point, which of the seeds are the disciples most like? Possibly like the seed that fell in the rocks.
They have received the Word with joy, but with the temptations of the world (the storm), they
were in danger of losing their faith. Or they were like the seed that fell amongst the weeds. The
anxiety over the storm threatened to choke out their faith. At this point, they lack the steadfast
endurance that is necessary. Is there any kind of hint that they still have at least a little faith? Yes.
Their faith maybe weak, but at least they do turn to Jesus for help in this time of trouble.
When one considers this miracle and the ones that follow (see #1 above this says that
Creation has gone awry; it is messed up. Storms, demons, sickness, death, and people in want are
all a result of a sin infected world. But Jesus has come to rebuke his creation (See 4:35, 39, 41;
8:24). He rebuked an evil spirit (4:35), a fever (4:39), demons (4:41), and the wind and the
waves (8:24). They show that he has come to release his creation from all that keeps it in slavery.
They say that Jesus word has power over evil and restores creation.
A strong faith recognizes Jesus as the Creator and Re-creator of all things. He is the
Christ. He is the very presence of God himself in creation to work redemption. The disciples will
continue to respond with inadequate faith as they misunderstand Jesus passion predictions and
they will be tested again in Jesus passion.
8:26-39 Demon Possession among the Gerasenes
For the context review 8:1-3. This is the second of Jesus miracles after his teaching in
the parable of the sower. For the disciples this reinforces the pattern of Jesus ministry of
teaching and miracles. This is the pattern that they themselves would follow (9:1-6; 10:1-20).

See the detailed structure below. Lukes structures this miracle like other miracles. The
only difference being that this one has multiple responses.
8:26-39 Demon Possession among the Gerasenes
8:26-27 ..... The Setting
................... The place is outside Galilee.
................... The demoniac is described as naked and living in tombs.
8:28-31 ..... The Problem
................... The demon is afraid that Jesus as the Son of God the Most High will
......................... torture him now.
................... Even though the demoniac has been bound in chains, the demons is
......................... strong enough to break the bounds and drive him into the desert.
................... The demons name is Legion, because there are many demons in the man.
................... The demons beg Jesus not to send them into the abyss.
8:32-33 ..... The Exorcism
................... Jesus permits the demons to enter swine, which rush into the lake and are
drowned.
8:34-37 ..... The Response of the Herdsmen and the Townspeople
................... After the report of the herdsman, the people come to see Jesus and find
......................... the demoniac at Jesus feet, clothed and sane.
................... Seized with fear, the people reject Jesus by asking him to depart from
......................... their area, and Jesus begins to depart.
8:38-39 ..... The Response of the Demoniac
................... The demoniac wants to continue to be with Jesus as a disciple, but
......................... Jesus tells him to be a disciple and evangelist in his own home
area.
8:26-39 Ever
since the sermon at Nazareth, the hearer of the gospel is alert for clues that Jesus
prophecy about his own messianic deeds was coming true. Miracles such as these confirm that
indeed they are coming true. The hearer of the Word can see that in Jesus, God is present
working already now his mighty acts of salvation. In this case we see Jesus bringing salvation
(8:36) even to the unclean Gentiles.
4:33-37 was also a story of demon possession. What is similar about that event and the
one we are studying?
In both stories a man is possessed by an evil spirit.
In both stories the evil spirit addresses Jesus with a question: What do you want with
us?
In both stories the evil spirit confesses who Jesus is: the Holy One of God and Son of
the Most High God.
In both stories Jesus releases the person who is held in bondage to the demonic forces.
In both stories the crowds response to Jesus power over demons is one of amazement.
The difference between the two stories is that this one includes the response of the one who was
freed from demon possession. This response relates to the interpretation of this miracle.
In terms of Israels purity laws, how would we describe the man in this story? He was a
Gentile (across the other side of the lake from Galilee) and therefore unclean. He is possessed by
demons or unclean spirits, obviously unclean. The man is forced by the demon to live in the
tombs of dead people, a unclean place. The man is sometimes forced to go by the demon to
solitary places, places where unclean spirits dwell. So he is an unclean person, possessed by
unclean spirits, who lives in unclean places. He is the epitome of one who doomed to death. And

in terms of purity, what does Jesus do for the man? Jesus goes to the most unclean of the unclean
and cleanses him. Jesus makes him clean.
Compare the behavior, dress, and manner of the man both before and after the exorcism.
The man who was once driven to deserted areas and tombs, the abode of demons, was now
sitting at Jesus feet. The man who wore no clothes was now fully clothed. The man who had
been chained because of his crazy behavior was now in his right mind. The man who was once a
prisoner of demons was now free from their oppression. This man and his life have been
completely changed by Jesus.
Let us now consider the demons. In 8:29-32 they begged Jesus not to torture them and
send them to the Abyss, the place of torture and confinement of Satan. They begged Jesus to
instead allow them to go into a herd of pigs. And Jesus responded by granting their request; he
showed mercy to the demons.
Also note that these unclean spirits enter into unclean animals (pigs) who die an unclean
death. The pigs are literally choked to death by drowning. (Israel was forbidden to eat choked
animals because they were still filled with blood, thereby making them unclean.) The only other
place where the word choked is used in the NT is in the parable of the sower, where the thorns
and weeds choke the seed planted amongst them (8:7). Thus the fate of the swine illustrates the
fate of hearers of the Gospel who let worldly care choke their faith.
Finally, the wording of 8:33, the herd rushed down the precipice, recalls 4:29, where
the Nazareth crowd intended to throw [Jesus] over the precipice. The suicidal stampede of
swine is similar to the hometown crowd that rejected Jesus. To reject Jesus is to reject life and
choose death. The demonic impulse behind such rejection may be seen in the parable of the
sower, where in the first scenario the devil robs the hearers of salvation (8:12).
Lets breiefly consider the identity of Jesus once again. In 8:39 Jesus says, Tell how
much God has done for you. Then Luke tells how the man went and told how much Jesus had
done for him. This verse affirms that Jesus is God. God acts through Jesus; Jesus is the presence
of God.
Now lets look at the reaction to Jesus and what he did. First, how did the demons react to
Jesus in 8:27-28? And when exactly did the demon react this way (8:28a)? The demons were
afraid of Jesus because they knew he had power over them. They reacted in fear immediately
when they saw him. In 8:34-37, the people react to Jesus. The people who witnessed the miracle
and the people in the area that they told about the miracle reacted with fear and asked Jesus to
leave. They too acted this way when they saw what Jesus did (See 8:34a and 8:36a).
What seems to be stressed here is not what Jesus said, but Gods presence in Jesus. The
fear of the demons came when they saw Jesus and the fear of people tending their pigs came
when they saw what Jesus had done. In this case, it is not what Jesus said, but his very presence
and sight of what he did that causes people to react.

Sometimes when people fear God it is a fear based on a reverence for God. What kind
fear do the demons and people of the Gerasenes experience? And what does it lead to concerning
Jesus? The fear they experience is the fear of being afraid of God and his power. This fear leads
them to reject Jesus. How is this different than what happened in Nazareth? In both cases Jesus
was rejected. In Nazareth Jesus was rejected because of what he said. Here Jesus is rejected
because of what the demons and people see (Jesus and the miracle he performs).
Now lets look at how the man who was released from demon possession reacted (8:35,
38, 39). This man accepted Jesus. We know this because after his release he was found sitting at
Jesus feet. This man did not want Jesus to leave; he wanted to remain in Jesus presence. He
begged to go with Jesus. The man went back and told the people in the town what Jesus had done
for him. [This reminds me of the song of thanksgiving we sing after communion: Thank the
Lord and sing his praise, tell everyone what he has done.].
So there are two reactions to Jesus presence, one of faith and one of rejection. These two
reactions are examples of what was illustrated in the parable of the sower.
8:40-56 The Raising of Jairus Daughter and the Healing of a Woman with a Hemorrhage
See the context of the previous two pericopes. The series of mighty acts that follow the
parable of the sower now culminates in a healing and resurrection from the dead. Again Jesus
miracles show that he is present in creation to release it from its bondage, in this case to disease
and death.
See the detailed structure below. In the structure, the story of Jairus daughter sandwiches
the healing of the woman.
8:40-56 The Raising of Jairus Daughter and the Healing of a Woman with a
Hemorrhage
8:40-42 .......... Jairus daughter is near death.
8:43-48 .......... The healing of the woman with the flow of blood.
8:49-56 .......... The raising of Jairus daughter.
8:40-56 Consider the people that Jesus helped here and in the last pericope. Consider also their
prospects before they met Jesus. Here Jesus healed a women and resurrected a girl. In the last
pericope Jesus exorcised a demoniac. Since the woman had a bleeding problem for twelve years,
it looked hopeless that she would ever be cured. Humanly speaking, the girl s situation was
hopeless because she was dead. The situation for the man with the demon also seemed hopeless
because he had been possessed for years and even chains could not subdue him.
What standing did these people have in society? Women held low standing society. The womans
flow of blood rendered her unclean according to OT law (blood = life). She should not have even
been in the crowd. The girl was still a child; she was not even of child bearing age yet. When she
dies, she too becomes unclean. These woman were outcasts of society. And the demoniac was the
ultimate outcast: possessed by demons, naked, mad, and living in tombs. He is unclean through
and through.

What then do Jesus miracles for these people show? They show that Jesus came for
outcasts, not for the righteous. It is the opposite of what one might expect.
In this series of miracles Jesus has shown his power over nature and demons. Now he
shows his power over sickness and death. Resurrection from the dead is the ultimate miracle and
it foreshadows Jesus own resurrection, which frees once and for all the bondage of creation to
sin. Because Jesus will conquer death, he and all Christians can refer to death as sleep (8:52).
The resurrection of this girl reminds one of the earlier resurrection of widows son at
Nain (7:11-17). As this is the only daughter of Jairus, so the son was the widows only son. But
notice what happens after each of the resurrections. In Lk 7:17 word of what Jesus had done
spread everywhere in Israel. In Lk 8:56 Jesus orders the parents not to tell anyone what had
happened. Why does Jesus order them not to tell anyone? Lets keep in mind the context of this
story. Jesus identity is of importance. Soon Jesus will make two of his three passion predictions
(9:22, 44). The disciples must soon learn that Jesus is more than just a first phase prophet.
Creation can only be restored through his death and resurrection. Soon Jesus will set his face
toward Jerusalem and drive this point home.
8:44-48 The action that is being emphasized in 8:44-48 is touching Jesus. Four times in four
verses, there is a reference to touching Jesus. Her healing comes from contact with God. What
the catechumen must see in this is a strong incarnational and Christological theme: salvation and
healing come from Jesus, who is physically present in the flesh .
In 8:44 Luke records the detail that the woman touched the tassel of Jesus garment.
Why do you suppose Luke includes this detail? (See the OT verses below.)
Num 15:38-41; Deut. 22:12 - Jesus had tassels on his garments as the OT prescribed.
Jesus kept and fulfilled the Law in its entirety. The tassels were a visual reminder to the
people to keep all of Gods commands and be holy. Jesus is the holy one of God (4:34)
who has come to redeem his people.
Zech. 8:20-23 - This miracle is also a fulfillment of Zech 8:20-23, which speaks of
foreigners grasping the tassels of a Jew to entreat the favor of the Yahweh and learn about
the true God from him. We are never told that the woman is a foreigner. But the context
of this whole section has a missionary emphasis: the parable of the sower and the lamp on
a stand (8:1-18); Jesus new definition of kinship (8:19-21); and the sending out of the
Twelve (9:1-10).
After the woman confesses that she is the one who touched Jesus and that immediately
she was healed, Jesus proclaimed to her, Your faith has saved you (8:48). Notice that almost
the same wording is used in Lk 7:50; 17:19; and 18:42. This is another theme in these two
miracles: faith grasps that God incarnate frees from bondage .
8:50 Luke wants the catechumen to know that Jesus, who is God in the flesh, frees, saves, and
creates a community of faith. The woman touches Jesus garment and is healed. Jesus takes the
hand of the young girl and by his word to arise (8:54) gives her back her life (Arise
translates the same Greek verb regularly used in the NT for Christs own resurrection.) Both

individuals come into contact with Jesus incarnate body and are saved. For the later church,
this power will come through his resurrected, incarnate body.
But do not forget that faith is essential. Only by grace through faith can one grasp the
mystery that salvation comes through Jesus, God made flesh. The woman did this and Jesus
commended her for her faith. What words to Jairus speak of his faith? In 8:50 Jesus said to
Jairus, Do not fear, only believe, and she will be saved. Jesus was asking Jairus to believe that
Jesus could raise his daughter from the dead. Now that takes great faith! Jesus asks us to believe
concerning resurrection that that his body was resurrected, showing his victory over sin, death,
and the devil, and because of it, those of us who have faith will be part of an eternal resurrection.
The resurrection of our bodies completely depends upon the resurrection of his body.
Faith is the means by which anyone now may enter the family of Jesus (8:19-21). By
faith the power of his resurrected body comes to us and we are saved.
The Climax of Jesus Galilean Ministry (9:1-50) [Small]
9:1-6 The Sending of the Twelve
With 9:1-50, the hearer is on the brink of Jesus turning point, 9:51, where Jesus turns
toward Jerusalem. Luke creates great anticipation concerning the identity of Jesus as the
Messiah, culminating in Peters confession that Jesus is the Christ of God. After Peters
confession comes Jesus first passion and resurrection statement. Luke turns his messianic secret
into his messianic passion secret. The secret is that the Messiah must suffer and die. This will not
be understood until after Jesus rises from the dead. Jesus must suffer and die before he enters his
glory. This is also emphasized in the transfiguration. This chapter marks the end of Jesus
Galilean ministry. In 9:51 Jesus turns toward Jerusalem where his passion will be accomplished.
See the detailed structure below. The frame emphasizes the pattern of preaching and
healing. The style of this mission is the core of this passage.
9:1-50 The Climax of Jesus Galilean Ministry
9:1-6 ..... The Sending of the Twelve
9:1-2 ........... Introduction: The Twelve are sent to preach the kingdom of God and to
................. heal the sick.
9:3-5 ................. Instructions by Jesus for the Mission of the Twelve
............................. Take no provisions.
............................. Remain at one house.
............................. Shake the dust off your feet in those cities that reject you.
9:6 ............. Conclusion: The Twelve depart, proclaiming the Good News and
................. healing everywhere.
9:1-6 In the commissioning of the Twelve, Jesus gives the disciples the privilege of participating
in his prophetic pattern of preaching and miracles of healing. However, the Twelve (and later the
seventy) are not sent to teach. They will teach only after Pentecost when the Holy Spirit is sent
to teach the disciples. After Pentecost Luke frequently describes the disciples as teaching. More
on this shortly.

In 9:2 it says the disciples were sent to preach and heal. In 9:6 it says they went
proclaiming the Good News and healing. So what is the difference between preaching and
proclaiming the Good News? There is no difference. Preaching and proclaiming are synonyms.
So the disciples were sent to preach/proclaim the Good News, but they were not as yet to
teach. What is the difference between proclaiming and teaching? Preaching/proclaiming seems to
be stating the simple fact that the kingdom of God has arrived in Jesus, who has come to release
creation from its bondage to sin. Teaching involves more detailed and lengthy exposition and
explanation and interpretation of Christology.
In Jesus prophet Christology, Jesus had to suffer as the prophets did. But as yet his
disciples did not understand that fact. So they could hardly teach what they themselves did not
yet understand. After the resurrection their eyes were opened and then they did understand and
were able to teach and preach that Jesus was the Suffering Servant who had come and
accomplished his mission. There was another reason that they could not teach yet. In looking at
the books and letters of the rest of the NT, we see the disciples teaching that Jesus had fulfilled
and abrogated the OT law. They could not teach this until after it had happened or been
accomplished.
The Twelve is a technical term for the 12 disciples. Notice the circumstances in which
the disciples are called the Twelve in the following references.
6:13 They are called the Twelve when Jesus calls or chooses them.
8:1 The Twelve go with Jesus as he goes from village to village proclaiming the Good
News.
18:31 The Twelve receive Jesus 3rd passion prediction.
22:30 The Twelve will judge the twelve tribes of Israel.
Each time the disciples are called the Twelve it is an important event. So the commissioning of
the Twelve to be sent out to proclaim and heal is an important event in preparing his disciples for
their work after Jesus resurrection.
Lets look at the frame of this passage (9:1-2, 6). Jesus calls the Twelve together, gives
them the power and authority necessary, and sends them out to preach and heal (9:1-2). And this
is exactly what they do (9:6). They engage in the prophetic activity of preaching and miracles.
This activity proclaims in both word and deed that the kingdom of God is present. When they
return and report everything they did (9:10) Luke calls them apostles (sent out ones). This is the
first time the Twelve have engaged in apostolic ministry. In the post-Pentecost church, Jesus
pattern of preaching confirmed with miracles will be repeated in the apostolic ministry of Word
and Sacrament. In the Divine Service, this corresponds to the Service of the Word followed by
the Service of the Sacrament.
9:3 speaks of the type of provisions the disciples are to take with them into this ministry.
They are to take nothing no staff, no bag, no bread, no money, no extra tunic. These were the
usual necessities of travel. They are to be completely dependent on the Lord and the people with

whom they were staying. Note that later (22:35-38) Jesus reverses these instructions expecting
his disciples to plan ahead and make full use of the resources they have.
As they made their proclamation, the disciples would meet resistance and rejection and
were instructed in such cases to shake the dust off their feet when they left town. Lets explore
what this means.
The OT sacrificial system was but a shadow of the things to come. The OT temple was
known as a place where God was present among his people and as a place of redemption. In the
NT there is a new temple of God, a new place where God is present among his people and a
new place where redemption is found. Where Jesus is (the incarnate presence of God) is the new
temple; he is at one and the same time the sacrifice, the priest, and the altar (see Hebrews). The
Twelve were sent out to proclaim that Gods kingdom had come in Jesus and to perform miracles
that testified to the kingdoms presence. When the proclamation of the disciples is received,
those who have received it have entered into the presence of the new temple; they have
become part of the kingdom, Jesus is with them. But when the disciples proclaim the Good
News, they will also meet resistance and rejection. In such cases they are told to wipe the dust
from your feet. The dust from any place that does not receive their preaching is profane, to be
shaken off. For when they return to the new temple, that is, to those who have received Jesus,
they are not to bring anything profane into Gods presence. Proclamation of the kingdom and
healing in Jesus name have replaced the temple. The new place of redemption is the cross and
wherever the cross is proclaimed.
9:10-17 The Feeding of the Five Thousand
The feeding of the five thousand is the climax of Jesus Galilean ministry, just as the Last Supper
is the climax of Jesus Jerusalem ministry and the meal at Emmaus is the climax of Jesus postresurrection appearances in Luke. These are the three most significant meals in Lukes gospel,
functioning literarily as apt conclusions to the major sections of Jesus ministry.
Lk 9:10-17 must be considered within the context of 9:1-50, the climax of Jesus Galilean ministry.
Within that context it serves as the great act of Jesus that elicits Peters confession and Jesus first
prediction of his passion. As such, it brings the table fellowship motif into one of Lukes most critical
sections and shows that table fellowship is an essential part of Lukan Christology.
The kingdom of God comes as the Messiah teaches, heals, and feeds his people, as was
promised by the prophets of old. In the post-Pentecost life of the church, Gods kingdom will continue to
come through teaching based on the Word, through the healing of Baptism, and through Gods feeding of
his people in the Lords Supper.
See the detailed structure below. Lukes structure highlights the meal and the miracle.
9:10-17 The Feeding of the Five Thousand
............ Introduction
9:10a ............ The disciples narrate to Jesus about their preaching of the kingdom of
.................. God and their healing.
9:10b-11a .............. Jesus retreats in private with his disciples, but the crowds follow him.
9:11b ............ Jesus welcomes them and speaks about the kingdom of God and heals.
............ Preparation
9:12a ............ The day is ending and the Twelve come to him and say,
9:12b .................. Dismiss the crowds so they might find something to eat.
9:13a ............ Jesus responds,

9:13b .................. You disciples give them something to eat.

9:13c ............ The disciples reply,
9:13d .................. We cannot feed the people with only five loaves and two fish.
9:14a .................. For there were about five thousand men.
9:14b ............ Jesus said to his disciples,
9:14c .................. Make them recline into groups of about fifty.
9:15 ......................... And they reclined.
............ The Miracle
9:16 ............. And taking the five loaves and the two fish, looking into the heaven, he
.................. blessed them and broke and was giving them to the disciples to set
.................. before the crowd.
............ The Meal
9:17 ............. All ate and were satisfied. Twelve baskets of broken pieces were
.................. gathered as evidence of the miracle of abundance.
Luke 9:10-17 has OT precedent. In a broad, general way Exodus 16 is like this feeding.
In Exodus 16 Moses fed the people the bread from heaven in the wilderness (Lk 9:12). In Lk
4:25-27, in his sermon at Nazareth Jesus compares himself to Elijah and Elisha. He said he was
like them because as Israel rejected them, so also would they also reject him. According to Lk
1:17; cf. 9:30; and Mal 4:5-6, John the Baptist was the new and promised Elijah. Elisha
succeeded Elijah in his ministry to Israel (2 Ki 2) and Elisha received a double portion of the
Spirit (2 Ki 2:9-15). The Spirit would be much more in evidence in Jesus ministry that he was in
Johns. There are specific references to the Holy Spirit is there with Jesus ministry.
Lk 3:16 John said Jesus would baptize with the Holy Spirit.
Lk 3:22 After Jesus baptism, the Holy Spirit descended on him.
Lk 4:1 Jesus was full of the Holy Spirit and was led by the Holy Spirit into the desert to
be tempted by the devil.
Lk 4:18 Jesus proclaimed that the Spirit of the Lord was upon him to preach Good News
to the poor and release and freedom for Gods creation.
One might also see precedents set in 2 Ki 4:1-7, 38-41. But especially 2 Ki 4:42-44
would remind one of the feeding of the 5000. The obvious similarities are: Elisha uses a small
amount of bread (20 loaves) to feed 100 men. All ate and there was some bread left over. So
given all of the above about Elijah, Elisha, the Holy Spirit, and the bread, several OT/NT
analogies can be made. Several NT characters are like these OT characters. As Elisha is to Elijah
so Jesus is to John. Jesus succeeded John with a greater measure of the Spirit as Elisha succeeded
Elijah receiving a double portion of the Spirit. As Elisha miraculously fed many with little so
would Jesus feed the 5000.
These are Christological statements. Gods OT promises to visit and feed his people with
the bread of life are coming true in Jesus. The table fellowship of God and his people
foreshadowed in the ministries of the prophets Moses and Elisha reach their fulfillment in the
ministry of Jesus as he feeds the multitudes in the desert with abundant bread and as he feeds his
church with his own body and blood. Jesus is the new Moses and the new Elisha. They were
types of the one to come. When we see them, we learn something about what Jesus would be
like.
Much of the language of the miraculous feeding of the 5000 is also found in the
institution narrative in Lk 22:19 and the meal at Emmaus in 24:30.

Words in common ..... Feeding of ... Feeding of ... Institution of ....... Emmaus
..................... 5000 ......... 4000 ......... Lords Supper ........ Meal
Jesus took ........ Mt 14:19 ..... Mt 15:36 .....
..................... Mk 6:41 ...... Mk 8:6 .......
..................... Lk 9:16......................
..................... Jn 6:11
...................................................
Mt 26:26
Mk 14:22
Lk 22:19 ............. Lk 24:30
Bread ............. Mt 14:19 ..... Mt 15:36 .....

..................... Mk 6:41 ...... Mk 8:6 .......
..................... Lk 9:16 .....................
..................... Jn 6:11
...................................................
Mt 26:26
Mk 14:22
Lk 22:19 ............. Lk 24:30
1 Cor 11:23
1 Cor 11:23
He looked up ....... Mt 14:19

to heaven .......... Mk 6:41
..................... Lk 9:16
He blessed/ ........ Mt 14:19 ..... Mt 15:36 .....
gave thanks ........ Mk 6:41 ...... Mk 8:6 .......
..................... Lk 9:16 .....................
..................... Jn 6:11
...................................................
Mt 26:26
Mk 14:22
Lk 22:19 ............. Lk 24:30
He broke .......... Mt 14:19 ..... Mt 15:36 .....

..................... Mk 6:41 ...... Mk 8:6 .......
..................... Lk 9:16 .....................
..................... Jn 6:11
...................................................
Mt 26:26
Mk 14:22
Lk 22:19 ............. Lk 24:30, 35
He gave ...........
.....................
.....................
.....................
Mt
Mk
Lk
Jn
1 Cor 11:24
1 Cor 11:24
14:19 ..... Mt. 15:36 .... Mt 26:26

6:41 ...... Mk 8:6 ....... Mk 14:23
9:16 ..................... Lk 22:19 ............. Lk 24:30
6:11
The crowds/ ........ Mt 14:20 ..... Mt 15:37 ..... Mt 26:26

the disciples ate .. Mk 6:42 ...... Mk 8:8
..................... Lk 9:17
................................................... Cf. 1 Cor 11:26
The meal language links together the wilderness feeding, the Last Supper, and the meal at
Emmaus. The feeding of the 5000 can be viewed as vaguely foreshadowing (an adumbration of)
the Last Supper, and the Last Supper is the precedent for the Lords presiding at post-Easter
meals, both the Emmaus meal and celebrations of the Lords Supper in the church.
Luke does not record the reaction of the crowd (as John does in Jn 6:14-15). Instead Luke
records a different reaction: the Christological confession of Peter. Only in Luke does Peters
confession immediately follow the feeding of the 5000. After the feeding of the 5000 and after
the question of Jesus identity, Peter declares Jesus to be the Christ (Messiah) of God (9:20).
Peters reaction shows that Luke considers this feeding to be a messianic miracle, a confirmation
that Jesus is the prophet of Deut 18:15. Through his table fellowship of teaching and eating,
Jesus feeds his people with the eternal bread of life.
Luke also ties the passion of Jesus as the Christ to the table fellowship of Jesus. He does
this by following Peters confession immediately with Jesus first passion prediction. The one
who fulfills Gods OT promise as the prophet, does so by table fellowship and by suffering,
dying, and rising on the third day. Both the table fellowship and passion themes will be
completed in Luke 22 and 24.

In the feeding of the 5000, the Creator feeds his people through his Messiah. Everyone
who ate that meal ate until they were satisfied. In fact there were 12 baskets of bread left over.
The leftover bread was a sign of the abundance of the new era of salvation that has arrived in
Jesus Christ. Table fellowship with Jesus before the Last Day is a foretaste of the eternal feast to
come. All who partake in the eternal feast will be satisfied and they will share in the abundance
he provides.
9:18-22 Peters Confession and the First Passion Prediction
Peters confession is not only a response to Jesus question, but also to the messianic
miracle of the feeding of the 5000. Lukes immediate placing of the first passion prediction after
Peters confession serves to tie together the passion and table fellowship themes.
See the detailed structure below. The structure of Jesus question, Peters confession, and
the first passion prediction is dialogical. (This is true of many significant moments of revelation
in the gospel, e.g., the feeding of the 5000, the Last Supper, and the Emmaus story.) Jesus asks
two questions concerning his identity. He then connects his person the Christ of God with his
work his upcoming passion, death, and resurrection.
9:18-22 Peters Confession and the First Passion Prediction
9:18 ...... Jesus asks, Who do the crowds say me to be?
9:19 ........... The disciples answer, John the Baptist, Elijah, a prophet.
9:20 ...... Jesus asks, But you who do you say me to be?
9:21 ........... Peter answers, The Christ of God.
9:22 ...... Jesus commands silence, saying, The Son of Man
Lets consider those who recognize Jesus as the Christ in Lukes gospel. In Lk 2:11 the
angels know it and announce it to the shepherds. In Lk 4:41; (cf. 8:28) the demons also
recognize that Jesus is the Christ. Up to this point in Lukes gospel no human beings have
recognized Jesus as the Christ. One might ask how it was possible that his disciples, relatives,
and general populace do not recognize who Jesus really is? Perhaps the answer to this question is
that even though Jesus was the Christ of God, he is veiled in flesh, humility, and rejection.
The crowds believe that Jesus is Elijah, John, or another great prophet (9:19). Jesus is a
prophet, but he is more than a prophet. He is the Christ; he is the Son of God. Only he could
bring heaven and earth back together in peace. Only he has control and power over demons.
Only he can free creation from its bondage to Satan and sin.
The identity of Jesus is the question during his ministry in Galilee . A certain tension
builds as the gospel goes on because no one confesses Jesus as the Christ. Opinions abound,
rumors circulate. Even royal interest is aroused (9:7-9).
Why does the light finally dawn on Peter so that he recognizes who Jesus is? It is the
great miracle of feeding people in the desert with abundance that elicits Peters confession that

Jesus is the Christ of God. He is the one who Moses promised would be like him, yet would be
greater than him.
A comparison between Marks version of Peters confession (Mk 8:30) and Lukes
version (9:21) is significant.
Lk 9:21: But he, rebuking them, commanded them to speak this to no one (CC).
Mk. 8:30: Jesus warned them not to tell anyone about him (NIV).
Mark develops the messianic secret very prominently, but Luke heightens it even further by
adding commanded to rebuking. They are commanded not to tell anyone. Luke begins 9:21
with But he. This ties 9:21-22 directly to 9:18-20 and it also serves to emphasize Jesus
command. The word this in Luke refers to the confession of Jesus as the Christ. So in v. 21,
Jesus commands them not to tell anyone that he is the Christ and then within the same sentence
Jesus speaks about his coming suffering, rejection, death, and resurrection. The messianic secret
is now tied directly to his passion. In the other gospels the disciples are told to keep it a secret
that Jesus is the Messiah. Only in Luke are the disciples to keep secret the fact that the Messiah
must suffer and die, then rise. Peter seems to have some understanding now. But this light that
has dawned on Peter will soon be clouded over again.
In 9:22 Jesus says the Son of Man must suffer, be rejected, be killed, and be raised. This
verse introduces what is called the divine necessity. Why was it necessary that these things
happen? It was necessary because this was Gods plan to reconcile his fallen creation back to
himself. Notice that three of these verbs are passive (be rejected, be killed, and be raised).
This highlights Jesus passive obedience. And being found in appearance as a man, he humbled
himself and became obedient to death-- even death on a cross! (Phil 2:8).
Who does Jesus say will reject him to the point of death? The elders, the chief priests and
scribes. Who does each of them represent? And what body do they make up? The elders
represent the people. The chief priests are the Sadducees. The scribes represent the Pharisees.
Together they make up the Sanhedrin, the highest court in Israel. Taken together, these people
represent all of Israel. Therefore not only did the Sanhedrin reject Jesus, so did all of Israel. In
fact, even his own disciples will abandon and deny him. Jesus is a true prophet. OT Prophets not
only taught and performed miracles, but many were rejected to the point of death (cf. 11:47-51;
13:31-35). Jesus too will die, but he will be raised by the Father on the third day, vindicating
Jesus victory on the cross.
Jesus identity was important, but so also were his deeds. His deeds were the real
stumbling blocks until after the resurrection. The people looked for a first phase Messiah, one
who spoke Gods Word and performed miracles. But no one was looking for a second phase
Messiah, one who would suffer and die, one who was humble and served. But this was a divine
necessity.

Why the messianic passion secret? First, Jesus had not yet completed the divine
necessities. It could not yet be said that Jesus had accomplished the Fathers plan. Second, as the
messianic prophet Jesus had to fulfill both phases of prophet Christology. To proclaim Jesus as
the Messiah now during the first phase would give a distorted picture of the Messiah and what he
had come to do. Third, what if the full plan were made known now? How would people react?
See Mt 16:21-22 where Peters reaction was to try and stop Jesus, to keep him from suffering
and dying. He did not have in mind the things of God. So the divine plan was to wait until the
appropriate time before revealing the full portrait of Jesus, the Messiah (cf. John 17).
9:23-27 The Consequences of Discipleship
This section opens with a reference to the cross (9:23) and closes with a reference to the
kingdom (9:27). The central statement is about the two alternatives: life according to the world
or real life with God (9:25). Alongside these three sayings are two others (9:24, 26), which
describe the eschatological consequences of following or not following Jesus. Thus Jesus
speaks of both inaugurated eschatology (now) (9:23, 25, 27) and the final consummation (not
yet) (9:24, 26). He emphasizes the present consequences of the arrival of the kingdom of God in
himself.
See the detailed structure below.
9:23-27 The Consequences of Discipleship
9:23 ....... To follow Jesus requires self-denial like taking the cross.
9:24 ............ To save life is to lose life/to lose life is to save it.
9:25 ....... The disciple must choose between the world or real life.
9:26 ............ To be ashamed of Jesus is to lose ones life at the second coming.
9:27 ....... To follow Jesus results in seeing the kingdom of God.
This is the first reference to a cross or crucifixion in Lukes gospel. There is a similar
saying after the banquet parable in 14:27. The only references to the cross outside of the passion
narrative itself pertain to the disciples and not to Jesus. According to 9:23, a disciple of Jesus is
called to deny himself, take up his cross, and follow Jesus daily.
How was death by crucifixion thought of in Jesus day? Death by crucifixion was viewed
as a humiliating death, reserved for only the worst of criminals. An example of what the world
thinks about Jesus crucifixion is given in the commentary. There is a picture that a boy drew
ridiculing another boy who was a Christian (somewhere between A.D. 193-211). The boy wrote:
Alexamenos worships [his] God. The picture is of the crucifix with a donkeys head on the
figure of Christ. It reveals the scandal of the cross and the ancient worlds contempt for the
crucified Christ.
Those who are associated with Christ bear a cross, a cross of the contempt and hatred of
the world. Those who bear a cross have already been sentenced and found guilty. This is the life
of those who have been baptized into Christ. They die to this world with Christ but also rise with
him to eternal life (cf. Ro 6:1-4; Col 2:11-13). Those who are in Christ lose the world and the life
it offers in order to receive a place in the kingdom of God, which is now/not yet.

These hard words set in motion the theme of the disciples misunderstanding about the
nature of the kingdom to which they are being called and drawn . As Jesus progresses toward
Jerusalem, the incomprehension of the disciples about the kingdom will increase to the point of
denial when the kingdom comes with Jesus death.
To save life is to lose life and to lose life is to save life. What principle does this
illustrate? It illustrates the Great Reversal, a major theme in Jesus ministry , a characteristic of
the kingdom. Jesus is here mixing the physical and spiritual. Jesus is saying, For whoever wants
to save his [physical] life will lose it [, his spiritual life], but whoever loses his [physical] life for
me will save it [, his spiritual life] (9:24,NIV).
9:26 is a parallel verse to 9:24. In it he starts out, If anyone is ashamed of me and my
words,. What words had Jesus just spoken to them that they might be ashamed of? (see 9:22).
Jesus had just said that he would suffer and die. One could be ashamed to be associated with a
Messiah that is rejected, suffers, and dies. How can the Messiah save when he is rejected and
dies? In the eyes of the world, to be a follower of Jesus means following a loser.
How will the world treat Jesus followers? The world will reject and persecute Jesus
disciples just as they did Jesus. They will be ridiculed, persecuted, and even killed. Wouldnt it
be tempting to deny Jesus when confronted with ridicule, persecution, and death? Of course it
would. In doing so one might save his [physical] life. But also in doing so one would lose his
[spiritual, eternal] life. On the other hand, if one denies the world, that is, stands up to its
ridicule, persecution, and death because of ones association with Jesus (for me 9:24), then one
is giving up his [physical] life in order to save his [spiritual] life. This is all condensed into a
single statement that stands in the center of this pericope in 9:25. Again the contrast between
temporal gain and eternal loss expresses the irony of the Great Reversal.
See Ecclesiastes 1-2 where we read that the preacher of Jerusalem had surpassed all in
wisdom, wealth, pleasure, and accomplishments. But in the end they were all vanity. In this there
is a profound warning to shun this worlds definition of success. But even when one is in the
process of denying the world and following Jesus, the world tries to pull us off the path. And it
does so in a very subtle way. An example of this occurs in the sending out of the seventy (10:124). Jesus sends them out without provisions to heal and proclaim the kingdom of God. What do
they rejoice about when they return (10:21)? The disciples rejoice that they have power over
demons. They took pride in the power they had over demons. But what did Jesus direct them to
rejoice about instead (10:20)? Jesus told them to rejoice that their names were written in heaven.
Jesus refocused them from the joy of pride and power to the eschaton and the joy of eternal life.
An antidote against such temptations is found in taking up the cross daily. A life of
rejection and suffering looks forward to the joys of eternal life. A life of daily acknowledgement
of sin, contrition, repentance, and confession looks forward to a future life without sin and its
consequences, to the time when he comes again in glory and is not ashamed to acknowledge us
as his own.

Two promises are made to those who deny the world and follow Jesus. What promise is
made in 9:24 and 9:26? (see also Heb 2:11-13) Those who follow Jesus will save their life. Jesus
will not be ashamed of them. He will call them brothers. He will acknowledge them as members
of his own family. They will have eternal life with him. What promise is made in 9:27? Some of
those who are present with him will see the kingdom of God before they die. What does this refer
to? It does not refer to the eschaton (the Last Day), but rather to the breaking in of the new era of
salvation and the kingdom that happens when Jesus consummates his own mission by bearing
his cross and going to his crucifixion, then rising in glory.
9:28-36 The Transfiguration
The order of the kingdom is suffering before glory (cf. Lk 24:26). This is demonstrated in
Luke 9 by the sequencing of the passion prediction (Jesus suffering), call to discipleship
(disciples suffering), and transfiguration (Jesus glory). Even in the transfiguration, the passion
inserts itself as the way to that glory. The exodus Jesus will make in Jerusalem is his death,
resurrection, and ascension. The Fathers words answer the question of Jesus identity. He is the
Son of God who is like Abrahams nearly sacrificed son. He is the Chosen One, like an Israelite
King installed in glory.
See the detailed structure below. The structure of Lukes account of the transfiguration
brings out his unique accents. The introduction (Lk 9:28) refers to the words of the passion and
crossbearing, and the conclusion (9:36) to the silence of the misunderstanding witnesses. Within
this frame, Luke shows how the transfiguration, a great moment of revelation, overwhelms the
three disciples who observe it.
9:28-36 The Transfiguration
9:28 ....... Introduction: And it came to pass introduces the pericope and after these
............ words links it to the passion prediction.
9:29 ............. And it came to pass introduces the description of the transformed face
......................... and gleaming clothes.
9:30-32 ................. And behold introduces Jesus conversation with Moses and
................................ Elijah about his exodus, followed by the three disciples
................................ awakening to see Jesus and the others in glory.
9:33-35 ................. And it came to pass introduces Peters response, the overshadowing
................................ cloud, and the voice from the cloud, saying,
................................ This is my Son, the Chosen One; listen to him!
9:36 ....... Conclusion: The silence of the three disciples shows their lack of understanding.
9:28-36
The setting on the mountain is significant. The OT theme of Mt. Sinai as the place of
divine revelation is brought to mind by Lukes specific term exodus in 9:31. Note the
following parallels between this pericope and Ex 24.
1) Each account notes the interval of days (Lk 9:28; cf. Mk 9:2; Ex 24:16).
2) In each a theophanic cloud overshadows the mountain and envelops the visitors.
3) God speaks from the cloud.
4) Transforming glory changes the appearance of the main visitor (Moses face was radiant,
Jesus was transfigured).

5) Joshua (Jesus) accompanied Moses and Moses and Elijah accompanied Jesus. Moses and
Elijah are the two major figures to whom God appeared on Mt. Sinai (Ex 19-24; 1 Ki 19:818).
6) On both mountains are a pair of brothers (Moses and Aaron; James and John).
7) The foremost assistants of the leaders misunderstand the revelation and almost lead the
people into apostasy (Aaron and the golden calf; Peter in Mk 8:32-33, omitted in Lk 9:2227).
9:29, 33 The key to Lukes organization are the two and it came to pass statements (9:29;
9:33). They frame Lukes unique contribution to our knowledge of the transfiguration of Jesus.
Both statements deal with Gods glory being revealed. Gods glory is revealed in 9:29 where
Jesus transformed face and clothes and in 9:33-35 where the cloud of Gods presence that
creates fear among the disciples. There are two responses to this revealing of glory. They are
Peters response of wanting to build shelters. This was a response of misunderstanding. And the
heavenly voice from the cloud that declared Jesus to be the Son, the Chosen One. These two
responses summarize the two possible reactions to such a manifestation of glory: a human one
filled with misunderstanding, the other one from heaven that describes the glorious Christ as the
suffering servant of Isaiah.
9:30-32 Between these two and it came to pass statements, Luke places his unique material,
which gives the theological significance of the transfiguration. Jesus, Moses, and Elijah are
talking about his exodus that would soon be fulfilled in Jerusalem. Only Luke uses exodus in
the transfiguration narrative (9:31) to refer to the passion that Jesus fulfills in Jerusalem (Luke
22-24). This calls to mind the exodus of the Israelites, the greatest redemptive event in OT
history. That saving deed was a forward-pointing prophecy of the perfect and complete salvation
that Jesus won in his exodus.
Much of the OT looks back to the exodus from Egypt, the great salvation event for Israel.
But many other passages look forward to a new and greater exodus that God promised to bring to
pass. This new/second exodus theme is especially prominent in Isaiah (e.g., Is 11:11-16; 43:1620; 51:9-11). Just as the first exodus was laden with baptismal overtones (1 Cor 10:1-5), so also
is the new exodus. In the first exodus, water was a means of death, as the Egyptians drowned.
The second exodus also involves death. The second exodus involves (Ro 6:1-5; Col 2:11-13)
Jesus death and the death of all Christians because they were baptized into Christ. In the second
exodus, water brings death to our sinful nature, but it also brings life. As God provided lifegiving water in the desert to Israel, so God provides life through the waters of Baptism as we go
through the arid desert of this world (Is 43:16-20). As God pours out water to sustain his people,
in the second exodus God pours out his Holy Spirit on his people (Is 44:3). As God vanquished
the foe and redeemed his people in the first exodus, so will he do in the second exodus (Is 51:911). At the transfiguration this second and greater exodus is what Moses and Elijah spoke to
Jesus about.
The great theophany of Jesus transfiguration also gives us a glimpse of what the
Christians future is. The word exodus or departure is again the key. Jesus exodus consisted

of his suffering, death, resurrection, and ascension. His old body died, but he was raised with a
new, glorified body. With this new, glorified body he ascended into heaven. In Peters second
letter, he mentions his exodus and his eye witness account of the transfiguration. See 2 Peter
1:12-18. In it Peter compares his body to a tent. A tent is not permanent. It is a temporary living
quarters. His life on this earth is temporary and Peter calls his impending death his exodus, the
same word that Jesus used.
But Jesus exodus was more than his death. It also included his resurrection and
ascension. He was raised with a glorified body and now lives in glory in heaven. In the
transfiguration, Peter, James, and John saw a glimpse of the glorified body Jesus would have
after his resurrection. So the exodus of Peter and all Christians will follow in the pattern of
Jesus exodus. The temporary tent that he and we live in on this earth will die in our exodus. But
like Jesus, we will be raised with glorified bodies. So the Christian exodus is one of in which we
leave a temporary home and end up in an eternally permanent home.
9:28 Luke opens the scene of the transfiguration in 9:28 by saying: And it came to pass after
these words, about eight days, (CC). These words refers to not only Peters confession, but
also to his passion prediction, and to his words concerning the consequences of discipleship
(9:18-27). This helps preserve the Lukan theme that suffering must always precede glory (cf.
24:26).
Luke it says After eight days. Matthew (17:1) and Mark (9:2) say After six days. It is
believed that Matthew and Mark are using the chronological days between Peters confession
and his first passion prediction and the transfiguration, while Luke uses eight days for
theological reasons. Luke is making a connection between the transfiguration and the
resurrection. The eighth day may refer to the first day of a new week for a new creation. In 24:1
Luke refers to Sunday as the first day of the week. So Sunday may be referred to as the eighth
day or the first day.
There are other details that reinforce this linkage between the transfiguration and the
resurrection.
1) In both accounts two men appear in glory (9:30; 24:4).
2) In both accounts it describes clothing that flashes or gleams like lightning (9:29; 24:4).
3) The exodus spoken of here is completed in Jerusalem (chpts 22-24).
4) The passion statement of the resurrection looks back to the passion prediction Jesus made
in Galilee (9:22; 24:6-7).
5) As the disciples enter the cloud they are afraid. As the women enter the tomb they are
afraid (9:34; 24:2-5).
6) In the transfiguration the Father says, This is my Son, the Chosen One; listen to him!
(9:35). At the tomb the words of the angels to the women (24:5) presuppose this command as
the angels encourage the women to remember Jesus words from Galilee.
7) Jesus has already been identified as the new Moses in the feeding of the 5000 (9:10-17);
this is confirmed in the transfiguration by Father as he repeats the words from Deut 18:15:

Listen to him! This again ties to the words of the angels at the tomb to the woman to
remember what Jesus said in Galilee (24:5).
A week earlier Peter had declared Jesus to be the Christ of God. But after that came
Jesus passion prediction, his words on the consequences of discipleship, and the discussion in
the transfiguration about Jesus exodus. The disciples went from what seemed to be a moment of
clear understanding to a complete lack of understanding, to complete silence, because of the
messianic passion secret. This idea that the Christ must suffer and die and that his followers must
suffer also was a complete surprise and went completely against human reason. They will
basically remain in the dark until after his resurrection, and only then, after Jesus explains to
them will the light dawn on them.
Lk 9:37-43a - The Healing of an Epileptic
This is more than just another miracle in which Jesus casts out a demon. It is the first of a
series of passages (9:37-50) in which Jesus disciples are portrayed as unaware of the meaning
of Jesus actions because of lack of faith. This continues a theme that began in the
transfiguration as Peter did not know what he was saying and after it was over the disciples were
completely silent. The confusion of the disciples will be made clear by their response to Jesus
second passion prediction (9:43b-45), by their argument among themselves about who is the
greatest (9:46-48), and by their inability to discern who stands with them against Satan (9:49-50).
See the detailed structure below. The core of this miracle is framed by references to the
great crowd that meets Jesus and his three disciples as they come down the mountain and the
response of astonishment by all who witness the casting out of the demon. Another possible
frame could be the majesty of Jesus in his transfiguration with the majesty of God revealed in the
miracle.
9:37-43a The Healing of an Epileptic
9:37 ......... Introduction: The crowd meets Jesus coming down from the mountain.
9:38-40 ............. A man from the crowd tells about his sons demon possession and the
........................... inability of Jesus disciples to cure him.
9:41 ................ Jesus speaks of an unbelieving and perverted generation and
........................... summons the boy.
9:42 ................ Jesus rebukes the unclean spirit. The boy is healed, and he is given
........................... back to his father.
9:43a ........ Conclusion: All are astonished at the majesty of God.
9:37-43a This story is reminiscent of Jesus raising of the widows son at Nain (7:11-17). It too
was an act of compassion. Luke uses similar language to help the hearer recall the prior story.
Both stories begin in a similar way: Soon afterward (7:11) and The next day (9:37). In both
cases it is the only child, a son (7:12; 9:38), or an only begotten son that the miracle is
performed on. And in both cases Jesus raised/healed the son and gave him back to his
mother/father (7:14-15; 9:42b).
Luke combines two themes here. Given what is said about what Jesus did and the
connection made above Jesus is portrayed as a compassionate healer who heals the only son of

this man who has come begging for help. Jesus helps the boy who is almost continually inhabited
by an evil spirit that throws him in to convulsions and causes him to foam at the mouth.
The disciples are portrayed as ones who could not cast out the demon, even though Jesus
had given them the power to do so when he sent them out (9:1; see also 9:6). Jesus seems to
group the disciples together with the people when he calls them an unbelieving and perverted
generation. They are portrayed as ones who have lost the understanding and faith that they once
had.
Those who are witnesses react to the miracle (9:43a) with amazement. The same word
was used earlier in 4:32 for the reaction of the people of Capernaum. Earlier all were amazed at
Jesus teaching. So once again this encompasses the first phase of Jesus Prophet Christology.
What is clearly new in this pericope is the failure of the disciples to cast out the demon
and Jesus words about it. Jesus connects the disciples with this unbelieving and perverse
generation. When Jesus speaks of this generation, he speaks of a kind of people, a people who
do not believe. As we said earlier, Jesus had given his disciples the power to cast out demons
(9:1-6). So why cant they cast this demon out? They cant drive it out because they do not
believe. The power to drive out demons is Gods power. Faith taps into that power, which then
can be used to drive out demons. If they do not believe, they do not have the power to drive the
spirits out.
Earlier when they were sent out it appears that they could drive out demons. What has
changed from the time of the sending out of the Twelve and Peters confession to the time of this
miracle? Its only been a short time. What new thing has Jesus introduced into the picture that
has apparently thrown them for a loop? (see 9:22-27; 9:31) What is new is that Jesus has begun
to speak of the second phase of his Prophet Christology, his rejection, suffering, and death. This
has thrown the disciples into confusion and weakened their faith. It is not logical to them that the
Messiah will suffer and die.
Jesus will soon begin his journey to Jerusalem (9:51) and so he must begin to prepare
them for what will happen. But this is the stumbling block for man. Weakness, servanthood, and
meekness are not mans idea of a Messiah.
Lk 9: 43b-45 - The Second Passion Prediction (Just)
The focus of the text shifts squarely on the disciples.
See the detailed structure below. The frame for this passage contains a shift from
marveling and incomprehension of all who witnessed the miracle (9:43b) to the fear of the
disciples (9:45). What causes this shift is Jesus words in between in 9:44.
9:43b-45 The Second Passion Prediction
9:43b ........ Introduction: While the people marvel at Jesus mighty works, Jesus says to the
disciples,
9:44 ......... The Second Passion Prediction: You put these words into your ears;
.................... for the Son of Man is going to be delivered into the hands of men.
9:45 ......... The Disciples State: But they did not understand this word,and it was hidden
.................... from them in order that they might not comprehend it,and they were

.................... afraid to ask him concerning this word.
9:43b-45 This second passion prediction is short: The Son of Man is going to be betrayed into
the hands of men. Compare it to the other two passion predictions (9:22 and 18:31-33). There is
something missing in this prediction that is in the other two. What is missing in the second
passion prediction, that is included in the other two predictions, is the fact that Jesus will not
only suffer and die, but he will also rise again after three days. So this second prediction by Jesus
in Luke focuses on his passion. This is not just a so-called messianic secret. This is a messianic
passion secret and the disciples cannot understand it. In the second prediction, Matthew and
Mark include the second part of Jesus prediction concerning his resurrection (cf. Mt 17:23; Mk
9:31). With Luke leaving this off, its as if this is all the disciples hear. Its as if once they hear of
his passion, they dont hear the rest of it. Jesus passion is a stumbling block to them and to all
people.
The word betrayed or to be delivered (CC) is part of the vocabulary of the passion. It
is part of the churchs formal liturgical language. Luke uses it many times. Look at the following
verses where Luke uses the term betray.
9:44; 18:32 Passion predictions.
20:20; 22:4, 6 The plots of the Jewish religious authorities and Judas to put Jesus to
death.
21:12, 16 Predictions of the disciples passion in the church.
22:21-22 In Jesus recognition of his destiny during the Last Supper.
22:48; 23:25 In the actual entrance into the passion with Jesus arrest and crucifixion.
24:7, 20 In reflections about what was prophesied and what took place in Jesus passion.
With the word betray being so intimately linked to the whole passion account, its use causes
Christians to think of not just the betrayal, but also his torture, mockery, and painful death.
Lk 9:45 contains Lukes description of the state of the disciples after Jesus second
passion prediction. It has three parts to it. In the first part the disciples did not understand what
Jesus passion prediction meant. This tells us that the passion or the offense of the cross is the
cause of their misunderstanding.
The second part of Lukes description is It was hidden from them, so they did not grasp
it. Who caused this to happen? God caused this to happen. God hid it from them so that could
not understand it. This is called a theological passive. While not stating it explicitly, it is
assumed. God does not intend for them to understand it at this time. When the right time comes
(after the resurrection is a historic fact), their eyes will be opened, it will be revealed to them,
and they will understand.
The third part is that the disciples were afraid to ask Jesus about what he had just said.
This is the reason for their continued ignorance. They are afraid to ask. We dont know if they
were afraid of another rebuke or they were afraid because of the shocking content of his words.
In any case, the scandal of his suffering and death causes them to stumble into a state of
confusion. Only after the resurrection will they be able to embrace the cross. In the next

pericope, Luke will show where such misunderstanding and incomprehension lead, as petty
thoughts of who is the greatest enters their minds.
Lk 9: 46-50 Who is the Greatest?
The focus of the text shifts squarely on the disciples. The detailed structure highlights
several words that tie these verses together.
9:46-50 Who Is the Greatest?
9:46 ....... Disciples argue about who is the greatest.
9:47-48 .... Jesus responds that one is great if one welcomes a child in Jesus name.
9:49 .............. John answers by telling that the disciples attempted to prevent
......................... someone from casting out demons in Jesus name.
9:50 .............. Jesus responds by telling the disciples not to prevent him because he
......................... is with them, driving out demons in Jesus name.
The previous passage ends with the disciples not understanding Jesus passion prediction
and too afraid to ask. This passage begins in a completely different way, as the disciples argue
about who is the greatest. Based on previous texts, some speculate that its possible that this had
something to do with the fact that only Peter, James, and John were allowed to go with Jesus up
on the mountain. Its also possible that it had something to do with the fact that the nine disciples
that didnt go up on the mountain couldnt drive out the demon. Maybe the three had said that
they could have driven it out. Of course this is all just speculation, the text does not tell us.
There was another time in which this happened (see 22:24). Just prior to this second
argument about who was the greatest Jesus instituted the Lords Supper. When the disciples talk
about greatness, they talk about glory, but Jesus had not spoken to them about greatness or glory.
What kinds of things have been highlighted from 9:21-45?
In 9:21, Jesus talked about his suffering, rejection, death, and resurrection.
In 9:23-27, Jesus talked about the consequences for following Jesus, which are self denial
and daily taking up the Christian cross.
In 9:28-36, Jesus discussed with Moses and Elijah his exodus (suffering, death, and
resurrection) in Jerusalem.
In 9:37-43a, the focus is on the lack of faith of the disciples in the power that the soon to
be crucified one gave them to cast out demons.
In 9:43b-45, Jesus predicts his betrayal, which speaks of his whole passion.
What received the most attention in the above verses, suffering or glory? Obviously, suffering
did. And when glory was mentioned, glory came after suffering. The order of Gods kingdom is
suffering before glory. This is the way Jesus would go and this is the way his disciples must
follow.
So the reason Luke put this passage here in this place is to show that despite what Jesus
has just emphasized to them, the disciples have no clue of what he is talking about. They have no
idea of what Jesus passion means for the kingdom of God. All fallen people by nature pursue a
theology of glory, which seeks greatness without suffering, and are repulsed by the theology of

the cross, which affirms the order of Gods kingdom, suffering before glory. In the theology of
the cross, the passion is the culmination of the theme of Great Reversal, where the glory of
greatness comes only through humble service.
Looking at these verses, one might ask why 9:49-50 are included with 9:46-48. They
seem to go off in another direction. How 9:49 is translated makes a big difference here. In the
CC, 9:49 begins with: And John answering, said,. The connection is made between the two by
the word answering. Johns words are a response to Jesus words about greatness. How does
Jesus illustrate that greatness comes by grace via the Great Reversal? Jesus has a child stand
beside him. A child was considered the least not the greatest. A child is helpless. A child is
completely dependent upon others to survive. In the eyes of the world, a child is the least and not
the greatest. So those who consider themselves among the least, realize their helplessness, and
are completely dependent on God are considered by God to be the greatest in his kingdom. This
is the opposite of the way the world thinks. This too is a stumbling block.
The disciples have a different view of greatness. They seem to think that they, the chosen
Twelve, who were sent out to preach and heal and cast out demons (9:1-6), were apparently
chosen because of their greatness. They apparently believe that only they should be able to do
these great things. By such an attitude the disciples are coming dangerously close to the haughty
arrogance of the Pharisees. In 6:6-11, the Pharisees condemned Jesus for doing good on the
Sabbath. Here the disciples condemn a man for doing good simply because he is not part of their
elite group. This is no different than the Pharisees. This is the exact same attitude of the
Pharisees.
Jesus gave them the power and authority to cast out demons. They were completely
dependent upon Jesus power. And Jesus power is received by faith (9:40-41). So this power is
not received by status.
Another connection between 9:46-48 and 9:49-50 is the name of Jesus. The man drove
out the evil spirit in the name of Jesus. Through faith in Jesus, he tapped into Jesus power and
therefore was able to drive out the demon. The name of Jesus is the way in which one welcomes
a child and receives one as a brother or sister in Christs ministry. As the disciples should receive
a little child in Jesus name, so they should receive this brother who casts out demons in Jesus
name. The disciples should be thinking of who is with them, serving the name of Jesus and not
about who of them is the greatest.
The word receive (or welcome in the NIV) has a technical meaning for welcoming
messengers of the Gospel. In both the commissioning of the Twelve (9:5) and of the seventy
(10:8, 10) there are the two possibilities Jesus prepares them for. Jesus prepares them for either
reception or rejection.
When one receives a child in Jesus name, one receives (9:48) Jesus and the Father who
sent him. In the Greek, the word receive is repeated four times and the word me is placed in
the emphatic position indicating that Jesus is the one being received. In 9:52-53, the people of
Samaria do not receive Jesus because he is making his way to Jerusalem. Acceptance or

rejection of Jesus is a major Lukan theme. The apostolic church will need to remember this
teaching of Jesus as new missions begin through the efforts of the least like Paul. Sometimes
they will be received in Jesus name and sometimes they will not.

Jesus Journey to Jerusalem (9:51-19:28)

Contents
.. Part 1 of Jesus Journey to Jerusalem (9:51-13:21)
.. .... .... Excursus: Lukes Travel Narrative (9:51-19:29)
.. .... The Turning Point of Jesus Ministry (9:51)
.. .... .... 9:51 The Turning Point of Jesus Ministry The First Travel Notice
.. .... Rejection in Samaria and the Sending of the Seventy(-two) (9:52-10:24)
.. .... .... 9:52-56 Jesus is rejected in Samaria
.. .... .... 9:57-62 Conditions on a Pilgrimage
.. .... .... 10:1-24 Jesus Sends the Seventy(-two)
.. .... Jesus Teachings about Mercy, Worship, and Prayer and Pharisaic Question (10:2511:54)
.. .... .... 10:25-37 The Story of the Good Samaritan
.. .... .... 10:38-42 Mary and Martha
.. .... .... 11:1-13 The Lords Prayer
.. .... .... 11:14-36 Opposition to Jesus (Challenge 1 11:15, 17-28)
.. .... .... 11:14-36 Opposition to Jesus (Challenge 2 11:16, 29-36)
.. .... .... 11:37-54 Jesus Teaches and Eats at the Home of a Pharisee
.. .... A Discourse on Persecution, Possessions, and Hypocrisy (12:1-13:21)
.. .... .... 12:1-12 Confessing Jesus
.. .... .... 12:13-21 The Parable of the Rich Fool
.. .... .... 12:22-34 Do Not Be Anxious
.. .... .... 12:35-48 Watch for the Coming of the Son of Man
.. .... .... 12:49-53The Baptism Jesus Must Undergo
.. .... .... 12:54-59 Two Exhortations for the Present Time
.. .... .... 13:1-9 Repentance and the Parable of the Fig Tree
.. .... .... 13:10-17 The Second Sabbath Controversy
.. .... .... Lk 13:18-21 Parables of the Kingdom
.. Part 2 of the Journey to Jerusalem (13:22-17:10)
.. .... Teachings about the End Times (13:22-14:24)
.. .... .... 13:22-30 The Second Travel Notice and Entering the Kingdom Banquet
.. .... .... 13:31-35 Jesus Prophetic Destiny in Jerusalem
.. .... .... 14:1-24 Sabbath Healing, Meal Etiquette and the Banquet Story
.. .... Teachings in Parables (14:25-17:10)
.. .... .... 14:25-35 The Conditions of Discipleship
.. .... .... 15:1-10 The Lost Sheep and the Lost Coin
.. .... .... 15:11-32 The Prodigal Son, His Elder Brother and Their Loving Father
.. .... .... 16:1-13 A Story about Possessions and Prudence, and Some Applications
.. .... .... 16:14-18 Teaching about the Law and the Prophets and the Kingdom
.. .... .... 16:19-31 The Rich Man and Lazarus
.. .... .... 17:1-10 More Teachings by Jesus on Discipleship

.. Part 3 of the Journey to Jerusalem (17:11-19:28)
.. .... Teaching From the Final Travel Notice to the Final Passion Prediction (17:11-18:34)
.. .... .... 17:11-19 The Third Travel Notice and the Cleansing of the Ten Lepers and the Thankful
Samaritan
.. .... .... 17:20-37 Teachings about the Coming of the Kingdom
.. .... .... 18:1-8 The Unrighteous Judge
.. .... .... 18:9-14 The Pharisee and the Tax Collector
.. .... .... 18:15-17 Children and the Kingdom of God
.. .... .... Lk 18:18-30 The Rich Ruler
.. .... .... 18:31-34 The Third and Final Passion Prediction
.. .... Teachings near Jericho and Jesus Approach to Jerusalem (18:35-19:28)
.. .... .... 18:35-43 The Healing of the Blind Man
.. .... .... 19:1-10 Zacchaeus, the Chief Tax Collector
.. .... .... 19:11-28 The Parable of the Minas and the Final Travel Notice
Part 1 of Jesus Journey to Jerusalem (9:51-13:21) [Med.]
Excursus: Lukes Travel Narrative (9:51-19:29)

A major point of emphasis for Luke is Jesus journey to his death and resurrection in Jerusalem .
While all the gospels record this journey, only Luke elevates it to a position of prominence by
structuring almost half of his gospel around this theme . Along the way to Jerusalem, Jesus
catechizes the disciples, the crowds, and the religious establishment concerning his person and
work. Jesus invites them to journey with him so they too may participate in the events of his
death and resurrection. New resurrection life is Gods ultimate plan for the world through Jesus.
The Christian participates in Jesus death and resurrection through Baptism (Ro 6:1-4; Col 2:1113) and in the Lords Supper, celebrated in remembrance of Jesus death and in anticipation of
his return (Lk 22:14-20; 1 Cor 11:26). Already now and today, those who journey with Jesus also
participate in his destiny through Baptism and the Lords Supper. The church catechizes
Christians throughout their journey until they reach their journeys end. The journey narrative
instructs Christians how already now and today they too participate in Jesus kingdom through
ears that hear and bodies that are washed with water and fed with bread and wine in
remembrance of his passion and in anticipation of his kingdom fully come.
Jesus journey not only has theological significance, but also structural significance for Lukes
gospel. Luke shapes his travel narrative with four travel notices (9:51; 13:22; 17:11; 19:28) to
accent this sense of movement toward Jesus destiny in Jerusalem. Also much of the material in
Lukes travel narrative (9:51-19:28) is unique to Luke. The four travel notices help to accent not
only the journey theme, but also the rejection Jesus faces as he travels to the city of his destiny.
The Turning Point of Jesus Ministry (9:51) [Small]
9:51 The Turning Point of Jesus Ministry The First Travel Notice

From 4:14-9:50, Jesus ministry has been primarily in Galilee. But now Jesus will turn to
Jerusalem, the place of his destiny, the place where Gods plan will be accomplished. So with
this verse, the whole gospel takes a sharp turn.
No structure.
So why would this verse be considered a turning point in Luke? First of all, look at what
has recently been explicitly said (9:22, 31). Jesus plainly told his disciples that he would suffer,
be rejected, die, and after three days be raised to life. Also, Jesus talked to Moses and Elijah
about his coming exodus, which is another way of saying his death, resurrection, and ascension.
In this verse, it says Jesus set out to go to Jerusalem. As one who knows the rest of the
story already, what is it that is so significant about going to this place? Jerusalem is of great
significance because it is here that Jesus will die for the sins of the world. Until now, the first
phase of Lukes prophet Christology (teaching and miracles) has garnered most of the attention.
But now the second phase will take center stage. Soon the other half of the Christs portrait will
be painted and a clear picture will emerge.
The CC begins this verse with, And it came to pass. This is Lukes way of alerting the
reader that something important is about to happen. Look at the way this verse begins in your
Bible. In the NIV it begins with, As the time approached. This conveys the passing of time. Its
as if the narrator is watching the clock or marking days off of a calendar. There is a specific day
and time when Jesus will be taken up into heaven and Jesus, being aware of it, sets out resolutely
to keep his appointment, to accomplish Gods plan.
The CC has a more literal translation as it says, he himself set his face in order to
journey to Jerusalem. What does it mean when someone sets his face toward something?
When one sets his face, one has made up his mind about doing something and no one and
nothing can change it. He has a strong resolve. Lets take a look at a couple of OT precedents
that illustrate setting ones face and why resolve was needed.
Eze 3:7-9
This is part of Ezekiels call. Ezekiel is to speak Gods word to Israel, but
Israel will not listen. But even in the face of Israels stubborn rebellion, Ezekiel is to
speak Gods word. God will make him as hard and as unyielding as Israel so that he can
stand up to them.
Is 50:5-7
This is part of one of the suffering servant songs. In it the Servant will
obediently go the way of the Lord, even though it means great suffering and disgrace. Yet
he will set his face like flint and proceed.
Jesus is the Suffering Servant. Why is he willing to do this (See Eze 50:8-9 and Ro 8:31-34)?
Jesus knows that in the end he will be vindicated. It is his substitutionary act that justifies
humankind before God. After he does what is necessary, he will be raised in glory.
Jesus would need resolve to go to Jerusalem. Look at what awaited him. Jesus needed
resolve because he would be tempted not to go to Jerusalem and he would be tempted to bypass

the cross. Jesus needed resolve because opposition awaited him. Jesus knew what was ahead of
him; he knew he would soon face hatred, rejection, suffering, and death.
In the journey narrative (9:50-19:28) Luke is careful to note the audience in each
pericope. Jesus has different words for each kind of audience he addresses. To the crowd, he
issues warnings and calls to conversion. To those who convert and become disciples, he gives
positive instructions on discipleship. To those who resist his prophetic call, he tells them parables
of rejection. Throughout the journey Luke alternates audiences. Every motion Jesus takes
towards his goal, Jesus gives revelatory instruction to those who are making the pilgrimage from
rebirth in Baptism to resurrection and eternal life in the new Jerusalem.
Rejection in Samaria and the Sending of the Seventy(-two) (9:52-10:24) [Small]
9:52-56 Jesus is rejected in Samaria
The first part of Jesus journey sets the stage for the entire travel narrative. It is divided
into three passages: 9:52-56-Jesus is rejected in Samaria; 9:57-62-Conditions on a pilgrimage;
and 10:1-24-Jesus sends the seventy. Within these three passages are many OT allusions that
continue to associate Jesus with Moses and Elijah.
Luke provides a simple frame by referencing Jesus journey (went to, NIV) in 9:52 and
9:56. Within this frame comes the rejection of the Samaritans, the response of the disciples and
Jesus rebuke.
9:52-56 Jesus Is Rejected in Samaria
9:52 ...... Introduction: Jesus sends messengers to journey to Samaria to prepare his way.
9:53-55 ......... Jesus rejection in Samaria, the Disciples reaction to destroy, and Jesus
rebuke
9:56 ...... Conclusion: Jesus and the disciples journey to a different village.
At the time of Jesus there was hostility between the Jews and the Samaritans. The most
natural and quickest way to get from Galilee to Jerusalem would be to go directly through
Samaria. But many travelers would bypass Samaria and instead go south on the eastern shore of
the Jordan River. Instead of doing this, Jesus chose to go through Samaria.
Jesus sent messengers ahead of him to prepare for him or get things ready for him. It does
not say how they did this, but lets compare these verses to 9:1-6, where Jesus sends out the
Twelve. Note the similarities:
9:2a; 9:52a.... Jesus sent them out. This is the language of commissioning.
9:6; 9:52b..... The disciples were sent to villages.
9:5a; 9:53..... They were not welcomed hospitably; they were rejected.
9:5b; 9:56..... So they left the place where they were not wanted and went to (journeyed to)
another village.
Given these similarities, how might they have prepared for Jesus coming? It seems as if they
might have prepared for Jesus by preaching the kingdom of God as they did earlier when Jesus

sent them out. So this short passage includes the language of commissioning (sent; 9:52),
hospitality or rejection (they did not receive; 9:53), and journey (journeyed; 9:56) .
At this time there was a natural enmity between the Samaritans and the Jews and that
would explain the Samaritans rejection of Jesus. The Samaritans believed that Mt Gerizim was
the proper place to worship. But since Jesus was going to Jerusalem (the Jewish place of
worship), the Samaritans rejected him. But since Jesus was headed for his passion, their rejection
of him anticipated his coming rejection and passion.
How do the disciples believe the Samaritans should be treated for their rejection of Jesus?
James and John believe that they should call down fire from heaven to destroy them. The
disciples have not understood that the fire of Gods wrath will be redirected away from sinners to
Jesus (12:49-50). Jesus will take the wrath of God on himself in order that he might instead show
mercy and compassion. Punishment for those who reject the Gospel will come in the eschaton.
How did Jesus react to the disciples desire to destroy them (9:55)? Jesus responded by
rebuking the disciples. What did Jesus do in each of the following verses?
4:35; 9:42 . Jesus rebuked demons.

4:39........ Jesus rebuked fever.
9:21........ Jesus rebuked his disciples to not tell anyone that he must suffer and die.
Why does Jesus do this in all these situations? Or what do all these things have in common?
Jesus rebukes anything that hinders the coming of Gods kingdom, which comes through his
death and resurrection in Jerusalem.
With Acts 1:8 (and glance at Acts 8) in the back of your mind, what was promised and
then came to reality? Jesus promised that the disciples would be witnesses of the Gospel to
Jerusalem, Judea, Samaria, and the ends of the earth. In Acts 8 this came true as Philip told the
Samaritans the Good News and they accepted it. The Samaritans were spared the fire from
heaven so that they might later repent and believe the Good News of Jesus. This then is the
mission of the church, to preach the Gospel in hopes that unbelievers will repent and be saved.
9:57-62 Conditions on a Pilgrimage
Jesus has begun his journey to Jerusalem. He has been rejected at one town in Samaria.
As he journeys on, three would-be disciples are confronted with the cost of following Jesus. The
closing image of the passage also connects us back to the previous passage, as Jesus describes
what it means to set ones face (9:51).
The structure is a dialog between Jesus and three would-be disciples. The three words of
Jesus stand out.

According to 9:57, these conversations take place as they are walking on the road or
journeying along the way. Jesus has begun his journey to the place where he has set his face
towards.
Jesus has just been rejected in a Samaritan town. This illustrates (see 9:58) that Jesus
indeed has no home, no place to lay his head. So Jesus homelessness is another way of speaking
of his rejection. Eventually all will reject him, even his own disciples.
Using hyperbole, Jesus word about letting the dead bury their own dead makes a
strong statement about the demands of discipleship. Jesus is making a statement about
discipleship. Jesus is saying that to be a part of Gods kingdom, that is a disciple of Jesus, one
must subordinate all family ties and worldly cares and focus on the task that lies ahead. The
world will be at odds with and reject such priorities. The disciples will be different from the
world.
The third person (9:61) says he will follow Jesus. He just wants to tell his family what he
is doing. This seems like a considerate thing to do. What does Jesus reply (9:62) have to do with
this? What is Jesus saying? When one is plowing, one must look forward at a fixed point in order
to plow a straight furrow. If one looks back, the furrow will be crooked. Followers of Jesus must
look forward, focusing on Gods kingdom, focusing on their new family. Gods family takes
precedence over our earthly family.
Lk 9:57-62, along with 9:23-24 and 14:25-35, give a rather stark picture of the radical
nature of the call to discipleship. To take up the cross daily (9:23-24) is to proclaim the kingdom
of God (9:60 action/function) and to be fit for the kingdom of God (9:62 status/being), both
of which will bring rejection for the disciples. The way of new life is not easy or painless. It is
the way that leads to death (of the old man through daily contrition and repentance), and finally
to resurrection (of the new man in Christ).
Luke does not record the responses of the three would-be disciples. One might wonder if
they heeded Jesus words and became disciples. But the more important question is whether you
the hearer of Lukes gospel will respond in faith and persevere on the journey with Jesus.
Lk. 10:1-24 Jesus Sends the Seventy(-two)
Jesus journey to Jerusalem has begun. He was almost immediately rejected in a
Samaritan village, which foreshadows the rejection the disciples too will face. Being a disciple of
Jesus is costly. Being a disciple of Jesus also means being sent out into the harvest to preach,
heal and give Gods peace.
The structure is simple. Luke speaks of the sending out of the seventy and then their
return.
10:1-24 Jesus Sends the Seventy(-two)
10:1-12 ..... The sending of the seventy(-two)
10:13-15 .......... Woes to Chorazin and Bethsaida and Capernaum

10:16 ............. The Christological principle of representation

10:17-20 .... The return of the seventy(-two)
10:21-22 .......... Jesus praise to the Father
10:23-24 .......... Jesus beatitude on the disciples
This pericope is similar to 9:1-6, 10, the sending of the Twelve. The two passages are
similar enough that it appears that Jesus gave them the same mission.
1) Jesus sends them out (9:2; 10:3).
2) Told to preach the kingdom of God (9:2; 10:9).
3) Told to heal the sick (9:2; 10: 9).
4) They are to take nothing with them for the journey, no staff, no bag, no bread, no
money, no extra tunic (9:3; 10:4).
5) Stay at one house in a town, dont move from house to house (9:4; 10:7).
6) If the people of the town do not accept them, shake even the dust of their feet off as a
testimony against them (9:5; 10:10-12).
7) When they were done, the Twelve/seventy returned and reported to Jesus what they
had done (9:6, 10; 10:17).
While not as explicit as the sending of the Twelve, the above similarities show that the mission
of the seventy was the same as the mission of the Twelve: to preach the presence of the kingdom,
to heal and perform miracles, and to say peace to the houses where they are accepted with
hospitality and table fellowship.
Jesus said in 9:3 that he was sending the seventy out as lambs among wolves. In real
life, if a lamb was sent into the midst of wolves, one would assume that the wolves would kill the
lamb. The underlying word used here for lamb is a technical term for the sacrificial lamb of the
Passover or the burnt offering or the sacrifice of peace. What kind of ministry has Jesus called
them (and us) to? The mission Jesus has called them to is one in which they will suffer and be
rejected by the world. They will be sent out knowing the enmity that the world has towards them.
They will be sacrificial lambs. They bear the image of the Passover Lamb, which was sacrificed
for the people. They will reveal that the kingdom of God has come in the person of Jesus Christ.
One way of describing sin is that humankind is in rebellion against God or is at war with
God. Ever since Adam and Eves original sin, this is the natural state of humankind. But what do
those sent out bring with them to give to the world? Those sent out by Jesus bring with them
peace from God (10:5-6). This peace became possible by Jesus perfect obedience for us and his
death in our place; Jesus has brought peace from above. He then offers that peace through us. In
baptism we are united with Christ. Jesus representatives carry in themselves the person of Christ
(2 Cor 4:10).
Looking at 10:7-9, in what ways is the mission that Jesus sends the seventy on similar to
his own mission? Or said another way, what similar things are they to do that Jesus has been and
will continue to do? Jesus had table fellowship, healed, and proclaimed the nearness of the
kingdom. The seventy are to do the same.

Jesus said, Stay in that house. Eat and drink with them and do not move around from
house to house. Speculating as to why that might be, if they moved from house to house, they
might be tempted to find the best house to stay at. They might also be tempted to strive for
gain instead of giving Jesus peace, healing, and proclaiming the kingdom.
An interesting observation is that by staying at one place for the entire period of time a
strong relationship and a strong base might be formed. From there then possibly other emissaries
might be sent out in the future. [This might also be the basis for the early house churches.]
The seventy are to tell the people in the towns they are sent to The kingdom of God is
near you (10:9b). Gods kingdom comes in the person of Jesus Christ. It is near when they
proclaim it because they bear in themselves the person of Jesus. They carry with them his death
and his life (2 Cor 4:10).
The effects of this mission are astounding (10:18-19). Through their preaching and
healing Satan and his armies are defeated. Already in their preaching, Jesus kingdom is a present
reality and Satans kingdom is defeated. Christs kingdom will triumph.
After they return, Jesus said he had given them authority and power over the enemy
(10:19). And yet Jesus warns them not to get puffed up over their achievements. They should
instead rejoice that their names are written in heaven (10:20). A theology of success would be
a tool of Satan. Instead their focus must be on the heavenly gift of grace .
The hiding and revealing of the Gospel involves the doctrine of election. The Father has
hidden from the wise the fact that Jesus is the Son (10:22). The Father has revealed this mystery
of his Son to little children, to infants (10:21b). Divine favor and joy are far beyond human
understanding, and ultimately the doctrine of election is a mystery. Nevertheless, the Gospel of
Gods favor is revealed to the world through Jesus, the seventy and the church, and it brings
great joy to Jesus and his followers.
The secret hidden in Jesus and his infant followers is the kingdom of God. Therefore,
anyone who does not receive Jesus as the Son of God cannot receive the kingdom and will not
understand the mystery.
Jesus closes this mission with a beatitude (10:23). The key words are eyes and see.
The Twelve and the seventy are eyewitnesses of the Fathers plan of salvation coming to
fulfillment in Jesus. The opposite of eyes that see are eyes that do not see, eyes that are blind.
Because of original sin, all people are born with eyes that are blind. The disciples can see only
because God has opened their blind eyes. They truly are blessed; they are able to see Jesus, the
Messiah. They are able to hear the Good News of salvation.

Jesus Teachings about Mercy, Worship, and Prayer and Pharisaic Question (10:2511:54) [Small]
Lk. 10:25-37 The Story of the Good Samaritan
This pericope is tied to the previous discourse by the Great Reversal theme. The lawyer is
one of the wise people of this world who does not see. The first question that the lawyer
asks goes to the heart and core of the story of the Good Samaritan .
The text is divided into two sections and each section is structured the same way. This
structure shows that they are related. There is a dialog between Jesus and the lawyer, which
consists of four questions.
10:25-37 The Story of the Good Samaritan
10:25a ...... Round one: A lawyer stood up to put him to the test and said,
10:25b ........... (1) Lawyer: (Question 1) What must I do to inherit eternal life?
10:26 ...................... (2) Jesus: (Question 2) What about the law?
10:27 ...................... (3) Lawyer: (Answer to 2) Love God and your neighbor.
10:28 ............ (4) Jesus: (Answer to 1) Do this and live.
1029a ....... Round two: He (the lawyer), desiring to justify himself, said,
10:29b ........... (5) Lawyer: (Question 3) Who is my neighbor?
10:30-35 ................... (6) Jesus: (Question 4) A certain man went down from Jerusalem
10:36 ...................... Which of these three became a neighbor?
10:37a ..................... (7) Lawyer: (Answer to 4) The one who showed mercy on him.
10:37b ........... (8) Jesus: (Answer to 3) Go and continue doing likewise.
A lawyer asked Jesus a question in order to test him (10:25). A lawyer, who is a student
of the Torah, asks Jesus a question in order to test Jesus. As a lawyer, he was concerned about the
administration and understanding of the law (cf. Mt 22:35; Lk 7:30; 14:3).
The answer that the lawyer expected to the question was to follow the Torah. Torah
(instruction or Law/Gospel) commonly refers to the Pentateuch, the first five books of the Bible.
How one reads and interprets the Torah is of great importance. It is very easy to read the Torah as
a book of laws, which, when followed, earn merit with God. But in truth, the Torah must be
read as a book of Gods gracious election of his people despite their sin. If one loses sight of
the primacy Gods grace in the Torah, then the focus shifts from the inheritance God gives
to the deeds people do . We can see the difference in this very story. If one sees the Torah as a
manual for doing, then one will interpret the Good Samaritan story as an exhortation to help
needy people. But such an interpretation would turn this parable of Gospel into Law. The
interpretation of the parable must be Christological (more about this later).
St. Paul takes up this same issue (how the Torah should be interpreted) in Ro. 10. Read
Ro. 10:1-13 taking note especially of verses 5-8. Also read Deut 30:12-14, which is freely quoted
in Ro 10:6-8. St. Paul speaks of two different kinds of righteousness. Paul speaks of the
righteousness that comes from God, which is a righteousness received by faith. And Paul speaks
of a righteousness based upon mans doing, a righteous of his own, a righteousness based on
keeping the law.

In Ro 10:6-8, Paul quotes Deut 30:12-14 and uses it as an example of righteousness that
is obtained by faith. The contrast Paul is making involves a correct and incorrect interpretation of
the Torah. Either it teaches righteousness that is by faith (Ro 10:6) or it teaches righteousness
that is by the law (Ro 10:5, quoting Lev 18:5), which would require perfect obedience of all the
Laws stipulations. In Paul and Jesus view, justification by grace through faith is taught in both
testaments. The Law is the way of life for the redeemed (third use of the law); it is the response
of those who have received Gods grace. It is not a way of salvation for the lost (Ro 10:5; Gal
3:10, 12).
The second question is by Jesus and is in response to the first question by the lawyer. In
his question, Jesus directs the lawyer to the Law or Torah. The lawyers answer is love God and
love your neighbor. The heart of the Torah is Gods mercy and love. The human response in faith
is likewise a response of love and mercy, as Jesus will illustrate by the Good Samaritan story.
This should end the debate. But the lawyer is not content with Gods answer and this
leads to a second round of questions. The reason given for the lawyers second question (10:29a)
is that the lawyer wanted to justify himself.
The lawyers question implies that there are some people who are not our neighbor and
therefore do not deserve our love. Perhaps he thought that only those who are part of the
covenant community are neighbors and that the rest should be excluded. But Jesus excludes no
one from his love. As we have seen so far from Jesus ministry, Jesus even loves the outcasts of
society.
As in the first round of questions, Jesus will answer the lawyers question with another
question but first he will tell a story that will prepare for and clarify it. Knowing that the lawyer
was a member of the Pharisees, here is how he would have felt about the following people in the
story in terms of being a neighbor.
Priests The lawyer would consider the priests as worthy of being a neighbor.
Levites The lawyer would consider the Levites as worthy of being a neighbor.
Samaritans The lawyer would not consider Samaritans worthy of being a neighbor.
In terms of mercy and love, the priest and Levite are portrayed as indifferent, unmerciful, and
loveless.
One might expect the third traveler to be a Jewish lay person. But it is a great surprise
that the third traveler is a Samaritan. And its even a bigger surprise that he is the hero of the
story. The last person the lawyer would have expected to be held up as an example of one who
fulfills the Law/Torah by loving his neighbor would be the hated Samaritan. Therefore once
again this story illustrates the Great Reversal theme that runs throughout Lukes gospel.

The Samaritan stopped to help the man because he had pity or compassion on the man
(10:33). His compassion for the man is shown by his bandaging of the wounds, by his applying
oil and wine to the wounds, by his placing him on his donkey and taking him to an inn, by his
giving money to the inn keeper to take care of him, and by offering to pay for any extra
expenses.
The actions of the Samaritan stand in contrast to the robbers who beat him and the priest
and Levite who ignored him. So when Jesus asked the lawyer who was a neighbor?, the
obvious answer was The one who had mercy on him. The lawyers answer reemphasized the
point of the whole pericope: compassion and mercy.
Some have noticed that the order in which the Samaritan helped the beaten man is
backwards. Normally one would use oil to clean the wound, use wine to disinfect it, and then the
wound would be bandaged. To explain this, some look for a theological answer. The remedies
given are not only first-aid remedies. According to Jer 30:17 and Hos 6:1-10, it is Yahweh (the
LORD) who binds and heals Israels wounds. Yahweh healed his people that they might respond
by living lives of worship. The verb pour is from the language of worship. The priests and
Levites were worship professionals who poured out oil and wine on the altar before God. Yet
over the centuries Israels ritual became empty. According to Hos 6:6, the Lord wanted mercy
and not [empty] sacrifices (a living sacrifice).
In this story the same language of worship is used for the Samaritan as the priest and
Levite failed to make a living sacrifice. It is the hated Samaritan that pours out the sacrifice of
love upon the altar of this mans wounds. This is the kind of steadfast mercy and love that the
prophets called for.
Jesus concluding answer is: Go and do likewise, show mercy as the Samaritan did.
Jesus has led the man back to his first answer. As one who has received Gods mercy, go and be
merciful. Gods mercy must first be received before one can show mercy. This leads to a
Christological interpretation of the story. We must see Jesus in this story. Considering that we
must first receive mercy, which of the characters would Jesus be and which character would we
be and why? Each of us is like the half-dead man and Jesus is like the Samaritan who shows
mercy as a neighbor.
The lawyer says that he is the neighbor who is ready to act in love. But Jesus says
otherwise. Jesus is telling him that he is half-dead and is in need of someone to show him love
and mercy, to heal him, pay for him, and give him lodging. Jesus is saying that he is the rejected
one (like the Samaritan) who fulfills and embodies the Torah by showing love and mercy (as the
Samaritan did). Jesus is saying that he is your neighbor who gives gifts of mercy, healing, and
life (as the Samaritan did). Jesus is the neighbor who shows mercy and whom we should love in
return.

Another Christological interpretation would make the beaten man the chief Christ figure.
Jesus too was stripped, beaten, and died in the company of thieves. He had oil poured on him for
his burial. He was given lodging in the tomb. And he was revived on the third day. In this
case the parable would call Christians to follow Christ into death and resurrection. Also if the
victim represents Christ, the parable would support the biblical theme that acts of mercy done for
the least of Christs brothers and sisters are done to Christ himself (cf. Lk 10:16; Mt 25:31-46).
Lk. 10:38-42 Mary and Martha
Jesus had previously sent out the Twelve (9:1-6) and the seventy (10:1-24) to towns.
While there, they were to enter houses that would accept them. Here in this story is demonstrated
hospitality toward Jesus, the merciful one, as he is received by Mary and Martha. While at Mary
and Marthas house, Jesus discusses with Martha the best way to receive him.
The structure is a dialog between Jesus and Martha. The focus of the story moves back
and forth between Mary and Martha to show two different types of hospitality.
The two different kinds of hospitality that Martha and Mary show (10:38-40) are: Martha
opened up her home to Jesus and began making preparation (probably for a meal) and Mary sat
at Jesus feet and listened to Jesus.
Jesus is a traveling missionary. How would one show hospitality to a traveling missionary
(think here about Martha)? One would provide him a place to stay and provide him food to eat,
just as Martha was doing. But if you are a traveling missionary, what is it that you really want
people to do (think here about Mary)? A traveling missionary wants most of all for people to
listen to what he has to say, as Mary does.
The one thing that is needed (10:42a) is the gift that Jesus brings, which is the Word of
God.
The real question here is whether one is first to serve the Lord or first to be served
by him . This is really a question of proper worship. Mary sits at Jesus feet to receive divine
service from him. Hospitality to the Lord is first expressed in faiths passive acceptance of Gods
Word , where the gifts of Gods kingdom are found. Faith is the highest worship. After receiving
these gifts, there will be time to respond with hospitality. Peters mother-in-law is a good
example of this (4:38-39). Peters mother-in-law first received the gift of healing and then served
Jesus. The lawyer of the previous pericope made a similar mistake by thinking he could serve
when he had not allowed Jesus to serve him first. Said another way, Martha made the mistake of
thinking she was the host and Jesus the guest.
Lk. 11:1-13 The Lords Prayer
In the previous passage, Jesus taught Mary and Martha the proper way to worship. In this
pericope, Jesus teaches his disciples the proper way to pray. Both worship and prayer begin with
the Giver and his free gifts and then move on to the receiver of those gifts .

See the detailed structure. There are three subsections and the relationship between the
three is that all three emphasize that God is the giver of all good things.
11:1-13 The Lords Prayer
11:1-4 ...... Jesus teaches the disciples how to petition the Father.
11:5-8 ...... Illustrates that the Father will keep his name holy and give what the petitioner
urgently asks.
11:9-13 ..... Jesus encourages the disciples to be persistent in their petitions because God is
................... good and will give the Holy Spirit.
This is the only occasion on which any of the disciples ask Jesus to teach them
something. It was customary for a Rabbi to teach his students how to approach God in prayer.
Lukes version of the Lords Prayer is shorter and more direct than Matthews version, which is
usually followed in the church today. Lukes version contains (1) the invocation of God as
Father; (2) two petitions that refer to God; and (3) three petitions that deal with the needs of the
petitioner.
Jesus begins the prayer with Father. This was a normal way in which the Hebrews
called on God. Jesus is instructing his disciples to call God their Father. If they call God their
Father, then that makes the disciples Gods children. Jesus says they have the same relationship
with the Father that he has as his Son. It is through the work of the Son of God that people are
made into sons (and daughters) of God.
With the first two petitions of this prayer, Jesus builds a foundation on which he can later
build in the prayer. The first two petitions (11:2b) say that God, whom they call Father, is holy
and that he rules a kingdom, which is coming. By beginning the prayer in this way, the disciple
will petition God based on who he is the holy Father and what God does reigns over his
gracious kingdom. The disciple can approach this holy King with confidence because he is
gracious.
The petition for daily bread is the first of three in Lukes version that focuses on the
needs of the petitioners. The Greek word for bread can have four different meanings: bread
essential for existence; bread for today; bread for the following day; or bread for the
(more distant) future. These possibilities can be combined into two major meanings: (1)
physical bread needed for life in this world now and (2) eschatological bread that provides the
life of the age to come as spiritual sustenance even now. Given Lukes overall theology, it may
be that he has both of these in mind. That would follow the OT pattern of manna. Manna was an
earthly food that was provided miraculously and in abundance. But it also pointed forward to
Jesus, who is the bread of life. Jesus gives himself as the Bread of Life through the Gospel, that
is, through Word and Sacrament.
Backing up this dual view of bread is Lukes gospel itself. Jesus table fellowship is the
teaching and presence of the kingdom, physical eating of bread, and the offer of forgiveness of
sins. So as eating had implications physically in the present, it also involved the eternal kingdom
and the forgiveness necessary to enter it. In the Lords Supper, bread is eaten but also Jesus said,
This is my body (22:19). Because it is the very body of Christ, the bread brings with it

forgiveness of sins. And moreover, this bread of forgiveness leads its recipients to forgive others,
as in the next petition of the Lords Prayer.
One needs physical bread every day in order to live. It is essential for life. Forgiveness is
essential for our spiritual life. Our need for it is constant and ongoing (11:4a). This is the reason
why Jesus provided the Supper that regularly provides forgiveness. Only because we are
forgiven can we call on the Father and he will hear us. It is through forgiveness that Gods
kingdom comes. Just as bread brings physical and spiritual nourishment, forgiveness brings
release from both the spiritual and physical consequences of sin (as demonstrated in 5:17-26).
Release from our physical ailments may not occur until the resurrection, but that promise of
release is as sure as the forgiveness of our sins in Christ.
When Adam and Eve sinned two relationships were affected:
Ge 3:8-10 The relationship between God and man was ruined.
Ge 3:12 The relationship between people and other human beings was ruined.
Knowing about the two dimensions of bread and knowing about the relationships affected by
sin, we see a parallel between bread and forgiveness. As the bread has earthly and heavenly
dimensions, so forgiveness has heavenly and earthly dimensions. Forgiveness involves peoples
relationship with God (heavenly) and peoples relationship with other people (earthly). As we
have been forgiven by God, so we willingly forgive those who have sinned against us.
The final petition in Luke deals with temptation. In Lk 4:1-13 the Father allowed his Son
to be tempted by Satan. According to Lk 6:22, those who are associated with Jesus are excluded,
insulted, and rejected. Because of this one would be tempted to deny Jesus in order to avoid the
worlds rejection. To pray not to be led into temptation is to pray not to succumb to that
temptation, to not allow anything to interfere in our relationship with God. It is a petition to
preserve us in the true faith, to keep us from falling away from God.
In summary then, we pray in the Lords Prayer to the holy King, who is the gracious
Giver of all good gifts, that he might graciously give us bread, forgiveness, and strength to
overcome temptation both now and until life everlasting.
That God would give such good gifts is borne out in the next parable (11:5-8). A little
background information might be helpful here. According to the rules of hospitality in the first
century, the entire community assisted in entertaining guests, even at midnight. A guest had to be
served a whole meal no matter what time he arrived. The CC translates 11:5-7 as a question. The
question being, Can you imagine a friend not giving bread? The expectant answer is negative.
The question Jesus poses would be considered ridiculous in that time. But even if you did find
someone like that and even if he did make inane excuses, he would still get up and give him
bread. Even a person like this has enough honor about him (or can be shamed) to give what is
needed. The point being, if even a person like this will give bread, how much more will God,

who is completely honorable and gracious in all circumstances, give his good gifts. This parable
is really a commentary on prayer to the Father. With all boldness we can bother the Father and
he will give us as much as we need.
In 11:9-10, asking, seeking, and finding refer to prayer. We approach (11:2, 7-8,
10) God the Father, the holy King, who is not hard to rouse and who is not reluctant to give. The
Father is eager to give us what we need.
In 11:13a earthly fathers are described as evil. All people are evil by virtue of the sinful
condition we are conceived in. Again a contrast is set up. If earthly fathers (who are described so
negatively in 11:13a) give good gifts to [their] children, how much more will your Father in
heaven give the Holy Spirit to those who ask him! (11:13b).
The Holy Spirit has been mentioned so far in Luke in:
Lk 1:15 The angel promised that John the Baptist would filled with the Holy Spirit even
from his mothers womb.
Lk 1:35 The Holy Spirit came upon Mary at the conception of Jesus.
Lk 1:41 Elizabeth was filled with the Holy Spirit when Mary, pregnant with the holy
Child came to visit her.
Lk 3:22 The Holy Spirit descended upon Jesus at his baptism.
Lk 4:1 Jesus, full of the Holy Spirit, was led by the Spirit into the desert to be tempted.
Lk 4:14 Jesus returned from his temptations to Galilee in the power of the Spirit.
Lk 4:18 The Holy Spirit rested upon Jesus at his first sermon in Nazareth.
This promise of the Holy Spirit (11:13) is different from the references above. So far in
Luke the Holy Spirit came upon specific individuals. Here the Holy Spirit is promised to anyone
who asks for him. The same Spirit who prepared the way for Jesus, who caused Jesus to be
conceived, who was poured out in power upon Jesus at his baptism is now promised to Jesus
disciples.
This same Spirit was promised by Jesus after his resurrection and was given to them at
Pentecost. So in this passage we have the Trinity: through the Son we call God Father and
through prayer the Father gives the Holy Spirit.
Catechumens are ones who are preparing for Baptism and the Lords Supper.
Catechumens have always been instructed in the Lords Prayer. When one learns the Lords
Prayer, one learns how God has established hospitality with us in his name and in his kingdom
and how we respond to this welcoming God by petitioning him for those things that we need to
keep us faithful and from falling into unbelief . When one prays, one enters into a relationship of
hospitality where God is the giver of all things and the petitioner is the recipient of the gift of the
Holy Spirit. By the Holy Spirits power the whole Christian church on earth is kept in the one
true faith. The grand promise---that the good Father gives the Holy Spirit through Jesus---assures
a gracious answer to every prayer.

Lk. 11:14-36 Opposition to Jesus (Challenge 1 11:15, 17-28)
The previous section dealt with those who were for or with Jesus. Through Jesus they
have a relationship and can pray to a gracious heavenly Father who promises his Spirit. This
section deals with those who are against Jesus and challenge him, that is, Satan, his evil spirits,
and those who, knowingly or unknowingly, do Satans bidding. This section is characterized by
catechetical themes against a background of growing opposition to Jesus teaching and miracles.
See the detailed structure. The mounting opposition throws two challenges against Jesus
in 11:15 and 11:16. Each challenge receives a direct response from Jesus (11:17-26 and 11:2932) and a catechetical conclusion (11:27-28 and 11:33-36). Jesus direct responses and
catechetical comments shape the structure of this section.
11:14-36 Opposition to Jesus
11:14 ....... Introduction: Jesus casts out a demon from a deaf-mute, and the crowds are amazed.
11:15 ............. Challenge 1: Some in the crowd assert that Jesus casts out demons by
beelzebul.
11:16 ............. Challenge 2: Others in the crowd put Jesus to the test by seeking a sign from
him.
11:17-26 .......... Response to Challenge 1: Jesus answers those in the crowd who question
................... whether he out demons by Beelzebul
11:17-20 ................ The kingdom of God has come in the ministry of Jesus.
11:21-22 ................ Jesus, the stronger one, has waged war with Satan and conquered, him.
11:23 ................... Those who do not join Jesus and his community will be scattered and
desolated.
11:24-26 ................ When Satan is cast out, he must be replaced with his conqueror, Jesus.
11:27-28 .......... Catechetical Conclusion 1: Blessed are those who hear the Word and keep it
(catechesis).
11:29-32 .......... Response to Challenge 2: Jesus answers those who test him and seek a sign.
11:29-30 ................ Just as Jonah was a sign to his generation, Jesus is a sign to this
generation.
11:31a .................. The queen of the south, a Gentile, listened to the wisdom of Solomon
......................... and was converted.
11:31b ......................... Jesus is greater than Solomon.
11:32 ................... The Ninevites Gentiles repented at the preaching of Jonah;
11:32b ......................... Jesus is greater than Jonah.
11:33-36 .......... Catechetical Conclusion 2: The eye illuminates the body when it is clear
(baptismal illumination).
The audience of the last section was Jesus disciples. Now the audience switches to the
crowds. The reaction of the crowd to Jesus is mixed.
Lk 11:14
The crowd is amazed at Jesus exorcism.
Lk 11:15-16 Some in the crowd accuse Jesus and test him by asking for a sign.
Lk 11:27
A woman blesses Jesus.
During his journey to Jerusalem, some are openly hostile and a few give approval, but generally
the people are neutral. But based on 11:23, those who are not with Jesus are against him. They
are in a league with Beelzebul. That is why Jesus warns this evil generation.
Lk 11:14 tells us of Jesus exorcism of a mute man. The rest of the pericope tells about
two challenges against Jesus that arise because of the exorcism and Jesus response.

In the first challenge (11:15), Jesus is accused of driving out demons by Beelzebul.
Logically, this doesnt make good sense. If Jesus were under the power of Satan, why would
Satan use him to drive out his own evil demons (11:17-18)? It doesnt make sense. His kingdom
would not stand.
Jesus gives two alternatives concerning his work of exorcism (11:19a, 11:20a). Either
Jesus has been sent by and uses the power of Beelzebul or God. There are others who drive out
demons as well. If they are going to accuse Jesus of working for Satan then they should level the
same charges against these others as well.
The finger of God is used in several places in Scripture. The same phrase is used in Ex
8:19, where Pharaohs magicians confess that Moses and Aaron are performing miracles by the
finger of God. Also Ex 31:18 and Deut 9:10 say the two stone tablets were written by the
finger of God. Ps 8:3 describes the heavens, moon, etc. as the work of Gods fingers. Since most
of the OT speaks of God acting by his hand or arm, perhaps finger implies the actions are
easy for God/Jesus and do not tax the limits of divine power. From the ten plagues of Ex 7-12,
the Egyptians were to learn that Moses was sent by Yahweh, the God of Israel, to set Israel free
from bondage. They learned that the God of Israel was more powerful than all of their gods.
Jesus was claiming that as God had sent Moses to free his people from bondage in Egypt by the
finger of God, so God has sent Jesus to free humankind from its bondage to sin, and he is doing
it by the finger of God. Jesus is claiming to be the new and greater prophet like Moses (Deut
18:15-20), whose miracles were evidence and signs that Gods kingdom had come.
In Lk 3:16, John describes Jesus as one more powerful that I. In the story Jesus tells in
11:21-22, the strong man represents Satan and the stronger man represents Jesus. Jesus is the one
more powerful. Jesus has already battled Satan in Jesus desert temptations immediately after his
baptism (see Lk 4:1-13). Jesus defeated Satan by using Gods Word.
The word spoils connects us to Is 53:12. Jesus is the Suffering Servant who pours out
his life unto death. And yet he was the victor.In terms of war, when Jesus drives out demons
(11:22b) Jesus is disarming the enemy and is dividing up the spoils. Jesus takes what used to
belong to Satan (the man possessed by the demon) and makes it his own. He is showing that he is
the more powerful one or he is acting in behalf of the more powerful one.
In the next verse (11:23), Jesus says there is no middle ground. Either you gather with
him or you scatter against him. These words gather and scatter bring certain images to mind.
For gather, see Is 40:11 where gather brings to mind the Good Shepherd who gathers in his
flock that he might hold them close to his heart. For scatter, see Jer 23:1-2 where scatter
brings to mind false shepherds who scatter the sheep of Gods pasture by driving them away
from him. They work against God instead of for him.The OT prophets made abundant use of this
shepherd imagery. True and false prophets were compared to true and false shepherds. Here
Jesus claims to be the messianic shepherd, the one who builds and maintains Gods flock.

In another short story (11:24-26) in response to the accusation that Jesus casts out
demons by Satan, Jesus pictures the person exorcised of the demon as a house. A house needs to
be inhabited by a tenant. If it is left empty, an undesirable tenant will take residence. So the point
Jesus is making in this comparison is that its not enough for a demon to be removed from us.
The void left by him must be filled by God. In fact, only God in the person of Jesus can fill this
void. If left empty, the demon will return and bring with him other demons, making the situation
for the house even worse.
Everyone who is a Christian has been exorcised, that is, Satan has been kicked out and
God has taken Satans place in their lives. This happens in Holy Baptism. Baptism traditionally
includes a renunciation of the devil and all his works, but God must be allowed to fill that void.
There is no neutrality in this world (11:23), there are no empty houses.
These words, while spoken about individual houses, can also be applied to houses of
worship. There is no neutrality in worship: the object of true worship is God; the object of false
worship is the devil. A house of worship that claims to honor God but has no room for Christ is
in fact a synagogue of Satan (Rev 2:9; 3:9). Like every person, every house of worship has its
occupant --- either Christ or Beelzebul.
Jesus point is clear: the kingdom of God has arrived in him. This is shown by the
exorcisms. But even after the exorcisms some refuse to allow Jesus into their house. They shut
him out and some houses of worship refuse to honor God by accepting Jesus as the Messiah.
When the house is cleaned and swept it must be reoccupied by the one who cleaned it.
This indwelling happens through Baptism and catechesis, through hearing the Word of God and
keeping it. Christs Word, which he has already given to the Twelve and the seventy, has already
been shown to defeat and cast out Satan.
In 11:27, a woman speaks a beatitude toward the mother of Jesus. Indeed Mary was
blessed as she bore the Christ in the flesh. Jesus does not necessarily deny this, but he does add
to it. He speaks of the real reason that Mary was blessed.
In Lk 1:26-38 the angel spoke the word of God to Mary. Mary responded to Gods word
by hearing it, believing it, and submitting to it in obedience. Mary was blessed because she heard
the word of God and obeyed it. In 8:21, Jesus states who his true mother brothers are. Jesus true
family are those who hear the word of God and put it into practice. Mary is blessed and is
Jesus true mother because of her response of faith to the Word of God. Through the Word the
demons are cast out, and Christ takes up residence in the heart through faith created by the
Word. The Word (teaching) of Jesus bestows the blessings of which he speaks.
Lk. 11:14-36 Opposition to Jesus (Challenge 2 11:16, 29-36)

The second challenge in opposition to Jesus is a demand for a sign (11:16). This is ironic
because Jesus had just given them a clear sign. Jesus had just cast out a demon from a mute man.
But these people like Satan (see Lk 4:9-12). They tested Jesus as Satan did. In 11:29 Jesus
describes this generation as a wicked generation. Jesus speaks of this generation 4 times in
this passage. Jesus has also spoken of this generation before. Notice how this generation is
characterized in the following passages.
Lk 9:41
Lk 7:29-34
This generation is unbelieving and perverse.

This generation rejects John and Jesus.
This generation is not content with the signs right before their eyes: John the Baptist and Jesus.
The Word of God has come to this generation, but they would not hear it or keep it.
Some people asked for a sign. Jesus said the only sign they will receive is the sign of
Jonah. (See Jonah 1:17; 2:10) Jonah is best known for being swallowed by a great fish, staying
inside the fish for three days, and then being spit out onto dry ground. As Jonah was buried in
the fish for three days and then experienced a resurrection when he was spit out, so Jesus
would be buried in the tomb for three days and then arise again. When this happened, it would be
a clear sign to Israel.
Jonah was a sign to Nineveh by his going to the city and warning the people of Gods
judgement (Jonah 3:1-5). The Ninevites responded to Jonah (Jonah 3:5, Lk 11:32b) by believing
Jonah and repenting. Jesus does the same for this generation as we see here and in the next
pericope and desires the same result. Here, Jesus warns them that the people of Nineveh will
condemn them at the judgment.
Jesus also spoke of the Queen of the South, who is the Queen of Sheba. We read about
her visit with Solomon in 1 Kings 10:1-10. The Queen of Sheba came to hear the wisdom of
Solomon. She responded to it (1 Kings 10:9) with a confession of faith in Yahweh, the God of
Israel. Solomon and Jonah both spoke Gods Word to Gentiles and in each case the Gentiles
believed. How much more should Gods people repent and believe Jesus Word. Jesus is the sign
to this generation.
The words of 11:33 should sound familiar. They are similar to 8:16, which comes
immediately after the parable of the sower. So again the Gospel is the light. The church has
received the Gospel and its light shines forth from the church. The Gospel light is used for
evangelization, for bringing people out of the kingdom of darkness and into the kingdom of light.
The Gospel is also used to strengthen the faithful. As the Word of God is read and interpreted in
the church, those gathered together for worship and catechesis are illuminated. Christians then
bring the light of the Gospel into a sin darkened world.
Jesus then takes this light metaphor and expands upon it in 11:34-36. When light shines,
it shines whether one perceives it or not (Jn 1:5). But the light cannot illuminate a person

(whole body) if the eye, the organ for receiving light, is not clear and healthy, as when a lens is
clouded with a cataract. This generation, which is wicked (11:29), has an unreceptive eye. Its
unbelieving, critical attitude clouds over what it sees, introduces doubt, and judges by its own
darkened criteria.
Thinking of the Ninevites, how is the Gospel light rightly received? The Ninevites saw
the sign of Jonah, repented, and believed. As Jesus was the sign for Israel, so is he the sign for
us. God offers forgiveness through his Son. Jesus is the object of preaching in the church; he is
the Word made flesh. Christ is present in the signs of the church. In Baptism we are baptized
into Christ, into his death and resurrection. In the Lords Supper Christ is really present offering
us his crucified and risen body and blood for the forgiveness of our sins. With the eyes of faith,
we see this sign, repent, and believe.
Christian doctrine and practice must be kept pure. If they are clouded or obscured, the
Gospel will not be able to illuminate the body of Christ (the church). Then those journeying
toward her will not be able to see the way. This would constitute a light that is really darkness
(11:35). Lk 8:18 says something similar, only in terms of hearing: Therefore take care how you
hear. Taken together, these two exhortations summarize the importance of faith and faithfulness
in the two major aspects of Christian incorporation: catechesis (hearing) and baptismal
illumination (seeing). For he has called us out of darkness into his wonderful light (1 Pet 2:9b).
Lk 11:37-54 Jesus Teaches and Eats at the Home of a Pharisee
The opening phrase connects this passage to the previous passage. Here the opposition
comes to a head. The controversy that develops has to do with purification laws and it results in a
series of woes against the Pharisees.
See the detailed structure. The structure revolves around the six woes. Preceding the woes
are passages that orient the hearer to the context and to the hypocrisy of the Pharisees. Following
the woes, the Pharisees look for ways of trapping Jesus in what he says.
11:37-54 Jesus Teaches and Eats at the Home of a Pharisee
11:37-38 ...... The framework: the context of the teaching and the meal.
11:39-41 ...... Jesus teaching against the Pharisees: the hypocrisy of the Pharisees.
11:39 ............... But the Lord said to him,
..................... A You Pharisees cleanse the outside of the cup and the dish,
........................... B but the inside of you is full of rapaciousness and wickedness.
11:40 ............................ C Foolish ones, did not the one who made the outside
.................................... also make the inside?
11:41 ..................... B Nevertheless, give the things inside as alms,
..................... A and behold, all things are clean for you.
11:42-44 ...... Three woes against the Pharisees.
11:46-52 ...... Jesus teaching against the lawyers: three woes against the lawyers.
11:53-54 ...... The framework: the reaction of the Pharisees and scribes.
Dr. Just speculates that this meal probably is a Sabbath evening Seder meal on the Friday
evening before the Sabbath. It began before sundown, but continued after sundown into the
evening and into the Sabbath. If this is the case, then Jesus was an invited rabbi. In this role,

Jesus would have been invited to eat this meal with members of the synagogue and then give a
preview of his sermon the next day. In other words, he would eat and teach.
The controversy begins when Jesus does not wash his hands in a ceremonial washing
(purification rights), which was according to the Pharisees oral tradition (11:38).
Other controversies Jesus has had with the Pharisees so far are:
5:27-39
6:1-11
7:36-50
Jesus table fellowship with sinners.

Behavior on the Sabbath.
Forgiveness of a sinful woman.
Only Luke uses baptize to describe the washing of the hands before the meal. To
baptize simply means to apply water. Luke may have used this word to cause the hearer to think
about the baptism to repentance of John the Baptist and Christian baptism. The Pharisees
baptized their cups and dishes to wash them, but they refused to submit to baptism to repentance,
which washes both the inside and outside in preparation for and initiation into the kingdom (cf.
3:3-17). How ironic it is then that it is the Pharisees, who do not wash, are not invited to the
eschatological feast with Abraham, Isaac, and Jacob (13:28-30).
The amazement of the Pharisees leads to Jesus words. His first words (11:39-44) concern
the heart of the Pharisees problem: hypocrisy. First, Jesus used the metaphor of washing as
discussed above. They are only concerned with outward appearances, but inside they are filled
with greed and wickedness. Second, a chiasm highlights what is important: that God is the one
who creates both the inside and the outside (11:40).
.....
.....
.....
.....
.....
11:39a clean
..... 11:39b inside
..... ..... 11:40 Did not the one who made the outside make the inside also?
..... 11:41a inside
11:41b clean
Giving to the poor is an act of mercy. It is an outward expression of what is in the heart.
So the God who created both the inside and the outside requires both to be cleansed. These
verses then provide the setting for the coming woes. The setting then is the need for repentance
and cleansing. This need is shared by all people since the fall corrupted both the inside and the
outside of humankind.
The first three woes (11:42-44) are against the Pharisees and illustrate Jesus charge that
they are more concerned about the outside than the inside. Although leveled against the
Pharisees, these tendencies occur in all human beings. Their obsession with outward piety hides
the deeper inward problem: a neglect of justice and love of God.
In the third woe (11:44), Jesus compares the Pharisees with unmarked graves. Graves, of
course, are associated with dead people. According to Num 19:16, contact with the dead or a
grave made an individual unclean for seven days. They become defiled. If a grave is unmarked,
one may come into contact with it and become defiled without even knowing it. Jesus was saying

that because the Pharisees were unmarked graves, people were unaware of the death and decay
inside them. And so, unknowingly, the people who have contact with the Pharisees are made
unclean and defiled because the teaching of the Pharisees was false.
Now just think, if you were a Pharisee, how you would take this. Pharisees were obsessed
with cleanness. And now Jesus not only says you are unclean, but you also defile others. Jesus is
doubly accusing them of not accepting Gods plan of salvation and of contaminating others,
keeping them from receiving the salvation Jesus has brought as well. So it is no surprise that the
Pharisees view Jesus woes to them as an insult (11:45).
Not long before this Jesus had spoken to a lawyer (an expert in the law) (see Lk 10:2536). The office given to lawyers by God was to teach the way of eternal life according to the
Torah (receive mercy from God). But the lawyers did not teach the way of life, they taught the
keeping of the law to earn Gods favor, an impossible burden to carry (11:46). To this already
heavy burden, the lawyers add the demands of the oral law (such as washing before meals). So
their approach and interpretation of the Torah lead to death instead of to life.
God had sent the prophets to point out Israels wickedness and to call them to repentance.
The prophets were rejected and killed by Israels forefathers (11:47b). In Jesus day the lawyers
built tombs for the prophets. Presumably they did this to honor the prophets (11:47a). But Jesus,
who is the final and eschatological prophet, says that their building of tombs really says
something different about the lawyers. Jesus is saying that the lawyers building of tombs actually
shows their approval of the killing of the prophets (11:48). Its as if they are saying, The
prophets and their message are dead. Lets make sure we keep it that way.
The message of the prophets was one of justice and love of God (11:42) in response to
Gods grace. The message of the prophets agreed with the Torah. But the teaching of the lawyers
was one of works to earn Gods favor. So through their teachings the lawyers oppose the
prophets (and the apostles, 11:49b) and continue to do as their fathers didkill the prophets.
In his wisdom, God sent prophets and apostles to speak his Word (11:49). And in his
wisdom he knew they would be persecuted and killed. God had sent prophets and they had been
persecuted and killed throughout the entire OT period, from Abel to Zechariah (11:50-51). In the
OT, divine Wisdom was personified (Prov 1:20-33; 8:4-36) and later became incarnate in Christ
(1 Cor 1:18-25). Gods Wisdom spoke through the prophets and the apostles, and supremely
through Christ. In his Wisdom, Gods spokesmen would be rejected and killed. Because of
Lukes prophet Christology, Jesus then stands at the center of this passage. For he is the promised
great Prophet, who too would be rejected and killed. The lawyers, the Pharisees, and all of those
who are part of this generation will reject Gods final prophet, Jesus.
The lawyers were official interpreters of the Scriptures, and therefore, possessed the key
of knowledge, but they abused their office of the keys. The Scriptures teach about Jesus (Jn
5:39), for it is only through him that one can have eternal life. According to Is 22:22; Rev 1:18;

and Rev 3:7, Jesus is the key of David. Jesus can forgive or retain sins. He can open heaven or
condemn to hell. What he opens or closes, no one can change. This is great power. According to
Mt 16:19, Jesus confers the office of the keys on those who minister for him. The lawyers had
the key of knowledge, but (see Mt 23:13 and Lk 11:52) they used it to shut the kingdom of
heaven in mens faces. Even they do not enter the kingdom. Through their false teachings they
keep others from entering as well.
Jesus word of woes caused the Pharisees and lawyers (11:53-54) to oppose [Jesus]
fiercely. They besieged [Jesus] with questions, waiting to catch him in something he might
say. The controversy between Jesus and the religious establishment has now reached a new
level.
A word of caution. While reading pericopes such as this, it is easy to denounce the
Pharisees and lawyers for their hypocrisy. But keep in mind that all people by nature are
hypocrites, including you and me. We all at times are more concerned with outward appearance
and neglect the deep inner problem that only God can fix. Therefore when Jesus indicts them, he
also indicts us. We are just as guilty. But we should also remember that Jesus himself suffered the
woes of Gods wrath against all sin, and the plotting of the scribes and Pharisees played right into
Gods plan for the redemption of the world.
A Discourse on Persecution, Possessions, and Hypocrisy (12:1-13:21) [Small]
Lk 12:1-12 Confessing Jesus
Luke 12:1 begins an extended discourse of Jesus, first to his disciples (12:1-53,
interrupted at 12:13-21), and then to the crowds (12:54-13:21). In general, Jesus warns against
hypocrisy and greed, encourages faithful confession and readiness for his return, and emphasizes
the importance of repentance.
In the first verse of the discourse, Jesus mentions the hypocrisy of the Pharisees. This is
the reason Jesus pronounced his woes on them. Therefore this passage must be read with Jesus
woes concerning the Pharisees persecution of the prophets and their plotting against Jesus in
mind. We must also keep in mind that these are Jesus first words to his disciples within this
discourse.
See detailed structure. Lk 12:1-12 may be divided into four related sections with an
introduction. Everything that is said takes its validity from the fact that the eschatological
kingdom is present in Jesus. The truth has consequences now. The first two sections and the last
one are governed by commands: beware, 12:1b; do not fear, 12:4; and do not be anxious,
12:11. The middle two sections begin with the introductory formula, But I say to you (12:4, 8).
12:1-12 Confessing Jesus
12:1a ...... Two exhortations for the present time.
12:1b-3 .... Beware for yourselves of the hypocrisy of the Pharisees.
12:4-7 ..... But I say to you: Whom to fear and not fear.
12:8-10 .... But I say to you: Confessing and denying now and in the eschaton.
12:11-12 ... Do not be anxious, confessors, for you have help.

A short introduction (12:1a) provides the setting for the discourse. Large crowds gather
and in their midst Jesus talks to his disciples.
The word hypocrisy is important here. A hypocrite hides what is in the inside by
putting up a faade on the outside. Jesus says the coming and preaching of the kingdom will
reveal and make known hypocrisy (12:2-3). It will shed light on it to expose it and make it
known to all by proclaiming it from the roof tops. So the disciples are to guard against and
avoid such hypocrisy. In fact, they are to expose it.
Next Jesus speaks about what will happen when the disciples do expose hypocrisy.
Exposing hypocrisy brings with it persecution and possibly death (12:4). The faithful prophets
(11:49) experienced the same and so will the Jesus, the final eschatological prophet.
Two important words in this section (12:4-7) are fear and afraid. According to 12:4,
the disciples would be tempted to be afraid of those who persecute them for exposing their
hypocrisy. Jesus says do not fear them, but rather they should fear God because he has control
over their eternal destiny, heaven or hell (12:5).
While fear (the Law) may be a motivating factor, it is not the ultimate motivating factor.
Instead, the Gospel should be the motivating factor in remaining faithful to Jesus. They should
trust the One who remembers and cares for sparrows and who knows them (every hair on their
head numbered) better than they know themselves (12:6-7). They are to trust God because they
are valuable to Him. Both the Law and the Gospel, that is, fear of God and faith in God, teach
disciples not to fear persecution, for as heralds of the Gospel they are valuable.
When faced with persecution or death, one might be tempted to disown Jesus, to deny
who Jesus is and to deny any connection to him (12:9). The result will be that God will in turn
disown the one who denies Jesus. The result will be eternal death in hell. On the other hand, for
the one who stands firm in his faith by confessing Jesus as the Savior, God will not disown him.
Faithfulness in the face of persecution results in eternal life with God in heaven (12:8).
The price that we pay for denying Jesus is a heavy price indeed. And yet, Jesus next
words are words of comfort and hope, even for those who deny him. Those who deny Jesus can
be forgiven (12:10a). There is one who comes to mind as an example of this (See John 18:15-18,
25-27 and John 21:15-19). No one is immune to fear of persecution. Even Peter, as certain as he
was that he would stand firm, feared persecution and denied Jesus. Yet, the Holy Spirit turned
Peter to repentance. His words against the Son of Man were forgiven and Peter was reinstated.
A word against Christ may be spoken in fear, as above, or in ignorance (Saul before the
illumination of his conversion, see 1 Tim 1:13). What comfort it is that both of them were
forgiven. But this should be of no surprise, for Jesus taught his disciples to pray forgive us our
sins. The Holy Spirit works to turn darkened or fearful hearts to repentance. And faith lives in
repentance (the first of Luthers Ninety-five Theses). Faith grasps the forgiveness Christ won for
us.

It is the work of the Holy Spirit to convict us of our sin, work faith, and cause us to
repent. When one opposes this work of the Spirit throughout life and into death (12:10b), this is
called the sin against the Holy Spirit which will not be forgiven. Blasphemy against the Spirit is
a conscious, informed rejection and reviling of the Spirit after the Spirit has provided ample
testimony that Jesus is the Christ. As such, this sin is possible only where the Gospel has been
present and the illuminating rays of the Spirit have been shining. It is saying that the divine
Spirit, who came upon John and Jesus, is a liar, of the devil, the father of lies. That is the sin
committed in 11:14-23. They saw the power of the Spirit at work as Jesus plundered Satans
house. Yet they denied that the finger of God (11:20) was at work in Jesus, and what is more,
they ascribed Jesus saving, Spirit-supplied power to the devil.
The use of finger of God for the Holy Spirit above reminds us of the Exodus from
Egypt once again. It was clear to all that the presence and power of God was with Israel, and yet,
Pharaoh hardened his heart against God. In the wilderness wanderings Israel was guilty of the
same response.
In Gods plan of salvation, the Son was sent to be an object of scorn, to take the sins of
the world upon himself. But the Spirit was not sent to suffer abuse at the hands of the world, he
was sent to turn the world away from sin and toward God. Reviling the Spirit has no place in
Gods plan. Rejection of the Spirit prevents one from being turned by the Spirit to repentance
and faith; it cuts one off from the forgiveness of sins. If one persists in this blasphemy until
death, there is no opportunity to be forgiven.
As disciples of Christ, its not a question of if they will face persecution; they will be
persecuted (12:11). Jesus tells them that when this time comes not to worry. Jesus promises that
though they face persecution and will have to make a defense of their faith, they need not worry
because the the Holy Spirit will teach you at that time what you should say (12:12).
Jesus has and is anticipating the disciples ministry in Acts. He has sent them out; he has
taught them the possible responses they might get, both positive and negative; and he continues
to teach them, even as he journeys toward his death in Jerusalem. The teaching will not end when
Jesus ascends into heaven. After that time, the Holy Spirit will become their catechist, teaching
them at the critical hour. After Pentecost, they too will begin to teach, as the Holy Spirit comes
upon them and causes the body of Christ to grow through their confession of Christ before Jews
and Gentiles.
Lk 12:13-21 The Parable of the Rich Fool
Jesus discussion about persecution is interrupted by someone when he wants Jesus to
divide an inheritance between himself and his brother. Jesus refuses to get involved with this
earthly dispute and instead uses it to teach about possessions.

See detailed structure. This passage is divided into four segments. The first segment
introduces the subject of possessions. The second and fourth segments are two principles
concerning possessions. These two segments frame the third segment, which is the parable of the
rich fool.
12:13-21 The Parable of the Rich Fool
12:13-14 Introduction: The question of inheritance and the proper use of possessions.
12:15 .. The first principle: A persons life does not consist in the abundance of his
possessions.
12:16-20 ..... The parable of the rich fool.
12:16 ............. The gift of abundant possessions was given by God.
12:18-19 ................ Will he share with his neighbors or hoard his gifts for himself?
......................... He will hoard them for himself
12:19 ............. The gift of life is taken away.
12:21 .. The second principle: The one who is not rich toward God is such a fool.
It was common for Jewish people to ask a Rabbi (teacher) to interpret and apply the
Torah to specific cases: the Torah deals with inheritance matters in passages such as Num 27:111; 36:7-9; Deut 21:15-17. Jesus, however, is not interested in doing this at this time. Instead,
Jesus takes the opportunity to teach about the proper attitude toward possessions. (Jesus will
again teach his disciples and the crowds about possessions in 16:1-31 and 18:18-30.)
In the first principle concerning possessions, Jesus uses similar language as he did earlier
in this discourse.
12:1 Be on guard against the yeast of the Pharisees, which is hypocrisy.
12:15 Be on guard against all kinds of greed.
When a catechumen hears the similarity, he will want to know if there is a relationship between
the two. Lk 11:39-42 and 16:14 will help the hearer make a connection between the two. For the
Pharisees, the two are related as follows: The Pharisees outwardly present themselves as
generous givers of money. They tithe even a tenth of their herbs. But inwardly they loved
money. They were filled with greed. So they were hypocritical in the way they handled their
possessions. But this is basic sinful, human behavior. The accumulation of possession appears to
provide safety and so we put our trust in things. Whereas, confessing Jesus and trusting in him
appears to be risky, for it brings with it persecution. In reality though, when considering
eternity, the opposite is true. Trust in Jesus brings eternal security, while trust in possessions
brings a safety that is fleeting at best.
Greed is an obsession to hoard all things for ones self, blocking out any thought of God
or ones neighbor. The person who succumbs to the temptation of greed is trying to establish and
measure his life by what he has. Such a person does not understand who he is in relation to God
and others. Possessions are not the source of life in relation to God (12:15).
The first principle leads to a parable about a man who already has worldly wealth. Life
itself is a gift from God. All of our possessions are also a gift from God. In the parable, God
gives a man an abundant crop. The question is what will he do with it? Will he share it with his

neighbor or will he hoard it for himself? In 12:18-19, the man decides what he will do. Looking
for words like I, my, myself we see that the man refers to himself about 8 times.
A Middle Easterner is generally surrounded by family and friends, a community. Who
does the man consult when he makes his decision and who does he celebrate with? The man
consults no one. He relies completely on himself. And the man celebrates by himself. His greed
has sentenced him to act and celebrate alone.
The rich man has pronounced himself secure. But before he can enjoy his selfpronounced security, the Giver of every good and perfect gift speaks to him. God tells him that
his life will be demanded from him that very night. Then his possessions will be of no value to
him. Someone else will get them (12:20). The question, Then who will get what you have
prepared for yourself? echoes Eccl 2:18-26. Having much wealth can lead to worry and anxiety
about what to do with it, how to make it grow, and how to keep from losing it. Considering that
God has freely given such wealth, how might such worry and anxiety be alleviated? One solution
is to freely give away what God has freely given. Not only will this alleviate anxiety of having
such wealth, but it will also remove the temptation and anxiety for the future heirs. Also the
whole community benefits from the sharing of the surplus.
The passage ends with the second principle (12:21). It summarizes the parable and
suggests where true wealth can be found. How is one rich toward God? One is rich toward
God when one believes that God is the giver of all things, including life and salvation. To show
that one believes is to share with others the gifts God gives. Behind this is the Gospel of grace:
forgiveness is bestowed as Gods free gift in Jesus Christ.
The question for each of us is, what do we do with these gifts from God? Do we receive
them by faith and then share them with others (wise) or do we abuse the gift by assuming we
have earned it through our own efforts and then hoard them for ourselves (foolish)? Are we wise
or foolish? Gods gifts, whether physical or spiritual, are never to be hoarded. They are always to
be shared with others that they may benefit also.
Lk 12:22-34 Do Not Be Anxious
The parable of the rich fool was told to the crowds. This passage follows and is a
commentary on the parable of the rich fool for the disciples. These words are recorded by
Matthew as part of the Sermon on the Mount (Mt 6:25-34; 6:19-21). However Luke presents this
passage in a different context, which serves Lukes unique purpose. On the surface, it may seem
to be nothing more than another series of Jesus teachings about possessions, but Jesus connects
the proper attitude toward possessions with the kingdom of God. This casts his teaching in an
eschatological context.
See detailed structure. This passage is divided into three groups of imperatives
surrounded by an introduction and conclusion.

12:22-34 Do Not Be Anxious
12:22a ...... Introduction to his disciples
................... I say to you.
12:22b-28 ... Three imperatives about food and clothing
12:22b ............ Do not be anxious.
12:24-26 .......... Consider: teaching about food.
12:27-28 .......... Consider: teaching about clothing.
12:29-31 .... Four imperatives about the kingdom.
12:29-30 .......... Do not seek what you will eat and what you will drink, and do not be upset.
12:31 ............. Seek his kingdom.
12:32 ............. Do not fear, little flock, because your Father graciously willed to give you
the kingdom.
12:33 ....... Three imperatives about the attitude toward possessions in light of the kingdom.
................... Sell your possessions.
................... Give alms.
................... Make for yourselves purses that do not wear out.
12:34 ....... Conclusion
................... For where your treasure is, there also your heart will be.
In 12:1, Jesus was speaking to his disciples. In 12:13, someone in the crowd interrupted
Jesus and Jesus spoke to the crowd about possessions. Now in 12:22, Jesus goes back to teaching
his disciples (the Twelve, the seventy, and others). This teaching is for those who call God
Father (12:30, 32) and to whom the Father has given his kingdom (12:32).
Much of Jesus teaching to his disciples, beginning at his journey to Jerusalem (9:51), has
been to prepare them for their future proclamation after he ascends into heaven. Here Jesus
teaches using imperatives as he did in the Sermon on the Plain and when he taught them how to
pray. After his death and resurrection, his disciples must be ready to proclaim the kingdom.
Nothing must distract them from this proclamation.
Looking at the outline for this passage, note how the nature of the imperatives change.
The imperatives in 22b-28 concern: the necessities of life.
The imperatives in 29-32 concern: the necessities of life in relation to the kingdom of
God.
The imperatives in 33 concern: the attitude toward possessions in light of the kingdom.
When the Father graciously makes you a part of his kingdom, your whole perspective on
possessions changes.
Worry and anxiety are the opposite of faith. According to 12:22-23 what are two things
people tend to worry about? We tend to worry about food and clothes. Jesus puts this worry in
the proper perspective. Jesus invites his disciples to:
12:24 Consider the ravens and how they dont store up food and yet are fed by God
daily.
12:27 Consider the lilies of the fields and how they dont worry about clothes and yet
how splendidly they are dressed by God.
These simple observations should lead one to conclude that if God takes care of these things, he
will surely take care of me.

By calling his disciples you of little faith (12:28), Jesus transitions to his teaching about
the kingdom. Worry over possessions is a sign that one lacks faith. Worrying about such things is
what pagans do. When believers do not worry they show that they trust in God and believe that
he will provide them with all they need, clothes, food, etc. A believers full attention will be
focused on Jesus kingdom (12:31a) and God will provide the necessities as well (12:31b).
In the next imperative (12:32), Jesus urges them not to fear. Jesus uses the image of a
shepherd who cares for his sheep. The flock that Jesus speaks to (his disciples) is the beginnings
of a new Israel. They will be the foundation of Jesus kingdom and they will proclaim that
kingdom. As Jesus little flock, they need not fear, for the kingdom that the Father is pleased to
give them is the kingdom that Jesus bequeaths to them at his Last Supper. And that meal looks
forward to the eternal meal where they will eat at the banquet table of the Gods kingdom
forevermore.
In 12:33, Jesus says to sell possessions and give to the poor. What is it that Christians
know that allows them to do this and even motivates them to do this? We know the Father has
given us the greatest of treasures, his kingdom (12:31-32). This treasure is an eternal treasure. It
never wears out or is exhausted. With our focus on the kingdom, we know that God will provide
everything else that is necessary for life. We give to the poor, trusting that God will provide all
we need.
Lets focus more on the word treasure for a moment. In terms of eternity, we should
treasure Christ the most because he won eternal salvation for us. Through what means do we
receive this treasure? We receive Christ through the means of grace, through Baptism,
Communion, and the Word. These may be considered gifts from Christ, for it is through them
that we are brought to and kept in Christs kingdom. So to be rich toward God (Lk 12:21b),
one receives the treasures God gives (Christ and his gifts) and becomes a member of his
kingdom. There are two alternatives: the fleeting treasure on earth (12:21) or the eternal treasure
in heaven (12:33-34). (Another passage where Jesus teaches about these two ways is in Luke
16).
The two-fold Gospel message of this pericope (12:22-34) is this:
1) For those seeking the treasure of the kingdom, the Father will provide adequate earthly
treasure as well to sustain them in their journey from earth to heaven.
2) Along the way while still on earth the little flock will be graced with eternal
heavenly treasures through Christ. The Shepherd who washes his flock in Baptism, feeds
his sheep with himself in the Supper, and tends them with the guidance of his Word.
Lk 12:35-48 Watch for the Coming of the Son of Man
Jesus discussion of the proper attitude toward possessions moves now to his call for
watchfulness for Jesus second coming (parousia). The servant in this story and the rich fool are

similar in that neither are prepared or watchful. Possessions may cause one to be unprepared, to
seek other things other than the kingdom. Jesus kingdom comes in its fullness when he returns,
but so also does his judgment. One must be watchful for the coming of the Son of Man; this is
the theme of this story.
See detailed structure. Peters question breaks this passage into two main parts.
12:35-48 Watch for the Coming of the Son of Man
12:35 ........ Introduction
................... Journey/serve and watch.
12:36-40 ..... The readiness of Christian Slaves.
12:36-38 .......... Parable 1: The slaves who are alert.
12:39-40 .......... Parable 2: The Lord comes at an unknown hour.
12:41-48 ..... The readiness of the apostle (steward and slave).
12:41 ............. Peters question: For us or for all?
12:42-46 .......... Parable 3: The Lords actions toward a steward-slave who is either faithful
.............................. and prudent (12:43-44) or foolish (12:45-46).
12:47-48 .......... Gifts entrusted are responsibilities to be carried out. All will answer for
their actions.
The NIV translates the introductory verse, 12:35, as Be dressed ready for service, the
CC translates as Let your loins be girded. To gird loins is to lift up the heavy robes from
around the feet and ankles so that one is ready to travel. Girding the loins also prepares one to
work or serve. This phrase is also used in the OT. This phrase was used at the Passover (Ex
12:11). They were to be ready to leave Egypt quickly. So two images come to mind from this
phrase. The connection to the Passover gives the image of readiness to travel or journey. The
other image associated with this phrase is brought out by the NIV translation, the image of a
servant preparing for service.
The second part of the verse (12:35b) also suggests the context of the Passover and its
preparations. The Passover took place at night (Ex 12:29-31). The Jewish day began at sundown.
So to remove the yeast from a house, a lamp was needed to search their houses. They were to be
ready to leave at the moment when the word came. The word came when Pharaoh summoned
Moses and Aaron in the middle of the night.
The first parable mentions two different meals: the banquet (12:36) and the meal that the
Lord serves to the slaves reclined at the table (12:37). The focus of the first meal (12:36) is on
the servants and if they are waiting and ready for their master return. For those servants who are
faithful, the master will do a surprising thing for them when he returns (12:37b).He will gird his
loins, have them recline at the table, and serve them. What feast then does this bring to mind for
the Christian? (The Christian will see the Lords Supper as a meal that anticipates this feast.)
This brings to mind the second coming of Jesus, where the Lord returns and all believers will
join him and celebrate at the messianic banquet feast. At this feast Christ will serve his servants.
The second parable (12:39-40), a thief in the night, is an example of the sudden arrival of
the eschaton. Here Jesus calls himself the Son of Man. In Eze 12:1-16, The prophet Ezekiel was
called the son of man and Ezekiel was to act out the sudden arrival of the exile.

In the book of Luke, Jesus being called the Son of Man (9:22, 44; 18:31; 22:22, 48; 24:7;
9:26; 12:8) is tied to Jesus suffering and shameful death. The Son of Man will come
unexpectedly and at an unknown hour in judgment. One must be found waiting, watchful, and
ready.
Only Luke records that Peter asks a question (12:41). Once again this marks Peter as a
leader and spokesman for the disciples. Peters question is whether the previous two parables
were directed toward the apostles or to all of Jesus followers. Jesus never directly answers the
question. Instead he tells a third parable (12:42-46). The emphatic conclusion of the parable
suggests the answer is both. What is true for every Christian (the first two parables) is of
course true for the Twelve---and it is true for the Twelve in a heightened sense since they are
stewards of the Master.
The parable is about a slave who is also a steward, put in charge of other slaves. The
steward can act in two different ways.
12:42-44 The steward can be faithful to his master and act wisely.
12:45 The steward can be unfaithful to his master and act foolishly.
All disciples of Jesus are his slaves. The slaves who are appointed to serve the food to the
other slaves refer to the apostles. The meal which they are to faithfully serve their fellow servants
is the Lords Supper. Jesus has appointed the apostles to be over and to serve his community of
followers. He urges them by this parable to be faithful in administering the Lords Supper.
The second half of the parable discusses the unfaithful servant. The penalty he will pay
for his unfaithfulness (12:46b) is that he will be cut into pieces and be assigned a place with
the unbelievers. Lets concentrate on the world cut for a moment. In Ge 15:9-18 a covenant
was cut. An animal was cut into two pieces and at least one party to the covenant walked
through the pieces to seal the covenant. The Lord has made a covenant of grace through the
sacrifice of his Son. God has appointed stewards to administer his covenant gifts. Those who
pass through accept the covenant and are saying by their action: May I be rend in two if I do not
keep this covenant. Those who are not faithful will be treated like the covenant sacrifice, they
will be cut into pieces.
The conclusion is a stern warning and highlights the responsibilities of the stewards
(apostles and ministers) of the heavenly covenant gifts. These ministers know and believe that
Gods kingdom comes in Jesus. They know and believe that Gods kingdom comes through the
preaching of the Word and at the Lords table, which they have been entrusted with. Those who
know Gods will, but are not faithful stewards, will be punished more severely because they held
the key of knowledge (11:52) and did not use it.
We have been privileged by God to know his will. But the privilege brings with it
responsibility. Only with Gods help can we remain faithful and use Gods gifts in the way that
he intends.

Lk 12:49-53The Baptism Jesus Must Undergo
For several passages, Jesus has spoken of those things that might distract the disciples
from the stewardship they were called to. They can easily get off course if they follow the
hypocrisy of the Pharisees or the love of possessions. Instead they are to stay vigilant and
watchful. But there are other distractions as well, such as the division and persecution caused by
Jesus ministry. Jesus brings with him fire. Those who accept Jesus are refined by that fire. Those
who do not accept him are devoured by the fire. Jesus presence and ministry cause this division.
See detailed structure.
12:49-53 The Baptism Jesus Must Undergo
........... Fire and Baptism
12:49 ........... Fire ........ I
........................ and how I
12:50 ........... A baptism .... I
........................ with, and
came ............. to throw ....... on the earth,

wish that already it were kindled.
have ............. to be baptized
how I am in distress until it is accomplished.
........... Peace and division.

12:51 ........... Do you suppose that
................. Peace ........ I have come ........ to give ........ in the earth?
........................ No, I say to you, on the contrary: division.
12:52 ........... From now on there will be five divided in one house,
12:53 ........... They will be divided
In the end times, the fire of Gods wrath is poured out on all who oppose him (3:9, 14). In
reality all people oppose God and deserve the fire of his wrath. But beginning with Jesus
baptism, Jesus took the fire of Gods wrath upon himself, as the substitute for sinful humanity.
Throughout his earthly ministry Jesus healed, forgave, and raised people, releasing them from
bondage, and took their sickness, sin, and death on himself. On the cross he endured the fullness
of Gods wrath, as he was thrown into (baptized in) the lake of fire (Rev 20:10, 14-15). (Also see
Mark 10:38-39 where the cup of Gods wrath is parallel to baptism. Cf. Mk 14:36; Lk 22:42.)
Jesus yearns that his substitutionary atonement would come soon.
Jesus ministry then is framed by baptism, a water baptism which placed him under Gods
wrath, and a bloody baptism in which he received the full extent of Gods wrath.
In Jn 19:34 a soldier pierced Jesus side with a spear, and when he did, water and blood
flowed out. Jn 19:35 and 1 Jn 5:6-8 tell us that this water and blood testified that Jesus was the
Messiah. At his baptism, the Father tells the world that Jesus is the Son of God and the Holy
Spirit descends upon him in power. At his death, Jesus dies in the place of humanity, as the Son
of Man. This was Gods plan for his Anointed One and Jesus carried it out.
There is a connection between the confirmation of the Sinaitic Covenant and this baptism
Jesus underwent. In the confirmation of the Sinaitic covenant (Ex 24:5-11) sacrifices and
offerings were made. Half of the blood was sprinkled on the altar. The covenant was read to the
people. The people agreed to obey the covenant. The other half of the blood was sprinkled on the

people. Representatives of the people of Israel went into Gods presence and ate and drank with
him. (1) The idea behind OT sacrifices was substitutionary atonement. The animal that was
sacrificed shed its blood in place of the sinner. (2) In confirming the covenant, the shed blood of
the sacrifice was applied to the people. (3) This appeased Gods wrath and brought forgiveness
of sins. This is apparent by the fact that Israels representatives were able to go into the presence
of God and eat with him.
Jesus bloody baptism was similar because (1) Jesus death on the cross was a sacrifice in
which he was the substitute for all of sinful humanity; he shed his blood in our place. (2) God
made a new covenant. Each person is confirmed in it when the blood of Christ is applied to them
in Baptism (in Baptism Jesus sprinkles many nations [Is 52:15]). (3) Jesus shed blood appeased
Gods wrath and won forgiveness of sins. His blood, applied through water and the Word by the
Spirit, cleanses us, so that we are able to enter into Gods presence and eat and drink with him.
We do this regularly in the Lords Supper.
In speaking of the baptism he must undergo and his distress until it is complete, Jesus
speaks of his destiny in Jerusalem. His words here (12:50) hint at what will come in the garden
of Gethsemane (22:42-44), where he shows his distress over his imminent suffering in his prayer
to the Father. It is there that Jesus first sheds his blood. It is in Jerusalem that Jesus will be
offered up like a whole burnt offering for the sins of the world as the fire of the Fathers wrath is
laid on him.
Next comes something surprising. Jesus says he did not come to bring peace and that he
did come to bring division (12:51). Several passages from the infancy narrative say Jesus came
to bring (1:79; 2:14; 2:29) peace. Throughout his ministry Jesus brought sinners (7:50; 8:48)
peace. When the disciples were sent out, they took with them and extended peace (10:5-6). When
Jesus entered Jerusalem (19:38, 42) he brought with him peace. The people did not understand
this. So how do we reconcile the fact that Jesus brings peace and that he brings division? The
answer is the cross. Jesus has indeed come to bring peace between sinners and God. But only
those who receive him and what he did on the cross by faith have that peace. The scandal of the
cross brings division. Some accept Jesus work on the cross to be true and effective, while other
reject it.
Many examples were given above of Jesus bringing peace. Throughout Luke there are
also many examples of the division Jesus brings. In 2:34-35, Simeon said Jesus would cause
some to fall and some to rise. Jesus whole ministry was one of division, especially with the
religious establishment (7:29-30). The Parable of the vineyard (20:9-19) highlights this rejection.
Those who follow Jesus may have to forsake family ties (12:51-53).
The family division that Jesus causes (12:51-53) is reiterated by Jesus after the banquet
parable (14:26). This division of the family also comes up again in Jesus final apocalyptic
discourse (21:16-17). But even if forsaken by biological family members, followers of Jesus are
part of the family of God through the new kinship which comes to those who hear the Word of
God and do it (8:19-21).

Lk 12:54-59 Two Exhortations for the Present Time
This passage begins the second part of Jesus extended discourse to journeying pilgrims
(12:1-13:21). Except for 12:13-21, the first part (12:1-53) was spoken to the disciples (12:1, 4,
22, 41), with the presence of large crowds noted (12:1). This second part (12:54-13:21) explicitly
incorporates the crowds into the addressees (12:54). This passage (12:54-59) on examining the
signs of the times (and responding) is closely connected to the next pericope, which calls for
repentance (13:1-9). The evangelist makes it clear that the present time is critical indeed (12:56;
13:1).
This passage speaks to all those who are on the way to appear before the judge. So the
sayings apply to every person who is journeying from birth toward death and judgment. They
will apply all the more to Christian disciples in the post-Pentecost church who are making their
pilgrimage from rebirth in Baptism (cf. 12:50) toward resurrection with Christ inaugurated in
Baptism (Ro 6:4-5; Col 2:12). Enlightened by catechesis, Baptism, and the outpouring of the
Spirit, they especially should discern the signs of the present age that is quickly passing away.
See detailed structure. In the center of the passage is the word critical time. The
passage revolves around it.
12:54-59 Two Exhortations for the Present Time
............... Reading the signs: Examine this critical time.
In this passage Jesus suggests to the crowds (and the disciples) that if they are able to
interpret the signs of the heavens that suggest changes in the weather, then they surely should be
able to understand Jesus ministry as a harbinger of Gods final, eschatological judgment.
A cloud rising in the west and a south wind were both signs that happen in the present
time. When read correctly, they tell what will happen in the near future. The people have the
ability to see what is happening, to interpret it, and to predict, based on the signs, what will
happen. Jesus says they should be able to do the same thing with him and his ministry. In fact,
many times the people demanded signs (such as 4:23). The signs Jesus promised to give (4:1821) were that he would preach Good News, proclaim freedom and recovery of sight, release the
oppressed, and proclaim the year of the Lords favor.
In response to John the Baptist and his disciples in 7:18-23, Jesus pointed to the miracles
he was doing. Jesus was doing what he had promised in his sermon at Nazareth. What response
did Jesus give the crowds when they asked for a sign (11:29-30). He said no sign would be
given, except the sign of Jonah and it was Jonah who preached repentance. Clearly, the people of
Nazareth (Luke 4), John the Baptist and his disciples (Luke 7), and the crowds (Luke 11) have
been shown that the present time of Jesus ministry, considered in light of the promises of the
OT, is a portentous time, a sign of the imminent fulfillment of the eschatological reign of God.
Discernment or judgment is strong in the context of this passage. One will successfully
judge when one does so Christologically. When one judges the present time as the time of the
Christ, then one will be able to judge what is right (or righteous). According to Lk 23:47, Jesus is

the righteous one. He is the only one who is in a right relationship with God. When the people
judge this present, critical time and the one who stands before them as the time of the promised
Christ, then they will be able to see that the future brings judgment, either a judgment of
forgiven or a judgment of guilty.
In 12:58-59 Jesus uses another illustration that extends the previous one (12:54-56).
Discerning who Jesus is and seeing the coming judgment, Jesus urges them to act before they
reach the judge. What are they to do is to make peace with or be reconciled to their adversary.
And they are to do it while they are on the way to see the judge (12:58).
For the Christian, the words on the way bring to mind the current context of this
passage, in which is Jesus journeying toward Jerusalem. As Jesus was on the way, he taught
his disciples. Christians are able to judge what is right through catechesis in the Christian faith,
as they are on the way to the Judge. Through such catechesis they are able to make peace with
their adversary before they reach Gods final court.
In 12:51-53 Jesus said he had come to bring division. Even within families some will be
with Jesus and some will be against him. All people are on the way to face the Judge (God).
Thinking Christologically, who is the adversary? Who is the adversary that we must be
reconciled to in order to avoid being thrown in jail by the Judge? The adversary is Jesus and on
the way through life, he confronts us by calling us to repentance. Those who have heeded his
call to repentance have made peace with their adversary.
What will happen if one is not reconciled with his enemy on the way? He will be
thrown into debtors prison until he can pay back the debt that he owes. But since there is no way
to earn money while in prison to pay back the debt, the length of the prison term will be forever.
Because of our sin, each of us owes a great debt. Our need is to be released from that debt. Jesus
whole ministry is one of release. He releases many kinds of captives from that which imprisons
them. He releases the blind from their blindness so that they can see. He releases the sick from
their sicknesses so they are well. He releases sinners from their sins (7:40-43) out of pure grace.
Jesus does all these things as he teaches his disciples on the way. As they go, they should be
able to read the signs of his ministry just as they read the coming weather.
Jesus came as the righteous one to cast the fire of Gods wrath. But he also came as
humanitys substitute. So the fire of Gods wrath is cast upon Jesus beginning at his baptism and
completely at his bloody baptism on the cross. As humanitys substitute, he assumes the worlds
debts. One continues to be his enemy if one does not allow him to assume ones debt. When the
Gospel moves the hearer to faith and when he is baptized into Jesus death and resurrection, he is
transported to the other side of the division (12:51-53); he is set on the side of Jesus and his
relatives according to the new kinship (8:19-21). Christ is no longer his adversary but is now his
advocate.
Lk 13:1-9 Repentance and the Parable of the Fig Tree

This passage begins the second part of Jesus response to the crowds that began in 12:5459. This second part (13:1-21) encompasses a call to repentance (13:1-9), Jesus second Sabbath
controversy (13:10-17), and two parables of the kingdom (13:18-21), all give examples of how
the people must be discerning in their interpretation of this critical time (12:56).
This passage has the same setting as the previous one. It occurs at the same time and
place and with the same crowds who gathered in 12:1 and whom Jesus has been addressing since
12:54. The themes of judgment and repentance (Law and Gospel) run through both 12:54-59
and 13:1-9.
See detailed structure. Both judgment for the impenitent and forgiveness for the penitent
are evident in the two separate but related segments, 13:1-5 (the blood of the Galileans and the
tower of Siloam) and 13:6-9 (the parable of the fig tree).
13:1-9 Repentance and the Parable of the Fig Tree
13:1-5 ...... The blood of the Galileans and the tower of Siloam
13:6-9 ...... The parable of the fig tree.
Jesus had chided the crowds for not examining the signs of this critical time (12:56).
Perhaps some in the crowd thought that Pilates killing of the Galileans might be such a sign and
they wanted to see how Jesus would interpret it.
The best explanation of when such a crime was committed was the Passover. This was
the only time when laypeople sacrificed in the temple. Pilate violated the holiness codes by
sending his troops into the temple, killing the Galileans in the temple during the Passover, and
mixing their blood with the blood of the lambs.
They may have brought this incident up because they believed this was a sign from God
that they should rise up against Rome to win freedom. But Jesus sees it in a religious context. In
a religious context and based upon Jesus response in 13:2a, the crowds would say the Galileans
were sinners and were being punished for it. Jews believed in a cause-and-effect relationship
between sin and suffering.
Jesus sees it differently. In 13:3 Jesus warns all the people in the crowd that are listening
to him. He warns them to repent, otherwise they too will perish. The Jews misread such signs.
They are not Gods judgment on individuals for particular sins. They are signs of Gods wrath
against all sinful humankind. All humans are on the way to the judge and all need to repent, to
make peace with their adversary. Any who do not repent will perish.
John the Baptist preached the same message of repentance (3:3). John said that those who
did not repent would be cut down and thrown into the fire. In other words, they would perish
(3:9). At the hand of Pilate the Galileans perished (13:1-3). Jesus said that those who did not
repent would perish (13:3).

Ever since Adam, sin and its effects have been in the world. Sin brings with it suffering
and death. Jesus came to release his creation from sin and its effects. Jesus brings this release by
suffering and perishing so that humanity would not have to. He takes sin and its effects upon
himself, freeing the world so that it does not have to perish (see 13:33).
To drive home his point even deeper, Jesus brings up an accident at Siloam, where a
tower fell on some people and killed them (13:4-5). This event is similar to the previous one in
that it is a tragedy in which people perish and its grammatical construction is similar to the first
incident. But it is also different. The first event had political (Pilate/Romans) overtones and
religious (sacrifice) overtones. In the second incident there are no Roman villains and no Jewish
martyrs. This tragedy is of natural causes. Yet Jesus describes it as a sign just like the preceding
one. Comparing v.3 and v.5, we notice they are exactly the same. Jesus makes the same point
about both stories. These two stories serve as signs of Gods judgment on all people. They both
serve as a call to repentance.
Jesus call to repentance is to anyone who is listening to him, both then and now. Jesus
says to each of us, But unless you repent, you too will perish (13:5). The correct interpretation
involves judging what is righteous (12:57). The Christian conclusion is not they must have
deserved it, but rather, I deserved the same, yet also, Thank God that Jesus perished on
behalf of me and of all, so that I might not perish eternally.
Jesus continues his call to repentance with the parable of the fig tree. Once again Jesus
words remind us of John the Baptists exhortations. Notice the similarities between Lk 3:8-9 and
Lk 13:6-9. Both are a call to repentance. In both people are compared to fruit trees. The people
are urged to bear good fruit, to do good works that show they are repentant. In both cases such
good fruit is not being produced and the threat is that they will be cut down.
This story fits in with the flow of the whole section. Jesus urges all people to listen to his
words and to see what he does. These are signs given now at this critical time. They are to judge
that he is the righteous one. And they are to recognize their sinfulness and bear the good fruits of
repentance.
The owner of the vineyard has been very patient with the fig tree. He has waited three
years for it to bear fruit. But now the vinedresser intercedes for another period of time during
which the vinedresser will provide outside nourishment for the tree. Who might the vinedresser
be and what might the fertilizer be?
Vinedresser: The vinedresser may represent Jesus and the early church whose mission
was to the Jews. But in reality, all who proclaim the Gospel of Gods mercy in Jesus and
intercede for those who are perishing play the role of the vinedresser.
Fertilizer: Only the Gospel has the power to bring forth the fruits of repentance, so the
fertilizer is the Gospel of Jesus Christ.

The vinedresser acts to save the trees by applying the Gospel and at the same time the tree must
respond to those acts or they will be of no avail.
The themes of judgment and mercy must always be viewed through the lens of Gods
judgment on Jesus and Gods mercy on humankind through him. One must view massacres and
accidents from the perspective of the cross. In them one must see that at this critical time ones
own judgment is imminent and so flee through repentance into the kingdom that comes through
the incarnation, crucifixion, resurrection, and ascension of Gods Son. The forgiveness of sins is
present in the risen One, who remains present in his church through the proclamation of the
Word and the administration of the Sacraments.
Ultimately, Jesus words are not so much about Israels sin or the sins of individuals, but
about the sin of all humankind. The parable of the fig tree explains the proper way of
understanding Gods mercy. Jesus calls for repentance during this critical extra year, revealing
Gods merciful forbearance. Anyone who does not repent will perish (13:5).
Lk 13:10-17 The Second Sabbath Controversy
This is the third in a series of six miracles in the journey narrative (10:17-20; 11:14-23;
13:10-17; 14:1-6; 17:11-19; 18:35-43). And it is the third miracle in a row that deals with the
power of kingdom of God over the kingdom of Satan.
This is also the second Sabbath controversy in Lukes gospel. This one is like the first one
(Lk 6:10-11): both begin with Jesus teaching in the synagogue on the Sabbath, followed by a
healing that takes place there. There will be a third controversy at 14:1-6.
See detailed structure. Luke opens with the introductory setting (13:10), continues with a
chiastic structure that includes the miracle (13:11-13) and the discussion (13:14-16), and
concludes with the twin reactions (13:17).
13:10-17 The Second Sabbath Controversy
13:10 ........ Introductory setting: Jesus is teaching in a synagogue on the Sabbath.
13:11-13 ........... A woman released from her weakness.
13:11 .................... A A woman bent double for 18 years.
13:12 ........................... B Jesus releases the woman from her weakness.
13:13 .................... A The woman bent double became straight and glorified God.
13:14-16 ........... A discussion about the womans release on the Sabbath between the indignant
.................... chief of the synagogue and Jesus.
13:17 ........ Twin reactions to Jesus teaching and miracles.
In 13:10 Luke provides the setting. This story takes place in a synagogue on the Sabbath.
Jesus is there and he is teaching. The beginning of this story reminds one of the beginning of
Jesus Galilean ministry. There too Jesus was at a synagogue teaching on the Sabbath (4:14-21).
In both cases Jesus teaching is followed by his miracles (4:31-41; 13:11-13). There were similar
reactions in both stories (4:28-29; 4:32, 36-37; 13:17). In both cases the reaction to Jesus
teaching and miracles was either opposition or praise.

The CC translates Jesus words to the woman in 13:12 as, Woman, you are released
from your weakness. In 13:16 we see that it is Satan who has caused this weakness. This
provides us with an interesting contrast between the Holy Spirit and Satan. Reading 1:35; 4:14;
and Acts 1:8 we see that the Holy Spirit is powerful. The Holy Spirit used that power in the
conception and ministry of Jesus. The Holy Spirit also comes upon Jesus followers and then
gives power. So Satan causes people to be weak, but the Holy Spirit provides great power.
Sin affects humankind both spiritually and physically. Satan used an ailment to bind the
woman physically for eighteen years and he uses sin to bind people spiritually for eternity.
Without outside help, we are doomed forever, but Jesus came to set us free from all that binds us.
When Jesus frees the woman from her sickness, he frees her not only from her physical sickness,
but also her spiritual sickness as well. When Jesus healed her, she immediately straightened up
and praised God (13:13). She worshipped God; she responded to the gift of Gods grace by
praising him.
The response of the synagogue ruler, as translated by the CC, in 3:14 was, There are six
days in which it is necessary to work. Therefore, on those days come and be healed, but not on
the day of the Sabbath (italics mine). Later Jesus responded to ruler, Was it not necessary [for
this woman] to be released from this chain on the day of the Sabbath? (13:16) (italics mine).
In the book of Luke, the word necessary is connected to Gods plan and will for
salvation for sinful humankind. Whatever is necessary is the core or center of the Christian
religion. So what the synagogue ruler considers necessary is the core or center of his religion.
Nowhere in scripture does it say that it is unlawful to heal on the Sabbath (for laws concerning
healing and cleansing, see Lev 12-15). Where did the ruler gets the idea that healing on the
Sabbath was work? This idea was part of the oral code that the Pharisees followed. It was a manmade rule.
The main thrust of the Law was love, that is, to love God and love neighbor. Loving our
neighbor involves providing for their needs. But whose needs did they put first before someone
like this woman (13:15)? They put the needs of animals before the needs of people. Jesus was
justified in calling them hypocrites because they pretended to be zealous for the law. A summary
of the law is love. But the ruler was not concerned about loving the woman. He was indignant
that Jesus would do such a good thing as heal the woman on the Sabbath.
The synagogue ruler was missing the main point about the Sabbath. The Sabbath was to
be a rest, that is, a time of liberation from work. The support for such a concept (and Jesus
healing on the Sabbath) can be found in Lev 25. In Lev 25:1-7. Israel was to observe a Sabbath
year. During this year the land was liberated from its servitude. They were not to sow their fields
or prune their vineyards. In Lev 25:8-55, Israel was to observe the Year of Jubilee. In the Year of
Jubilee, the land is freed, nothing is to be sowed. Land that has been sold is returned to the
original owner. Those Israelites (Gods people) who became poor and sold themselves and their
families were to be released and their property returned. Actually, who does the Scripture say

owned the land and the people of Israel (Lev 25:23, 42)? The land and the people belong to
Yahweh, the LORD. They rightfully belong to him.
So knowing these things about the Sabbath year and the Year of Jubilee, how does it
apply to Jesus healing on the Sabbath and to his whole ministry? Jesus is returning people to
their rightful owner. Humankind sold itself into slavery. But Jesus is redeeming them (buying
them back) because Gods people are not to be slaves. Jesus is liberating people from their
slavery so that they might be free to serve God. Jesus ministry is the year of the Lords favor
(Lk 4:19), a year of Jubilee.
A review of Lk 6:1-11, the first Sabbath controversy in Luke, shows the following high
points:
In Ge 2:3 and Ex 20:8-11 the Sabbath was given in connection with Gods work in
creating the universe. On the seventh day God rested from (ceased) his work.
In Deut 5:13-15 the reason for the Sabbath was to remember Gods work of redeeming
his people Israel from Egypt.
In Jn 5:8-10, 16-17 Jesus said the Father and the Son are always working.
Considering Ge 3, where we are told that sin entered the world and where God made a
promise to send a Savior, the continuous work of the Father and the Son is to redeem his
lost creatures, to recreate them in his image.
So the Sabbath pattern established in the beginning gave one day of rest from the
physical labors of this world. But the Sabbath pattern given after the Exodus looked
forward to the full redemption and re-creation of the world back to the way God first
intended it; it looked forward to the world to come, that is, to Gods kingdom.
God set the same pattern in world history. He appointed a series of this-worldly kingdoms
(Babylonians, Medes/Persians, Greeks, and Romans) followed by Gods eternal kingdom,
which brought peace and rest (cf. Dan. 2:31-45; 7:1-28; 9:20-27). Gods kingdom came
with the coming of his Son Jesus Christ. It came in Jesus incarnation, ministry, suffering,
death, and resurrection.
The Sabbath day looked forward to the Sabbath age. With the coming of Jesus, a new
day dawned (Lk 1:78), the Sabbath age had begun. With this new day, the OT Sabbath
day (the day which had no end [See Ge 1:1-2:1 where each day was a complete day, each
had an evening and a morning, except for the seventh day, a day seemingly without end.])
comes to an end. But the eighth day, which dawns in Jesus, is the eschatological day of
eternal rest. Jesus has fulfilled and made obsolete the OT Sabbath by initiating Gods
eternal kingdom of rest. In this new age, in this new creation, all time and space are
hallowed for worship.
This passage, along with the next, provide a conclusion to the discourse of 12:1-13:21.
Thematically this passage goes with the previous passages of this section. The first theme is that
of hypocrisy. Luke frames this section with hypocrisy (see 12:1 and 13:21). This type of
hypocrisy does not recognize that Jesus brings, in his teachings and miracles, a new Sabbath age.
They cannot read the signs of this present, critical time . This passage concludes this second

theme. Another theme hinted at is repentance . This ruler was indignant over the healing of this
woman. Will he to look to throw Jesus off a cliff as they did in the first Sabbath controversy?
When Jesus work of re-creation is finished, he will die at the hands of his enemies and only then
will he rest on the Sabbath (in the tomb).
Lk 13:18-21 Parables of the Kingdom
The parables of the kingdom bring to a close the unit that began in 12:1. In the next verse
(13:22), Luke will give his second travel notice, beginning the second stage of Jesus journey to
Jerusalem.
Luke does not mention a change in audience, so the hearer assumes that the synagogue
crowd hears these parables in the context of Jesus healing of the woman and his sharp exchange
with the chief of the synagogue concerning the Sabbath. This forces the hearer to look for a link
between the necessity of release that Jesus works in the great Sabbath age and the parables of
the kingdom. Also the mention of yeast in the second parable ties back to the beginning of the
discourse, where Jesus warned of the yeast of the Pharisees, which provides a frame for the
discourse.
See detailed structure. The two parables are parallel in structure. Both begin with an
introductory question by Jesus. Both contrast the small beginning of the kingdom with its grand
scope at the end of the age.
13:18-21 Parables of the Kingdom
13:18 ....... Question: What is the kingdom of God comparable to?
13:19 ............. It is like a mustard seed. It starts small and becomes large.
13:20 ....... Question: What is the kingdom of God comparable to?
13:21 ............. It is like leaven. It is hidden and works its way throughout the whole world.
The meaning of these two parables seems quite clear. Like a tree that grows from a small
seed and like a small amount of yeast that leavens a whole lump, Gods kingdom begins in a
small and humble fashion and grows to be a great kingdom. But there is more to it than the
dramatic growth of the kingdom. This growth takes place over time and through a powerful,
mysterious process. What causes seed to grow and what causes dough to rise? The growth
process is a process beyond human understanding. God has built into his creation the miraculous
power for a seed to grow and for yeast to cause dough to rise. Humankind with all of its
scientific knowledge is not able to create such a living growth. God must be given credit for the
growth.
By what humble and simple means does God cause his kingdom to grow? God uses the
means of grace, his Word, Baptism, and the Lords Supper to grow his kingdom. By these simple
means and the power of the Holy Spirit, God causes his kingdom to grow until it encompasses
people from all over the world.
This discourse (12:1-13:21) begins and ends with Jesus speaking about 2 kinds of yeast,
the evil yeast of the Pharisees (hypocrisy) and the divine yeast of the kingdom of God. The
hypocrisy of the Pharisees leads to un-repentance and to un-preparedness for the eschatological

judgment. This hypocrisy refuses to read the signs that are present now, in Jesus teachings and
miracles. The alternative, given in 13:18-21, is to turn to the kingdom of God. That kingdom,
which is present now in Jesus, seems small, insignificant, and hidden. But hidden within it is
Gods mighty creative power, the power that releases those who are captive to sickness, greed,
and Satan. These are signs that a greater release is coming, a release that comes through Jesus
death and resurrection . Those who perceive these signs (12:56) and remain faithful servants
until the Masters return have the divine yeast within them, which will raise them up and cause
them to inherit an immense treasure the size and value of which are hidden now (12:33-48).
Part 2 of the Journey to Jerusalem (13:22-17:10) [Med.]

Teachings about the End Times (13:22-14:24) [Small]
Lk 13:22-30 The Second Travel Notice and Entering the Kingdom Banquet
This passage begins a new discourse (13:22-14:24) and the second major division in
Jesus journey to Jerusalem. By describing Jesus destiny as an exodus (9:31) and as being
taken up (9:51) Luke pictures Jesus work of salvation as a movement out of this world through
suffering, death, resurrection, and ascension. Jesus is reenacting Israels exodus from Egypt.
References to Jesus movement to Jerusalem immediately suggest his work of atonement there.
His atoning sacrifice will be his own life, as implied by 13:33 (necessity of a prophet dying in
Jerusalem).
In this passage Jerusalem is not only the place of Jesus destiny, but also the place for
feasting (13:26-30). The eschatological table fellowship of Jesus becomes the setting for Jesus
teachings. The previous discourse ended with two parables about the kingdom of God. This new
discourse begins with a section about who will be received into the kingdom.
See detailed structure. The structure of 13:22-30 centers around three warnings, but the
passage also has an important introduction and a conclusion that portends Jesus reversal in
Jerusalem (he was dead but was raised to life) and the reversal of those who are saved
(spiritually dead and raised to life).
13:22-30 The Second Travel Notice and Entering the Kingdom Banquet
13:22 ........ Introduction: The journey to Jerusalem continues.
.................... Jesus journeys through towns and villages, teaching and making his
.................... journey to Jerusalem.
.............. The question on the journey.
.................... (How is it with salvation?)
13:23a ............. Someone said to Jesus,
.......................... Lord, are those who are being saved few?
.............. The first warning on the journey (admonition).
13:23b ............. Jesus said to them,
13:24 .................... Struggle to enter in through the narrow door that many will seek
.......................... to enter and not be able.
.............. The second warning on the journey (warning).
13:25 .............. When the master of the house arises and locks the door
.......................... and you will begin to stand out side and to knock on the door, saying

................................ Lord, open to us,

.......................... and he will say to you,
................................ I do not know you where you come from,
13:26 .................... then you will begin to say,
...................................... We ate and drank in your presence, and you
...................................... taught in our streets;
13:27 .......................... but he will say, saying to you,
...................................... I do not know you where you come from.
...................................... Depart from me, all you workers of unrighteousness.
.............. The third warning on the journey (prediction).
13:28 ................................ There will be weeping and gnashing of teeth
...................................... when you see Abraham and Isaac and Jacob
...................................... and all the prophets in the kingdom of God, but
...................................... you yourselves being thrown outside.
13:29 ................................ And they will come from east and west and from
...................................... north and south and will recline at table in the
...................................... kingdom of God.
.............. The conclusion: The surprising reversal at the end of the journey.
.................... (Thus it is with salvation. Where are you?)
13:30 ................................ And behold, some are last who will be first, and
...................................... some are first who will be last.
The question, Lord, are only a few people going to be saved?, is asked in 13:23. This
question is one in a series of questions at critical moments in Lukes narrative. These questions
help the learner reflect on the significance of the theological discourse. How does the learner
apply this question to himself? The learner will ask himself, Am I one of the few who will be
saved? Note that the question itself has a distinctive Christian flavor as it speaks of salvation,
but it comes from a preoccupation of the first century Jews concerning the relationship between
historical Judaism and the people of God. The Jews wondered if all those who called themselves
Jews were really part of the people of God. The concept of a remnant chosen by God from a
larger population is found clearly in the writings of the Essenes who saw themselves as that
saved group and who scorned other Jews. The Pharisees had the same thoughts and maybe
even to a higher degree.
The question asked was in the third person and caused the spotlight to shine on others. In
13:23b-27, Jesus turns this around and shifts the spotlight on the questioner and hearers of the
question. Jesus speaks in the second person; he speaks to you. I tell you, you will stand
outside, I dont know you, Then you will say, and again, I dont know you.
Jesus begins with an imperative, Make every effort to enter through the narrow door.
The CC translates using the word struggle, struggle to enter. What kind of struggle occurs in
every Christians life? (See Ro 7:7-8:13.) The struggle that takes place is that of Gods Word
calling one to repent and trust in Christ and the sinful nature encouraging independence from
God and his Word, and in fact, warring against it. St. Paul summarizes this struggle and its
resolution in Ro 7:7-8:13. The struggle is resolved when the old Adam is put to death by the Law
and the person of faith is raised to new life with Christ by the power of the Gospel. This ongoing,
lifelong struggle characterizes the lives of all who are baptized into Christ.
This interpretation (Will you enter through repentance?) agrees with the previous
discourse, as it called for preparation for the Son of Man by repentance (Lk 13:3,5) and for
discernment of the signs of Jesus ministry (perceived only by faith) (Lk 12:56). Entrance though

the narrow door is gained by those who repent and see in Jesus the Lord of the eschatological
banquet.
In 13:23, Jesus talks about the narrow door. In Mt 7:13-14, Jesus talks about both the
narrow gate and the wide gate that leads to destruction. So again we see the two ways. The
way to and through the narrow door is catechesis. The time between Jesus first and second
coming is the time of catechesis. When Jesus comes again, the door will be shut and the time to
enter through catechesis will be over.
The question raised was, Will only a few be saved? In Jesus answer, he contrasts the
many and the few. Given Jesus response, the answer is yes, few will be saved.
Jesus answer could be discouraging. But the hearer need not despair or try to struggle
through his own efforts. Lukes narrative makes clear that one passes through the door by grace,
which both encourages and instructs us. One clear example is when a similar question is asked,
only this time in the first person: What should we do? The answer given in Acts 2:37-39, 41
was Baptism in the name of Jesus --- a Baptism of repentance to the forgiveness of sins with the
gift of the promised Holy Spirit --- provides all that is necessary for entrance. Those who were
baptized were added to the number of those being saved. Those who were baptized remained
steadfast in the apostles doctrine, in the fellowship, in the breaking of the bread, and in
prayers (Acts 2:42). The regular reception of the Lords Supper anticipates the end-time feast of
Lk 13:29.
In the second warning (Lk 13:25-27), Jesus speaks of the master or owner of the house
arising and closing or locking the door. The master is Jesus (13:26). In his ministry he ate and
drank with the Pharisees and with sinners.
During the time of Jesus (and John the Baptists) ministry, the gate was open. It was
narrow, but it was open. But the religious establishment refused to repent, and repentance was
the only way through the narrow door. So when the door is shut, they (and all who do not repent)
will be left on the outside. They were invited to the Kings banquet, but refused to come, and
now are shutout. After being shutout, what kind of appeal do they make (13:26)? They appeal to
be let in on the basis that they had ate and drank with him and heard him teach in their streets.
Why did this plea not help? Eating and drinking with Jesus now does not guarantee a place at the
eschatological banquet to come. When one does not recognize the body and the blood of Jesus as
the real presence of Yahweh (the LORD), one brings judgment and condemnation upon oneself
(See 1Cor 11:27-31).
One of the primary locales where Jesus taught about his identity as the messianic King
and the coming of Gods kingdom was at the table. After Jesus ascension, the preaching,
teaching, and table fellowship of Jesus continues in the worship life of the church. Jesus is still
present to teach his Word and serve guests at his table. This is an open door. If entrance is not

made now, later it will be too late. Jesus response will be I dont know you or where you come
from. Away from me all you evildoers, or all you workers of unrighteousness (13:35b, 27).
Using the CC translation of Depart from me, all you workers of unrighteousness, there
is a word that ties this to 12:57. The word righteousness ties the two together. The people have
failed to discern what is right Jesus Christ. They reject the Righteous One who alone opens the
narrow door to the eternal banquet. They work against the Righteous One, and therefore are
workers of unrighteousness. In the previous discourse (12:57-59), Jesus threatened judgment, but
now that threat becomes a reality for those who reject him and his kingdom. They have chosen
and traveled the wrong way.
The third and final warning continues Lukes catechetical language of the two ways,
the way of life and the way of death. For those who choose to reject Jesus (and John) and take
the way of death there will be weeping and gnashing their teeth. They will see the patriarchs and
prophets at the banquet, but they will be thrown outside (13:28).
This statement seems to be pointed directly at the Jewish religious establishment. The
mention of one person makes this connection (see also Lk 3:8). Abraham is the connecting
person. They believed that since they were descendants of Abraham, that they would enter Gods
kingdom, the eschatological banquet. Instead of following this person on the way of life to the
banquet, they took the way of death and ended up on the outside looking in where he is.
Lk 13:29-30 tells us who traveled the way of life and entered through the narrow door.
Who is that will attend this joyous banquet? (See also Lk 13:28; 14:13, 21 and Is 66:19-23.)
Abraham, Isaac, Jacob, the prophets, Gentiles (from the east and west, north and south), and
those who are last, the poor, the disabled, the lame and the blind will attend.
To human eyes who would seem the most fit (the first) and the most unfit (the last) for
Gods kingdom? The Pharisees and the rest of the religious establishment, from a human
perspective, seem the most fit. The unclean Gentiles and the outcasts of Israel seem the most
unfit. But in Gods kingdom, the Pharisees, who want the first seats in the synagogues (11:43)
and at the table (14:7-11), and the lawyers (scribes), who held the key of knowledge that opened
the narrow door to the final banquet (11:52), will be shut outside when they seek a seat at the
final banquet. Conversely, the Gentiles and sinners (the last) will enter. This is the Great Reversal
of Gods kingdom.
The hearer of the Word knows that the reversal referred to here prepares one for the
ultimate reversal in Jerusalem. In Jerusalem, Gods own Son will be rejected to the point of
suffering and death on a cross in order to open the eschatological banquet door to all humanity.
In Jerusalem Gods firstborn shall be last, and Gods exalted one shall be humbled (14:8; 18:14).
But three days later will come the greatest reversal of all in the resurrection.
Lk 13:31-35 Jesus Prophetic Destiny in Jerusalem

The importance of this episode in Lukes gospel cannot be overstated. It is possible to
structure the travel narrative in such a way that this passage stands at the center of the entire
journey. The theme of this passage and this section is Jesus, the rejected prophet . This theme
was first introduced in Jesus first sermon (4:16-30) and has been reiterated several times since
then. This passage also restates that Jerusalem is the city of destiny and the place of his final
rejection.
See detailed structure. Luke typically casts significant passages in chiastic frames and he
has structured this climactic passage pericope chiastically.
13:31-35 Jesus Prophetic Destiny in Jerusalem
13:31-32a ..... Introduction: A dialog of imperatives between some Pharisees and Jesus.
..................... Depart from here, Go, tell that fox
............... Prophetic speech of Jesus destiny
13:32b-33 ........... A Behold The things Jesus is willingly doing (and will do) (teaching and
............................ miracles) that bring his rejection and death (rejected prophet).
13:34a ..................... B The condemnation of Jerusalem, the locale of those unwilling to
................................... accept but instead reject and put to death the prophets and
apostles.
13:34b-35 ........... A
Behold Jerusalems rejection of Jesus and the consequences of
that rejection.
The introduction (13:31-32a) is critical to this passage. Luke begins with a time
reference. This story took place at that time or in that very hour. It ties this story with the
previous one, the narrow door that leads to the end-time banquet. Notice that similar vocabulary
is used at the Last Supper (22:14), the moment of arrest (22:53), and the Emmaus meal (24:33).
These events are so momentous that Luke saw fit to record the times at which they occurred. So
with this time reference (13:31), Luke places this passage in select company.
There are no references to a place, so we assume this story took place on his journey to
Jerusalem at the same place where he gave three warnings concerning the narrow door and the
end-time banquet.
The participants in the story are some Pharisees and Jesus.
Lets examine the motives of the Pharisees as they urge Jesus to leave the area because
Herod wants to kill him. On the surface the statement by the Pharisees come across as positive. It
seems as if they are genuinely warning Jesus. But up to this point in Luke, has there been any
indication that the Pharisees have had any concern about Jesus? No. In fact, what kind of words
did Jesus have for the Pharisees and scribes in 11:37-52? Jesus had very harsh words for them.
And how did the scribes and Pharisees respond to Jesus (11:53-54)? They rigorously
counterattacked Jesus. In 12:1 Jesus warned the people to watch out for the yeast of the
Pharisees, which is hypocrisy.
From their first encounter with Jesus, the Pharisees have rejected him. Is it likely, in light
of what Luke has told us to this point, that all of a sudden the Pharisees would be concerned
about Jesus safety? No. They are up to no good.

In terms of a prophet, if Jesus heeded their advise, what would that say about Jesus and
why? It would say that Jesus was a false prophet because he would be trying to avoid suffering
and death of a true prophet. On the other hand, if Jesus ignores their advice and continues his
journey to Jerusalem, what would that say about Jesus as a prophet? It would say that Jesus was
a true prophet from God and that he remains faithful to his Father, even in the face of death in
Jerusalem.
The Pharisees warned that Herod wanted to kill Jesus. A short time later, Jesus came
before Herod (23:6-12), what happened? This same Herod, who had John the Baptist beheaded,
could have easily had Jesus killed if he wanted to. Instead Luke says that Herod had been eager
to see Jesus and had hoped to see him perform some miracle. From this episode, it doesnt seem
as if Herod wanted Jesus killed.
Lk 13:32b and 33 are parallel statements about Jesus ministry. These two statements
correspond to the two phases of Lukes prophet Christology. Lk 13:32b expressed the first phase
by speaking in terms of Jesus as a miracle worker and teacher. Lk 13:33 expresses the second
phase by speaking of Jesus as a prophet who must be rejected and die in Jerusalem like all true
prophets. These statements reiterate the Christology of the Nazareth episode in 4:16-30 and look
forward to the acknowledgement of the Emmaus disciples in 24:19-20, that Jesus, mighty in
word and deed, would be rejected to the point of death. Included in the CC translation of verse
33 is, It is necessary. These words too make a connection to ch. 24, in verses 7, 26, and 44. The
prophet Christology of Luke 13 foreshadows and prepares for the completion of that Christology
in Luke 24.
In 13:32b Jesus speaks of the miracle of driving out demons and healing people. Miracles
always testify to the gracious presence of God. The first phase of Lukes prophet Christology
includes not only Christs miracles but also his teachings, but Jesus says nothing here about
teaching. Where is the teaching? Notice that as Jesus responds to the Pharisees, he is teaching, as
he explains his ministry to them. In this teaching, Jesus says he will release people from demons
and sickness today and tomorrow. This release looks forward to the great release which Jesus
will accomplish on the third day. The great release of all creation on the third day is Jesus goal;
that is what he is journeying toward.
In the first statement (13:32b), the passion and the cross are only hinted at. But in the
second statement (13:33) the passion and cross are brought into full view as Jesus describes his
destiny of being rejected. What is only hinted at in the first statement, on the third day I am
brought to my goal (CC), is said explicitly in the second, when Jesus speaks of a prophet
perishing in Jerusalem. And why must this happen? One must look at the wording closely. The
first statement ends with a theological passive. The phrase by the Father is assumed (at the end
of the statement). It is the Father that brings Jesus to his goal. Also note the divine necessity of
the second statement: It is necessary for me (CC) or I must (NIV). When Luke uses
necessary, he is speaking of Gods plan of salvation. Jesus is teaching that he must continue
this journey in order to reach and complete the goal that his Father has laid out for him.
The three days Jesus is speaking of in both statements are not literal days, but it does alert
us to the fact that Jesus will be in Jerusalem in a very short time for his death. This gives a

heightened urgency to the rest of the Jesus travels as the amount of time Jesus has to teach runs
out. The closer he is to his death, the more eschatological his teachings become.
The center of the chiasm (C, 13:34a) is Jerusalem. Jerusalem, the holy city, is known as
the place that kills the prophets. Time after time God had sent prophets speaking his word to this
city, but Jerusalems response was to kill them. It will be no different when The Prophet comes to
Jerusalem. They will reject him as well and will kill him by hanging him on a tree.
In B-13:33 Jesus is willing to do what is necessary, to journey to Jerusalem and die. In
B-13:34b Jesus willingness is contrasted to Jerusalems unwillingness to be gathered by the
Savior.
In 13:35 Jesus uses a play on words that would easily be recognized by the Greekspeaking hearer. Usually when the word release or forgive is used in Luke, it is used to
describe Jesus ministry of forgiveness. Jesus has come to release the captives. But here, what
punishment does Jesus give to those who refuse to accept him? (Note that this is a theological
passive too.) They will be released by God, that is, abandoned, separated from God. They forfeit
the new status of freedom and forgiveness.
God has dwelled among his people in the temple. God will continue to dwell among his
people, but now in the new temple, Jesus Christ, who is Immanuel. Those who do not accept
Gods Christ, have already separated themselves from God. The old temple will be destroyed, for
the continued offering of sacrifices after Jesus one-time sacrifice is an insult to God. But those
who accept Jesus as Immanuel and as the sacrifice for all of humankind, receive grace and
mercy; they are the true Israel (Ro 9:6-33; 11:25-26), the Israel of God (Gal 6:16). They will
inhabit the new Jerusalem (Rev 21-22).
Whether house means temple or people, is up for debate. But it really doesnt
matter because by the time the temple is razed in 70 AD Israel has ceased to be the people
gathered around Gods means of grace.
The citation of Blessed the Coming One in the name of the Lord (13:35, CC) is from Ps
118:26. This same Psalm is quoted by Luke in Lk 20:17 and Acts 4:11 in reference to the
cornerstone that the builders rejected. The blessedness (a condition for which God alone is
responsible) of the Coming One (messianic title) who comes in the name of the Lord (his
baptism and transfiguration) must be seen in the context of his rejection by Israel. Even though
the Coming One is rejected to the point of death, God exalts him to the highest place of honor
(the head of the corner). In Luke, the day when Jesus is acclaimed as the Coming One is Palm
Sunday, the day when Jesus is brought to the brink of his goal. Jesus will also be acclaimed as
the blessed Coming One at his Second Coming. Once Jesus has ushered in Gods kingdom with
his death and resurrection, the Second Coming (parousia) may arrive today, tomorrow, or the
next day.

Lk 14:1-24 Sabbath Healing, Meal Etiquette and the Banquet Story
Both the meal (5:27-39; 7:36-50; 11:37-54) and the Sabbath (6:1-11; 13:10-17) have been
the occasion for controversy with the Pharisees or religious authorities. The controversy with the
Pharisees and their careful observation of Jesus at the table during the Sabbath remind the hearer
of their previous concern for his behavior at the first Sabbath miracle (6:7, 11) and the second
meal with the Pharisees (11:53-54). The Pharisees unwillingness to be gathered into Jesus
brood is exactly the kind of rejection Jesus just described in 13:34-35.
Jesus is going to teach at a synagogue on the Sabbath. As was the custom, the guest
preacher, is invited to the house of a local church official to eat the Sabbath evening Seder and to
preview his teaching the following day. While at this meal, Jesus performs a miracle and teaches
the host and the invited guests.
The literary unit is tied together by to eat (14:1) and taste my banquet (14:24) and by
references to the poor and infirm (14:2, 13, 21).
See detailed structure. For the Sabbath healing (14:2-6) Luke uses a simple ABC, ABC
structure. Notice the movement in this structure from sickness to healing (14:2-A; 14:4b-A),
from Jesus question about what is permitted on the Sabbath to his question that answers what is
permitted on the Sabbath (14:3-B; 14:5-B), from silence to inability (14:4a-C; 14:6-C).
Jesus then teaches about meal etiquette now in his presence and at the eschatological
table fellowship. The teaching maybe divided into two parts, the first part addressed to the guests
(14:7-11) and the second part to the host (14:12-14). In both cases there are parallel constructions
that indicate that this is meant for both the guests and the host. The detailed structure highlights
these parallels (commands are indicated by bold type; parallels by italics).
The last passage (14:15-24) is made up of seven stanzas which record conversations
between the master who is throwing the banquet, his slave, and some of the guests.
14:1-24 Sabbath Healing, Meal Etiquette, and the Banquet Parable
14:1 .. Introduction: Jesus is at the house of a ruler of the Pharisees where they are going to
............. eat bread at the Sabbath evening Seder.
14:2-6 ... Sabbath Healing
14:2 ......... A And behold, a man with dropsy appears before Jesus.
14:3 ......... B Jesus asks the Pharisees and lawyers,
..................... Is it permitted to heal on the Sabbath or not?
14:4 ......... C And they are silent.
.............. A Jesus heals the man with dropsy.
14:5 ......... B Jesus asks the Pharisees and lawyers,
..................... If a son or an ox falls into a well, will you not pull him out on the
Sabbath?
14:6 ......... C And they are not able to answer these things.
14:7-14 .. First and Last at a Banquet Table.
.............. Jesus Words to Those Who Were Invited.
14:7 .............. Jesus spoke a parable to those who were invited, watching how they chose
seats of honor:

. . . . . . . . . . . . . . . . . . . Improper Eschatological Table Etiquette

14:8 ................... When you are invited by someone to a wedding feast,
............................. do not recline at table in the first couch,
............................. lest a more notable person than you be invited by him,
14:9 .............................. and coming, the one who invited you and him will say to you,
........................................ Give to this one a place,
............................. and then you will begin with disgrace to occupy the last place.
. . . . . . . . . . . . . . . . . . . Proper Eschatological Table Etiquette
14:10 .................. But when you are invited,
............................. having gone, recline at table in the last place,
............................. in order that when the one who has invited you comes, he will say
to you,
..................................... Friend, come up higher.
............................ Then there will be for you honor in the presence of all those who
............................ Recline at table with you.
14:11 .................. For every one who exalts himself will be humbled, and the one who
........................ humbles himself will be exalted.
.............. Jesus Words to the Host.
14:12 ............. Jesus said to his host:
. . . . . . . . . . . . . . . . . . . Improper Eschatological Table Etiquette
................... When you make a breakfast or a dinner,
......................... do not invite your friends or your brothers or your relatives or rich
neighbors,
......................... lest they also invite you back and it becomes a repayment for you.
. . . . . . . . . . . . . . . . . . . Proper Eschatological Table Etiquette
14:13 ............. But when you make a dinner party,
......................... invite the poor, the disabled, the lame, the blind;
14:14 ............. and blessed you will be,
................... because they do not have the means to repay you, for it will be repaid to you
................... in the resurrection of the righteous.
14:15-24 . The Banquet Beatitude and Story
14:15 ......... The beatitude: Blessed whoever will eat bread in the kingdom of God.
.................... The banquet story.
14:16 ................... Introduction: The Master of the house is having a great banquet and
............................... many are invited.
14:17-18a ............... Stanza 1: The slave is sent to tell the invited guests to come now but
............................... they begin to make excuses. (This is the second invitation.)
14:18b-20 ............... Stanzas 2, 3, 4: Three specific guests offer excuses why they cannot
............................... attend. This is an insult to the Master.
14:21 ................... Stanza 5: The Master is angry and commands the slave to go into the
............................... city (Israel) and bring in the poor, disabled, blind and lame.
14:22 ................... Stanza 6: The slave reports to the Master that there is still room even
............................... with the the outcasts.
14:23 ................... Stanza 7: The Master sends the slave outside the city (Gentiles) to
............................... pressure people (an unexpected invitation must be refused)
............................... to come to the banquet.
14:24 .............. The banquet warning:None of those men who had been invited will taste by
banquet.
Lk 14:1 provides the setting for the narrative in 14:2-24. Jesus is at a Sabbath meal at the
house of a ruler of the Pharisees. See the context above.
The previous Sabbath healings are pertinent here. There has been a progression in the
response of the Pharisees. Notice their response in each case:
6:11 anger.
13:17 humiliation.

14:4 silence.
The lawyers and Pharisees complete inability to answer Jesus questions (14:6) indicates that
Jesus overturning of their Sabbath requirements is irrefutable.
Jesus teaches that the invited guests should not exalt themselves, but rather humble
themselves (14:8-11). This is a clear teaching of the Great Reversal . Jesus teaching applies to
his disciples. But it is much more. It is a statement of Christology ; it is a description of life,
ministry, death, and resurrection of Jesus. Consider Jesus teaching in 12:35-40. There the master
serves the servants. In 22:24-27 Jesus taught about greatness when an argument arose among his
disciples. He taught that the one who rules should be like the one who serves. The ultimate act of
service came when Jesus willingly suffered and died in the place of sinful humanity. Jesus took
the lowest place, but the Master exalted him to the highest place through his resurrection and
ascension, and now Jesus sits at the right hand of God the Father almighty. The stone that the
builders rejected, this has become the head of the corner (Ps 118:22).
In speaking to the host (14:12-14), Jesus says he should invite to dinner the poor, the
crippled, the lame, and the blind because they cannot pay him back. For the Pharisees it would be
unthinkable to invite such unclean guests. In their eyes this would be bad table etiquette. Jesus
reverses the normal Pharisaic table fellowship by teaching and actually eating with sinners. In
fact, Jesus said that fellowship with outcasts brings a state of blessedness now because
repayment will come from the Father (theological passive) at the resurrection (the not yet). The
reward for being a humble host will be exaltation at the end-time banquet, a movement by the
Host to a place of honor at His table. Verses 11 and 14 give it an eschatological thrust by
speaking of the great reversal that ultimately will take place. Taking the role of the humble
servant now results in exaltation later.
Humility is a mark of the messianic age, both of the Messiah and his followers. Humility
now is rewarded later. The humble and repentant who sit at the table with Jesus now will also sit
with him at the messianic feast, the essence of the next parable in 14:15-24. In essence, the meal
now with Jesus (The Lords Supper) is the same meal as the one celebrated later with Jesus. It is
an ongoing feast.
The pivotal verse for 14:1-24 is the beatitude in 14:15: Blessed whoever will eat bread
in the kingdom of God. This beatitude is a response to Jesus Sabbath healing and teaching by
someone in the crowd. It leads to the third passage, the banquet story, the climax of 14:1-24.
The prophetic and wisdom literature of the OT developed a banquet theme as an
expression of the perfect happiness which God has in store for his faithful at the end time (see Is
25:6; 55:1-3; and Prov 9:1-6). This parable presents Jesus table fellowship as the fulfillment of
the OT banquet prophecies. A state of blessedness comes from eating bread in the kingdom of
God. Jesus is now ushering in that kingdom and offering that bread in his table fellowship with
outcasts and sinners. The parable describes the nature of the kingdom.

Jesus begins by giving the setting for the story. The setting is that a certain man (later
called master and owner in 14:21) was preparing a great banquet and invited many guests.
The setting is followed by seven stanzas (see detailed structure) which record
conversations between the lord, his slave, and some of the guests who were invited to the
banquet.
In 14:16-17, it says that they had been invited. They had already received what is called
the first invitation. In 14:17 the master sent his servant out to inform those invited that the
banquet was ready now. This is the second invitation. In 14:18-20 it records the invited guests
making excuses as to why they cant come to the banquet. In that culture this would be
considered an insult. The servant reported what had happened to the master. The masters
response (14:21b) was anger. He commanded his servant to go to the streets and alleys in the
town and bring in the poor, the crippled, the blind, and the lame. The servant did what the master
commanded, but there was still room. So as a result, the master commanded that those outside
the city, out on the country roads and lanes, be made to come to the banquet so that the banquet
will be full (14:23).
If the people in the town represent Israel, what does the parable mean? It means that
Israel has rejected Gods invitation to the eternal banquet. Instead then, God will invite the
outcasts of Jewish society (these are the same people Jesus urged his host to invite to his dinner
party). Those who live outside the town (Israel) are the Gentiles.
The parable began with a banquet beatitude and ends with a banquet warning. Jesus table
fellowship is a two-edged sword of blessing and judgment. There is tension between those who
are excluded, the Pharisees and religious establishment, and those who are included, the tax
collectors and sinners, the poor and maimed and blind and lame. Jesus table fellowship with
sinners in the course of his ministry prepares for the full expression of this fellowship at the Last
Supper and at the end-time banquet.
Teachings in Parables (14:25-17:10) [Small]
Lk 14:25-35 The Conditions of Discipleship
Lukes narrative now begins the fifth discourse of Jesus teaching on the way to
Jerusalem. This discourse is filled with parables, many of which are unique to Lukes gospel.
These parables tend to center on Gods mercy and compassion.
Jesus has told the parable of the banquet showing that the Pharisees and lawyers were
unwilling to respond to Gods invitation. Jesus now warns the crowds that the price of accepting
his invitation and journeying with him is costly and requires sacrifice. In fact there are three
entailments of discipleship announced in this pericope: hating family (14:26), carrying the cross

(14:27), and leaving possessions behind (14:33). The point is illustrated with three parables
(14:28-30, 31-32, 34-35).
14:25-35 The Conditions of Discipleship
14:25 ....... Introduction: Great crowds journey with Jesus and he teaches them.
............. Entailments of discipleship
14:26 ............. Entailment 1: Must hate (not love more than Jesus and his kingdom) family.
14:27 ............. Entailment 2: Must carry ones own cross (temptation, rejection, and
................... persecution because of association with Jesus).
......................... Parables about counting the cost (illustrations of entailments 1 and 2)
14:28-30 ..................... First consider the cost of building a tower. Entering Gods family
.................................... may cost one their earthly family.
14:31-32 ..................... First consider the cost of going to war. Peace comes only
.................................... through the cross. Will the temptations and persecutions
.................................... or war crowd out the way of the cross?
14:33 ............. Entailment 3: Must renounce possessions (do not allow the anxieties, riches,
................... and pleasures of life to choke out the Word).
14:34 ....... Conclusion: If family ties, the burden of Jesus cross, and possessions hinder
............. Hearers from becoming believing disciples, then they will be like tasteless
salt, ............. worthless and deserving of being thrown out.
Jesus is teaching the crowds and much of what he says he has said before. He has already
spoken of hating family (8:19-21; 9:59-62; 12:52-53), carrying a cross (9:23-27), and giving up
possessions (5:11, 28; 12:33). But especially, what Jesus says here seems to be an echo of what
he said in Luke 8 (the parable of the sower and its meaning). Its just said in a different way.
Both Luke 8 and Luke 14 describe barriers to true repentance and impediments to
genuine discipleship. The point of the parable of the sower (ch 8) was that the message of the
Gospel will have a mixed reception. Here too it describes how different hearers react to the
Word. The first type of hearer is the one who comes to Jesus (14:26), who maybe has heard about
Jesus and has come to see what he is all about.
Jesus is teaching the crowds. That means the crowds are learners or catechumens. So in a
sense, Jesus is asking the crowds: What kind of learners are you? Can you accept what I teach?
Will you believe and live my words? Will you continue to journey with me, when you hear my
word? Jesus doesnt beat around the bush. His teaching immediately challenges his learners. In
Jesus first teaching concerning those who would be a disciple of his (14:26), Jesus said that to
be his disciple one must hate his family (father, mother, wife, children, brothers, and sisters)
and even himself. This is quite shocking! Mt 10:37 is very similar to Lk 14:26, but Mathew says
it in a little different way. Instead of hate, Matthew says, Anyone who loves father or mother
more than me is not worthy of me. So when it comes down to a choice of following family or
Jesus, who do you choose? Who do you love more? Who is really your family? This can only be
understood in the context that Jesus is overturning the Jewish laws of kinship. Jesus said, My
mother and brothers are those who hear the Word of God and do it (Lk 8:21).
So the first type of catechumen is one who finds it difficult to hate his family. This one
is like the seed that fell on the road and was eaten by the birds. They immediately make the
wrong choice, choosing their earthly family over Jesus heavenly family.

The second type of hearer is one who has left family, understands the cost of
discipleship, and is journeying with Jesus. But those who travel with Jesus encounter rejection
and persecution. They are like the seed that fell on the rock. They have received the Word with
joy, but they have no roots and fall away in times of temptation (8:6,13), which can include
persecution (22:40-46).
Jesus interrupts the flow of the narrative with two parables. One parable concerns
building a tower (14:28-30) and the other concerns a king going to war (14:31-32). The parallel
language in each queues us in that both have the same theme. The theme of both is counting the
cost before embarking in a large project.
The two parables also illustrate the first two costs of discipleship. Luke is writing to those
who are learning about Jesus Christ and are considering baptism. When one becomes a disciple
of Christ, one builds his life on (see Eph 2:19-22) the foundation of the apostles and prophets,
with Christ Jesus himself as the chief cornerstone. Lukes gospel is providing the foundation
and those who are baptized enter into a new family, the family of God, which is built upon a sure
foundation (6:48). In baptism one is crucified to the world and the world to him (Gal 6:14), a
new life begins. The follower of Jesus loses the world and gains a cross.
One who is crucified suffers greatly and receives ridicule from crowds. When one is
baptized into Christ, one suffers with Christ and one enters Christs war. The disciple of Christ
follows him into war. The enemy is fierce and the battle wages all around them. Did the baptized
consider this beforehand? Will they retreat in the heat of battle? Both parables warn
catechumens to consider the cost of following Jesus as he travels to the heavenly Jerusalem via
the earthly Jerusalem and the cross .
The parables then lead to the third requirement of discipleship (14:33). Possessions may
impede one from becoming or remaining a disciple of Jesus. This impediment is like the seed
that grew up in the midst of and was choked off by the thorns (8:7, 14). Possessions can
preoccupy us to the point that our lives revolve around possessions and we put our trust in our
possessions. They can slowly choke the spiritual life from us.
Jesus summarized his teaching with a saying about salt. Similar statements about salt are
in Mt 5:13 and Mk 9:49-50. Lukes version accents the value of genuine salt. Salt is used for two
things. Salt is used for preserving food and for seasoning. For a long time salt was the only
means for preserving food; it was critical. Also, food that tastes bad or that has no taste can be
redeemed by seasoning it with salt. Jesus says if salt loses the qualities that make it salt and make
it valuable then the salt becomes worthless. It can only be thrown out, like those thrown out at
the end-time banquet because they came without faith in Jesus (13:28). In fact any who hear the
Word, but fall away because of family ties, the burden of Jesus cross, or possessions, then they
become like tasteless salt, worthless and deserving of being thrown out.
There is one last tie to the parable of the sower. Jesus last statement: He who has ears to
hear, let him hear is almost identical to 8:8. Jesus is calling the crowds to be hearers of the

Word, to be disciples that follow him to Jerusalem, to the cross, and beyond to the empty tomb
and the heavenly exodus (9:31). But to be hearers of the Word they must take seriously the
nature of Jesus call into a new family, carrying their cross, and renouncing their possessions.
The road to heaven leads through Calvary .
Lk 15:1-10 The Lost Sheep and the Lost Coin
Luke 15 is a high point in the travel narrative and in the entire gospel. It is sometimes
called The Gospel for the Outcast. Luke 15 is distinctive in Lukes portrait of Jesus. It is
closely connected to the table talk and discourse on discipleship in Luke 14; Jesus is looking for
those who have ears to hear his catechesis (14:35). The entirety of chapter 15 is directed at the
Pharisees and is also a fundamental part of the catechesis for the disciples and the crowds (and
tax collectors and sinners).
See detailed structure. The structure of the chapter is simple: an introduction (15:1-3) and
three parables, one about a lost sheep (15:4-7), one about a lost coin (15:8-10), and one about a
lost son (15:11-32).
15:1-10 The Lost Sheep and the Lost Coin
15:1-3 ...... Introduction of the tax collectors and sinners (the poor, the disabled, the lame
................... and the blind) and the scribes and Pharisees (they grumble against Jesus
................... association with sinners). Jesus addresses both groups.
15:4-10 ..... The parables of the Lost Sheep and Lost Coin.
................... Setting: Man/woman having
......................... A One is lost.
................................ B Man journeys/ woman seeks to find.
....................................... C Rejoicing (15:5); lost sheep only).
....................................... C Rejoice with me,
................................ B for found
......................... A is the lost.
The introduction (15:1-3) connects this pericope to chapters 13 and 14. The grumbling by
the Pharisees and scribes that Jesus welcomes sinners and eats with them is a statement about
Jesus table fellowship. Table fellowship was a major topic in chapters 13 and 14 and it continues
to be important in chapter 15 also. This means that the parables are told in the context of Gods
table fellowship. It says that God looks for and finds the lost in order that they may have table
fellowship with him. Since this is the context, the parables ultimately look forward to the endtime banquet and eternal table fellowship with God.
In his introduction Luke makes no mention of time or place. In fact, there are no time
references from 13:31-35 until Jesus reaches Jerusalem (19:27). The last reference to a place was
in the previous passage where Jesus is clearly journeying to his Jerusalem destiny (14:25). It is
important to know that the teachings in Luke 14-16 are given while on the way to his destiny in
Jerusalem, where his exodus will take place.
Luke is most certainly concerned about the people who hear these parables. The people
can be broken into two groups. According to 15:1-2 the two groups are the tax collectors/sinners
and the Pharisees/scribes. The first group, the tax collects/sinners, were gathering around Jesus in
order to hear him. And the previous passage (14:35b) ended by Jesus saying, He who has ears to
hear, let him hear.

The second group, the Pharisees and scribes, observe that the tax collectors and sinners
are coming to Jesus and that Jesus eats with them. They are grumbling that Jesus accepts them.
The word grumble reminds one of the OT Israelites when they were in the desert after leaving
Egypt (Ex 15:24). There they grumbled against Moses because of the lack of water. The children
of Israel had witnessed signs of Gods presence before they entered the desert. Israel had
witnessed the ten plagues and the parting of the Red Sea. (See Ex 7-14). The Pharisees/scribes
imitate the Israelites in the desert. They see the signs of Gods presence among them, but refuse
to believe and grumble.
Luke has prepared the hearer for the three parables, which have in common the themes of
rejoicing together and table fellowship. But to be prepared to enter into table fellowship with
God, there must be repentance. And the hearer cannot help but recall how these same two groups
responded to Johns call to a baptism of repentance. Jesus said these two groups responded in
completely different ways (7:29-30). The tax collectors/sinners submitted to Johns baptism of
repentance, but the Pharisees/scribes rejected Gods plan for themselves by not submitting
themselves to Johns baptism of repentance.
The parables will illustrate that the nature of the kingdom is joyous feasting with God.
The kingdom of God is present in Jesus. In the introduction and in the third parable (15:25) the
word for draw near is used. It is used for those who approach the kingdom that has come in
Jesus. But these two incidents result in two different responses. In the one case tax collectors and
sinners draw near in repentance to hear Jesus and receive forgiveness. In the other case the
elder son, who represents the Pharisees and scribes, draws near only to reject the
eschatological meal of joy with the Father. Thus in these parables Jesus addresses both groups.
His revelation of the kingdom as a joyful meal with the Father is of great comfort to repentant
sinners and is an invitation to those who have not yet joined the celebration through repentance.
It is necessary to discern that both groups are addressed in order to understand the points
revealed in the parables .
Looking at the two parables, they are very similarly arranged, each in a chiastic structure.
But the first incorporates more details, enlightening the hearers. When Jesus tells the parable of
the lost sheep, one group would be more likely to identify with the shepherd. The Pharisees
probably would identity with the shepherd because they were Israels spiritual leaders and
teachers (Jn 3:16). If they do identify with the shepherd, what might they find offensive about the
story? The Pharisees might be offended that they were accused of losing one of those they were
responsible for. In 11:52 Jesus accused the experts in the law of having the key to the kingdom,
but not using it and actually preventing others from entering.
In contrast to the Pharisees, the shepherd in the parable of the lost sheep (15:3b-6)
journeys, seeking the lost sheep, finds it, carries it home and restores it to the flock. This is what
Jesus is doing when he accepts and eats with tax collectors and sinners. Jesus calls the Pharisees
and scribes to imitate him and this is what they grumble about.

A little background information about shepherds may be of some value. The normal
Palestinian practice would include several shepherds that watch over the sheep. If one sheep
were lost, one of the shepherds would go look for the lost sheep, while the other shepherds
would stay with the ninety-nine. A sheep that is lost will lie down helplessly and refuse to move.
The shepherd must carry the sheep back to the village where it is restored to the flock.
Most people probably picture the shepherd finding a little lamb that was lost and easily
carrying it back on his shoulders, but what if the sheep is full grown, then the picture changes.
Then it would be a great burden for the shepherd to hoist the heavy sheep on his shoulders and
carry it all the way back to the village. But notice the description of the shepherd as he finds the
sheep, puts it on his shoulders, and carries it home. The shepherd is joyful, even if the task is
difficult (15:5). Without the shouldering of this burden by the shepherd there is no restoration to
the flock of the lost one . This description of the Good Shepherd is a major theme of Luke 15 .
In first-century Palestine, the joy of one person or family was shared by the entire
community. The most likely way that this joy would be expressed would be the fellowship of a
shared meal. While not explicitly said in these two parables, the context of the table fellowship of
chs. 13-14, the accusation of Jesus eating with sinners, and the banquet for the found son would
cause the hearer to envision the shepherd/woman inviting friends and neighbors into his/her
home to rejoice over a meal.
According to the chiastic structure of these parables, at the center of these parables is
rejoicing. The main point is the joy of the shepherd and the community over the restoration of
the sheep and coin. Ultimately then Jesus is speaking about the community of Gods kingdom
(angels and believers) that rejoices along with God when one sinner repents.
Gods kingdom has always been about repentance. The OT prophets called Israel to
repentance. John the Baptists ministry was about repentance. Jesus came to call sinners to
repentance (5:32). But the repentance of scripture is different than the repentance of the
Pharisees and rabbis of Jesus day. Looking at these two parables, repentance here is pictured as
the kingdom of God (in Jesus) searching for and finding the lost. Essentially being found is
equated with repentance.
Jesus gave these parables in defense of his practice of eating with sinners. The Pharisees
must know that Jesus is claiming to be the shepherd who is looking for and finding the lost, and
that the lost are the tax collectors and sinners that Jesus eats with. Will the Pharisees then
understand that they are the ninety-nine self-righteous (assuming Jesus words are to taken
ironically) ones? Nothing else is said of the ninety-nine. Are they still in the wilderness? Have
they returned and joined in the meal of rejoicing? Jesus does not say because this is Jesus call to
repentance; the story is not finished. In Jesus view all are lost and need the Good Shepherd to
find and restore them. For Jesus, the call to repentance goes out to all one hundred. The mission
of the church is to the ninety-nine, to all who have not repented. Through the church, God calls
the ninety-nine to be found and to join the eschatological feast with Jesus, the Good Shepherd.

The parable of the lost coin has the same structure and emphasizes the same themes as
the parable of the lost sheep. Jesus often told two complementary accounts, one featuring a man
and the other featuring a woman (cf. 13:18-21). Luke especially, out of all the gospels, records
this. This parable then with a woman complements the parable of the lost sheep with a man. This
parable has the same losing, seeking, finding and community rejoicing as the previous one.
There is one unique contribution that the parable of the lost coin might make.
The woman with the lamp might be a symbol of the church.
The house that the woman lives in might stand for the house churches that the early
church met in.
The church, as always, is illuminated (the lamp) by the Word of God. The Word is
brought to those who are assembled for worship in order to catechize them.
The coin that was lost may represent the offering paid for atonement of sins (Ex 30:16).
The price paid for atonement is Christ, the coin.
The way that the coin is found is through catechesis and Baptism, which sweeps clean the
sinner.
Thus, taking the two parables together, Jesus the shepherd restores the sheep back to the fold,
where there is rejoicing that the lost sheep has been found. But after restoration to the church has
taken place, the church must continue to catechize so that Christ continues to be found in the
ongoing life of the church.
Lk 15:11-32 The Prodigal Son, His Elder Brother and Their Loving Father
Lk 15:1-2 sets all three parables of Luke 15 in a meal context. They follow closely upon
the meal parables of Luke 14 and are closely related to the division that is being produced by
Jesus mission and practice of table fellowship.
This parable reiterates the themes of the first two, the lost sheep and the lost coin: loss,
restoration, joy, and the invitation to join the rejoicing. But this parable is far more elaborate, rich
in details ripe for extensive interpretation.
See detailed structure. The parable can be broken into two parts. Lk 15:11-24 is about the
prodigal son and his father and 15:25-32 is about the elder son and his father. Both of these
sections are structured in the form of chiasm.
The last line of each of the first six stanzas (note the italics) has to do with the prodigals
physical desires, losses, and needs. The second six stanzas in their final lines (note boldface type)
deal progressively with the restoration to sonship and its ensuing joy. At the center is the
prodigals restoration to the father and his household. For the catechumen, this has
ecclesiological overtones, for what is being described in this part of the parable is how outcasts
and sinners within Israel are restored to the new Israel through table fellowship of Jesus.

The second part of the parable also consists of a chiastic structure. There are seven
stanzas. An eighth and final one would balance the structure and give the ending. But there is
none, because the hearer doesnt know how the elder son will react.
15:11-32 The Prodical Son, His Elder Brother, and Their Loving Father
15:11-24 .. The Prodigal Son and His Father
15:11...... A There was a man who had two sons.
15:12 ......... 1 and the younger of them said to his father, Father, give me the share property
that falls
................. to me. And he divided his living between them. . A SON IS LOST
15:13 ................ 2 Not many days later the younger son sold all he had, journeyed into a
far
........................ country, and wasted his property in .. . . GOODS WASTED IN
........................ extravagant living. .. . . . . . . . . . . EXPENSIVE LIVING
15:14 ....................... 3 And when he had spent everything a great famine arose in that
country
............................... and he began to be in want. . . . . EVERYTHING LOST.
15:15 .............................. 4 So he went and joined himself to one of the citizens of
that
...................................... country and he sent him to . THE GREAT
SIN ...................................... his field to feed pigs. .. . (FEEDING PIGS FOR
GENTILES)
15:16 ...................................... 5 And he would gladly have eaten the pods which the
.............................................. pigs ate and no one gave him anything.
................................................................... TOTAL REJECTION
15:17 .............................................. 6 But when he came to himself he said, How
...................................................... many of my fathers servants have bread to
...................................................... spare but I perish here with hunger.
................................................................... A CHANGE OF MIND
15:18-19 ........................................... 6 I will arise and go to by father and say
to him,
...................................................... Father, I have sinned against heaven and
...................................................... before you and am no more worthy to be
...................................................... called your son; make me a servant.
................................................................... AN INITIAL REPENTANCE
5:20 ....................................... 5 And he arose and came to his father. And while he
............................................... was at a great distance his father saw him and
had
............................................... compassion and ran and embraced him and kissed
him.
................................................................... TOTAL ACCEPTANCE
5:21 ............................... 4 And the son said to the father, Father, I have sinned
against
....................................... heaven and before you and an no more worth to be called
....................................... your son. . . . . . . . . .THE GREAT REPENTANCE
5:22 ........................ 3 And the father said to the servants, Bring the best robe and
put it on
................................ him and put a ring on his hands and shoes on his feet.
................................................................... EVERYTHING GAINED
................................................................... RESTORED TO SONSHIP
5:23 ................. 2
And bring the fatted calf and kill it and let us eat and make
merry.
................................................................... GOODS USED IN
................................................................... JOYFUL CELEBRATION
5:24 .......... 1 for this my son was dead and is alive, he was lost and is found. And they
.................. began to make merry. . . . . . . . . . . . . . . A SON IS FOUND
15:25-32 .. The Elder Brother and His Father
15:25a .... B Now the elder son was in the fields.
15:25b-26 .... 1 and as he came and drew near to the house he heard music and dancing and he
called
............... one of the boys and asked what this meant. . . . . HE COMES
15:27 ............... 2 And he said to him, Your brother has come and your father has killed the
....................... fatted calf because he received him with .. YOUR BROTHER---SAFE
....................... peace. . . . . . . . . . . . . . . . . . .. A FEAST
15:28 ....................... 3 But he was angry and refused to go in so his father came out and
............................... was entreating him. . . . . . . . . A FATHER COMES TO RECONCILE
15:29 .............................. 4 But he answered his father, Lo these many years I have

...................................... served you and I have never disobeyed your commandments

...................................... yet you never gave me a kid to make merry with my friends.
................................................................... COMPLAINT 1
................................................................... (HOW YOU TREAT ME)
15:30 .............................. 4 But when this son of yours came who has devoured your
....................................... living with harlots you killed for him the fatted calf.
................................................................... COMPLAINT 2
................................................................... (HOW YOU TREAT HIM)
15:31a ...................... 3 And he said to him, Behold son, you are always with me and all
................................ that is mine is yours. . . . . . . A FATHER TRIES TO RECONCILE
15:32b .............. 2 It was fitting to make merry and be glad for this your brother was dead
........................ and is alive, he was lost and is found. . .YOUR BROTHER----SAFE
From the short first verse (15:11), we see who the main characters of this story are. They
are a man and his two sons. So the hearer, from the beginning, expects the parable to be about
two sons and that is exactly correct.
According to 15:1-2 there are the two groups of people that Jesus is telling these parables
to. Jesus is speaking to tax collectors/sinners and to Pharisees/scribes. It is important to keep in
mind then that these two groups also correspond to the two sons in the story. The prodigal son
represents the tax collectors and sinners. The elder son represents the Pharisees and scribes.
Lk 15:12 establishes the circumstance for the entire parable. Normally one receives an
inheritance when the father dies. In effect, the younger son was saying, Please die so that I
might receive my inheritance. No one, in that culture or in any culture, would even consider this
request. So it is a great surprise when the father grants his request and gives to both sons their
inheritance.
The culture of that day and time was very family oriented. So the community would look
at the younger son in disgust because of his request for his inheritance while the father was still
living. Shortly, the younger son would make his way to a distant country where he would
squander his newly received wealth (15:13). In order to do this, he would have to liquidate his
property so he could take his wealth with him. One only can imagine the amazement, horror, and
rejection the young son faced as he tried to sell off the property so he could turn it into cash.
After he had spent everything and, considering that this man is a Jew, the young man
found himself in a terrible situation (15:14-16). First he hires himself out to a Gentile (remember
he is in a distant land and the man owns pigs). Then he has to feed the pigs (making himself
unclean). And finally he desires to eat the food of pigs. The younger son has hit the bottom.
This brings us to the center of the chiasm (15:17-19). Here the young son comes to his
senses. Most commentators believe the young son completely repents. But the CC, following the
lead of Kenneth Bailey, would term it an initial repentance. He repents so far as he recognizes
his desperate situation and is willing to humble himself before his father, his elder brother, and
the village community. He knows where to go for salvation, back to his father. He has his
confession planned; he realizes that he has sinned against his father and against God.
The key phrase here is make me like one of your hired men. In a sense, the young son
wants to save himself; he does not look for or want complete grace. There are certain
advantages in being his fathers hired hand. He will be back with the family, although not yet

restored to it. He will make money. He wont have to live off of his brothers estate (all that was
left was his). He will regain some of the dignity and status he had lost. The down side to this plan
is that he will be going back to a community where he is considered an outcast. He is repenting
but with certain conditions .
The Pharisees and scribes would see this young son as responding as a good Jew should,
with a deep sense of sorrow for sin and a desire to make amends for that sin. If the story ended
here it would be a good moralistic story and conform fully with the Pharisees expectations of
how sinners and tax collectors should be restored to Israel. They must first show through their
deeds that they deserve to be readmitted into the community of Israel .
The behavior of the prodigal son is fairly predictable, but the most unpredictable
character in the story is the father. First he gives away the inheritance while he is still alive and
now he accepts his wayward son back into his household with joy (15:20-24). Lets look at the
order of the events as they unfold. Which occurs first the confession of the prodigal or the love of
the father (15:20)? What adjective best describes the fathers love? The fathers love clearly
precedes the sons confession. While the son was a long way off, the father was filled with
compassion for him, ran to him (An oriental nobleman with flowing robes never runs anywhere.
To do this is humiliating), hugged him, and kissed him. And he did all of this publicly. The best
way to describe the fathers love is unconditional love or total grace.
Notice now the confession the prodigal makes. Compare it (15:21) to the confession he
planned to say (15:18b-19a). Is it the same or are there any differences? He gives the same
confession that he had rehearsed earlier, except that he leaves off one phrase: make me like one
of your hired men. The omission of this phrase is not because the father interrupts him. He
leaves this part off because he is overwhelmed by grace! He sees that the point for his father is
not the lost money, but the broken relationship. He understands that any new relationship must
be a pure gift from his father. He cannot mend the broken relationship with his labor. The only
appropriate response is, I an unworthy.
The father desires that his acceptance of his son be clearly communicated to the family
and to the community. So he provides visible signs to show this. He publicly ran to meet him and
kissed him. He gave him a new robe, the ring of authority, and the shoes of a free man (15:2022).
It would be very clear to all that the son had been restored to the fathers house. But the
father now wants to do more. He wants to reconcile the son to the whole community. So he gives
the community a chance to show that they too welcome him back (15:23). The father throws a
great feast for the whole community (what other reason would there be for killing such a large
animal?). The communities attendance would show that they have followed the fathers lead and
accepts the prodigal son back.

In the CC, the father says, bring the calf, the fatted one, sacrifice it (15:23a). The word
sacrifice calls to mind the sacrifice of the Passover lamb (Lk 22:7), which the people of God ate
in remembrance of their deliverance from bondage in Egypt. In the passion, Jesus sacrificed
himself. He is the Passover lamb that was sacrificed (1Cor 5:7) for the people of God to consume
and to remember their deliverance from bondage to sin.
In the NIV the word celebrate provides a frame around the reason for the fathers joy
(15:23b, 24b). The reason for the fathers joy is this son of mine was dead and is alive again; he
was lost and is found . These themes are found in several OT narratives and provide background
for our text.
Joseph (Ge 37-50) Josephs brothers lied to Jacob in telling him that he was dead. When
he found out years later that Joseph was still alive, he was overjoyed. Gods purpose in all
this was to save many lives.
Jonah (Jon 1-4) Jonah was lost at sea and suddenly found himself on a beach. He was as
good as dead, but was given new life. Gods purpose here too was to save many people
from perishing (the people of Nineveh).
Noah (Ge 6-8) In the account of the flood, all the people of the world died except Noah
and his family. From them God began a new creation. The world was dead in its sin and
God washed it clean and started over.
All three of these OT stories look forward to the NT themes of death and resurrection through
Baptism . In this story of the prodigal son, there is both a physical and spiritual meaning. The
father thought his son was physically dead, but here he sees that he is physically alive. The father
knew that his son was spiritually dead, but now he is repentant and restored, and therefore,
spiritually alive. The fathers home is in good health, both physically and spiritually (15:27,
received him back in good health, CC).
The prodigals religious instruction occurred during the many years he lived in his
fathers house. He knew his father was gracious, as attested too by the giving of the inheritance.
He remembered that mercy when he had lost everything. He reluctantly returned with a plan to
work his way back into his fathers good graces. He is fully converted when he is confronted by
the radical nature of the fathers grace, the Gospel. Now the prodigal is like the newly baptized
who has received the kiss of peace (a sign of reconciliation), the robe of righteousness, and now
is ready to join in the Eucharistic feast of the Father. How many Jews who had been catechized
in the OT and who knew the OT promises of a merciful Messiah, but had fallen away from
Israel, would have saw themselves in the prodigal?
The second part begins with the elder son in the fields. Apparently this family has a large
estate, which would explain why the elder son is unaware of what has happened. As the elder
brother comes near the house, he hears the sounds of music and dancing. The feast that the father
had ordered (15:23) was now happening. The elder son finds out what is happening from one of
the servants. He reacts by becoming very angry and refusing to go into the celebration (15:28).
The father pleads with the elder son. The elder son responds. What has really made him mad is
the feast. His father has never had even a small meal for the elder son. (15:29). By his response,

how has the elder son viewed himself in the fathers household? The elder son has viewed
himself as a slave, not a son.
Some who have studied the culture of Palestine at the time of Jesus, see within the
response of the elder son seven insults to the father. But how did the father react to the insults
and accusations (15:31)? The father affectionately calls him his son or child and assures him
of his place in the family.
Notice how the last verse (15:32) begins: But we had to celebrate and be glad (NIV), or
But it was also necessary to make merry and to rejoice (CC) (italics mine). When Luke uses
words like had to or was necessary, he is speaking of the divine plan of salvation; it is
passion vocabulary. The same divine necessity that dictated the death and resurrection of Jesus
stands behind the urgent necessity for celebration and joy at the feast. Jesus death and
resurrection is the basis for eucharistic celebration by those who were lost and dead, but who
now, through baptismal incorporation into Jesus, are found and alive.
These three parables about the lost are a response to the grumbling of the Pharisees and
scribes about Jesus acceptance of sinners (15:1-2). They are directed to the Pharisees and
scribes. In effect Jesus is saying to them, I, like the loving father, joyfully accept these
sinners/prodigals back into Gods household, into my family. Wont you celebrate with us? The
answer for most of the Pharisees is No! (There are some Pharisees in Acts that do come to
believe in Jesus.) Instead of joining the party, they crash the party and have Jesus arrested and
killed. They cannot stand his generosity to sinners.
The parable of the prodigal son emphasizes the importance of repentance for acceptance
into the kingdom in Lukes table fellowship. Note that Luke has accented repentance in the table
fellowship of Jesus in previous passages.
Lk 5:29-32 While eating with tax collectors at Levis house, Jesus answered why he ate
with tax collectors and sinners. He said it was because he had come to call sinners to
repentance.
Lk 7:18-35 John the Baptists mission was to call people to a baptism of repentance. The
tax collectors accepted Johns baptism, but the Pharisees and experts in the law did not.
They called Jesus a drunkard and a glutton because he ate and drank with these sinners.
Lk 7:36-50 While eating at a Pharisees house, a sinful woman came to Jesus. She was
weeping and performed acts of repentance (washed Jesus feet with her tears and hair,
kissed his feet, and poured perfume on his feet). Jesus then pronounced the forgiveness of
her sins.
In the story of the prodigal son, the sons words of repentance occur twice. First in
recognizing his desperate situation and the loving father he could return to, and second, in full
repentance, which was a response to the fathers overwhelming grace. The repentance of the
prodigal son becomes the prototype for all those who desire table fellowship with God in the

eschatological kingdom. Gods acceptance of the repentant sinner is the year of the Lords favor,
which Jesus was sent to initiate.
The parable of the prodigal son explicitly connects the Lukan theme of joy in the new era
of salvation with the Lukes table fellowship. Joy results from the experience of salvation
(soteriology), come through Jesus Christ (Christology), incorporating one into the lasting
community of friendship with the Father (eschatology) through the power of the Spirit . Chapters
14 and 15 form the core of Lukes theology of joy, with the banquet discourses of chpt. 14
preparing for the expression of joy at the feast in 15:11-32.
The parable of the prodigal son explicitly connects joy with the eschatological kingdom
and Lukes table fellowship. The first two parables of chpt. 15, with the theme of Gods joy at the
repentance of a sinner, anticipate the fullest expression of that theme in the feast of celebration
when the prodigal son returns home. And the joy of the celebration for the prodigal son looks
forward to Luke 24 where the disciples returned to the temple with joy praising God. True joyful
celebration at the table of Jesus comes to the Emmaus disciples after he teaches them, breaks
bread with them, and is revealed to them as the risen Lord.
Lk 16:1-13 A Story about Possessions and Prudence, and Some Applications
This unit represents the continuation of the discourse that is set in the scene opened at
14:25. It is part of the parables and teachings of 14:25-17:10. Chapter 16 opens with one story
unique to Luke (the steward of unrighteousness) and closes with another (the rich man and
Lazarus). In chapter 16 Jesus teaches about the proper use of possessions. In 16:1-13 Jesus
teaches his disciples. But in 16:14-31, the audience changes to the Pharisees.
Lk 16:1-31 is one of three major sections in the journey narrative discussing possessions
. The others are 12:13-34 and 18:18-30.
16:1-13 A Parable about Possessions and Prudence, and Some Applications
16:1-8 ..... The parable of the Prudent Steward of Unrighteousness
16:1-2 ..... A The lord calls his steward in to render an accounting of his management.
16:3 ............. B The steward wrestles with his problem of being fired and having no hope
.................... for future employment.
16:4 ..................... C The steward has insight on how to solve his problem.
16:5-7 ........... B The solution to his problem is shrewd and effective; It will win for him
..................... praise from both the lord and the community.
16:8a ...... A The lord commends the steward for his prudence.
16:b ....... Jesus summarizes: Be prudent like the steward in knowing the importance of the
............ moment and where mercy resides.
16:9-13 .... Teachings about God and Mammon (How to use mammon wisely for the sake of the
kingdom)
16:9 ....... Saying 1: As you have been shown mercy, you also show mercy in giving mammon away
...................... (almsgiving wins friends who will welcome you into eternal tents).
16:10-12 ... Saying 2: How one administers the things of this world is parallel to how one will
...................... administer the things of Gods kingdom.
16:13 ...... Saying 3: You cannot serve two lords; you cannot serve God and mammon.
.................... A No domestic servant is able to serve two lords:
........................... B for either he will hate the one and love the other,
........................... B or he will be attached to one and love the other,
.................... A You are not able to serve God and mammon.

Jesus audience shifts here. Jesus had been talking to the two groups, the tax
collectors/sinners and the Pharisees/scribes. Jesus now talks to his disciples (16:1a). He begins to
teach them, through a parable, about the proper use of possessions. By telling them a parable,
Jesus is teaching his disciples. It is prime catechetical material.
There is a dilemma that faces the hearer of this parable (6:1-8). The dilemma is that it
appears that Jesus commends dishonesty to his followers. But this is a false dilemma, a problem
only if one dwells on the steward and his dishonesty. The parable, first and foremost, teaches
about God , and only secondarily about the response to God. In fact there is a parallel between
this parable and the parable of the prodigal son. The lord of this parable is like the father of the
prodigal. Both the father and the lord are merciful. And the steward of this parable is like the
prodigal. They both squandered the property. If one considers this parable from the perspective
of the lord, then one will concentrate on the mercy of the lord and not the dishonesty of the
steward. This is the purpose of this parable, to reveal the lords mercy.
Right away, in a subtle way, the mercy of the lord is shown. When the lord finds out
about the stewards wastefulness, he fires him, but he does not throw him in jail. This would have
been the lords right, but he is a merciful man. It is this mercy that the steward banks on in
deciding upon the solution to his problem .
Immediately upon being fired, the steward immediately begins to think about his future
(16:3-4); this is a prudent thing to do. He thinks about what he can do to get himself out of the
mess hes gotten himself into. The steward even considers two alternatives (digging and begging)
that are in reality impossibilities. The unrighteous steward is like the prodigal who wishes to eat
pig food. He has hit bottom and there is no escape from his crisis.
The stewards great insight is that he sees that the solution must come from outside of
himself. His entire plan is based on the assumption that the lord is an honorable man who will
respond in mercy as he has done in the past. If the lord will allow just a little bit of time, even
though he has every right not to, the stewards situation may be reversed.
The adverb quickly is very important here. If he moves quickly, before the community
knows hes been fired, then the lords debtors will think that the rewriting of their debts comes
from the lord who is known to be merciful.
When the lord discovers what the steward has done, he will have only two options. He
could reverse what the steward has done. But if he does this, his debtors will be angry and his
merciful reputation will be damaged. Or he can let the adjustments to the bills that the steward
made stand. If he does this he will retain the goodwill of his debtors. If the lord is to be
consistent with his character, he must allow the adjustments to stand and he must commend the
steward for his shrewd use of the lords merciful character for his own benefit.

When we talk about eschatology, we talk about the end times, the Last Day. The question
for every person is: Will you survive the Last Day, the day of reckoning? The steward was
looking ahead and planning how he would survive his day of reckoning. So the lord commended
the steward for cleverly using the resources available to him in a wicked world and using them in
the context of trusting in the mercy of the lord so he could survive that day (16:8a).
16:8b comments on the masters commendation in a Christian context. The people of this
world know how to be worldly; they know how to bend the rules, play the game, or beat the
system in order to accomplish their goals. Jesus does not want his disciples, whom this parable is
directed towards, to be worldly. But he does want his disciples to have an eschatological goal of
going to heaven and he wants them to be shrewd in knowing how to accomplish this goal. And
the only way to accomplish it is to rely on the mercy of Yahweh (the LORD).
The connection between the parable (16:1-8) and the teachings that follow it (16:9-13) is
the theme of the chapter: the proper use of possessions. How will the people of light be prudent
in this world? The steward was commended for using worldly possessions wisely; now the
disciples are instructed by Jesus on how they might use worldly possessions wisely for the sake
of the kingdom. In chapter 12 Jesus has already dealt with this subject. He has laid a foundation,
which warns Christians to be careful with possessions because they can become a real stumbling
block. They can cause Christians to lose their focus. Instead of looking to and trusting in a
merciful God, they can trust in their possessions to provide security in an uncertain world.
Lk 16:9 is the first teaching that follows the parable. In it, Jesus urges his disciples to
follow in the foot steps of the prudent steward. In 16:9a the steward used worldly wealth to make
friends. He did this by giving the worldly wealth away. What did the shrewd steward hope to
gain by doing this (16:4b)? He hoped that when he was out of a job, that these friends he had
made would welcome him into their homes, that he would have a future. In a similar way then,
the Christian is to give away worldly possessions (to the poor, 12:33) making spiritual friends
who will welcome them into their eternal dwellings (16:9b). Those who receive alms (the poor
and outcasts) become your friends because you have been shown mercy even as your Father in
heaven has been merciful to you (6:36).
In the second teaching (16:10-12), Jesus compares world wealth (little things) to true
riches (big things). The issue is faithfulness in both little and big things. The dishonest
(unrighteous) steward is an example of both unfaithfulness and faithfulness in both little and big
things. The steward was unfaithful in his use of his masters worldly wealth (16:1b). The steward
was faithful in his reducing the accounts of the lords debtors to make friends for himself and his
master (16:5-7). In getting himself in this situation, the unrighteous steward must not have been
faithful to his masters mercy (big thing); he must have tried to take advantage of it. But then,
like the prodigal son, he came to his senses. He was faithful in a big thing when he showed
mercy as the master showed mercy.
The last part of this teaching (16:12) is parallel with 16:10b. Dishonest with very little
is parallel with not been trustworthy with someone elses property. The biblical teaching in this
phrase (16:12a) is that any kind of worldly wealth is not ours. It all is belongs to God. That then
makes us stewards of what God gives us to manage. The teaching here then is, that if we

recognize God has the Creator and ourselves as stewards, and if we are faithful in taking care of
his property and using it wisely (little things), then God will give us something of our own
(16:12b), which will be a big thing, because it will benefit us forever.
The interpretation of this saying hinges on what the true riches are (16:11b). Again we
go back to chapter 12, where in verse 33 Jesus talked about a treasure in heaven. What is this
treasure? The true riches or treasure in heaven is Jesus Christ and those things that
incorporate us and keep us in Christ, catechesis, Baptism, and the Lords Supper. What Jesus is
saying in other words is: If, therefore, you were not faithful in the use of money, which is really
not your own and is a very transitory thing, who will trust you with true riches, the kingdom of
God, which comes in Christ?
Jesus includes one more teaching (16:13). The question is, what or whom do we put our
trust in? Jesus says you cannot serve both God and mammon (money). So the question to the
disciples is, Do you trust in money/possessions or in God? Or are you trying to serve them
both? If you are trying to serve both, then you are trying to do something that is impossible.
Again what Jesus said in Lk 12 echoes the point made here: For where your treasure is, there
your heart will be also (12:34). Faithful disciples will be commended for seeing that Jesus is
their treasure and for trusting in his mercy.
Lk 16:14-18 Teaching about the Law and the Prophets and the Kingdom
Both the previous and next passage are about possessions, the prodigal squandered his,
Lazarus had none and the rich man had many but did not share them. So when this passage
speaks about justification and the law, it seems out of place. But the fact that this passage is
sandwiched in this context should alert us that there is a broader topic being presented.
Note that there is a strong link between Jesus teaching here and the following parable.
The first part of the parable (16:19-26) is a commentary on the teachings about the kingdom and
stewardship in 16:14-15. The second part of the parable (16:27-31) is all an illustration of the
teaching about the Law and the Prophets and the kingdom (the validity of the OT as testimony to
Jesus; 16:16-18).
16:14-18 Teachings about the Law and the Prophets the Kingdom
16:14 ..... Introduction:
................ The Pharisees heard Jesus and scoffed at him and his words.
16:15 ..... The Pharisaic Way
................ Outwardly the Pharisees appear righteous, but inwardly their hearts are known
by God.
16:16-17 .. A Teaching about the Law and the Prophets and the kingdom of God
................ A shift has taken place in the ministry of John the Baptist. Gods promised
................ kingdom has come and one enters it through repentance. But Gods Torah will
................ last forever.
16:18 ..... An Example of How Words of Torah Stand in the Kingdom of God
................ The marriage relationship is the model for Gods relationship to the church. The
................ Pharisees have committed spiritual adultery in serving mammon instead of God;
................ they have scoffed at the King, the goal, fulfillment, end of the Torah (Ro.
10:4)!

In this introduction, Lukes audience changes. Jesus had been speaking to his disciples
(16:1). Now the Pharisees overheard Jesus teaching his disciples (16:14). The last time we heard
about the Pharisees, they were grumbling that Jesus welcomed tax collectors and sinners and ate
with them (15:2). Having overheard Jesus, the Pharisees are now scoffing and sneering at Jesus.
They reject Jesus teaching on possessions and stewardship.
Why do they do this? To the Pharisees, Jesus statement, You cannot serve God and
Money is contradictory. For the Pharisees, tragedy in life was sign of Gods displeasure; success
(e.g., financial prosperity) was evidence of ones righteousness and Gods pleasure. For them,
money was a sign of Gods favor and of their place in the kingdom. This view came from such
passages as Deut 28:12-13.
The Pharisees present themselves as righteous to other men (the outside) (16:15). But
God looks at and knows the heart (the inside). In the hearts of the Pharisees God sees hypocrisy
(see Lk 12:1b).
So the Pharisees present a pious front on the outside, while on the inside their hearts are
corrupt. This hypocrisy is detestable in Gods sight. The way of the Pharisees is the way of selfrighteousness. This is not the way of life, which the OT teaches and which culminates in Jesus.
The Pharisees have chosen the way of death. Loving money and justifying ones self is highly
valued among men, but is detestable in Gods sight. The reason they are detestable to God is
that hypocrisy and love of possessions make idols of self and things. Idols take the place of God
and are worshiped in Gods place. The Pharisees claim to be righteous (have a right relationship
with God), but instead they have replaced God with self and money.
Jesus next teaching (16:16-17) is a teaching in salvation history. In Lukes gospel, John
the Baptist and Jesus have been compared in step-parallel fashion. John has been portrayed as the
lesser and Jesus as the greater. Johns ministry was catechetical and prepared the hearer for Jesus,
that is, it was part of the Torah (Law, or better, Law and Gospel, or even OT Revelation) and
Prophets.
But John also baptized Jesus, which was the beginning of Jesus public ministry.
Beginning with Jesus baptism, the new era of salvation began to be proclaimed. John is part of
the shift that takes place, from the old to the new, from the Law (Torah) and the Prophets to the
fulfillment of the Law (Torah).
The next phrase (everyone is forcing his way into it, or everyone tries to enter it with
violence 16:16b) is difficult. Everyone who encounters Jesus reacts violently in one of two
ways. Those who accept Jesus enter the kingdom through the violence of repentance, that is,
through daily dying to sin and faith in Jesus. Those who reject Jesus react violently as well. Their
violence causes Jesus to suffer and die. They imagine that their violence against Jesus is in
service of Gods kingdom.

Next Jesus adds a statement about the continuing validity of the Law. In this statement,
Jesus says that the Law is even more permanent than Gods creation; it is more permanent that
heaven and earth (16:17a).
How do we understand Law here. Here Law means the entire OT revelation of God.
Again then, it would be better to transliterate this as Torah instead of translating it as Law, since
Law carries a connotation of legalism. Gods revelation in the OT is more than Law. It is also
Gospel. Take a look at Mt 5:17-18. Jesus came to fulfill and accomplish the Law and the
Prophets. The Law and the Prophets (the entire OT) prepared for and announced the coming of
the kingdom. And the heart and core of the kingdom is the Good News of Jesus Christ. The OT
testified to the Gospel and that Gospel is now enfleshed in Jesus and everything in the OT is
established in and interpreted through Jesus.
The next verse (16:18) seems to be the most perplexing verse in this short passage. It
seems to be totally unrelated to the rest of the passage and the context. What does divorce and
adultery have to do with possessions?
In the OT divorce and adultery are never mentioned together, but here Jesus brings the
two together and allows for no exceptions (whereas in Mt 5:32 he does). What does Jesus say
constitutes adultery in Lk 16:18? If a man is married, gets divorced, and then remarries, it is
considered adultery. And if a woman who is divorced gets remarried to another man, then it is
considered adultery.
We have been saying that the OT is Gods revelation, that it contains both Law and
Gospel. Of primary interest in the OT is Gods relationship with Israel. Israel is the bride and
God is the bridegroom. Was Israel faithful in this relationship? Obviously not. Hosea calls
Israels unfaithfulness adultery and Ezekiel interprets Israels history as a story of constant
adultery (Eze 16:32; 23:37ff.). As marriage was used as example of Gods relationship with his
people in the OT, so marriage is still the model of Gods relationship with his church. In this
relationship there is to be no adultery or divorce. There can be no exceptions.
With this information, lets make the connection between possessions and marriage. The
Pharisees were lovers of money. They had made possessions into an idol. They had committed
adultery against God. Through Johns preaching of repentance, they had the chance to return to
the Lord, but they refused. Instead, they have remarried and when one remarries, then one
belongs to another. This short saying then about adultery and divorce is really a teaching about
idolatry. The goal and end of all OT revelation is Jesus Christ. In this case he is the bridegroom
to whom the church must be faithful to. The Torah, which leads us to the bridegroom, will stand
forever.
Lk 16:19-31 The Rich Man and Lazarus

The story of the rich man and Lazarus provides a fitting conclusion to this chapter on the
attitude toward possessions in view of the life of the age to come and the Gospel preaching to
prepare people for it.
See detailed structure. This account has two parts. The first part (16:19-26), which
contains a chiasm, describes love of worldly wealth and failure to heed witnesses (cf. 16:14-15),
and the second part (16:27-31) presents the importance of the testimony of the Law and the
Prophets (cf. 16:16-18).
16:19-31 The Rich Man and Lazarus
....... I. The Life and Death of the Rich Man and Lazarus
16:19 ....... A A certain rich man dressed in fine clothes and feasted lavishly every day.
16:20 ............. B A poor man called Lazarus was cast down at his gate, full of sores.
16:21 ................... C Lazarus longed to be satisfied with crumbs that fell from the rich
........................... mans table.
......................... C But instead, the dogs came and licked his sores.
16:22 ............. B The poor man died and was carried to heaven by angels to the bosom of
...................... Abraham.
............. A The rich man died and was buried.
....... II. The Conversation between the Rich Man and Abraham
16:23-26 .... A. The heavenly life of Lazarus and the eternal torment of the rich man.
16:27-31 .... B. On hearing Moses and the Prophets, or even one raised from the dead.
Luke does not mention a change in audience. Jesus continues to talk to the Pharisees, and
they are described as ones who love money and are self-righteous (16:14-15).
There are two main characters in this story. The first character was a rich man. He
dressed in purple and fine linen and lived in luxury everyday (or made merry sumptuously
everyday) (16:19).
There are several verbal connections between this story and the story of the prodigal son.
One is the word feast. There is a difference in the feasting that takes place in the two stories
(15:23-24; 16:19). The feast for the prodigal son was a one time feast that celebrated the return
of the prodigal. Feasting is usually reserved for special occasions, such as weddings or for an
honored guest. The rich man feasted sumptuously everyday. He lived in excess and
extravagance. He is an example of one who is out of control and does not use his possessions
properly.
From the other side of the frame (16:22b) we learn that the rich man died and was buried.
Notice the contrast between the lavish lifestyle of the man and the simple words that describe his
death.
The second character was a poor man. He was a beggar, who apparently was disabled
because he was laid at the gate of the rich man. His name was Lazarus. He was covered with
sores. Dogs came and licked his sores. He was so hungry and had so little that he longed for the
crumbs that fell from the rich mans table (16:20-21).

Notice that the rich man is unnamed, while the poor man is named, suggesting his
importance in Gods sight. Also, Jesus spends more time describing Lazaruss life and death than
he does the rich man. And Lazarus also occupies the center of the chiasm.
How is Lazarus like the prodigal son (see 15:16 and 16:21)? Both the prodigal and
Lazarus longed to eat pig food or the crumbs that fell from the table. Did the rich man respond
to Lazarus need? No mention is made that he did. He apparently ignored Lazarus. Wouldnt
Lazarus be a perfect recipient for almsgiving? He is poor, sick, and disabled. He is completely
dependent on the mercy of others. He is one with whom mercy should be shown and with whom
possessions should be shared.
In 16:22 and in the following conversation, Jesus introduces the Great Reversal. The
word translated as bosom usually refers to one who reclines at a table for a feast. John 13:2325 uses the same word to describe how John reclined at a meal with Jesus. So the picture is one
of reversal where during his life on earth Lazarus did not feast at the table with the rich man, but
now Lazarus reclines and feasts with Abraham in heaven. On the hand, the rich man feasted
everyday, but now his feasting has come to an end.
Upon their deaths, the fortunes of the two men change (16:22-26). Lazarus: Lazarus went
from being one in daily agony to one who is in the comfort of heaven at Abrahams side feasting.
The rich man: The rich man went from experiencing all the comforts of life to the torments,
agony and fires of hell.
The main focus now shifts to the rich man. The first thing the rich man ironically asks for
is for mercy or pity. This is ironic because he never had mercy or pity for Lazarus and now he
wants mercy shown to him. (16:24)
The first two words tell us something about the rich man that we had not known up to this
point. Because of his calling Abraham father, we know that the rich man was a Jew (16:24a).
In Lk 3:7-9 John the Baptist warned the Jews to repent and produce the fruit of repentance and
not to claim favor with God because their earthly ancestor was Abraham. Later Jesus calls
Zacchaeus a son of Abraham (19:9). So the rich man is like one of the Jews who refused to
repent and he is also like Zacchaeus who was rich; Zacchaeus, however, repented and welcomed
Jesus into his home. Being a son of Abraham through physical lineage does not protect one
from the torments of hell. One must be a true son of Abraham, which is one who lives by faith
and responds to the mercy he has received by showing mercy to others.
In Abrahams response to the rich man (16:25), he tells how the Great Reversal has taken
place, how Lazarus, who lived in hunger, now lived in comfort, and how the rich man, who had
received good things, now was in agony. Abraham also tells the rich man to remember. This
causes the hearer of Jesus words to remember too. Looking back at the Sermon on the Plain in
Lk 6:21, 24-25, could Jesus words of blessings and woes be better illustrated than in this

parable? Abraham also speaks about a great chasm between heaven and hell. With these words
there is a sense of finality. Once the Great Reversal has taken place, there is no way to change
sides even if one wanted to.
It would be clear to the Pharisees that Jesus was talking about them in this parable. They
were lovers of money who looked down on the outcasts of society. What should they learn
from this parable concerning:
Wealth/righteousness? First, they should learn that wealth is not necessarily a sign of
righteous.
Outward behavior/the heart? Second, they should learn that outward behavior
(continuous feasting while not sharing with the needy) is an indication of what is in the
heart. Does the behavior reveal a generous and merciful heart or a proud and arrogant
one?
What is the conclusion that Jesus is trying to lead them to concerning their own situation? The
only conclusion for the Pharisees is this: if they dont change from their scoffing, hypocritical,
and selfish ways, they will find themselves with the rich man in eternal torment.
This parable is also an illustration of the story of the unrighteous steward (16:1-9).
Lazarus is one of those friends that a disciple can make by means of giving away worldly wealth.
He would be one who would welcome you as a fellow guest at the messianic feast in Gods
eternal tent. The Pharisees need to become like the unrighteous steward by seeing that Jesus is
their Lord, and, relying on his mercy, to give alms to people like Lazarus.
Abrahams word about the great chasm could easily have been the end of the story. But
the rich man continues the conversation. The rich man thinks about his five brothers. Apparently
they were a lot like him, since he is worried that they will end up in this place of torment too. So
he asked Abraham to send Lazarus to warn them (16:27-28).
If the rich man represents a Pharisee, the rich mans brothers may be his fellow Pharisees.
If this is the case, then Abrahams response points the Pharisees to Moses and the Prophets,
which are read regularly in their own worship services in their own synagogues! What Abraham
is telling the Pharisees is that to avoid the torments of hell, one must hear Moses and the
Prophets (OT), and when they do, they will find all they need to know about the kingdom of
grace. Moses and the Prophets testified to Jesus Christ. Through this parable then, the Pharisees
are being called by Jesus to hear Moses and the Prophets as they testify to Jesus, the Word made
flesh, and as Jesus fulfills and interprets their words. Here we see the continued validity of the
OT as testimony to the promise, which is fulfilled in Christ Jesus.
Again the story could have ended after 16:29, but the rich man speaks up again. Finally it
seems that he has learned the importance of repentance. Its too late for him, but its not too late
for his brothers; they still have time to repent. But there is another lesson that he has not learned.
The rich man requests that Abraham send someone from the dead to his brothers so that they

would repent (16:30). But where does Abraham again point the rich man back to? Again
Abraham points the rich man back to Moses and the Prophets (16:31). In his request, the rich
man is asking for a miraculous sign. He does not consider Gods Word sufficient enough to
produce repentance. Jesus has already condemned such a desire for a sign, and instead, he has
urged his audience to hear the Word of God and to keep it (11:14-23, 28-30).
Sending someone who had died is a clear reference to Jesus own resurrection from the
dead. Even after Jesus rose from the dead many did not believe. In thinking about Jesus
resurrection, one cannot help but think of the Emmaus story (24:13-35): The two disciples knew
of the empty tomb and the angels words but were still downcast. But then they were enrolled in
Jesus class of interpreting the Scriptures Christologically (24:27). This caused their hearts to
burn (24:32), but their eyes were not yet opened to see the crucified and risen Christ. Only after
he broke bread, which portends the eschatological banquet with Abraham, Isaac, and Jacob, were
they able to see Jesus. At that moment the Emmaus disciples received a foretaste of the
messianic banquet with Lazarus in the bosom of Abraham. Their participation began with the
hearing of Gods Word and it was fulfilled in the breaking of the bread. So the Pharisees need to
become hearers of the Word and repentant guests at Jesus table. They need a radical repentance,
a violent break with the past. Their position must be reversed. Instead of being high and mighty,
they must become humble and lowly, and they must demonstrate it by showing mercy as the
Father in heaven has shown mercy.
Lk 17:1-10 More Teachings by Jesus on Discipleship
This is the final passage in a long discourse that seems to begin at 14:25. Once again the
Lukan hearer is confronted with a series of sayings that seem only loosely related to the context.
These four sayings of Jesus are positioned after the rich man and Lazarus (16:19-31) and before
Lukes third travel notice (17:11) and the healing of the ten lepers (17:12-19). Throughout the
travel narrative Jesus has taught his disciples about discipleship and their future leadership in the
church. Here Jesus continues this teaching.
Jesus had been addressing his disciples in 16:1-13. Some Pharisees overheard this
teaching and sneered at it, and so, Jesus temporarily switched to the Pharisees, teaching them
about possessions, entering the kingdom through repentance, the validity of the Law and the
Prophets (OT), and showing mercy to outcasts. Now Jesus switches back to his disciples to teach
them more about discipleship.
See detailed structure. As the structure shows, there is a certain unity among these
sayings. They also provide a short interlude in Lukes continuing narrative about Gods merciful
order in his kingdom. Imperatives are in bold and changes of the audience are in italics.
17:1-10 More Teachings by Jesus on Discipleship
........... Woe to Those Who Create Stumbling Blocks
17:1 ............ Jesus said to his disciples,
...................... It is impossible for stumbling blocks not to come; nevertheless, woe
...................... through whom they come.
17:2 ................. It is more advantageous for him if a millstone is placed around his neck
...................... and he had been thrown into the sea than that he causes to stumble one

...................... of these little ones.

........... Forgive Those Who Repent
17:3 ................. Beware for yourselves.
...................... If your brother sins, rebuke him, and if he repents, forgive him.
17:4 ................. And if seven times a day he sins against you and seven times he turns to
...................... you saying, I repent, you shall forgive him.
........... Have Faith and You Will Do Great Things
17:5 ............ And the apostles said to the Lord,
...................... Add to us faith.
17:6 ............ But the Lord said,
...................... If you have faith as a grain of mustard, you could say to this mulberry
...................... tree, Be uprooted and be planted in the sea.
...................... and it would obey you.
........... An Apostle Is a Humble Slave
17:7 ................. And who of you, having a slave plowing and tending sheep, who when
...................... he comes in out of the field, will say to him,
............................. Come immediately and recline at table?
17:8 ................. On the contrary, will he not rather say to him,
............................. Prepare what I will eat, and, girding yourself, serve me until I
................................... eat and drink,
................................... and after these things, you will eat and drink?
17:9 ........................ Is he grateful to the slave because he did the commanded things?
17:10 ....................... So also you, when you do all the things that are commanded of you,
say
................................... We are unworthy slaves; what we ought to have done, we have
done.
When considering Jesus disciples, Luke has talked about three different groups: the
Twelve (the apostles), the seventy, and the wider group of all Jesus disciples. In 17:1 Jesus
addresses the disciples and in 17:5 the apostles respond to Jesus. So it seems that the
disciples that Jesus addresses is more than just the Twelve, but also includes at least the
seventy. So this whole pericope is apparently for Jesus close group of followers, especially those
whom he sends out to minister on his behalf.
The first two sayings of Jesus conform to the first phase of Lukes Prophet Christology,
teaching and miracles. He warns his disciples to be careful in their teaching so that it will not
become a stumbling block to believers (17:1-2), and he admonishes them to forgive. The
forgiveness of sins is one of the miracles of release that Jesus brings in the new era of salvation
(17:3-4). Earlier examples are 5:20-24 and 7:47-50.
In the following verses, Jesus directs woes:
11:42-52: to the religious establishment.
6:24-26; 21:23: to sinful humanity in general.
10:13: to two cities who will not repent.
When Jesus speaks woes, he usually speaks them to those who reject God and his ways.
When Jesus speaks woes, it is strong and harsh language. Surprisingly, here Jesus speaks a woe
to his disciples (17:1). This alerts the hearer to the seriousness of Jesus words and to the
responsibility that the community of disciples bears.
The CC translates 17:1 as follows: Jesus said to his disciples, It is impossible for
stumbling blocks not to come; nevertheless, woe through whom they come (italics mine). The
stumbling block in Luke has been Jesus himself because he brings mercy, compassion, and
forgiveness, instead of vengeance. This is the theology of the cross; the cross too is a stumbling

block. But the stumbling block here is different. In 11:52 Jesus pronounced a woe on the experts
in the law. Jesus pronounced a woe on them because they had the key of knowledge that would
open the kingdom to the people, but instead of opening the door through the teaching of Gods
grace, they hindered people from entering.
Jesus warning to his disciples here is similar. But to understand better we must keep in
mind the context of the previous chapter. The main themes of the previous chapter were
hypocrisy and the misuse of possessions . It would seem then that the disciples might be in
danger of succumbing to the same things as the Pharisees. So instead of causing people to sin,
these verses might well be translated as causing people to apostatize, to fall away. This would
make sense because the disciples have the key to heaven, Jesus, but the unholy trinity is pressing
its ways on them. Later Judas succumbed to the love of money and power as he apostatized. Woe
therefore to anyone who draws believers (these little ones. In Luke the outcasts and sinners
become believers.) away from Jesus through false teaching; this includes the disciples who will
teach.
The next sentence could go with either the first or second saying. Watch yourselves,
could mean watch out that you dont cause one of these little ones to fall or it could mean to
watch out that you forgive those who repent. Maybe its a warning that applies to both.
In the next saying (17:3), who is the brother Jesus is talking about that sins? Jesus is
speaking to his disciples, so a disciples brother is anyone else who is part of the family of God.
Brother is parallel to these little ones in the previous saying; it refers to all believers. When a
fellow believer sins and repents a disciple of Christ forgives. And if he repeatedly sins and
repents, followers of Jesus will repeatedly forgive him. This is the Christian way of life. The
Christian must forgive. Forgiveness/absolution is the miracle of God that releases creation from
its bondage of sin through the power of Christs death and resurrection.
The audience shifts to the apostles in 17:5. When Luke references the apostles, he is
always talking about the Twelve. So the next two sayings are directed primarily to the apostles.
Why do the apostles ask for more faith (17:5)? They ask for more faith because they understand
what Jesus has just said about not causing others to stumble and forgiveness, and they think they
do not have enough faith to do this.
Jesus words of response to the apostles may sound harsh, but in reality, they are meant to
encourage. He is saying that even if they have only a tiny faith, they can do something as
miraculous as transplanting a mulberry tree, with its deep root system, into the sea. The power of
faith is unlimited because that power in it is actually Gods power. (To do such a miracle, one
relies on Gods power, as well as, the assurance that it is Gods will that such a miracle should
occur.)
The apostles have already been sent out and had great success (cf. 9:1-6, 10). In the
future the apostles will have the faith to preach the kingdom of God in Christ, keeping believers
from stumbling; and they will have the faith necessary to forgive continuously. God will work

through their faith, causing the kingdom to grow from the small size of a mustard seed into a
great tree, releasing his creation from its bondage to sin.
In the last saying, Jesus uses an example based on the servant/master relationship. Luke
frequently uses the servant/master imagery in his parables. In 17:7-8, Jesus mentions that
servants plow the fields, shepherd the sheep, and serve the meal. In the book of Acts, the apostles
witness the Gospel in Jerusalem, and in all Judea and Samaria, and to the ends of the earth.
How do they do this? They do this by preaching of Gods Word and baptizing in Jesus name.
When they do this, are they not preparing (plowing) the fields for the planting of the seed (Gods
Word), watching over the flock and looking for the lost, and inviting the poor and outcasts to the
banquet meal, the Lords Supper, where the apostles serve at the Masters table?
Jesus, the Son of Man, did not come to be served, but to serve, and to give his life.
Jesus has come as the Suffering Servant, serving the whole world. Those who are followers of
Jesus follow him in a life of service. This is what is expected; this is what he is called to do.
The apostles had asked for more faith. Jesus said that even a small faith has great power.
The apostles have what they need to preach and teach the forgiveness of sins. They have the
power to do what they were called to do, to plow and to shepherd and to serve.
Part 3 of the Journey to Jerusalem (17:11-19:28) [Med.]

Teaching From the Final Travel Notice to the Final Passion Prediction (17:11-18:34)
[Small]
Lk 17:11-19 The Third Travel Notice and the Cleansing of the Ten Lepers and the
Thankful Samaritan
Lk 17:11 is the third mention that Jesus is traveling to Jerusalem. In the first travel notice
(9:51), Jesus states his intention to go to Jerusalem and he seemingly entered Samaria
immediately following the announcement (9:52). If the gospel is strictly chronological (and this
is questionable), then it would imply that Jesus, after moving quickly to the outskirts of
Jerusalem (Bethany, the home town of Mary and Martha, 10:38-42), returned north to border of
Galilee and Samaria.
In this story it appears that Jesus is on the Galilee-Samaria border, moving north to south,
but not along the Jordan River. It is possible that the sixth discourse in Jesus journey to
Jerusalem (17:11-18:34) could very well have been told in one sitting in the village in Samaria
where Jesus cleansed the ten lepers.
See detailed structure. Luke uses a chiastic structure to tell this story of cleansing. At the
heart of the structure are the Samaritan and his response to Jesus for the healing of his leprosy.

17:11-19 The Third Travel Notice and the Cleansing of the Ten Lepers and the Thankful Samaritan
17:11-19 ... The Cleansing of the Ten Lepers and the Thankful Samaritan
17:11 ........... The Third Travel Notice
17:12 ........... A Jesus was entering a certain village where ten lepers were standing at a
distance.
17:13 ................. The lepers said to Jesus,
............................. Jesus, Master, have mercy on us
17:14 ................. B Jesus, seeing them said,
.................................... Go, show yourselves to the priests.
.............................. And it came to pass that as they were going, they were
cleansed.
17:15 ........................ C But one of them, seeing that he was healed,
..................................... D returned with a great voice, glorifying God,
17:16 ............................... D and he fell on his face at Jesus feet, giving thanks
........................................ to Jesus.
.............................. C And he was a Samaritan.
17:17 ................. B And Jesus, answering, said,
.............................. Were not ten cleansed?
.............................. The nine where are they?
.............................. Were there found none returning in order to give glory to God
.............................. except this Foreigner?
17:19 ........... A And Jesus said,
....................... Arise, journey;
....................... your faith has saved you.
The outer frame (A-17:12-13 and A-17:19) gives us the occasion for this story. Jesus is
traveling when he comes to a certain unnamed village. There he comes in contact with 10 lepers.
The lepers made a request of Jesus. The lepers cried out, Jesus, Master, have pity [or mercy] on
us! A leper has already appeared in Lukes gospel (5:12-16). That leper asked to be healed
(5:12). So the request here in this story is different. A request for mercy is a request for salvation.
This ties right in with A, where Jesus said to the healed leper, Your faith has saved you (CC,
italics mine, 17:19b). Their cry for mercy was a cry of faith. In faith they cry out and through
faith they receive the mercy and salvation they cry out for.
A couple of things happen in between the cry for mercy and the announcement of
salvation through faith. Looking at B/B (17:14 and 17:17-18), the lepers are cleansed.
What differs here from the first leper that was healed (in chapter 5) (5:13-14) is that Jesus
healed him and then told him to go show himself to the priests and to offer sacrifices. For these
lepers, Jesus reverses the order. He tells them to show themselves to the priests (with the offering
of sacrifices assumed) and as they go they are healed.
What could a Gentile catechumen learn from this cleansing? First, the miracle is a sign
that the messianic era of salvation is present in Jesus (7:22). Second, there is an interaction
between the clean (Jesus) and the unclean (lepers). Jesus makes the unclean clean. Third, Jesus
supercedes the OT holiness code (Lev 12-26. More on this below.). Jesus has the power and
compassion to undo the effects of sin on his creation. Fourth, when they go to the priests, they go
to the temple (more on this below), which is the place where sacrifices are made by the priests
for atonement. These sacrifices looked forward to the cleansing atonement of the Messiah, who
would offer the final, once-for-all cleansing. By going to the priests, the lepers give testimony
through their healed bodies that Jesus is the Messiah who cleanses humankind, not only
physically, but also spiritually.

Jesus instructions to the lepers are very short and simple. The lepers then simply left to
go present themselves to the priests as Jesus instructed (17:14b). Why would these lepers who
had not yet been healed leave to go to the temple without question? They must have had faith
that Jesus would have mercy on them. They probably heard of Jesus other miraculous healings
and believed that if told to go to the temple that Jesus would heal them as well.
Lk 17:14 and Lk 17:18 enlighten us on worship. Jesus had told the lepers to go to the
priests, the place of worship, the place where sacrifices of atonement were made, and the place
where release of sins and its effects is given and observed. But when one of the lepers saw that
he was cleansed, where did he go and what did he do? The Samaritan leper returned to Jesus
thanking and giving praise to God. He returned to the source of his cleansing and responded to
the gift of cleansing by praising God at Jesus feet (worship). Jesus was the new temple; the
place where God dwelled on earth with people. He is the one-time sacrifice that brought
cleansing to a sin stained world. Jesus brought an end to the temple worship of the OT. Like
many other OT persons, places and things, the temple was but a shadow of new and eternal
temple.
Jesus called the one leper who returned to him giving praise to God a foreigner (17:18b).
From an earlier verse (17:16b), this man was called a Samaritan. As far as the Jews were
concerned he was an outcast. But Jesus commended him for his worship and his faith. According
to the holiness code in Lev 12-26, this man was an unclean Gentile, an unclean leper, and most
probably ate unclean food. One of the major purposes of the holiness code was to separate Israel
from the unclean. However, as Jesus crosses the boundary from Galilee (Israel) to Samaria
(unclean), he also crosses the OT cleanness boundary. Jesus creates a new holiness, one based
upon himself. Holiness is no longer determined by circumcision, dietary laws, or the sacrifices at
the Jerusalem temple. Instead, it is a holiness based on his own person, the sinless Son of God,
and his sacrifice, the one-time perfect sacrifice that takes away the sins of the world. This
holiness transcends all ethnic and cultural boundaries as it purifies the people of Gods new
covenant in Christ (Gal 3:27-29). This cleansed Samaritan pointed forward to the future
foreigners who would be incorporated into the church in Acts and beyond.
Jesus contrasts the worshipful Samaritan to the other nine. At the end of 17:16, Jesus
specifically points out that the one who came back praising God was a Samaritan. And then at
the end of 17:18 Jesus talks about the other nine. This might imply that the other nine were not
Samaritans, which means they were probably Jews. If this is the case, then a theological
statement is being made, which is typical for Luke. The statement concerns open and closed
eyes, or seeing and being blind. When the Samaritan saw that he had been healed, he came back.
What the Samaritan saw was more than the physical healing. He saw by faith that God was
present in Jesus. Again Luke shows how the unclean Gentiles see who Jesus is and accept him,
while the Jews are blind to Jesus identity and reject him .
The words saw and healed connect frame B with frame C. As Jesus saw the lepers
and sent them to the place of Gods presence to confirm that they were healed, so the

Samaritan saw that he had been healed and went to the place of Gods presence to give
thanks and praise, the person of Jesus Christ.
At the center of the chiasm (D/D, 17:15b/17:16) is the Samaritans worship. The
Samaritan returns to give praise to God (17:15b), but He throws himself at Jesus feet and thanks
him (17:16). Many times in Lukes books of Luke and Acts someone gives thanks. In each case
thanks is given to God. The center of this chiasm expresses the mystery that Jesus is God in the
flesh. The Samaritan shows us that giving glory to God in the NT era is expressed by worship of
and thanksgiving to Jesus. True faith gives thanks to the one who brings salvation.
In Jn 2:18-22, Jesus says that he is the temple and that his body will be destroyed and in
three days he will raise it again. The Samaritans true faith has done the impossible (like
transplanting a tree in the sea); it has brought a foreigner to the temple.
Finally at the end of the story, Jesus tells the Samaritan to Arise, journey (CC,
NIV-Rise and go). When we hear the word journey, we think of the journey Jesus is on to
Jerusalem to die. In fact this story was preceded by Lukes third travel notice. Those who have
faith in Jesus journey with him that they might die and rise with him.
Consider the fact that Lukes original hearers were Gentiles. If the ten lepers were made
up of one Samaritan and nine Jews, Lukes hearers might take comfort in this story. They would
take comfort from the fact that they were foreigners just like the Samaritan. And if this foreigner
can be healed, have faith, and come into Gods presence, then they could as well.
The Samaritan, who had faith, prostrated himself giving thanks to Jesus. In this act we
also learn about Holy Communion, also called the Eucharist (from a Greek word which means
giving thanks). In the Eucharist, the church prostrates before the presence of the crucified and
risen Christ, who gives his body and blood in the Meal where divine cleansing is for all who, like
the Samaritan, are saved through faith. Soon we hear, the kingdom of God is among you
(17:21), for the kingdom is wherever the King is, and the King is in his church.
Lk 17:20-37 Teachings about the Coming of the Kingdom
There is a continuity between the healing of the ten lepers (17:12-19) and Jesus teaching
about the kingdom (17:20-37). Jesus is not only the new temple because he is God in the flesh,
but the long promised kingdom is present wherever Jesus is because Gods presence in him
means that he is also the King. It is best to look at these teachings as the second episode in the
final leg of Jesus journey to Jerusalem.
See detailed structure. It is clear that there are two teachings, one to the Pharisees (17:2021) and one to the disciples (17:22-37), the first about recognizing the presence of the kingdom
now (as the healed Samaritan did), the second about recognizing the coming of the Son of Man

in judgment (the not yet). The structure accents the two audiences and breaks down the
discourse.
17:20-37 Teachings about the Coming of the Kingdom
17:20-21 ... Recognizing That the Kingdom Is Present Now
17:20 ........... The kingdom of God does not come with close observation.
17:21 ........... For behold, the kingdom of God is among you.
17:22-37 ... Recognizing the Kingdom (Day of the Son of Man) When It Comes in Its
Consummation
17:22-25 ........ The signs will be clear, but first the Son of Man must suffer.
17:26-33 ........ The days of the Son of Man will come suddenly, and you must lose your life if
................. you want to
...................... live.
17:26-27 ............. The example of Noah.
17:28-33 ............. The example of Lot.
17:34-35 ........ When the end comes, some will be taken, and some will be left behind.
17:37 ........... The signs will be clear.
This passage begins with another change of audience. The last time Jesus addressed the
Pharisees was in 16:14-16:31. Perhaps the Pharisees had witnessed the miracle of the healing of
the lepers and the return of the Samaritan to give thanks. They obviously at this point knew that
Jesus had been talking about them, especially in the parable of the rich man and Lazarus (16:1931). Perhaps they questioned whether Jesus considered them to be like the nine Jewish lepers.
Their very question of when the kingdom of God would come shows that they have missed the
point of Jesus teaching and that they have closed eyes. If they had opened eyes, they would be
able to see that the kingdom was present now in the person of Jesus.
What does Jesus mean when he says, The kingdom of God does not come with your
careful observation? He is saying that it is not up to human arbiters to analyze unusual
phenomena and then to declare that the kingdom has arrived. These are the ones who say, Here
it is or There it is. These people are only concerned about impressing people.
The discussion between Jesus and the Pharisees should sound familiar. Earlier Jesus
spoke to the crowds about the same subject. In 11:20 Jesus said that his driving out demons was
a clear sign that the kingdom had come to them. Jesus criticized those who demanded signs. He
called them a wicked generation (11:29-30). The crowds back in ch. 11 were looking so much for
signs of the kingdom, that they missed the kingdom altogether even though it was right before
them in their midst. Jesus had provided more than enough signs in his authoritative teaching and
in his miracles. But even with all of these signs, this wicked generation could not interpret the
signs of this critical time (12:56).
The NIV translates 17:21b as the kingdom of God is within you (italics mine, although
see NIV text note for another translation). While the Greek word is normally translated as
within you, in this case it should be translated among you (NIV text note). Within you
introduces a foreign theology. The kingdom of God is never just an interior event. The kingdom
always comes from outside a person, from above, through the teaching and miracles of Jesus.
Also Jesus is speaking to the Pharisees. Jesus would hardly be saying that the kingdom of God is
within them. What Jesus is saying is that the kingdom of God is present now in himself. This is a
statement of inaugurated eschatology. The believer now possesses the blessings that Christ has

won in these end times, which began with Christs first coming (now) and will be fully
consummated at his Second Coming (the not yet).
In 17:22 there is not only an audience shift, but also a shift in outlook. The rest of Jesus
teaching in this passage concerns recognizing and being prepared for the consummated kingdom
(the not yet). The period of preparation is the time from Pentecost to the Last Day, the period of
the church as she waits for Jesus to be fully revealed (17:30).
To summarize, Jesus says three things to his disciples: 1) the final coming of the kingdom
will be clear for all to see, 2) the kingdom of God will come suddenly when the Son of Man
comes again, and 3) when the Lord comes again, some will be taken to glory and others will be
left behind, implying that it will be a great surprise for some. These are obvious points.
There are other sub themes that speak about the relationship of the kingdom now and the
kingdom when the Last Day arrives. In this, the evangelist reiterates a theme that he taught in
Luke 9: the order of the kingdom is suffering first and glory later. The first three sections here
correspond to the arrangement of topics in Luke 9. In 9:22 and 17:25 it is necessary for the Son
of Man to suffer and be rejected. Jesus ends the second section (17:33) by repeating 9:24, which
speaks of the reversal of the kingdom for his disciples. The third parallel is the glory of Jesus in
the transfiguration (9:28-36) and the glory of those taken up (17:34-35). This overview provides
the context for us to better understand the details.
In 17:22-25, we must sort out all the different references to days. First of all, we look at
his day in 17:24. (Note the context from the rest of the verse.). This refers to the day when
Jesus will return in judgment. On this day he will appear as quickly and as visibly as a flash of
lightning.
The first reference to day is the day is coming (17:22, CC or the time is comingNIV). This refers to the time of the church, the time between Pentecost and the Last Day. And
lastly, you will long to see one of the days of the Son of Man. During the time of the church,
the church will be persecuted. During this time, Jesus disciples may once again wish they were
with Jesus during his earthly ministry, during the days of the Son of Man.
When looked at in this way, these three references refer to three periods in salvation
history: the time of Jesus, the time of the church, and the time of glory . This helps us understand
the general thrust of this section. During the time of the church, there will be false prophets who
will say Jesus has come again. Jesus followers are to pay no attention, because when Jesus does
come again, it will be as clear as lightning in the heavens. But before this time of the church
Jesus must suffer and be rejected by this generation .
Next Jesus gave two clear examples of what the Last Day will be like (17:26-33). The
examples he gives are that of Noah and Lot. What is the main point Jesus is making by giving

these two examples? In both cases, people were doing the normal things of life, eating and
drinking, marrying, buying and selling, and planting and building, as if there were no crisis
looming. But then suddenly, like the flood, and like the destruction of Sodom and Gomorrah,
Gods judgment will be upon the world.
If one waits until his day to repent, it will be too late. One must be prepared ahead of
time. Jesus also makes an example of Lots wife. From the context of 17:32-33 she looked back
because she wanted to preserve her old way of life. From her example then, what happens when
we do this? When we try to keep or to hold on to our old sinful life, we lose it like Lots wife. A
Christian is one who dies and rises with Christ in Baptism. In dying, one loses his life to the
world and rises to a new life in Christ. By willingly losing ones life, one gains eternal life.
Next Jesus tells what will happen on that night (17:34-35). Notice the switch from day
to night. It will be a dark time for many. On that night, a separation will occur. Some people
will be taken and others will be left. This is similar to the separation of the sheep and the goats in
Mt 25:31-46.
Luke does not tells us who will be taken away and who will be left. The author of the CC
goes with the idea that the believers will be taken to heaven, like Enoch and Elijah were taken
up (see Ge 5:24; 2 Ki 2:10-11), while those who are left on the earth will be left to experience the
destruction of heaven and earth (Lk 21:33).
The Pharisees started this passage by asking when the kingdom of God would come. Now
the disciples finish this passage by asking where the kingdom of God will come. By asking such
a question, the disciples show that they still do not understand. Jesus responds with a picture
(17:37). The picture Jesus gives is one of vultures hovering over a dead body. Jesus is returning
to an earlier theme from this pericope. Jesus is returning to the theme that consummation of the
kingdom will be very clear to all. Just as one recognizes vultures gathered around a dead body,
so will all recognize the coming of Gods eternal kingdom.
How will these images (vultures) be fulfilled in terms of the kingdom? Gods kingdom
will come when Jesus dead body on the cross is surrounded by his enemies. When the disciples
see this sign, they will know when and where the kingdom of God comes. So, where is the place
of Gods kingdom? The place of Gods kingdom is the body of Christ and it will remain so in the
age of the church the body of Christ.
Lk 18:1-8 The Unrighteous Judge
Between the now of the death and resurrection of Jesus and the not yet of his second
coming is the time of the church in which the church is encouraged to pray and not lose hope.
This parable goes well with the preceding pericope, with its themes of vindication and the
coming of the Son of Man . But also the prayer theme looks forward to the next parable , the
Pharisee and the tax collector (18:9-14). Persistence in prayer is the churchs posture until the
parousia.

See detailed structure. The pericope is easily divided into the evangelists introduction
(18:1), the parable (18:2-5), and the Lords interpretation (18:6-8).
18:1-8 The Unrighteous Judge
18:1 ..... Introduction
................ A parable that teaches the disciples that they must always pray and not grow
weary.
18:2-5 ... The Parable
18:2-3 ......... A persistent widow pesters an unrighteous judge for vindication against her
opponent.
18:4-5 ......... The results of the widows persistence is the judges vindication of her.
18:6-8 ... The Interpretation
18:6 ........... Hear what is really being said.
18:7 ........... A But will not God make vindication of his elect
...................... B who are crying to him day and night
...................... B and be long-suffering to them?
18:8a .......... A I say to you that he will make their vindication quickly.
18:8b ............. Why should disciples continually pray? Persistent prayer of loyal disciples
is
................... evidence of the communitys faith in Gods faithfulness as she watches for
................... Christs coming.
Lukes introductions are always significant. But this one is especially significant because
it includes the point of the parable. The main point is to always pray and not give up (18:1). Also
note from the introduction that the audience has not changed from the previous passage. Jesus is
still speaking to his disciples.
From 18:2-3, we know who the main characters of this parable are and we know
something about them. There is a judge who doesnt care about God or other people; he cares
only about himself. (Later he is called an unrighteous or unjust judge.) And there is a widow who
keeps coming to the judge pestering him for vindication against her opponent.
From 18:4-5, we know the result of her persistence. Because of her persistence, the judge
does vindicate her.
In terms of power and position in society, there is a contrast between the judge and the
widow. The judge is in an obvious position of power and has a higher position in society by the
very fact that he is a man. The widow was a woman and woman had few rights. Plus, she no
longer has a husband to care for her.
Lets look at what it means that the judge did not fear God. Look at the following verses:
Ps 34:7-10; 86:11; 111:10; 118:4; 128:1; 147:11. From these verses we know that those who
believe and trust in the Lord, the faithful, fear God.
Also look at the following verses: Acts 10:2, 22, 35; 13:16, 26. In these verses who are
the ones that are called God-fearing? The God-fearing in these passages are Gentiles who have
come to worship the one, true God.

Now look up Deut 10:12-22; 24:19-21; 26:12-13. From these verses, how does one who fears the
Lord treat widows? The one who fears the Lord would want to take special care of widows. So
we would conclude that one who does not fear God is not part of Israels faithful remnant and he
is not a Gentile who fears God. He is later called unrighteous. He is a pagan who is outside the
people of God.
Next lets look at the statement that the judge did not care about men. Many have
observed that in Jesus time that honor/shame was a major motivational factor in life. In this
judges case then it would mean that he did not feel any shame if he did not help a widow as
most others would; he did not care about the downcast of society. If this were the case, the
widow could not have any influence over the judge; she would not be able to sway him because
he didnt care.
Also note that the widows behavior is unusual for that time as well. A widow in that
culture would not normally act as she does, pestering the judge. In a word then, both the judge
and the widow act shamelessly in this story.
Having said all of this, it is then a great surprise to see the widow get her way. After a
while the judge gives in to the widow (18:5). To understand this better, what the NIV translates
as, so that she wont eventually wear me out with her coming! is translated in the CC as, with
the result that she not keep coming until [the] end and give me a black eye (italics mine). The
literal meaning of the word is strike under the eye or give a black eye. In other words, she
would blacken his reputation. So even though he says he does not care about people, he does
seem to care about what they think about him, and he does not want them to think negatively of
him.
This leads us up to Jesus interpretation (18:6-8). What seemed to be a straightforward
parable about the believers persistent prayer while waiting Gods final vindication has now
changed as the focus has shifted to the unscrupulous judge who is concerned about his
reputation. In his interpretation, Jesus compares the unrighteous judge to God. This comparison
causes difficulties as did Jesus praise for the dishonest steward in 16:1-13. The point of
comparison is not, of course, their unrighteousness, but is the character trait that motivates
eventual vindication, ones reputation.
What was Gods reputation in the OT (see Ex 34:6; Nu 14:18; Ps 86:15; 103:8; 145:8; Ne
9:17; Joel 2:13; Jnh 4:2)? The Lord was known for being merciful and compassionate, slow to
anger and abounding in steadfast love.
The comparison Jesus makes goes from the lesser to the greater. If the human judge in the
parable, whose reputation is that of shamelessness, finally succumbs to the widows persistence
and vindicates her, how much more will God, whose reputation is one of mercy and compassion,
vindicate his elect. The judge vindicates because he is harassed and doesnt want his reputation

damaged. God will vindicate because he has promised salvation to the elect, who cry to him day
and night. God vindicates not because of persistent prayers and cries of the elect, but because he
is true to who he is and to his word. God would have every right to punish the elect because they
are sinful, but instead he acts according to his mercy.
Jesus promises that the vindication of the elect will come quickly; it will come in Christs
atonement. Christ is heading towards Jerusalem. Shortly he will be experiencing his passion,
death, and resurrection.
If their prayers then do not cause their vindication, why did Jesus urge them to always
pray and not give up? The answer is in the last verse. When Jesus comes again will he find a
faithful community waiting for him? Persistent prayer of loyal disciples is evidence of the
communitys faith in Gods faithfulness, mercy, and compassion.
Lk 18:9-14 The Pharisee and the Tax Collector
This passage may be seen as the second of two parables about prayer (18:1-14) or as the
first pericope of a series of three that illustrate entry into the kingdom by those who are inferior
(18:9-30). This passage is certainly linked to the previous passage as it shows one who prays in
the faith that Christ hopes to find when he returns (18:8b). This passage, along with the rest of
Jesus teachings on this final part of his journey to Jerusalem, is related to discipleship (18:919:28).
18:9-14 The tax collector as the true disciple compared to the Pharisee.
18:15-17 Children are perfect disciples in their humility.
18:18-30 The rich ruler can only be a disciple if he sells all and gives to the poor.
18:31-34 True discipleship involves the kind of suffering Jesus must undergo.
18:35-43 A blind man shows that discipleship comes from acknowledging that Jesus
is the Son of David, who alone gives mercy.
19:1-10 Zacchaeus, the chief tax collector, is a true son of Abraham, a true
disciple, because the Son of Man has come to seek and save the lost.
19:11-28 The parable of the minas illustrates that gifts Jesus gives his disciples
come with responsibilities.
The contrast between the Pharisees and the tax collectors is at its starkest in this passage. These
are the same to groups that have been present throughout much of Luke, those who receive Jesus
in faith and those who reject him. This parable sums up Jesus teaching about those who accept
him and those who reject him.
See detailed structure. The structure is balanced with the parable (18:10-14a) nestled
between an apt introduction (18:9) and conclusion (18:14b-c). Jesus provides a frame (A18:10/A-18:14a) that contains a circular movement of two men going up to the temple to pray
and returning from the temple to their homes. In between, we observe the actions of the two men

(B-18:11/B-18:13). Jesus makes a judgment about the two (18:14a) out of which flows his
concluding restatement of the principle of the Great Reversal (18:14b-c).
18:9-14 The Pharisee and the Tax Collector
........... Introduction
18:9 ........... And he also said to some who were trusting in themselves that they were
..................... righteous and who were despising others this parable:
18:10-14 .. The Parable
18:10 .......... A Two men went up into the temple in order to pray, one a Pharisee and the
other
........................... a tax collector.
18:11 ............... B The Pharisee, having taken his stand by himself, began to pray these
things,
............................ O God, I thank you that I am not like the rest of men seizing,
................................. unrighteous, adulterers, or even as this tax collector.
18:12 ..................... I fast twice a week; I pay tithes on everything I obtain.
18:13 ............... B But the tax collector, standing at a distance, would not even raise his
........................ eyes into heaven, but he kept beating his chest, saying,
............................ O God, be propitiated toward me, the sinner.
18:14a ......... A I say to you, this man went down to his home having been declared righteous,
........................ instead of that one,
18:14b-c .. The Conclusion
................ Because everyone who exalts himself
..................... will be humbled,
..................... and the one who humbles himself
................ will be exalted.
Lukes introduction (18:9) is again very direct in revealing the point of the parable. This
parable is a word against those who are self-righteous and who despise others. Obviously we
know this includes the Pharisees, even before we hear the parable.
The first part of the frame (A-18:10) identifies the place and persons involved in this
story. It takes place at the temple. The main characters of the story are a Pharisee and a tax
collector.
The temple was the place of Gods presence among his people. The temple was necessary
as a place for sacrifices and prayer. At the end of Lukes gospel, the temple has been rendered
obsolete because of Jesus one, great sacrifice. But at this point the temple is still necessary and
Gods presence is still there.
Jesus begins the parable by saying that two men went to the temple to pray. Some
assumptions might be made about the time that they came to the temple to pray. Every morning
and evening (9 AM and 3 PM), atonement sacrifices were made for the sins of the people. Along
with the atonement sacrifice was the offering of incense, which represented the petitions of the
people rising up to God. At this same time public prayers were allowed at the temple. It was also
common that private prayers would be made at this same time. This background combines the
idea of private prayer (which these two men offer) in the context of corporate worship (to go
home justified atonement had to be made) in a place of public worship (the temple).
Between 18:9 and 18:11, Jesus paints a picture of the Pharisee. We have the picture of a
man who is arrogant and an elitist, who sets himself apart from the rest of the worshippers, but

yet close enough for them to hear him (it was not uncommon for Jews to pray out loud, even in
private prayer). His prayer centers around himself (he uses the first person singular, I, five
times).
The Pharisees prayer is eucharistic (thanksgiving). He thanks God for himself and not
for any gifts that God has given him (18:11-12). What does he petition God for? He petitions
God for nothing since he needs nothing. He believes he is already perfect.
In Lk 18:9 Luke talks about those who looked down on everybody else. This is
illustrated in the Pharisees prayer (18:11). The Pharisee thanks God that he is not like robbers,
evildoers, and adulterers (NIV. seizing, unrighteous, and adulterers, CC). Hes glad he is better
than other men.
The Pharisees prayer is ironic. In Lk 11:39b, Jesus says that the Pharisees are full of
greed and wickedness. The word Jesus uses there is from the same family as the word the
Pharisee uses here for robbers or seizing.
The word the NIV translates as evildoers can also be translated as unrighteous.
Looking at 18:14a, this would be ironic because the Pharisee thanked God that he was not like
the unrighteous and yet when the two prayers were over he was not the one who went away
justified (pronounced righteous); he was the unrighteous one.
The Pharisees have never been presented as adulterers, but taken in the spiritual sense
(Israel is pictured as a nation of adulterers in the OT as they left God for idols), they were guilty
of leaving God as an adulterer would his spouse. So the Pharisees thanked God that they were
not like adulterers and yet they were spiritual adulterers. This too is ironic.
Finally the Pharisee thanks God that he is not like this tax collector. By doing this he
places the tax collector in the same group as robbers, evildoers, and adulterers. He uses the tax
collector as an example of one who is not pious and contrasts him with himself as one who is
pious. In this contrast the Pharisee gives evidence of his piety in his fasting and tithes. At that
time, these works were above and beyond what was expected of the pious faithful. There is no
doubt that the Pharisees have chosen an alternate way to heaven and that way is based on works.
In no way do they need Jesus and Gods grace.
The actions and words of the tax collector stand in sharp contrast to those of the Pharisee.
Two of his actions show humility. The tax collector would not look up to heaven when he prayed
(which was typical of Jews at prayer) and he beat his breasts as a sign of his unworthiness
(18:13). The tax collectors words also showed humility. The tax collector simply prayed, God,
have mercy on me a sinner.

The CC translates the word mercy as propitiated instead. The normal Greek
expression for have mercy is not used here. Propitiate means to turn Gods wrath away from
the guilty sinner. He sees himself as the chief of sinners. If these prayers occurred at the time of
the atonement sacrifice, this makes very good sense since that was the purpose of the sacrifice, to
turn Gods wrath away from the sinner and to the sacrifice. This is what Jesus, the Messiah, came
for, to offer the one great sacrifice for the world (himself) that would turn Gods wrath away
from sinners and to himself.
Also in translating the tax collectors prayer as, O God, be propitiated toward me, the
sinner (CC, italics mine), the tax collector is comparing himself to others. How does he see
himself as compared to others? The tax collector does not see himself as better than the others
like the Pharisee. Instead, he sees himself as the sinner or the chief of sinners.
The word Jesus uses here for justified (pronounce righteous) is the same word used in
7:29 for the sinners and tax collectors acknowledging Gods way as right when they submitted
to Johns baptism of repentance. When justified is considered in relation to propitiated then
the basis for the declaration of righteousness before God is the sacrifice of atonement. In the
Messiah God provides that one-time sacrifice of atonement. So again it boils down to whom one
trusts for salvation: either in ones self and in ones own righteousness, or in God and in the
atoning sacrifice he provided.
The prayers of the Pharisee and the tax collector reflect the spiritual condition of each:
pride versus humility. The principle of radical reversal applies again here (first introduced at
14:11). Of course the ultimate reversal happened as the Son of God humbled himself to the point
of death, even death on a cross (Phil 2:8). Because of that he became highly exalted, the stone
that the builders rejected has become the head cornerstone (Lk 20:17).
Lk 18:15-17 Children and the Kingdom of God
The previous passage, the parable of the Pharisee and the tax collector, and this passage
have the same theme. The tax collector is a true disciple of Jesus in his humility and
acknowledgement that God makes atonement for sin . Before God, he is as helpless as an infant.
Infants and little children have access through Jesus to the kingdom of God. Earlier a question
was raised by Jesus: Will he find faith when he returns? The answer is yes, but in the most
unlikely places, in tax collectors and infants!
See detailed structure. Luke uses a chiastic structure. Jesus exhortation is that to enter the
kingdom one must be like a child (18:16), and this exhortation is framed (18:15 and 18:17) by
the disciples preventing the children from coming and Jesus announcement that those who do
not receive the kingdom of God as a little child will not enter into it.
18:15-17 Children and the Kingdom of God
............. Will the Lord find faith on the earth (18:8)? Yes! But in the most unlikely places,
............. in tax collectors (18:9-14) and in little children. One must receive the kingdom as

............. a child.
People were bringing babies and infants to Jesus that he might touch them (18:15a). And
the disciples reacted by rebuking the people for bringing the children. Earlier in his ministry,
Jesus rebuked demons, fevers, and winds, all things that invaded mans world, causing it harm.
Here the disciples rebuke the people for bringing babies to Jesus. They rebuke what they think is
an invasion into Jesus ministry. By this rebuke, the disciples show that they do not understand
the true nature of Gods kingdom.
The teaching of this passage is very similar to the teaching in 9:46-50. In that passage
Jesus taught that greatness in the kingdom comes through humility like that of a child and not to
prevent anyone from casting out demons in Jesus name. In this passage, Jesus says the kingdom
belongs to these humble little ones and not to prevent their parents from bringing them to him.
Again, the disciples understanding of the kingdom has not progressed.
People are bringing their children so that Jesus can touch them. When the disciples
prevent them, Jesus responds by saying the kingdom of God belongs to such as these. So there
is a connection made between Jesus and the kingdom. In sending Jesus in the flesh, the Father
sends his kingdom. To be touched by the man Jesus is to be touched by God. Jesus instructs the
disciples to release (CC) the babies that he might touch them. This is what the ministry of Jesus
was all about; it is a ministry of release. By preventing the babies from coming, the disciples
prevent them from entering the kingdom of God.
By their simplicity, humility, and utter inability to come to Jesus, babies demonstrate the
characteristics and posture of those who enter the kingdom. The kingdom comes to those who
are least among humanity and who have nothing to offer God.
A connection can also be made to 11:52. There, Jesus pronounces a woe on the scribes.
What did the scribes do to receive such a woe? The scribes have taken away the key to
knowledge, thereby hindering people from entering Gods kingdom. The key connecting word
here is hindered or prevented. The disciples are acting like the scribes. By preventing the
children from being brought to Jesus, the disciples have taken away the key of knowledge. As the
scribes prevented or hindered people from entering the kingdom, so do the disciples by hindering
the babies. They are doing the same thing as the scribes! If they continue to prevent them, they
will not enter the kingdom either! We see the same thing in the previous passage of the Pharisee
and tax collector and through out the gospel. The Pharisees would prevent sinners and tax
collectors from entering Gods kingdom.
Luke also uses the word for preventing someone from entering the kingdom of God twice
in Acts. And both times he uses it in connection with Baptism. In 8:36, the Ethiopian asks if there
is anything preventing him from being baptized. In 10:47, Peters asks what is to prevent
Cornelius and his household from being baptized. In Acts the Good News spreads outside the
Jewish world. The Ethiopian, Cornelius, and Cornelius household are all Gentiles. They do not
qualify for entrance into the kingdom of God. No one is to be prevented from entering the
kingdom of God.

Lk 18:18-30 The Rich Ruler
The discussion Jesus has with the rich ruler continues the theme of discipleship that
began with the parable of the Pharisee and tax collector (18:9-14). In the parable Jesus places
before us the two categories that have occurred throughout his teaching: the Pharisee who
justifies himself and the tax collector who humbly accepts the atonement that God provides.
Immediately following the parable Jesus gives an example those who enter the kingdom: babies
and little children (18:15-17). Childlike faith is required to enter the kingdom of God. Jesus now
gives an example of someone else who tries another way of entering the kingdom: through trust
in riches (18:18-30).
See detailed structure. This passage could be divided into separate but related sections,
i.e., 18:18-23 and 18:24-30, but there is a chiastic pattern that has a pattern of recurring key
words and thoughts.
18:18-30 The Rich Ruler

18:18 ..... A And a certain ruler asked him, saying,
................. Good teacher, by doing what shall I inherit eternal life?
18:19 ........... B And Jesus said to him,
....................... Why do you say I am good? No one is good except one: God.
18:20 ................. You know the commandments:
............................. Do not commit adultery, do not murder, do not steal, do not bear
............................. false witness, honor your father and mother.
18:21 ............. And he said,
....................... All these things I have kept from youth.
18:22 ................. C But when Jesus heard this, he said to him,
............................. There is still one thing lacking;
............................. everything you have sell and distribute to the poor,
.................................. and you will have treasure in the heavens,
............................. and come, follow me.
18:23 ....................... D But when he heard these things, he became very sad,
.................................. for he was exceedingly rich.
18:24 ............................ E And Jesus, seeing him [being very sad], said,
........................................ How with difficulty do those who have
........................................ possessions enter into the kingdom of God.
18:25 ............................ E For it is easier for a camel
........................................ to enter through the eye of a needle
..................................... than for a rich man
........................................ to enter into the kingdom of God.
18:26 ....................... D And those who heard said,
..................................... Then who is able to be save?
18:27 .......................... And he said,
..................................... The things that are impossible with men are possible
...................................... with God.
18:28 ................. C And Peter said,
............................. Behold, we, having left what is ours, followed you.
18:29 ........... B But he said to them,
....................... Truly I say to you that there is no one who has left house or wife or
....................... brother or parents or children on account of the kingdom of God
18:30 ..... A who will not receive [back] many times over in this present time and in the coming
................. age eternal life.
This passage begins with a certain ruler asking Jesus what he has to do to inherit
eternal life. In Luke, a ruler was a Pharisaic scribe who represented the Pharisees on the

Sanhedrin. This ruler then represents the Pharisees at the highest level. From the story, we know
that this ruler displays two of the great failures of the Pharisees. First, he is a hypocrite, because
he believes that he has kept the Law perfectly (18:21). And second, he was obsessed with
possessions (18:23); he was a lover of money. In the extended discourse of 12:1-13:21, these two
things were the two major stumbling blocks for the Pharisees.
According to the frame (A-18:18/A-18:30), the issue that this story deals with is eternal
life. Also note that this same idea is expressed in different words in the center of the chiasm in A18:24/A-18:25. Here entering the kingdom of God is the same thing as having eternal life. From
the rulers question, we know that the ruler believes that one obtains eternal life by works (He
asks, what must I do?).
Jesus response to the question seems rather strange. When the ruler asked him the
question, he addressed Jesus as good teacher. Jesus response focuses on the word good (B18:19). Jesus is saying that If only God is good and you call me good, then are you saying that I
am God? By focusing on Gods goodness, instead of on what the ruler must do, Jesus
completely shifts the debate about eternal life and the commandments. But as we see in 18:21,
the ruler remains focused on his own accomplishments and fails to see that the kingdom of God
is Gods good gift in the good Teacher, Jesus (B-18:29).
The question arises as to why Jesus chose these commandments and in this order. It has
been suggested that these commandments are presented in the form of chiasm, as follows:
Do not commit adultery ............. (loyalty to family)
.... Do not murder ....................... (physical destruction of others)
.... .... Do not steal ......................... (respect for property)
.... Do not bear false witness ........... (verbal destruction of another)
Honor your father and mother ....... (loyalty to family)
On the outside and in the middle are two things that Jesus has said one must be willing to
leave behind in order to follow him, family and property (cf. 18:22, 28). The Pharisees will break
both commandments that deal with destruction of others when they bear false witness against
him at his trials and lead him to death. In the very middle is a commandment dealing with
property. Love of money is an issue for this rich ruler and for Pharisees in general.
The rulers response is to claim that he has kept these commandments since he was a boy
(18:21). This ruler actually believed that had kept the commandments perfectly. This is why
Jesus warned the crowds in 12:1 to be on guard against the yeast of the Pharisees, which is
hypocrisy.
When Jesus heard the rulers response (C-18:22), Jesus told the ruler to sell all he had and
give it to the poor, and then come follow him. Looking back at 12:33-34, note the similarity to
18:22. Also looking back at 12:22-34,. We see what the treasure in heaven is. The treasure in

heaven is Jesus and the gifts he gives, life and salvation. So again Jesus urges us to give up our
temporary earthly treasures so that we might have eternal heavenly treasures. The disciples, in
contrast to the rich ruler, have left all to follow Jesus (C-18:28). Also in contrast is Zacchaeus
who, also being rich, did give to the poor (19:8).
When the rich ruler heard what he should do, he became very sad because he was very
rich (D-18:23). For him this was impossible. The rich ruler has come to Jesus and heard the
Word, but he is like the seed thrown among the thorns (8:14). He has heard the Word but it is
choked off by the anxieties and riches and pleasures of life.
Some believe that the reason the ruler was so sad was more than being told to give away
his wealth. Perhaps, having been so sure that he had kept the commandments, he has found out
that he really hadnt. Perhaps he realizes he cannot earn his way into heaven. Or maybe he sees
that he has been trying to serve both God and money, and when put to the test, he sees who his
god really is.
Now we come to the center of the narrative (E-18:24/E-18:25) where the language shifts
from inheriting eternal life to entering the kingdom of God. Jesus makes his point about the
difficulty possessions cause for entering the kingdom (18:24) by using an example (18:25). The
example is a camel going through the eye of a needle. Many have tried to explain this example,
but the best way is to take it literally. And obviously, if taken literally it would be impossible.
And thats exactly what Jesus wants them to see. Both a camel going through the eye of a needle
and human beings entering into Gods kingdom are impossible. Only through Gods miraculous
intervention can either of these happen. (See 18:27.)
Both Matthew (19:22) and Mark (10:22) say that the rich ruler departed. Although no
mention is made of it in Luke, he does seem to drop out of the picture, as another group asks a
question (D-18:26). The question asked is a legitimate one for that time. At that time, what did
the Jews believe wealth was a sign of based on passages such as Deut 28:12-13? Based on their
interpretation of scripture, possessions were a sign of Gods favor and blessings. With this
mindset, the question is, If a person who is rich because God has showed him favor cannot enter
into the kingdom, then how can anyone else be saved? Jesus answers by saying that salvation
comes from God alone; its is a pure gift. Men cannot save themselves (D-18:27). This will be
demonstrated by Zacchaeus, as he a rich man, will be saved by God (19:1-10). The desperate
sorrow of the rich man (D-18:23) can only be reversed by God in Jesus (D-18:27).
Peter responds by saying that they had left all to follow Jesus (C-18:28). Indeed, if we
look back at Lk 5:11 we see that this is true. Having gone back to the beginning of Jesus
ministry and seeing Peter speak for the rest of the disciples, we are reminded that Peter was first
among the disciples (5:1-11), Matthew was the first among the gospel writers (5:27-39); and the
Twelve are the reconstituted Israel. Having left all (both possessions and family), the disciples
are not tied down and are free to follow Jesus wherever he goes. Peter does follow Jesus all the
way to Jerusalem. But after Jesus arrest Peter follows at a distance to the court yard of the chief
priest where he denied Jesus. Even to remain a disciple is a miracle of God.

Peters exclamation leads to Jesus summary of the themes of his teaching: to be a
disciple one must be willing to give up property and family (B-18:29). Previously we have
heard Jesus say that he has come to overturn the OT kinship laws and create a new family (e.g.,
8:19-21; 9:57-62; 12:52-53; 14:26-27). Membership in this family, the kingdom of God, does not
come through bloodlines, but through evangelical poverty and following Jesus. Jesus is calling
them to a greater loyalty to himself than to their homes and families. For the Middle Easterner
loyalty to family and village home were of the utmost importance. For Jesus to demand an even
greater loyalty was impossible for them. Again, only with God are such things possible.
To his radical call Jesus attaches the promise of Gods blessings. God will give his
blessings to those who heed his radical and gracious call to leave all. These gifts will be given
both now and in the future (eternity) (A-18:30).
For the disciple of Christ, the gift received now is the presence of Jesus. He is present
now in his sacramental gifts, which are a foretaste of eternal life. When we receive Jesus, we
receive our Brother, for we have become part of a family, Gods family, the body of Christ, the
church where Jesus dwells. Jesus is both the kingdom of God [that dwells] among you (17:21)
now and treasure in heaven that yet awaits.
Lk 18:31-34 The Third and Final Passion Prediction
As Jesus journey to Jerusalem draws to a close, he predicts his passion and resurrection
one more time. At the end of the Jesus Galilean ministry (9:22, 44-45) and at the end of Jesus
journey to Jerusalem, the two major locales of Jesus ministry, Luke has placed Jesus passion
prediction. By doing so, Luke keeps the hearers focus of attention on the purpose for Jesus
coming, and therefore, the purpose of Lukes gospel.
See detailed structure. This passion prediction is complex and emphasizes resoluteness in
fulfilling scripture in the face of betrayal, shame, pain, death, resurrection, and
misunderstanding.
18:31-34 The Third and Final Passion Prediction
. . . . . . . Jesus Destiny in Fulfillment of Scripture
18:31 ............. And taking along the Twelve, he said to them,
........................ Behold, we are going up to Jerusalem,
.............................. and there will be accomplished all the things
................................... that have been written
................................... through the prophets about the Son of Man.
. . . . . . . . . . The Passion and Resurrection
18:32 .................. For he will be delivered to the Gentiles,
........................ and he will be mocked
........................ and mistreated
........................ and spit on,
18:33 .................. and after scourging, they will kill him,
........................ and on the third day he will rise.
. . . . . . . The Disciples Reaction of Misunderstanding

18:34 ............. And they did not understand any of these things,
................... and this word was hidden from them,
................... and they did not know the things that were spoken.
This passion prediction is addressed to the Twelve (18:31). Lukes use of behold
(Behold, we are going up to Jerusalem,CC) along with we are going up to Jerusalem
signals to the disciples the significance of this final passion prediction. By doing this, Jesus
combines a travel notice with a passion prediction as he did at the beginning of the journey
narrative (9:51).
Luke has used the language of fulfillment throughout his gospel. In 2:39, 12:50, and
22:37 (where he quotes Is 53:12) Luke uses the Greek word which means to complete, fulfill.
Luke uses another Greek word in 2:43 and 13:32, which means to bring to completion,
accomplish, fulfill. Now, Luke is the only synoptic evangelist to include the phrase, and
everything that is written by the prophets about the Son of Man will be fulfilled (18:31b). So
with Jesus approach towards Jerusalem and the language of fulfillment, there is a heightened
sense that the purpose of Jesus life and ministry is about to come to be accomplished.
When Jesus speaks about being handed over (18:32a), we know Jesus is referring to his
betrayal by Judas. And we know that the Gentiles refers to Pontius Pilate and the Romans
(18:32a). So this sentence, He will be handed over to the Gentiles, is a direct reference to
Jesus trial. Following this general reference to the Passion, Luke gives an expanded description
of the passion and death. Jesus specifically says, They will mock him, insult him, spit on him,
flog him and kill him. On the third day he will rise again (18:32-33). Lukes stress on
fulfillment of the prophets followed by the details of his coming passion, death, and resurrection,
show Lukes interest in showing that Jesus death and resurrection were in fulfillment of the
Scriptures .
After his death and resurrection, Jesus appeared to two of his disciples who were
travelling to Emmaus. Jesus chided the disciples for being slow to believe what the prophets had
spoken. He then explained to them that according to Moses and the prophets he had to first suffer
and die and then enter his glory 24:25-27. And again, in his final commission to his disciples,
Jesus opens their minds so that they could understand the Scriptures and then shows how the
Scriptures were fulfilled in his suffering, death, and resurrection (24:45-46). Finally, after Jesus
ascension, the central message of the apostles in Acts was how the plan of God, as laid out in
Scripture, was fulfilled by Jesus Christ. That Jesus fulfilled the Scriptures is a message of high
importance for Lukes hearers .
Again Luke includes something that the other synoptics do not, the reaction of the
disciples (18:34). Once again, the disciples are pictured as being ignorant; they do not
understand. Later on in Acts Peter and Paul declare that the people of Jerusalem acted in
ignorance in asking for Jesus death (Acts 3:17; 13:27). They were all ignorant of the meaning of
the Scriptures and of the plan of God.

Look back at the second passion prediction (9:44-45). As compared to this third passion
prediction, how did the disciples react to it? The disciples reaction was almost identical: they
didnt understand and it was hidden from them. The major difference is in the third part of their
reaction. In the second prediction they were afraid. In the third prediction, they did not know
what Jesus was talking about. The verb to know is one of Lukes synonyms for faith, as in the
prologue: that you may know. When someone in the gospel finally understands the passion
facts, their eyes are opened and they know Jesus (24:31).
Teachings near Jericho and Jesus Approach to Jerusalem (18:35-19:28) [Small]
Lk 18:35-43 The Healing of the Blind Man
Jericho is the scene of three climatic events: the healing of the blind man (Lk 18:35-43),
his stay in the home of Zacchaeus, the chief tax collector (19:1-10); and the parable of the minas,
which shows what a true king looks like and who that king might be (19:11-28). All three occur
just prior to Jesus entrance into Jerusalem.
See detailed structure. The account in 18:35-43 moves smoothly from blindness (18:35),
to a cry for mercy (18:36-39), to Jesus response of healing (18:40-42), and finally to sight
(18:43).
18:35-43 The Healing of the Blind Man
18:35 ..... Introduction: Blindness
18:36-39 ....... The Blind Mans Cry for Mercy
..................... The blind man can see as he calls Jesus the Nazorean (branch), the Son of
David.
18:40-42 .. Jesus Response of Healing
................ The blind man is saved by faith. Salvation comes through Jesus, and the benefits
..................... of that salvation flow through his merciful presence among fallen
..................... creatures who are blind to the new creation unless he opens their eyes.
18:43 ..... Conclusion: Sight
................ A confrontation with the presence of Jesus brings Great Reversal and the man
..................... becomes a disciple.
For the first time since 17:11, we are given specific geographical information about
Jesus location. In 18:35a Jesus approached Jericho. Jericho is within 20 miles of Jerusalem. The
hearer knows that Jesus will make his way from here to Bethphage and Bethany (19:28) and then
he will enter Jerusalem from the Mount of Olives on Palm Sunday.
Besides Jesus and the place of the story, the frame introduces another main character, the
blind man. The blind man is sitting by the roadside begging. As the pilgrims make their way to
Jerusalem for the Passover, the location of the blind man is an ideal location to meet Jesus. This
blind man is on the way to meet Jesus, to be healed by him, and to follow him. He is not like
the rich ruler who was unable to follow Jesus.

In the very beginning of his ministry, Jesus said he had come to bring recovery of sight
for the blind (4:18b). When John the Baptist questioned if Jesus was the promised Messiah,
Jesus told Johns disciples to report what they saw and heard (7:21b): The blind receive sight
(7:22b). This is Good News for the blind man. He is one of those Jesus had come to heal in
fulfillment of Is 61 and 58.
While the blind man was begging, he apparently heard some unusual commotion and
asked what was going on. The crowd told him that, Jesus of Nazareth is passing by (18:37).
When the blind man heard that it was Jesus, he knew who Jesus was. He immediately called out
to Jesus to have mercy on him. How would the blind man would know that this Jesus of
Nazareth was a merciful one? Jesus had performed many miracles in Galilee. The news of his
merciful and miraculous healings and exorcisms spread quickly (see 4:14, 37; 5:15; 7:17).
But this title Jesus of Nazareth, or as the CC translates, Jesus the Nazorean would
have meant more to the first-century Jew. The spelling of the word Nazorean is like that of the
word used in Is 11:1, the branch from the root of Jesse. It is upon this Branch that the Spirit of
the Lord will rest (Is 11:2, the same Spirit referred to in Is 61:1). This Branch from the root of
Jesse is none other than the Son of David, the Messiah. How ironic it is that this blind man
sees who Jesus really is. The blind mans cry to Jesus is more than a request; it is also a
confession of faith. He confesses that he believes that Jesus is the Messiah, who is merciful.
When the blind man cried out, those leading the way rebuked the man. They basically
told him to shut up and be quiet; dont bother Jesus (18:39). This is another ironic twist. Those
who were traveling with Jesus are presumably his disciples. At this point they ought to
understand that Jesus mission is to show mercy to the downtrodden and outcasts. But this blind
man who saw who Jesus really was cried out all the more. And again he expressed his faith as he
called Jesus the Son of David and asked for mercy.
When Jesus heard the mans shouts and cries for mercy, he stopped his journey and had
the blind man brought to him (18:40). Then Jesus asked what seemed to be a strange question.
Jesus asked the blind man, What do you want me to do for you? (18:41a). Wasnt it obvious
what the man needed? It was, but Jesus gave him an opportunity to confess his faith before the
journeying pilgrims. And in doing so, the blind man added another title for Jesus. The blind man
called Jesus Lord (18:41b). The blind man had been given the gift of faith in Jesus, for it took
the eyes of faith to see that this Jesus was the Son of David and the Lord. And it took faith to cry
out to him, believing that Jesus had the power to cure his blindness.
Jesus response to the faith of the blind man, as translated by the CC, is See again, your
faith has saved you. What difference does it make when saved is translated instead of
healed? The word saved conveys the idea that the blind man has received more than physical
sight. He has received both physical and spiritual sight. Through his faith he has received not
only physical sight, but also eternal salvation.
Looking ahead at the next passage, we see the same theme. According to 19:9-10, who is
Jesus (18:9a) and why did he come (18:10b)? Jesus is salvation. Jesus has come to seek out the

lost and to save them. This is an important theme throughout Luke. Salvation comes through
Jesus and the benefits of that salvation flow from his merciful presence among fallen creatures
who are blind to the new creation unless he opens their eyes .
Immediately after Jesus spoke, the blind man received his sight. But that is not all that
happened. What did the blind man become? The man who once was blind became a disciple of
Jesus (18:43a). This is the response Jesus wants. This is what Jesus came to do, to seek the blind
and to give them sight to see that Jesus is the Promised One, the Son of David, the Lord, who
gives salvation, which evokes praise.
In this is a subtle reference to Jesus deity. Who does the healed man give praise to
(18:43a)? He gives praise to God. The faith of the now healed man has informed him that only
God could do this. He has been visited by Gods presence in the flesh of Jesus the Nazorean.
This is true worship. The receiver of the gift worships the Giver of the gift. But this event has an
even greater impact. For when all the people saw it, they also praised God. They too worship
the Giver of all good gifts.
Lk 19:1-10 Zacchaeus, the Chief Tax Collector
This pericope brings to an end that part of the Lukan travel account which has been called
the Gospel of the Outcast. This story brings to conclusion the themes of Jesus Galilean ministry
and the travel account. Jesus has just delivered a poor, blind man and now he will deliver a rich,
corrupt man. The popular support for the former is contrasted to the popular dismay of the latter.
Since Jesus says he must stay at Zacchaeus house, it is assumed that Jesus will eat at
least one meal with Zacchaeus. The fact that Zacchaeus welcomes Jesus causes the onlookers to
complain, and that Jesus eats with a tax collector/sinner makes this passage a part of Jesus table
fellowship and provides a frame for Jesus ministry along with Jesus meal with Levi the tax
collector. Jesus words in 19:10 are climactic and summarize Jesus activity at the table with
sinners.
Jesus has contrasted the Pharisees and tax collectors throughout his ministry. The parable
of the Pharisee and tax collector especially made this point. In this story, Zacchaeus, the rich tax
collector, is happy to give alms, where on the other hand, the rich young ruler, a Pharisee, would
not give up his possessions.
See detailed structure. This account consists of an introduction (19:1), Zacchaeus
seeking of Jesus (19:2-4), Jesus response (19:5-8), and Jesus concluding pronouncement about
his ministry (19:9-10).
19:1-10 Zacchaeus, the Chief Tax Collector
19:1 ....... Introduction: Jesus Enters Jericho

19:2-4 ..... Zacchaeus Is Seeking Jesus

................. Zacchaeus is the chief tax collector who seeks Jesus by climbing a sycamore
tree.
19:5-8 ..... Jesus Must Stay in Zacchaeus Home
................. It is necessary for Jesus saving presence to abide in Zacchaeus house today.
................. Jesus has come to abide with sinners.
................. Zacchaeus generosity flows from the forgiveness Jesus extends to him.
...................... Zacchaeus exchanges earthly riches for heavenly, eternal riches.
19:9-10 .... Jesus Pronouncement about His Ministry as the Son of Man
................. Today the coming of Jesus brings salvation.
................. For the Son of Man came in order to seek and save the lost.
This story takes place as Jesus passes through Jericho on his way to Jerusalem (19:1).
This is the second of three passages at Jericho. The first being the healing of the blind man
(18:35-43) and the third being the parable of the minas (19:11-28). The three together might be
called the Jericho narrative.
This story emphasizes one of the major themes of Jesus ministry. In Lk
5:27-31, Jesus eats and drinks with tax collectors and sinners. In Lk 7:29 and 7:34, it is the tax
collectors and sinners that accept Gods plan of salvation, which means repentance from sin and
acceptance of grace. In Lk 15:1-2, the Pharisees and teachers of the law mutter that Jesus
welcomes and eats with sinners. In Lk 19:2 Jesus says he must stay at Zacchaeus house.
Zacchaeus was not only a tax collector, but a chief tax collector. And Zacchaeus was very
wealthy.
From the point of view of the Pharisees, tax collectors and sinners are the outcasts of
society. So Zacchaeus, as the wealthy chief tax collector, represents all the outcasts of society.
But we must note also that Zacchaeus is specifically said to be wealthy. Throughout Lukes
gospel, Jesus has had much to say about money and possessions. This is another major theme for
Luke and he includes it also in this story. This gives us another point of view. From Jesus point
of view, those who have who are rich are outcasts. Thus, from the different religious perspectives
of the Pharisees and Jesus, Zacchaeus is a person who is in need of salvation.
When Jesus came walking by, Zacchaeus wanted to see Jesus, but because he was short,
Zacchaeus ran ahead and had to climb a tree so he could see him (19:3-4). It would have been
highly unusual for someone of this position to act this way. In the Ancient Near East it was
considered demeaning for an honorable man to run or to climb trees. So what does this tell us
about Zacchaeus and how important it was for him to see Jesus? It tells us that Zacchaeus was
serious about seeing Jesus even if it meant doing something in his culture that was considered
foolish and humiliating.
Zacchaeus was eager to see Jesus, but it was Jesus who called Zacchaeus (19:5), just as
he did Levi. Jesus call includes some important words that describe Jesus ministry. The first
word is necessary or must. Jesus had said that he must suffer and die, because it was Gods
plan. The second word is abide or stay at. This word has to do with Jesus presence.
Because Jesus stays at Zacchaeus house, salvation has come to this house.

The onlookers responded by grumbling, saying that He has gone to be the guest of a
sinner (19:7). The Pharisees and teachers of the law had the same response when Jesus ate
with tax collectors at Levis house (5:29-30).
When Zacchaeus announced his giving to the poor and his paying back four-fold
anything he had cheated people of (19:8), was he speaking of what he was already doing or of
what he would do in the future? Theologically, it must be a future activity. As was noted in 7:47,
Jesus did not forgive the women because of her love, but rather, her love flowed from Jesus
forgiveness. It is the same here. Zacchaeus generosity results from the forgiveness Jesus offered
him when he said he would stay at his house. Zacchaeus reaction is a sign of his repentance and
his reception of Jesus forgiveness by faith.
What Jesus said to Zacchaeus in 19:9-10 can also be used as a summary for Jesus
ministry. Jesus words teach about how salvation works.
1. We are lost in our sinfulness.
2. Jesus seeks us out.
3. Jesus comes to us, to our house today.
4. When we come into Jesus presence today, Gods kingdom is among us and offered to
us.
5. We are saved from our lostness today when in faith, as sons and daughters of Abraham,
we receive the gift of salvation offered to us in the person of Jesus Christ.
As promised the thief on the cross, Today you will be with me in paradise (23:43), so when he
comes to us and we receive him in faith, he makes the same promise. When Jesus comes to us,
salvation and Gods kingdom are a present reality .
Jesus words in 19:9-10 also tie into the Great Reversal theme . In 9:24b Jesus said,
Whoever loses his life for me will save it. When one loses his life, his former way of life
perishes and a new way of life begins. This is true for Zacchaeus. (see also 13:23, 29 for a
connection to table fellowship, the new life.) In the presence of Jesus, Zacchaeus recognized his
lostness, accepted Jesus into his house, and showed his willingness to do away with his old way
of life by giving away his money. In 13:22-30, those who are being saved (13:23) recline at
the table in the kingdom of God (13:29). By allowing Jesus to stay at his house, Zacchaeus
will recline at the table with Jesus. He who had been last will now become first.
In 1:77 Salvation is connected to forgiveness (see also Lk 3:3-6; 7:47-50). Forgiveness is
not mentioned in 19:1-10. But based on what we know about salvation from the verses above, we
know that since salvation has come to Zacchaeus his sins have been forgiven.
This salvation is Zacchaeus because he is a son of Abraham. Zacchaeus is a son of
Abraham by physical descent and by faith. Where salvation is concerned, being a physical
descendant of Abraham avails nothing. It is faith that counts because it is faith that receives the

gift of salvation. Even though Zacchaeus will give up his earthly wealth, through faith he will
gain the priceless wealth of salvation, the forgiveness of sins.
Lk 19:11-28 The Parable of the Minas and the Final Travel Notice
See the context sections of the previous two pericopes. This is the third of three pericopes
in Jericho, which is just prior to Jesus entrance into Jerusalem. Jesus long journey to Jerusalem,
where he will accomplish the Fathers plan, is just about complete. And so we have Jesus final
teaching before he reaches the place of his destiny, where he will give his life to bring salvation
to the world.
As we shall see below, this parable is more about kingship than it is about proper use of
money. Even Lukes introduction stresses this fact. The story is about a nobleman who goes to
get a kingdom, gets it despite opposition, and returns to establish that rule by getting rid of his
rivals for power and placing in positions of authority over cities the slaves that have shown
themselves trustworthy. The nobleman who becomes king is a figure who represents Jesus . The
hardness of this character makes it more difficult to make the connection.
See detailed structure. Luke frames this story with references to the nearness and Jesus
going up to Jerusalem, the place where he will be crowned king.
19:11-28 The Parable of the Minas
19:11 ...... Introduction: Uncertainty about the Kingdom of God as Jesus Draws Near to
................. Jerusalem
............ The Parable of the Minas
19:12-13 ........ The nobleman makes arrangements with his servants and departs.
19:14 ........... The reaction of some citizens who hate him to the prospect of the noblemans
kingship.
19:15-26 ........ The nobleman receives his kingship, returns, and calls for an account from his
servants.
19:27 ........... The reaction of the nobleman to his enemies.
19:28 ...... Conclusion: The Final Travel Notice: Ascent to Jerusalem
Lukes introduction to this parable is of great importance. In his introduction (19:11),

Luke connects this parable back to the previous pericope. So we know this parable was told at
Zacchaeus house, which was in Jericho, as he was making his way to Jerusalem. The view of the
CC has been that those who are hearers of Jesus are Jesus disciples/learners/catechumens. So
this is Jesus final teaching before he enters Jerusalem, concluding the long journey narrative that
began in 9:51.
This introduction says that the hearers of the Word (Jesus followers) were expecting
that when Jesus entered into Jerusalem that the kingdom of God would come at once, that Jesus
would become king. Jerusalem was the city of messianic expectations and they believed Jesus to
be the Messiah. How ironic it is that they were right, only it would not come in the way they
expected and he would not be the kind of king they expected. The kingdom would come, but

instead of in glory, it would come in suffering, death, resurrection, and the breaking of bread; it
would come in the form of grace and mercy.
In Luke, Jesus kingship is an issue in the last week of Jesus life before his death.
Besides being mentioned here, he is acclaimed to be king by his disciples on Palm Sunday
(19:38), during his final supper with his disciples (22:28-30), in his trials (23:2), and at the cross
(23:37-38). Even after the resurrection, the disciples have a question about the coming of the
kingdom (Acts 1:6). With this parable, Jesus gives his disciples a long-range view of the triumph
of the kingdom despite the impending sufferings, which would first be misinterpreted as defeat.
This parable could be based on a true story. Both Herod the Great and later his son
Archelaus went off to Rome to gain the kingship over Israel. A Jewish delegation followed
Archelaus to Rome in protest. Both of these kings were very severe. They would kill anyone
who got in their way, including family. For those who used their money wisely, Herod
appointed to them a number of towns. For those who didnt he punished by slaughtering them.
If Jesus wanted them to think of Herod, then he was pointing out what kind of king he
was not. It is similar to the dilemma of unrighteous steward (16:1-13) and the unrighteous judge
(18:1-8), where the figures partially represented God and also contrast with him. Jesus may have
wanted some to interpret it one way and others another way (remember the purpose of parables
was to hide from some and to reveal to others). But Jesus would expect a different interpretation
from his disciples, a Christological one.
The first part of the parable sets the stage and introduces the main character (19:12-13). It
first introduces a man of noble birth. Would we consider Jesus of noble birth (See Lk 1:26-38)?
Yes. On his earthly side, Jesus was from King Davids line. Jesus was conceived by the Holy
Spirit. So on his spiritual side, Jesus was the Son of God.
In a Christological interpretation, the man of noble birth is Jesus. According to 19:12,
Jesus/the nobleman was about to leave for a distant country to be appointed as a king and then
return. What has Luke called this leaving for a distant country?
Lk 9:31 An exodus or departure.
Lk 9:51 A being taken up to heaven.
So what is the distant country that Jesus will travel to, to receive his kingship? Jesus will travel
to heaven. There he will be crowned Lord of lords and King of kings. Only when Jesus work of
redemption is complete will he leave for this distant country. Only after he is born, lives,
ministers, suffers, dies, rises again, and shows himself to be alive will he be ready to ascend to
this distant country.
Next in the parable, the nobleman called ten of his servants, gave them about three
months wages each (a mina), and told them to put the money to work until he came back (19:13).

These servants represent Jesus disciples (the Twelve and the Seventy). The minas were given as
a gift, but they were expected to use them to gain more. The mina represents the gifts that Jesus
brings, which he entrusts to his disciples. When Jesus sent out the Twelve in 9:1-2 and the
seventy in 10:1-2, 9, Jesus gave them power and authority and the gospel message. The Twelve
and the seventy were sent to drive out demons, cure diseases, preach the kingdom of God, and
heal the sick, to be workers in the eternal harvest fields. So already Jesus disciples have had a
taste of what it will be like when he leaves to that far away place (heaven) to receive his
kingship. At Pentecost, Jesus will fully entrust his disciples with his gifts of the Word and
Sacraments and expect them to faithfully put them to work to increase the number of souls that
are saved.
In 9:14 we hear that the noblemans subjects hate him and try to keep him from being
king. If Jesus is the nobleman, those that hate Jesus are the Pharisees, Sadducees, and the
teachers of the law, the religious establishment. They try to keep Jesus becoming a king by
having him killed.
The next section (19:15-26) begins with a simple, matter of fact statement. The nobleman
was made king and then returned home (19:15a). While stewardship is an important theme here,
everything that follows must be seen in terms of the noblemans kingship and his return home .
Jesus is made the king and given the kingdom of God. Jesus rules over all things. Jesus is
traveling to the distant country of heaven. The return from the distant country refers to Jesus
return from heave to earth, the parousia.
According to 19:15b and the verses that follow, the nobleman/Jesus will demand an
accounting from his servants of how they used his gifts (money) and what had been gained.
19:16-19 says that faithfulness in using Gods gifts will be rewarded. At what time will Jesus
give out these gifts and ask his servants (disciples) to put them to work? Jesus does this after his
ascension, during the time of the church. It is the church that is entrusted with gifts of Gods
Word and Sacraments and it is expected to use them faithfully to bring more people into the
kingdom.
After talking about the faithful servants, Jesus then speaks about one who is unfaithful
(19:20-26). He is unfaithful because he did not put his mina to work as the nobleman had asked
him to. The servant claims to have not done what he was asked to do because the nobleman was
a hard man. The nobleman never admits this, but asks the servant that if it were true, wouldnt he
at least have put it in a bank and earn some kind of interest on it? Either the servants view of the
nobleman was incorrect or he is being less than truthful in his explanation.
While the nobleman was gone, the servants showed if they would be faithful. If they
were, then they were given more authority over bigger things. If they were not, even what little
they were responsible for was taken away. This is not the first time Jesus has said this, in Lk 8:18
we see Jesus saying the same thing.
The nobleman/Jesus has some harsh words for his enemies (19:27). Again, Jesus is
speaking of the final judgment at his second coming. In Lk 10:12, Jesus said that the fate of those

who reject him and those he sends out would be worse than what happened to Sodom. In Ge
19:23-29, Sodom and Gomorrah were completely destroyed by God when he reigned down
sulfur upon it. For those who do not accept Jesus, the King, and the salvation he brings, they will
have to face the wrath of God. It will not be a pleasant sight.
Lk 19:28 is the final travel notice, the conclusion of the parable, and the conclusion of the
journey narrative. It puts Jesus journey to Jerusalem at center stage. What is about to transpire in
Jerusalem is of eternal importance.

The Jerusalem Ministry (19:29-21:38)

Contents
.. ... Lk 19:29-48 The Triumphant Entrance into Jerusalem
.. Conflict with the Religious Establishment in the Temple (20:1-21:4)
.. ... Lk 20:1-8 The Authority of Jesus
.. ... Lk 20:9-19 The Parable of the Workers in the Vineyard
.. ... Lk 20:20-21:4 Discussions with the Religious Establishment of Jerusalem
.. Signs and Warnings about the End Times (21:5-38)
.. ... Part 1 The Temple and Jerusalem (21:5-24)
.. ... Part 2 The End of the World and the Conclusion (21:25-38)
The Triumphant Entrance into Jerusalem (19:29-48) [Small]

Lk 19:29-48 The Triumphant Entrance into Jerusalem
Now, with the journey complete, the evangelist shifts gears, recording step by step Jesus
entrance into Jerusalem. This is the point to which the whole journey narrative has pointed to.
After teaching in Jericho (19:11-27), Jesus traveled to Bethany on the Friday before Palm
Sunday. He spent the Sabbath there. This is when he raised Lazarus from the dead and had
fellowship with Mary and Martha (this is not in Luke but is recorded in John 11 and 12).
Having reached the place where Jesus work for humankind will be complete, Jesus
begins his exodus or departure. The first stage involves Jesus entrance, lament, cleansing, and
teaching (19:29-48).
See detailed structure. The narrative can be divided into two subsections. One subsection
records Jesus movement toward and entrance into Jerusalem. Within this subsection, are two
different responses to Jesus entrance. The other subsection records Jesus actions after he had
entered Jerusalem.
19:29-21-38 The Jerusalem Ministry
19:29-48 ..... The Triumphant Entrance into Jerusalem
19:29-44 ..... I. Jesus draws near to Jerusalem
19:29-36 .......... A. Preparations for Jesus entrance into Jerusalem.
19:37-40 .......... B. The response to Jesus entrance.
19:37-38 ................ 1. The response of the disciples.
19:39-40 ................ 2. The response of the Pharisees.
19:41-44 .......... C. The response of Jesus to Jerusalem.
19:42 ................... If only you even you had known in this day the things that have to
............................... do with peace!
......................... But now they are hidden from your eyes.
19:43-44a ..................... For the days will come upon you,
.................................... and your enemies will throw up a palisade against you,

.................................... and they

.................................... and they
.................................... and they
you,
.................................... and they
19:44b .................. because you did not
will surround you,

will constrain you from all sides,
will dash you to the ground and your children in
will not leave a stone upon a stone within you,
know the appointed time of your visitation.
19:45-48 ..... II. Jesus enters Jerusalem.

19:45-46 .......... A. Jesus cleanses the temple.
19:47-48 .......... B. Jesus teaches in the temple.
The first part of this pericope, Lk 19:29-44, is structured around the word draw near. In
each of the following verses Jesus drew near.
19:29
Jesus drew near Bethphage and Bethany just outside of Jerusalem.
19:37
Jesus drew near the Mount of Olives, where the city of Jerusalem came
into view.
19:41
Jesus drew near the city of Jerusalem and wept over it.
The word draw near reminds us of Gods OT presence in the tabernacle and temple .
As one drew near the dwelling place of God, the degrees of holiness increased.
Unclean persons and things were required to stay outside the camp or city. Both the
tabernacle and temple had three main parts, each with an increased level of holiness: the
outer room, the holy place, and the most holy place. With this kind of reference in the
background, the drama builds as Jesus gets closer and closer to Jerusalem. But as Jesus
draws near Jerusalem, he also draws near the temple. Luke gives details concerning
Jesus approach to the city, but then immediately shifts to Jesus entering the temple,
cleansing it, and teaching in it (19:45-48). What Luke stresses is the fulfillment of Mal
3:1. What is being fulfilled when Jesus goes to the temple? When Jesus goes to the
temple, he is the Lord going to his temple. He is the Lord and he goes to the place where
in the OT God dwelled with his people. Now Gods presence is in the physical presence
of Jesus. Jesus is God in the flesh.
Luke is fond of extended scenes of preparation. Note how the preparations here for his
entrance into Jerusalem is similar to the preparations made for his last Passover meal with his
disciples in 22:1-13.
In both cases Jesus sends two disciples.
In both cases Jesus shows his omniscience and control over the events that are about to
transpire.
Jesus knows what Gods plan of salvation is and willingly moves it forward and participates in it.
He tells them what will happen and then it happens exactly as Jesus said it would (19:32-34).
Gods plan is now moving forward quickly towards completion.
The focus in 19:30-33 is on the colt that has never been ridden. They will find it tied up
and are to untie it and bring it to Jesus. There is a parallel between this and the tomb Jesus would
be laid in. What is similar about the two? (See 19:30 and 23:53. Also see Nu 19:2; Deut 21:3; 1
Sam 6:7.) The colt had never been ridden and the tomb had never been used. Both are set aside
for the holy purposes of a holy person.

The details of this preparation may remind one of Jesus entire ministry. They are to find the colt,
loose it (or untie it), and bring it to Jesus. This is to be done by those that Jesus sends out. In the same
way, Jesus sends out his disciples to find people, loose them from their sins, and bring them to Jesus.
For what other reason would a donkey be chosen by Jesus? (See Zech 9:9) Jesus chose a
donkey in fulfillment of the Scriptures. God had said in Zechariah that the long awaited and promised King
would come riding on a colt of a donkey. This image then of a king riding on a donkey is one of tension
between the kingly person and the gentle donkey. This image embraces what the Messiah will be like,
both a King and a gentle, humble servant. Having brought the colt to Jesus, the disciples put Jesus on it,
and, as he slowly rode towards Jerusalem, the people spread their cloaks on the road in front of him. And
so the Scriptures are fulfilled. Jesus enters the city as a king. He will receive his kingship as he is lifted up
and crowned on the cross.
After making his royal but humble entrance, Luke records a two-fold response to his arrival
(19:37-40). Luke does not focus on the reaction of the crowd in general. Luke first focuses on the crowd
of disciples or multitude of disciples (19:37). The crowd of disciples joyfully praises God for the miracles
they had seen (19:37b).
What does this tell us about the disciples? By saying it in this way, Luke shows that the disciples
of Jesus are focusing on Jesus great power and not on his humility. They did not praise God for Jesus
great teachings, his teachings that said to be first you must be last, to be great you must become like a
child, and most of all, that he must suffer and die. They continue to have the wrong idea of what the
messianic king is like. They do not view the Messiah as a humble, suffering servant.
Jesus entrance into Jerusalem is covered in all four gospels. The words of acclaim for Jesus are
different in each gospel. All of these words and probably more were spoken. Each gospel writer has been
selective. But there is one phrase that is the same in all four gospels. This phrase is in 19:38a: Blessed is
the king who comes in the name of the Lord! or Blessed the Coming One, the King, in the name of the
Lord! This line is from Ps 118:26, which is thought to be a Psalm where a Davidic king leads the nation in
thanksgiving to God for deliverance and victory over their enemies. Before Jesus entered Jerusalem, he
prophesied that the people would welcome him in this way (see 13:31-35). By these words, the disciples
proclaim Jesus to be the Messiah, the Coming One, the King. Shortly, Jesus will tell the parable of the
workers in the vineyard. In this parable, Jesus will also quote from Ps 118:22, which speaks of the
rejected stone becoming the capstone. So through Ps 118, Luke proclaims Jesus kingship which will only
come through rejection.
The second part of their praise to God (19:38b) is similar to the words of the angelic hymn in Lk
2:14. They both have the themes of peace and glory . The two events are the incarnation (God becoming
and taking the form of a man) and the exodus of Jesus Christ. These two events represent the entire
divine plan of redemption through the Son. The carrying out of this plan brings glory to the highest
heaven.
The other theme at the two events is peace. In 2:14, there is peace on earth. In 19:38b, there is
peace in heaven. So again, in Jesus coming to earth as a man and now in Jesus coming to Jerusalem
and to his temple as the one-time sacrifice of atonement for all of humankind, earth and heaven are
joined together in peace. For this is the very reason Jesus became man; he came to offer himself as a
peace offering, to remove the barrier of sin, to bring heaven and earth back together in peace.
While Jesus disciples were praising God, the Pharisees had a different reaction. Some of the
Pharisees demanded that Jesus rebuke his disciples (19:39). From Jesus reply (19:40), the Pharisees
were upset about what the disciples were crying out. They were upset that the disciples were calling
Jesus the Coming One, the King, that comes in the name of the Lord, or in other words, the Messiah. The
Pharisees reject that Jesus is fulfilling OT messianic prophecies. This is nothing new. Through out Lukes
gospel there have been some that have accepted Jesus and there have been some (especially the

Pharisees) that have rejected him. And in Acts the disciples will experience the same. Jesus said that if
they were prevented from proclaiming that he was the Messiah, then the stones would proclaim it
(19:40b). If you remember back to Luke 3:1-20, stones was a metaphor used for Gentiles. So what Jesus
is doing here is warning the religious establishment that if they continue to reject him as the Messiah, then
God will cause the Gentiles to gladly accept the mission of proclaiming his presence.
Luke draws us even closer to the city. As Jesus is just about to enter it, he wept over it (19:41).
The reason why Jesus wept over Jerusalem frames (19:42, 44b) the destruction that Jesus prophesies
will come upon her (19:43-44a). Jesus wept because the people of Jerusalem didnt realize that God had
come to them in him and that he had brought peace with him to them. Jesus said that because of this
Jerusalem would be destroyed (19:43-44a). He describes in detail the horror that would take place.
Jesus last phrase about one stone of the temple not being left upon another (19:44b) reminds us
once again of Jesus, the rejected stone. Jesus said that when the temple was destroyed, he would rebuild
it in three days (Jn 2:19-22). The temple he spoke of was his own body and the rebuilding in three days
was his resurrection. Both the old temple and Jesus body (the new temple) will be destroyed, but the new
temple will be rebuilt by God. Jesus will be the cornerstone of the new temple and it will be built with the
living stones, which are the followers of Jesus. Once destroyed, the old temple will never be rebuilt, but
the new temple, the church, will stand forever.
Jesus weeping over Jerusalem reminds one of Jeremiah. For he too warned Jerusalem to repent
and heed Gods call. He warned of the coming destruction and wept over her (Jer 9:1; 13:17; 14:17;
Lamentations). For the same reasons Jesus wept over Jerusalem. Also, Jeremiah, after the destruction of
Jerusalem and the first temple, lamented over it in the book of Lamentations. Jerusalem had been
completely destroyed, and yet even after total destruction, Jeremiah expressed hope for restoration (Lam
3:22-23). This destruction of Jerusalem and hope of restoration actually was a shadow of what was to
come. That hope was partially realized in the OT with the return of some of the Jews and the rebuilding of
the temple. But both the destruction and restoration were fully realized in the person of Jesus Christ.
Jesus, who totally embodied Israel, Jerusalem, and the temple was totally destroyed by his enemies on
the cross, but he was also completely restored to life. His life now gives hope to all who put their trust in
him. Having been baptized into Jesus, they too have died, but they too will rise to life.
When Jesus enters Jerusalem in 19:45, Luke portrays Jesus as immediately entering the
temple. The place which was of great importance in the infancy narrative now figures
prominently as the place for Jesus final teachings. The first thing Jesus did was to throw out
those who were selling (19:45a). The word for throw out is the same word used for demons
that were cast out of the people they possessed, which suggests that the money changers were
roughly equivalent to unclean spirits who profane the holy place. For what purpose was Jesus
going to use the temple during the Great Week (19:47a)? Jesus was going to use the temple as a
place to teach. Therefore Jesus cleansed the temple to makes it suitable for his holy presence for
his teaching.
Normally, Jesus performed miracles and taught. During the Great Week, Jesus taught in
the temple each day (19:47a), but performed no miracles in the temple. But soon after would
come the greatest miracle of all, Jesus resurrection from the dead.
Conflict followed Jesus wherever he went. When he taught in the temple, his conflicts
with the religious establishment continued. They hated Jesus so much that they were trying to
kill Jesus (19:47b). In the next pericope we will see part of the reason why they hated him so
much. But notice how different the people responded to Jesus teaching (19:48b), All the
people hung on his words.

The people have generally remained faithful throughout Jesus ministry. This passage
closes with Luke portraying the people as faithful hearers of the Word. And similarly, Jesus
temple teaching ends on the same note: and all the people came early in the morning to hear
him at the temple (21:38).
Conflict with the Religious Establishment in the Temple (20:1-21:4) [Small]

Lk 20:1-8 The Authority of Jesus
Luke has reported that Jesus was teaching daily in the temple (19:47-48). Now Luke
reports that this teaching begins (20:1-21:36). His teachings are of a different form though.
Because the religious leaders were trying to trap Jesus with his own words, Jesus uses these
discussions and controversies as teaching tools. These are Jesus final teachings before his
passion begins.
See detailed structure to see how this passage fits in to Jesus temple teachings.
20:1-21:4 Conflict with the Religious Establishment in the Temple
20:1-8 The Authority of Jesus
20:1 ..... Introduction: Jesus is teaching the people in the temple and is proclaiming the Good
............... News. The chief priests, scribes and elders approach Jesus.
20:2 ..... Tell us by what authority you are doing these things, or who is the one who gave you
............... this authority.
20:3-7 ........ John the Baptist, a true or false prophet?
20:3-4 ............. Jesus switches the dialog to the question if John the Baptist is a prophet
......................... from God.
20:5-7 ............. The members of the Sanhedrin debate among themselves.
20:5 .................... If Out of heaven, then why did you ignore Gods prophet.
20:6 .................... If Out of men, then the people will stone them.
20:7 .................... Plead ignorance.
20:8 ..... Neither I myself tell you by what authority I do these things.
Luke begins this passage with his familiar words that show historical continuity, and it
came to pass, linking it with the previous passage. Luke repeats that Jesus is teaching at the
temple and he repeats that Jesus is teaching the people. This also provides continuity to what
went before. Besides teaching the people, Jesus is proclaiming the Good News or preaching the
gospel (20:1). Jesus continues to do what he has done all along. This Lukan word has been used
at critical points in the narrative (Lk 1:19; 2:10; 3:18; 4:18, 43; 7:22; 8:1; 9:6; 16:16).
In 20:1b, three groups of people approach Jesus.

The chief priests represented the Sadducees.
The teachers of the law (or scribes) represented the Pharisees.
The elders represented the lay people.
These three groups made up the Sanhedrin, the highest court in Israel. The Sanhedrin decided spiritual
and legal matters that were of the highest importance. In other words, they were the highest authority in

the land (besides the Romans). On his own, Jesus took over the temple and made it the place where he
would teach his final teachings to the people. Jesus had not received permission from the proper
authorities (the Sanhedrin). What Jesus was doing challenged their authority.
The word authority frames this passage (20:2 and 20:8). The question to Jesus was, By what
authority are you doing these things? In a narrow context, these things refer to the cleansing of the
temple and his teaching in the temple. In a broader context, these things refer to all of Jesus ministry, all
of his teachings, miracles, and eating with sinners and tax collectors. Since the temple was the place of
Gods presence among his people, Jesus actions and words in the temple asserted that his authority had
come from God.
The Sanhedrin asks, Who gave you this authority. But what about the hearer of the Word? What
does the hearer know about Jesus authority? Think back to the infancy narrative. There Jesus was called
(1:32, 33, 35; 2:11, 26) the Most High, the Inheritor of the throne of David, the Ruler over the house of
Israel, the Son of God, and the Christ. At Jesus baptism (3:21-22) both the Father and the Spirit publicly
witnessed to Jesus authority. In the desert Jesus showed his authority over the devil (4:6). After Jesus
initial teachings, the people were amazed at his teaching, because his message had authority (4:32).
We could continue throughout the gospel, but it is clear to the hearer of the Word (catechumen) that
Jesus authority does come from God.
Jesus replied to their question with his own question (20:3). Jesus did something very clever
when he brought Johns baptism into the dialog. In the infancy narrative, the early stories of John and
Jesus are told in step-parallelism form. Jesus is always portrayed as a step above John. So if one
accepted John as a prophet from God, then Jesus certainly had authority from God since he was greater.
Later when John was in prison and he sent his disciples to Jesus, it was stated that the people received
Johns baptism while the Pharisees and lawyers did not (7:29-30). Johns baptism had been the measure
throughout Jesus ministry as to whether one accepted or rejected Gods plan of salvation, which was
coming to fruition in both John and Jesus. The Pharisees accepted neither John nor Jesus, as they called
them demon-possessed and a glutton and a drunkard.
Now Jesus stands in the temple as the authoritative teacher. The confrontation between the
Sanhedrin and Jesus is very serious. In fact, it could be a matter of life or death for either side. If the
Sanhedrin acknowledges that John, and therefore Jesus, was from God, they would admit that they are
guilty of the same crime for which Israel and Judah went into exile: ignoring Gods prophets. If they say
that John and Jesus are false prophets, they are afraid that the people will stone them. They choose
neither answer. Instead they choose ignorance, which was a form of hypocrisy. They knew the truth, but
were afraid to confess it because it would require a complete change of life.
Jesus does not directly answer their question. If he were to have said his authority came from
God, he would have been stoned for blasphemy. Instead he let the things of his ministry speak for him.
All that he said and did showed where his authority came from. He forces each person to deal with and
wrestle with these things.
The Sanhedrin will persist in their hypocrisy and the next parable will prophesy their motives and
actions. Jesus knows what they will do and why they will do it.
Lk 20:9-19 The Parable of the Workers in the Vineyard

In each of the last two major sections, Luke has used a programmatic pericope. In the
Galilean ministry (4:14-9:50) the sermon at Nazareth was programmatic and in the journey to
Jerusalem (9:51-19:28) the commissioning of the Twelve is programmatic. Now Luke does the
same here in this parable. Only this time it is not just programmatic for this major section (the

Jerusalem Ministry), but it is programmatic for the rest of the gospel. This pericope prophesies
Jesus rejection and exaltation.
See detailed structure. After an introduction (20:9a), the straightforward narration of the
parable (20:9b-15a) is followed by an interpretation (20:15b-18) and an application to one group
among the hearers (20:19).
20:9-19 The Parable of the Workers in the Vineyard
20:9a ....... Introduction
20:9b-15a ... The Parable of the Workers in the Vineyard
20:15b-18 ... The Interpretation
20:19 ....... The Application
The introduction tells us that the audience for these words of Jesus is still the people, i.e., those
who are generally receptive to Jesus. It says nothing of a change in venue, so it is assumed that they are
still in the temple (20:9a).
In the last verse (20:19), we find that the scribes and chief priests have also heard the parable.
This parable is similar to the song of the vineyard in Is 5:1-7. In both stories, God is the owner. In
Isaiah, the vineyard is Israel and Judah. In this parable the tenets or farmers are the people of Israel,
especially the religious leaders. In Jesus parable, 20:9b-12 retells OT history. The three servants
represent the OT prophets that God sent to Israel.
Luke earlier had spoken of judging the critical time (12:56). Each time God sent one of his
prophets to Israel, it was a critical time because they spoke of Gods salvific intentions and his judgment
on those who reject him. The prophets called the people to repentance and to show the fruits of
repentance (Is 5:4b). John fits into this category and was the last of the OT prophets who called for
repentance and the fruits of it. John as well as all the prophets prepared the way for Jesus, the Messiah.
Now is the time when God sends his Son Jesus to the vineyard as The Prophet. Now especially during
the Great Week, comes the most critical time of all.
The owner decided to send his son, whom he calls the beloved. The beloved causes you to
think about:
Gen 22:2, 12, 16 Isaac was Abrahams beloved son.
Lk 3:22 At Jesus baptism, Jesus was called the Fathers beloved Son.
Lk 9:35 At Jesus transfiguration, Jesus is Gods Son, the Chosen One.
Jesus is the beloved Son that God sends to the vineyard. The Beloved Son was baptized and anointed by
the Spirit to carry out the plan of salvation. The Beloved Son showed his glory in the transfiguration to
show what was to come after his baptism on the cross. Jesus entered the vineyard of Jerusalem to
receive the fruits of repentance, but instead he was taken outside the vineyard and killed. Unlike Isaac,
Jesus, the Beloved, was sacrificed to make atonement for the people.
In 20:15b, Jesus breaks off the parable and asks the question, What then will the owner of the
vineyard do to them? The answer in Is 5:5-6 is clear. The fruitless vineyard must be destroyed. Jesus
answer is equally clear (20:16a). He says, He will come and kill those tenants and give the vineyard to
others. Jesus is prophesying the destruction of Jerusalem in AD 70. The disciples are not part of these
tenants. God will not lease his kingdom to these people any longer. Instead, he will give it (12:32) to new
farmers, to the twelve, to believing Jews, and to the Gentiles, the new, believing Israel.

The response of the people of, May this never be! probably refers to all three events: the killing
of the Son, the killing of the farmers, and the transfer of the vineyard to others.
Jesus looked directly at the crowd. Nonverbally he communicated with them. Jesus also did this
earlier in 6:20, as he was about to speak the Sermon on the Plain. Luke has developed a theme
concerning eyes that can see. Jesus sees whats ahead, but do the people see and understand? Do they
see that the Messiah must suffer on their behalf? This is what Jesus is asking when he asks if they know
the meaning of Ps. 118:22 (the stone rejected has become the cornerstone). Jesus gave no answer to the
question he raised. He doesnt need to because the events of his life in the next few days will provide the
answer. And also, the answer has long been available in the Scriptures. From Moses and all the prophets,
they should know that suffering comes before glory. Even Jesus question in 24:26 reveals this order:
Was it not necessary that the Christ suffer these things and enter his glory? (CC). In fact, it is through
his rejection and suffering that Jesus will become the cornerstone and that God will receive his glory. This
will be the culmination of the Great Reversal theme that runs through Luke.
In 20:18 Jesus states that everyone will either be broken or crushed. Believers must fall into the
brokenness of repentance and unbelievers will be crushed by Gods judgment.
As was said in 19:47b, from the moment that Jesus set foot in the temple, the chief priests and
scribes were out to kill Jesus. They still desperately wanted to arrest Jesus because they knew he was
speaking about and against them (20:19). But the people had the opposite reaction, and so they were still
afraid to do anything because of the people.
Lk 20:20-21:4 Discussions with the Religious Establishment of Jerusalem

At this point in Jesus temple teaching, Jesus has claimed authority from God and has
narrated a programmatic parable that describes what will take place in the coming week. We
know that Jesus opponents are members of the leading council in Israel, the Sanhedrin, which
was made up of chief priests (Sadducees), scribes (Pharisees), and elders. They will become key
players in Jesus coming passion, trials, and death. It might seem as if since Jesus has just told of
his imminent suffering and death in the parable that he would now proceed to it. But instead,
Luke reports of more controversies between Jesus and the religious establishment (20:20-21:4)
and gives a discourse on the end times (21:5-38). These two discourses will help us better
understand Jesus passion and accent some of Lukes key themes.
See detailed structure. The structure consists of a series of controversies and warnings.
20:20-21:4 Discussions with the Religious Establishment of Jerusalem
20:20-26 ..... Controversy with Pharisaic spies over paying taxes to Caesar.
20:27-40 ..... Controversy with the Sadducees over the resurrection.
20:41-44 ..... Controversy with the scribes over the Messiah as the Son of David.
20:45-47 ..... Warnings against the scribes.
21:1-4 ....... Warnings about the proper use of possessions the widows gift.
We have seen in 19:47b and 20:19 that the Sanhedrin is looking for a way to arrest and kill
Jesus. Outside of Jerusalem, the Pharisees have been Jesus main opponents (they are the ones who
controlled the synagogues). Jerusalem had the temple and it was the chief priests that controlled the
temple. We see both groups take a stab at trapping Jesus here. But even though Jesus is teaching within
the temple, the domain of the chief priests, the discussions here are mainly against the Pharisees
(Pharisaic scribes).

In 11:52 Jesus charged the Pharisees with taking away the key of knowledge (Jesus) from the
people, of not using the key to enter themselves, and preventing others from entering. Here Jesus will
repeat his charges against them here, but in a different way than in Luke 11-12. Luke mentions that spies
were sent to spy on Jesus, but he never really says who they are. Based on how they conducted
themselves, we can deduce who these spies were. In 20:20 Luke says they were watching Jesus very
closely, hoping to catch him saying something so they could hand him over to the authorities. Already in
Lk 6:7 the Pharisees and scribes were watching Jesus closely to find a reason to accuse Jesus. The
spies were pretending to be honest when really werent. Another word for this is hypocrisy. Who acted the
same way in 16:15 and 18:9-12? The Pharisees acted hypocritically. It says that the spies were doing this
because they wanted to hand him over to the authorities. Who had similar plans in 6:11; 11:53-54; 19:47?
Again it is the Pharisees that had been trying to do this almost from the very beginning of Jesus ministry.
Who then can we conclude the spies are? It seems as if the spies are Pharisees. The spies are doing the
same thing that the Pharisees have done all along.
The controversy begins with the scribes (Pharisees) acting hypocritically. They feign flattery and
honesty here as easily as they feigned ignorance earlier. But the result of feigning ignorance earlier was
to show that Jesus authority was from God. And similarly here, their feigning of flattery ends up showing
that Jesus teachings are true.
The Pharisees are really going to extra ordinary lengths to try and catch Jesus. Jesus is still
teaching the people in the temple when they come to him to trick him. So in front of all the people, they
end up saying that Jesus teachings are right, that it is the way of God and is the truth (20:21). It is
amazing that they would admit such a thing in public (even though they didnt really mean it). It shows
how desperate they had become. Jesus has claimed authority from God. The religious leaders claim they
have authority. There isnt room for both of them. One or the other has got to go. Therefore as hearers of
the Word, we must listen closely to the charges that might be laid against Jesus.
The spies ask a very simple yet clever question: Is it right for us to pay taxes to Caesar or not?
If Jesus said it was ok to pay taxes to Caesar, then this would anger the people who are supportive of
Jesus but who despise paying taxes to the pagan Gentiles. Jesus could have answered by saying that it
was not right for the Jewish people to pay taxes to Caesar, but in this case, the Sanhedrin would go the
Roman authorities and claim that Jesus was rebelling by telling the people not to pay taxes.
Jesus knows what the spies are up to (20:23a) and answers their simple question with a simple
yet profound answer. Since the emperor claimed to be divine, they would have considered it idolatry to
pay taxes to him. But Jesus turns the tables on them. He first asked for a denarius, a Roman coin. The
denarius had the image of the face and inscription of the emperor. The inscription would have read,
Tiberius Caesar, Son of the Divine Augustus, Augustus. The use of such a coin would imply idolatry. So
the very fact that they have such a coin and use such coins suggests idolatry as much as paying taxes
does. Once again Jesus exposes their hypocrisy.
After asking for the coin, Jesus said, Then give to Caesar what is Caesars and to God what is
Gods (20:25). They must agree that these coins imprinted with Caesars image and name are his and
that its ok to give him back what is his. But in his answer, Jesus cleverly shifts the discussion from Caesar
to God. Jesus whole ministry was one of giving back to God the things that are his, all of creation. His
mission is to restore Gods creation back to way that God first intended it to be. He was making Gods
creation good again, reconciling it back to God.
The spies had been sent to trap Jesus in his words. But now after Jesus reply, the spies realize
that their efforts have failed (20:26). They are astonished by his answer and they are silent. They have
been caught in their hypocrisy and taught a lesson about Jesus life and ministry. They have no option but
silence.

The second controversy (20:27-40) introduces the Sadducees for the first and only time in Luke
(although Luke speaks of the chief priests who came from the party of the Sadducees). The Sadducees
claimed the high priest under David, Zadok, as their ancestor (1 Ki 1:26); Sadducee means Zadokite.
The party also included some laypeople. The Sadducees came from wealthy and privileged families in
Jerusalem. Religiously, they were completely devoted to the temple cult. Socially, they were cut off from
the rest of the people. They held to the written code of the Pentateuch. The Pharisees believed in
resurrection and angels, while the Sadducees rejected these beliefs. The Pharisees rejected Hellenism,
but the Sadducees embraced it.
First lets look at the beginning and ending of the controversy (20:27, 39-40). In the beginning, the
Sadducees are the main characters (20:27). But in the end it is the scribes that are commenting on Jesus
answer and it is the scribes, who having heard two of Jesus replies, have decided that it would be
suicidal to ask Jesus anymore questions. Throughout all of these temple controversies it is the Pharisaic
scribes who are the chief antagonists to Jesus. Even the controversy with the Sadducees had an affect
on the scribes. Throughout Luke, the Pharisees are the main opponents of Jesus. Several times Jesus
warns the people to watch out for the hypocrisy and greed of the Pharisees. Why are the Pharisees given
so much attention and not the Sadducees? The influence of the Sadducees is limited spatially
(Jerusalem) and temporally (until A.D. 70 when the temple is destroyed). On the other hand, the
Pharisees are considered a serious threat to Jesus ministry. Even though they believe in the resurrection
and angels, they teach a different way to salvation. Even if some became Jesus disciples (and they did in
Acts), they could easily return to their former ways. Jesus had to counter their teachings and way, both
now and in the future.
The question posed by the Sadducees concerns levirate marriages. For the purpose of a levirate
marriage see Lk 20:28; Ge 38:8; Deut 25:5. In summary, a brother must marry his dead brothers wife if
theyve had no children in order to provide a son to keep the family name alive. The question posed is
that if seven brothers take the same wife and none of them have a son, in the resurrection, whose wife is
she (20:33)? Jesus said she wont be anyones wife. In the resurrection age there will be no marriages
(20:34-35). In this age God has given marriage so that it would be constant reminder of humanitys
relationship with God, so that the earth would be filled with people, and so that humanity would receive
the post-fall promise of a Savior in the Seed of the woman (Ge 3:15). Christian marriage reflects the
mystical union of Christ and his bride, the church. Notice that in Jesus response he mentions the angels.
This is a subtle rebuke of the Sadducees for their denial of the existence of angels.
In speaking the truth about resurrection, what event does Jesus refer to (20:37)? Jesus refers to
the burning bush (Ex 3). What part of the Bible does this story come from? It comes from the Pentateuch,
the five books of Moses. Jesus might have chosen a story from this part of the Bible to explain about the
resurrection to the Sadducees because this is the only part of Scripture that they accepted. This was the
canon for the Sadducees. Gods words in the account of the burning bush show that those who die
trusting in God will live (20:37-38). At the moment of Moses encounter with God, God said he was,
hundreds of years after the patriarchs had died, the God of the patriarchs. Even though they had died,
they were alive in God. Just as Jesus hinted, in his answer to the spies, that he is giving God what is
Gods, now he hints to the Sadducees and Pharisees that in him all things live because he is the God of
the living and not the dead. Since he is the creative Word of God, all things have life in him. As Christians
we are now part of the eschatological community with angels and archangels and with all the company of
heaven (that is, Abraham, Isaac, and Jacob and all the OT saints). We are alive in God. This is a
profound statement by Jesus of inaugurated eschatology.
The Pharisees commend Jesus for his response (20:39). They did not suddenly become Jesus
disciples, but were glad that his response supported them in their dispute with the Sadducees. This
dispute was on-going and it shows to what great lengths both the Pharisees and Sadducees would go to
accomplish their common goal of killing Jesus. The scribes are greatly impressed by Jesus exegetical
and analytical skills and realize that they dare not ask him anymore questions (20:40).

In the next controversy (20:41-44), it never says exactly who Jesus is speaking to. But it seems to
make sense, since the scribes had just commended Jesus that Jesus is talking to them. Luke uses Jesus
two rhetorical questions to frame his quote from Ps 110, making it the point of attention.
Why does Jesus bring up Ps 110? What point is he trying to make? Lets quickly review what has
happened in the last few passages to see if it can help us understand. Jesus has just entered Jerusalem
as King (Lk 19:29-48); he has claimed that his authority is from heaven (20:1-8); he has taught
parabolically that he is the Son of the Lord of the vineyard (20:9-19); and he has just demonstrated his
divine understanding of the Scriptures (20:20-40). By asking these questions and quoting Ps 110 now,
Jesus is making a statement about his identity. Jesus is saying that he is the Messiah, Davids Son.
In Lukes gospel there is no doubt that Jesus is a descendant of David (cf. 1:32, 69; 2:11; 3:31;
18:38-39). But is Jesus simply a human descendant of David, or is he also the divine Son of God? It has
been previously stated that in fact he is the divine Son of God 1:32 and 1:35, as well as at his baptism in
3:22. Ps 110 gives further confirmation of this truth. When David said, The Lord said to my Lord, who is
he referring to each time he uses Lord? The first Lord refers to Yahweh, Gods personal name, and the
second Lord refers to Davids Messiah. The Messiah is a son of David and therefore should call David
lord, but because the Messiah is the Lord, David must call the Messiah his Lord. It is also important to
state that Ps 110 is a significant proof-text in the OT for the resurrection. After the Messiah has suffered
and died, he is to be exalted. The resurrection is part of his exaltation. And after his resurrection what
happens to the Messiah? This is told in Ps 110. According to Ps 110, the Messiah is exalted to the right
hand of the Father where he rules over all of his conquered enemies (20:43). By quoting from the Psalms
before his passion, Jesus gives his hearers a hermeneutical clue as to how they should understand his
suffering and exaltation from the OT: read the psalms. Pay special attention to Ps 110. Peter does in his
Pentecost sermon (Acts 2:25-36).
The audience now shifts to Jesus disciples, but what Jesus says is also heard by the people, the
catechetical community (20:45). Obviously, the teachers of the law or Pharisaic scribes continue to be the
focus of Jesus words. By their actions they draw attention to themselves (20:46). Jesus gives a stern
warning, Beware of the teachers of the law. This causes hearers of the Word to think back in Jesus
ministry. They remember Jesus woes against Pharisees and lawyers (11:45-52); they remember the plot
of the scribes and Pharisees waiting to catch Jesus saying something wrong (11:53); Jesus stern
warnings to the crowds and the disciples (as here) about the Pharisees (12:1); and Jesus controversy
with them over Sabbath and table-fellowship laws (14:1-24). In fact, the words Jesus uses here are an
echo of previous warnings. Comparing 20:46 with 12:1, 11:43, and 14:7-8 we note the following
similarities:
12:1
Be on your gurard against the yeast of the Pharisees, which is hypocrisy.
20:46 Beware of the teachers of the law.
11:43 Woe to you Pharisees, because you love the most important seats in the synagogue and
greetings in the market places.
20:46 They like to walk around in flowing robes and love to be greeted in marketplaces and
have the most important seats in the synagogues.
14:7-8 When he noticed how the guests picked the places of honor at the table, he told them this
parable: do not take a place of honor.
20:46 They lovethe places of honor at banquets.
Jesus makes new accusations here against the Pharisees that he had not made before. They
like to walk around in flowing robes. They devour widows houses. And they make lengthy prayers (20:4647). All of this shows that the Pharisees have made up their own way and have denied Gods OT
promises that salvation will come from a righteous, suffering Messiah. Instead they focus on themselvestheir good works and their public displays of piety. In reality they are guilty of hypocrisy, malice, and
greed. Jesus has pointed this out again and again. By doing this again, Jesus shows that what the
Pharisees teach is a dangerous alternative to the gospel. By going in this way, they will bring Gods
judgment on themselves (20:47b).

The next part of the passage begins with, As he looked up. This provides a link to what came
before it. Also the Jesus words about widows (20:47a; 21:2a) form a link. Two of Lukes themes come
into view here: Jesus concern for the disenfranchised of society (represented here by the widow) and
Jesus condemnation of greed .
From what Jesus saw, he concluded that the woman gave more than all the rest (21:3). This
conclusion is not based on the amount given. What was his conclusion based on? The poor widow gave
more based on the fact that she gave all she had to live on. Put in another way, God measures what
people give based not on the size of it, but on what is left (21:4).
This little story about this poor widow has great meaning to the hearer of Luke. She is an example
of one who is rich toward God (12:21), who was not anxious about life, but who sought first Gods
kingdom (12:22-31). She, like Jesus other followers, was willing to sell everything (12:22) and leave
everything (5:11, 28) in her love for God.
Another way of looking at this story is that Jesus is giving an example of how the scribes devour
widows houses. By teaching widows to give everything, they exceed the biblical mandate in order to line
their pockets. If this is what Jesus is doing, then Jesus once again laments the Pharisees greed.
Perhaps Jesus is making both points at the same time, condemning the scribes and commending
the widow. The scribes are an example of the way of greed and extortion, while the widow is an example
of one who is completely devoted to the Lord and who shows complete trust in him.
Signs and Warnings about the End Times (21:5-38) [Small]

Lk 21:5-38 Signs and Warnings about the End Times
Part 1 The Temple and Jerusalem (21:5-24)
This is the final discourse in Jesus temple teaching and it is openly eschatological, the
last warning to the disciples, the crowds, and the religious establishment that the kingdom of
God was near (21:31). This topic is nothing new to Jesus hearers. Jesus has already talked about
the last things in Lk 12:35-48; 13:31-35; 17:20-37; 19:41-44.
See detailed structure. It is important not to lose ones way through this complex,
prophetic discourse. Careful attention to its structure can help distinguish between Jesus words
about the destruction of Jerusalem and his words about the destruction of the world. An overview
of the entire discourse uncovers two major sections, one dealing with the destruction of the
temple and Jerusalem (21:5-24) and the other with the destruction of the world (21:25-36). The
conclusion (21:37-38) serves as an end for this discourse and the entire temple teaching. The
conclusion is similar to the introduction (19:47-48) and together they frame the final week of
instruction.
21:5-38 Signs and Warnings about the End Times
21:5-24 The Temple and Jerusalem
21:5-6 ... Introduction: The destruction of the temple.
21:7-11 ...... Signs that will accompany the destruction of the temple.
21:7 ......... A A Question about the Sign

................... Teacher, when, therefore, will these things be? And what is the sign when
these
........................ things are about to happen?
21:8 .............. B Warning: See that you are not led astray by false prophets.
........................ See that you are not led astray;
............................. for many will come in my name, saying,
.................................. I AM and
.................................. The appointed time has drawn near.
............................. Do not journey after them.
21:9 .............. B Warning: Do not panic when there are wars and insurrections.
............................. But when you hear of wars and insurrections, do not panic;
............................. for it is necessary that these things happen first,
.................................. but not immediately is the end.
21:10-11 ..... A A Description of the Signs
................... Nation will rise against nation and kingdom against kingdom.
........................ There will be great earthquakes and in various places famines and
plagues.
........................ There will be both terrifying events and great signs from heaven.
21:12-19 ..... Persecution before the destruction of the temple.
21:12 ........ A Betraying Christians to the Jews and Gentiles
................ on account of Jesus name
21:13 ............... for witness/martyrdom.
21:14-15 ............ B Warning: Do not worry beforehand.
.......................... So place in your hearts not to be concerned beforehand to defend
yourselves.
.......................... For I myself will give you a mouth and wisdom which all those who
oppose you
............................... Will not be able to stand against or speak against.
21:16-18 ..... A Christians will be betrayed by family and friends
................. because of Jesus name.
21:19 ................ Gain your souls!
21:20-24 . Conclusion: The destruction of Jerusalem.
21:20-22 . A Destruction in fulfillment of the Scriptures.
............ But when you see Jerusalem being encircled by armies,
................. then know that her devastation has drawn near!
................. Then those in Judea must flee into the mountains!
...................... And those in the midst of her must travel out!
...................... And those in the country must not enter her,
........................... because these are days of vengeance,
........................... for all the things written to be fulfilled.
21:23a .......... B Woe to those encumbered by natural cares.
................... Woe for those who have in the womb and for those nursing in those days.
21:23b-24 .A Destruction until fulfillment of the appointed times of the Gentiles.
............. For there will be a great distress over the land and wrath for this people,
.................. and they will fall by the mouth of the sword,
....................... and they will be taken as captives to all the Gentiles,
.................. and Jerusalem will continue to be trodden upon by Gentiles
....................... until the appointed times of the Gentiles are fulfilled.
21:25-36 The End of the World
21:25-26 ..... The shaking of the heavens and conditions on the earth.
21:25 ........ A And there will be signs in sun and moon and stars,
................... B and on the earth anguish of nations in perplexity at the sound and tossing
of the sea.
21:26 ............. B while men are fainting from fear and expectation of those things coming
upon
........................ the inhabited earth,
.............. A for the powers of the heavens will be shaken.
21:27-36 ..... The coming of the Son of Man
21:27 ........ A And then they will see the Son of Man coming in a cloud with power and much
glory.
21:28 ............. B Admonition: Look up and see that your redemption is drawing near.
........................ But when these things begin to happen,
............................. straighten up
............................. and lift your heads,
.................................. because your redemption draws near.
21:29-31 .......... B Admonition: See the fig tree and know that the kingdom of God is near.

........................ See the fig tree and all the trees.

........................ When they already put out leaves, seeing, by yourselves
........................ You know
............................. that already the summer is near.
.................................. So also you,
........................ When you see these things happening,
........................ Know
............................. that the kingdom of God is near!
21:32-33 ............... C Promise: The words of the Lord will not pass away.
............................. Truly I say to you that
.................................. this generation will surely not pass away until all things
happen.
............................. The heaven and the earth will pass away,
............................. but my words will surely not pass away.
21:34-35 .......... B Admonition: Beware for that day will come suddenly.
21:36a ............ B Admonition: Be watchful,
........................... praying for strength to flee what is going to happen.
21:36b ....... A to stand in the presence of the Son of Man.
21:37-38 Conclusion to 19:47-21:38
21:37-38 ..... Jesus continues to teach in the temple.
There is nothing to suggest a change of time, place, or audience. So it is the same scenario here
as it has been throughout Jesus temple teaching: the teaching and miracle-working prophet has entered
the city of prophets and Gods temple to give his final teaching before his rejection and greatest miracle.
The opening phrase (21:5a) of the CC and NIV translations (which mentions the audience) are
very different. The CC reads, And when some were speaking concerning the temple, and the NIV reads,
Some of his disciples were remarking. The wording is not as clear as the NIV translates it, as to whom
made the statement about the temple, but later words about persecution seem to imply that it was some
of his disciples that made this statement. (Matthew [Mt 24] and Mark [Mk 13] clearly state that it was a
disciple that made the statement.) In any case, we note that the discourse that follows came not from a
question, but was a reaction to the comment that was made. Jesus is taking every opportunity to teach
his disciples before his coming death.
Note the narrowing that has taken place. First there is a major portion of Luke concerning Jesus
journey to Jerusalem. Then as Jesus is about to enter the city, the focus shifts to the temple. Now it shifts
again to the very stones of the temple (21:5-6). In this opening introduction, there are two perspectives on
these stones. His disciples view them as being beautiful and magnificent. They see only the earthly and
temporal significance of the temple (21:5). Jesus responds to the comment by saying, The time will come
when. By beginning this way, he shifts their thoughts away from the present and toward the future.
What he is about to say requires eschatological thinking. Jesus said that not one stone will be left on
another. These stones are not important; it is the Stone (the rejected one that will become the
cornerstone [20:17]) that is present among the physical stones of the temple that is important. He is
prophesying about the Jerusalem and the temple as well as the end times. Listen to him.
Here Jesus speaks about the destruction of the temple. At the conclusion of the first part of the
eschatological discourse, Jesus speaks about the destruction of Jerusalem (21:20-24). By doing this Luke
frames this part of the discourse (21:5-24), separating it from the rest of the discourse, which deals with
the end of the world (21:25-36).
Luke provides a frame (21:7, 10-11) around two warnings (21:8-9) (see the detailed structure). In
the first part of the frame, the disciples asked when it will happen and what will be the sign that this will
take place. In the second part of the frame, after warning them, Jesus describes the signs.
What is Jesus purpose in giving these warnings (these are only the first of several)? He is not
teaching them how to predict the future. His goal is catechetical preparation through exhortation. The
church must be prepared to see that the end times begin with the death and resurrection of Jesus. After
this beginning of the end, Gods grace will no longer come through animal sacrifices at the stone temple.

Rather, his grace will come through what the Lord instituted for the worship life of the church: catechesis
in the Word, Baptism, and the Lords Supper. These will prepare Gods people for the Parousia.
Jesus has already spoken of the sign, the sign of Jonah (11:29-30). In the Lukan context, this is
the preaching of Jesus that leads people to repentance, as well as the death and resurrection of Jesus
(emphasized more in Mt 12:40).
But before describing the signs that will precede the end of the temple, Jesus issues two
warnings (21:10-11). The first warning was: Watch out that you are not deceivedDo not follow them.
This warning says that those who asked the questions are members of Jesus catechetical community;
they are his followers. Jesus is warning them so that they will not be led astray and away from Jesus. So
we see that Jesus has a different emphasis when he spoke about the temple than the disciples did. He
has their eternal welfare in mind. By what means will these false prophets try to deceive Jesus followers?
They will claim to be Jesus or they will come in his name and they will claim that the end of time is near.
Jesus told them that false Christs would come teaching false teachings, but not to follow them. Secondly,
Jesus warned them not to panic because there are wars and revolutions. These are signs that the end will
come--eventually. It is part of Gods plan. It would be false eschatology to say each time there is a war
that the world is coming to an end. Jesus taught that these things must happen first, but not the end will
come right away. Or as the CC translates, for it is necessary that these things happen first. When we
speak of what was necessary, (It was necessary for Jesus to suffer, die, and rise again because it was
part of Gods plan. And so it is necessary that there be wars before the end comes because they are a
part of Gods plan as a sign.) we are speaking of Gods plan of salvation. God will use wars as signs of
his coming wrath on those who refuse to accept his grace.
In 21:10-11, Jesus described the signs of the end of the temple, not the end of the world. Jesus
describes three different signs.
1) Nation will rise up against nation, and kingdom against kingdom (this includes the wars and
revolutions mentioned above).
2) There will be great earthquakes, famines, and pestilences in various places. These phenomena
will occur on the earth. The OT is filled with references to earthquakes that signal divine intervention
in history or the judgment from the Lord. There were several famines during Israels history as well.
3) [There will be] fearful events and great signs from heaven. These phenomena will occur in the
heavens.
Jesus will later mention similar signs for the end of the world, but they are two distinct events. The
destruction of the temple will in itself be a sign of the end. Jesus is saying that when it does happen, it will
seem like its the end of the world, for it will be a sign of Gods judgment on Israel for rejecting her
Messiah and a portent of Gods final judgment upon all who reject the Christ.
Jesus has been talking about the destruction of the temple (21:5-6) and the signs of that
destruction (21:7-11). When Jesus now mentions persecution, he is first of all referring to the period
preceding A.D. 70, which portends the entire period of the church before the parousia.
Look at the detailed structure for 21:12-19. The passage is framed by betrayal, betrayal of
Christians to the Jews and Gentiles and betrayal by family and friends (21:12, 16). The word betrayal
would naturally cause catechumens of Jesus to think of Jesus betrayal. Jesus would be betrayed into the
hands of the Jews (before the Sanhedrin, 22:66-71) and Gentiles (before Pilate and Herod, 23:1-25), and
likewise, so will his disciples. Jesus suffering foreshadows the suffering of his disciples, as they follow in
his footsteps (see Acts). And the suffering the disciples experience before the destruction of the temple,
foreshadows the suffering of the church until Jesus comes again.
Jesus also mentioned being betrayed by family (21:16). But Jesus has already prepared his
disciples for this by overturning the old kinship laws and establishing a new kinship, one based not on
blood, but based on his Word. Christians find comfort and strength among the communion of saints.

Jesus goes on to say why there is this betrayal and persecution. What causes this (21:12b, 17b)?
Jesus says this will happen on account of my name and all men will hate you because of me. Those
baptized in his name will be persecuted because they have Christ in them. Christ came to suffer and die
and those who are baptized into Christ suffer and die with him, but they also rise with him to eternal life.
According to 1 Tim 2:6, Jesus death was his testimony to the world that a new creation was breaking
forth and that the end times had arrived in him. Likewise, persecution gives Christians a chance to testify
to the world about Jesus and what his death and resurrection mean for the world (21:13). Jesus calls
Christians to hear the Word and let it bare fruit through steadfast endurance, even if means martyrdom.
One kind of fruit that faithful Christians bare is that of faithful testimony in the face of persecution. Even if
one loses his life for Christ, one will gain eternal life (Rev 6:9; 12:11; 20:4). In terms of eternity, not a hair
on your head will perish. By standing firm you will gain life (21:18-19).
The order in each part of the frame is the same and can be summarized as follows: persecution
and death because of the name of Jesus is testimony to the presence of Christ among his people (the
new temple) and through his presence they will gain salvation .
We now come to the warning (21:14-15). This warning is different. This warning is not about
surviving in the faith, but is about faithfully testifying in the faith while under persecution. What Jesus says
here is an echo of 12:11-12. In reading both 12:11-12 and 21:14-15, Jesus is saying that in times of
persecution not to worry or be anxious about what we will say in defense of our faith, for through the Holy
Spirit, he will be with us and give us the words to make a strong defense. We dont have to rely on our
wisdom because we have available the wisdom of God. This wisdom comes through the Word, the
preached and taught Word, and the visible Word that baptizes and feeds us.
Jesus then concluded the part of the narrative concerning the destruction of the temple and
Jerusalem. Having described the persecution that Christians will undergo even before the destruction of
the temple, he now returns to the destruction theme, only now he talks about the destruction of Jerusalem
(21:20-24).
The end of the temple and Jerusalem meant the end of the time when Gods presence and
salvation was tied to a specific place (the Jerusalem temple) in which Gods people worshipped with
animal sacrifices . The temple and ethnic Israel had become obsolete because the One that they
had prepared for had arrived . Even though Jesus earnestly desired the salvation of the people of
Jerusalem, he instead saw the citys destruction (13:31-35). Luke structured this conclusion with a brief
woe (21:23a) that is framed by two statements on how the destruction of Jerusalem fulfills Scripture
(21:20-22) and how the anguish of the land and people continues until the appointed times of the Gentles
are fulfilled (21:23b-24).
There are two significant parts to the conclusion (A/A): the status of Jerusalem and the idea of
fulfillment.
A-21:20a
The section begins with Jerusalem surrounded by armies.
A-21:24
The section ends with Jerusalem defeated and trampled on by Gentiles.
The warning of destruction for the impenitent (13:1-5) will become a reality for Jerusalem. The movement
of the frame is from possible destruction to actual and complete destruction. The disaster that is
prophesied leads to four imperatives that both announce and warn. The first is: you will know that
desolation is near (A-21:20b). False Christs will claim to know that the time of destruction draws near, but
now the true Christ tells his disciples how to know when Jerusalems time has drawn near.
There are three places in the gospel where the imperative to know is connected to the
eschatological words to draw near, arrive. The first is in 10:11 where the seventy are sent out (A.D. 30)
and the gospel is rejected. When this happens they were to say, Know this that the kingdom of God
has come near (CC). The judgment for rejecting the gospel is now; sins are not forgiven, they are
retained. The second is here in 21:20. Jesus warning of destruction came true in the near future (A.D. 70)
when Titus surrounded Jerusalem and destroyed it and the temple. The third is in the next section (21:29-

31). Jesus says when you see the signs in the heavens and the Son of Man coming in a cloud, know that
the kingdom of God is near (CC, 21:31). There Jesus is telling them of the judgment that will come at the
end of the world. The warnings move from the now of A.D. 30 to the not yet of the Parousia. In each case
though, the kingdom of God is near.
The command to know that Jerusalems destruction is near governs this whole section. There are
three imperatives in synonymous parallelism that follow the warning. The common thought is to get out
and stay out of the city of Jerusalem (21:21). Normally in war, a walled city is the safest place to be. But
not in this war because the city is the object of Gods wrath and so it ends up being the worst place to be.
The historical events as recorded by Josephus bear this out. Apparently over a million died and it became
so bad that people were reduced to cannibalism. The reason for such devastation is the fulfillment of
Scripture. There are many OT passages that prophesy the fall of Jerusalem (Jer 6:1-8; 7:14-26, 30-34;
16:1-9; 17:27; 19:10-15; 26:1-6; Eze 4-24; Micah 3:12; Zeph 1:4-13). They did not heed the words of the
prophets and so God allowed her to fall to the Babylonians in 587 B.C. Once again they do not heed the
words of the prophet John the Baptist and of the Prophet Jesus, as both preached repentance. And so
once again Israel is ripe for destruction. Jesus has predicted her destruction (19:44) and has lamented
and wept over her (Lk 13:31-35; 19:41-44; cf. 20:9-19), as Jeremiah once did (Lamentations).
The last phrase of 21:24 is translated in the CC as, until the appointed times of the Gentiles are
fulfilled. This gives the hearer reassurance that God is in control. Passages such as Dan 2 and 7 as well
as Rev 13 and 17 agree, telling us that nations and peoples are allowed to rise up to power for a time, but
when their appointed time comes to an end, their power evaporates. The destruction of Jerusalem and
the temple occurs according to Gods set purpose and foreknowledge. He remains in control.
Lk 21:5-38 Signs and Warnings about the End Times

Part 2 The End of the World and the Conclusion (21:25-38)
This lesson is part 2 of Jesus teaching in the temple about signs and warnings of the end
times. The shift from the destruction of Jerusalem to the destruction of the world is a subtle one.
Luke gives no signals in his framework: no change of audience, location, or time. This is the
only time in Luke that he describes the signs that will accompany the end of the world.
See the structure above. The chief feature in Lukes arrangement of the prophecy is the
coming of the Son of Man (21:27-36). Luke frames this part of the passage with the Son of
Man (A/A 21:27; 21:36b). Within this frame are four imperatives (B/B 21:28-31 and
21:24-36a). And in the center of the imperatives is a word of promise (C 21:32-33). But before
this, there is a brief, yet powerful reference to the signs that will accompany the end of the world
(21:25-26). These two verses are in the form of a chiasm in which he surrounds the peoples
fearful expectation of destruction (B/B 21:25b-26a) with signs and the shaking of the heavens
(A/A 21:25a; 21:26b).
(Lk 21:5-38)Jesus mentions signs (21:25a). This is not The sign the resurrection, the supreme
eschatological event but signs that will come after Jesus resurrection. The signs described earlier
(21:7-11) precede Jerusalems fall. These signs are signs of the end of the earth. The signs of 21:11 are
unusual natural phenomena, but those described here are different. [Take a look at Is 24 and note the
similar language as Isaiah described the end times.] They are apocalyptic, catastrophic changes in the
sky that indicate the world is coming unglued. Gods orderly creation will become unstable and revert

toward chaos as the Creator begins to withdraw his benevolence, as his patience runs out with corrupt
and perverse humanity.
Looking at the center of this short message (B/B 25b-26a), we know Jesus has shifted away
from Jerusalem and the temple by his reference to the earth, the nations and men. Also the signs are
more general and cosmic in scope. The signs will cause the nations to be perplexed, apprehensive, and
in anguish and to faint. This describes what those who are not hearers of the word will feel. But for those
who are hearers, these words and their fulfillment are actually comforting because they point to the
coming of the Son of Man. And all of Gods people say, Come Lord Jesus!
The words At that time (NIV) or And then (CC) signals the hearer that the signs just mentioned
lead to what follows in the coming verses (21:27-36).
This part of the passage is framed with the Son of Man. Luke uses the Son of Man in
connection to Jesus suffering and death. But here Luke associates the Son of Man with power and glory
(A/A 21:27 and 21:36b). When Jesus comes in his glory, he, the stone the builders rejected, will
become the head of the corner. The Great Reversal will be complete. And when he comes, he will come
in power. Look at the following references, noting upon whom Gods power rested and what the
circumstances were.
Lk 1:17
On John the Baptist to prepare people for the Lord, to turn them back to God.
Lk 1:35
On Mary as she will conceive the Son of God.
Lk 4:14
On Jesus as he began his public ministry.
Lk 4:36; 5:17; 6:19; 8:46;
On Jesus when he performed his miracles (driving out evil
spirits, healing the sick, raising the dead).
Lk 9:1
On the Twelve as they were sent out to preach and heal.
Lk 10:19
On the Seventy as they were sent out to preach and heal.
Lk 24:19
On the Eleven as they will be Jesus witnesses in Jerusalem, Judea, Samaria,
and in all the earth.
Lk 21:27
On Jesus as he returns in power.
When he returns Jesus will show his power by shaking the heavenly bodies (NIV) or as the CC puts it,
the powers of the heavens (21:26b). When Jesus returns from the position of power, from the right hand
of God almighty (22:69), he will show that all powers are subject to him. He will return in great glory. Glory
is associated with Gods presence. In the following references, note when or where was God present.
Lk 2:9, 14
God was present at the announcement of Jesus entrance into the world for his
work of salvation.
Lk 19:38
God was present at Jesus entrance into Jerusalem for his death.
Lk 9:26; 21:27 Jesus will come in glory. In these two passages, Gods glory is associated with
Jesus second coming at the end of time.
Next Jesus gives them five words to help prepare them to stand before the Son of Man, four
admonitions and one promise. When believers see the heavenly signs and see the Son of Man coming in
the clouds, Jesus followers are to stand up and lift up their heads. They are not to fear or faint, but to
look up in joy (21:28a). They do this because they look forward to Jesus coming because [their]
redemption is drawing near (21:28b). These words encourage the believer that the end of the world is not
a reason to fear, but that life with the Eternal One is about to begin. Jesus is admonishing the baptized to
exercise faith when these apocalyptic events occur.
The second admonition likewise focuses on the nearness of the kingdom. In parabolic form, it
illustrates how a Christian knows the end is near. The parable of the fig tree is a simple comparison.
When you see leaves on the fig trees, you know summer is near. When you see these things happening,
you know the kingdom of God is near.

Again, these things are the heavens shaking and the earth in chaos. The first two admonitions
are an example of synonymous parallelism (two statements that are together in which both say the same
thing only in a slightly different way). The kingdom of God matches up with redemption. Both the
kingdom and redemption are near when these things (21:38, 41) are happening. Again there is the
eschatological tension between the now and the not yet. The kingdom of God had its beginning when
Jesus Christ became man, taught, and performed miracles. The kingdom of God fully arrived at Jesus
death and resurrection (redemption). So the first two admonitions are a reminder to believers to
remember their catechesis (Jesus teaching, miracles, death, and resurrection) so that they will be
prepared for the consummation when the Son of Man comes.
The third saying is set apart by the phrase, I tell you the truth (NIV) or truly I say to you (CC).
In the OT the prophets said, Thus says the Lord, but even though Jesus was a prophet, he never
said, This says the Lord because he was the Lord. The prophets words had authority because they
were Gods word, and likewise, Jesus words had authority because he was God. By using this phrase,
Jesus is telling his catechumens to pay special attention.
The meaning of Lk 21:32 has been debated for a long time. Looking at the following passages,
this generation (7:31; 11:29-32, 50-51; 17:25) is all those who are unbelievers. This generation killed the
prophets, rejected Jesus and in the future will reject the Gospel. Unbelievers will exist to the very end,
when Gods shakes the heavens and the earth. Jesus does not say what will happen to this generation,
but the implication is that when these things do happen, they will pass away along with heaven and
earth. They will not sit with Abraham, Isaac, and Jacob at the eschatological banquet in the kingdom of
God (13:28-29).
Besides this dire assertion that the world and unbelievers will pass away, Jesus makes an
emphatic promise: his words (catechesis) will never pass away. Those who have heard his word and kept
it will remain and inherit the kingdom.
Jesus gives two more admonitions (21:34-35), which are practical and pastoral. In the first, Jesus
uses the word beware (CC) or be careful (NIV). This verb has only been used three times in Luke.
Jesus earlier warned his disciples to beware of the hypocrisy of the Pharisees, of those who cause
scandals and sins, and of the scribes love for public recognition. All of these are warnings against people
who offer a false catechesis that leads away for righteousness (see 12:1; 17:3; and 20:46).
In 21:34 Jesus says to be careful of dissipation, drunkenness, and the anxieties of life. These
things are distracting, cloud the mind, and make one less aware of Jesus coming. These are the kind of
distractions that Jesus warned of in the parable of the sower (8:14). The catechumen is called to avoid
these things in order to maintain a clear mind, to remain prepared.
In the final admonition, Jesus says to always watch and pray (21:36), especially since we are in
the last days. The word used for prayer denotes petitionary prayer. It usually indicates prayer that pours
forth in times of distress as pleas to God for help. Very shortly Jesus will give a dramatic example of such
a prayer as he earnestly prays at the Mount of Olives about his coming suffering (22:39-46). So the
faithful will earnestly pray to escape all that is about to happen (21:36). And those who escape will be
able to stand before the Son of Man.
This is the goal of Lukes gospel: to enable the hearers, by grace, to stand before the Son of
Man. Jesus words will never pass away and supply the hearer with what is necessary to accomplish this
goal. Theophilus and other catechumens have Jesus words and are prepared to stand in Gods presence
on the Last Day. For believers, the Last Day is not a day of fear, but a day of joy when the Son of Man
comes with redemption (21:28).
In 21:37-38 Luke concludes his section on temple teaching. In fact he ends the temple teaching in
the same way that he started it by saying that Jesus taught in the temple each day (19:47-48 and 21:3738). This provides a frame around the entire section. But Luke provides more information in these two

verses than just a frame. Luke provides us with more information about Jesus. During the day Jesus
taught at the temple. Jesus spent his nights on the Mount of Olives (21:37). This pattern for Jesus will
continue after the Passover supper. After he ate it with his disciples, Jesus went to the Mount of Olives
(22:39). There, after he prayed earnestly, Jesus would be arrested, for his opponents knew the pattern
that Jesus followed all week long.
Finally in 21:38 Luke says the people were coming early in the morning to the temple. Why? The
people came early in the morning to hear Jesus teach. They came to be catechumens, to be hearers of
the word. These people who have become catechumens of Jesus will fall away during his passion. But
after his resurrection there will be many who had heard him teach, who will be moved to believe the
purpose of his death and resurrection. Jesus would explain that purpose to two of his disciples who were
on the way to Emmaus (24:32, 35).
What is the significance of Jesus teaching in the temple during Holy Week? Lukes gospel began
with several scenes in the temple. Zechariah was serving at the temple and Jesus was presented at the
temple. The (stone) temple was the place of Gods presence among his people in the OT. Jesus is God in
the flesh. He is the new temple, the place of Gods presence in the NT. When Jesus, the new temple
comes and uses the stone temple to teach in the final week before his death, it emphasizes the shift of
Gods presence from the old to the new. Jesus is the source of divine teaching; he speaks Gods word. He
is also the new place of atonement, the new Passover sacrifice. The forgiveness of sins comes through
him. Soon the stone temple will be destroyed, but for now, the old and the new are together. The new
people of God his disciples freely mingle with the people of the old covenant.
Jesus movement back and forth across the Kidron Valley linked his temple teaching to the place
of his prayer and betrayal. During Holy Week Jesus followers heard him teach, ate with him, and were
with him in times of prayer. This pattern would be continued in the Divine Service. Jesus disciples rise
early on Sunday morning, the day of resurrection, flock to the new temple, the church, the place of Gods
presence, in order to hear the teaching of Jesus. They also break bread together as they celebrate the
Lords Supper with him and remain watchful in prayer. This is the picture of the early church in Acts 2:42,
46; 20:7. Hence Jesus Holy Week pattern, continued in the churchs liturgy the Service of the Word, the
Service of the Sacrament, and the prayers will preserve the church in faith until the end, so that Jesus
followers will be prepared to stand before the Son of Man when he comes (21:36).

The Passion Narrative (22:1-23:56a)

Contents
.. Events at the Last Supper (22:1-38)
.. ... Lk 22:1-6 Preparations for Betrayal
.. ... Lk 22:7-13 Preparations for the Passover
.. ... Lk 22:14-20 The Passover of Jesus
.. ... Lk 22:21-38 The Present Condition and Future Calling of the Disciples
.. The Temptation and Testing of the Disciples(22:39-62)
.. ... Lk 22:39-46 Jesus Prayer on the Mount of Olives
.. ... Lk 22:47-53The Betrayal
.. ... Lk 22:54-62 The Denial of Peter
Events at the Last Supper (22:1-38) [Small]

Lk 22:1-6 Preparations for Betrayal
Jesus has entered Jerusalem and taught in the temple for the better part of a week. The
Sanhedrin has tried to trap Jesus; they are looking for anything they can find against him. Every
attempt has failed miserably. Now the Passover is drawing near and they continue to try and do
away with Jesus.
See detailed structure. Luke begins with a short introduction, which gives as a time
reference the Passover. In chiastic form, Luke tells of Judas betrayal of Jesus (22:3-5). Framing
the betrayal is the seeking of the Jewish leaders and Judas to betray and kill Jesus, but in a setting
that was away from the people (22:2, 6).
22:1-23:56a The Passion Narrative
22:1-38 Events at the Last Supper
22:1-6 ..... Preparations for Betrayal
22:1 ............ The Feast of Unleavened Bread, the Passover, was near.
22:2a ........... The Jewish leaders were seeking how to kill Jesus, but they were
22:b ................. fearing the people.
22:3-5 ............... Satan entered Judas, one of the Twelve.
...................... Judas consulted with the Jewish leaders about betraying Jesus.
...................... The Jewish leaders rejoiced and agreed to give Judas money.
22:6 ............ Judas was seeking a chance to betray Jesus apart from the crowd.
Luke begins with a time notice in 22:1: Now the Feast of Unleavened Bread, called the
Passover, was approaching. From this point on, Luke will track the chronology carefully to
show the three day sequence of events: the day of preparation for the Sabbath (from sundown
Thursday to sundown Friday; 22:14-23:56a); the Sabbath (from sundown on Friday to sundown
on Saturday; 23:56b), and the first day of the week (from sundown on Saturday to sundown on
Sunday; 24:1-35).

Lukes continued time references throughout the rest of the gospel help the hearer
discover significant aspects of the events that occurred over the three day period. A review over
22:7-23:56a shows the major events of the day of preparation were:
The Last Supper.

Jesus prayers at the Mount of Olives.
Jesus is arrested.
Peter disowns Jesus.
Jesus trials before Pilate and Herod.
Jesus crucifixion.
Jesus burial.
No events happened on the Sabbath. The women (and Jesus) rested according to the
commandment (23:56b). On the first day of the week there was Jesus resurrection and the
journey to Emmaus, the Emmaus meal, and the return to Jerusalem by the Emmaus disciples
(24:1-35).
The chief priests and teachers of the law were looking to get rid of (NIV) or do away with
(CC) Jesus (22:2). Judas was looking for an opportunity to betray Jesus (22:6). They both wanted
to avoid the people because they were afraid of what the people would do if they had Jesus
arrested (22:2b, 6b). In looking at the top and bottom parts of the frame, the focus in the
beginning and the end shifts. The focus shifts from the chief priests and teachers of the law to
Judas (22:2, 6).
In the center of this passage (22:3-5) are the details of the betrayal. How did the betrayal
take place?
1) Satan entered Judas.
2) Judas made an offer to the Jewish leaders to betray Jesus.
3) The Jewish leaders rejoiced and offered financial compensation.
So Satan is the real instigator (22:3a). This is really a battle between God and Satan. This is a
battle of eschatological proportions. Satan sees this as his opportune time. This is later called the
hour of darkness (22:53).
Since Jesus came to save humankind, and since it is God who is ultimately in control, it
means that this must be part of his plan of salvation. As in the story of Joseph in Genesis, God
will use evil to bring about something good-the salvation of humanity. The entire passion
narrative (22:1-23:56a) is framed by preparations, the preparations of evil here, the preparation
of the disciples for the Passover next, and the preparations to anoint Jesus body by the women
(23:50-56a). While these human participants are in the foreground, it is actually God who is
governing the sequence of events according to his own timetable in order to accomplish his plan
of salvation.
Lk 22:7-13 Preparations for the Passover

Luke had said in the previous passage that the day of Unleavened Bread was drawing
near. In this passage he says the day has come, marking it as one episode in a sequence of events
that leads to Jesus crucifixion. The narrative is a dialog between Jesus and two of his disciples.
It records Jesus instructions with some detail, while recording their execution of them very
briefly.
See detailed structure. This passage is framed by the Passover. Frame A gives a broad
reference to Gods mandate that Israel annually celebrate his redemption of them (22:7). Frame
A is a reference to this specific Passover and the preparation for it by the disciples. Two words
dominate this passage and highlight its theme: Passover (22:7, 8,11, 13) and prepare (22:8,
9, 13) . Since the Passover day preceded the Sabbath, it was also called the Day of Preparation.
22:7-13 Preparations for the Passover
22:7 ..... Then came the day of Unleavened Bread, on which it was necessary that the
.......... Passover lamb
be sacrificed.
22:8-13 ....... Preparations are made for the Passover meal.
22:13 .... And going out, they found just as he had said to them and they prepared the Passover.
The theological meaning of the entire passion account is announced by the simple words
on which the Passover lamb had to be sacrificed (22:7b) . The narrative concerns two distinct
yet related and parallel events that are taking place simultaneously: a celebration of the Passover
according to the old covenant (Ex 12) and the institution of a new covenant to be commemorated
by a new Meal (22:20) of a new covenant.
From the disciples point of view, this is just another Passover like previous ones. The
feast has arrived (22:1), the lamb must be slain (22:7), the preparations to eat it must be made
and it must be eaten by Gods faithful people (22:8-13). So this is the way that the disciples
would have approached the three days, the three days that would change the world forever. The
disciples would be approaching this Passover in terms of the old covenant.
But Lukes deeper and more important message of this narrative is that it points to Jesus
as the sacrificial Passover lamb who fulfills and renders obsolete the sacrifices of the OT. Jesus is
the Lamb of God who takes away the sin of the world (Jn 1:29).The disciples prepare for a
normal Passover meal, but instead the old meal becomes a new meal. Jesus redefines the meal in
terms of himself; he gives it a Christological meaning. Jesus is now the Passover Lamb that
people eat in, with, and under the bread and wine! After this Passover, Jesus Passover, there will
no longer be a need to celebrate the old Passover because Jesus is the Passover Lamb for which
all previous Passovers prepared and anticipated. His slain body is continually offered in this new
Meal of his body and blood. This is the Passover that will be remembered and sung for all
eternity: Worthy is the Lamb who was slain (Rev 5:12) .
In giving his disciples instructions, Jesus shows that he is omniscient (all-knowing)
(22:10-12). Jesus tells Peter and John exactly what will happen. They will see a man carrying a

water jar. They are to follow him and ask him where the room is that the Teacher will use to eat
the Passover with his disciples. The man will show them the room and it will have couches there
for them to use. By doing this Jesus shows that he is in control of this meal. In fact, he is the host
of this meal; they are setting it up at his command. As these events unfold, we see them
happening with divine foreknowledge in order that, through these means, Gods eschatological
kingdom will come.
According to 22:13, the two disciples went and found it exactly as Jesus had said and
they prepared the meal.
In summary, Jesus had prepared for this meal with divine forethought and had given
instructions on how to prepare it. The disciples simply followed Jesus instructions, trusting his
words . Throughout the centuries, faithful pastors have done the same, as they simply do what
Jesus instructs them to do: make disciples by baptizing and teaching and celebrate the Lords
Supper often in remembrance of him. They and we simply trust Jesus words and do what he
commands, believing that God will use these means to bring his eschatological kingdom into this
broken world . As the disciples prepared for Jesus Passover Meal, the final Passover meal,
which would be a perpetual meal, so, pastors, all around the world, also prepare for the same
meal in which Jesus, the Passover Lamb, gives himself to all who eat and drink.
The Day of Preparation began with two disciples preparing the Passover meal. The Day
of Preparation will end with Joseph of Arimathea preparing Jesus body for burial, and the
women preparing spices and myrrh with which to anoint him after the Sabbath (Lk 23:50-56a).
Lk 22:14-20 The Passover of Jesus
The Passover has been prepared for (22:7-13) and the hour has come to eat it (22:14).
Lukes narrative of the institution of the Lords Supper is arranged as a testament (cf. Heb 9:1628). It is a new covenant, but covenants can be instituted in many ways. In this case, it is
instituted by means of a last will and testament. Jacob and Moses are examples of leaders who
gave blessings that were also their last will and testament for those who would be the new
leaders of Israel (Ge 49; Deut 33). Jesus institution fulfills the OT promises of a new covenant, a
new exodus redemption, and eschatological blessings.
See detailed structure. The structure is a simple series of sayings by Jesus, which are
introduced by a reference to the hour of the meal.
22:14-20 The Passover of Jesus
........... The Time of the Meal
22:14 .......... The hour of the Passover has come.
........... The Eschatological Perspective
22:15-16 ....... Jesus declares,
..................... With deep desire I desired to eat this Passover with you before I suffer;
.......................... for I say to you that surely I will not eat it
.......................... until it is fulfilled in the kingdom of God.

22:17-18 ....... Having taken a cup, Jesus says,

..................... Take this and apportion it among yourselves; for I say to you that surely
.......................... I will not drink, from now on, from the fruit of the vine until the
.......................... kingdom of God shall come.
.......... The Breaking of the Bread and the Words of Institution
22:19 .......... Having taken bread, Jesus says,
..................... This is my body, which is being given on behalf of you;
.......................... this do in my remembrance.
.......... The Cup of the New Testament in Jesus Blood
22:20 .......... And the cup, likewise, after the eating of the meal, saying,
..................... This cup is the new testament in my blood,
.......................... which is being poured out on behalf of you.
Luke is the only evangelist who preserves in his account two distinct cups of wine. This
points to the fuller Passover meal. A reconstruction of the meal along with a summary of Lukes
account appears below.
The Passover Meal ............................. The Lukan Last Supper
A. Preliminary Course
Word of sanctification (the qiddush or blessing)..22:14 The hour for the Passover
spoken by the head of the family or host ......... observance begins with the disciples
over the first cup (the quiddush cup). ........... reclining at the table with Jesus.
Preliminary dish, including green herbs, bitter
herbs, and a sauce made of fruit puree.
The meal proper (see C) is served but not yet ....22:15 Jesus announces his great desire to
eaten; the second cup of wine is mixed and ....... eat the Passover that is now set
poured but not yet drunk. ........................ before them.
B. Passover Liturgy
The Passover Haggadah (narrative teaching) .......22:16 In Jesus explanation, he announces
spoken by the host. .............................. that he will not eat the Passover again
until
.................................................... it is fulfilled in the kingdom of God.
First part of the Passover Hallel (praise psalms).
Drinking of the second cup (cup of redemption)....22:17-18 The first cup mentioned by Luke is
.................................................... Probably the second cup of the Passover,
.................................................... also called the cup of Redemption.
C. Main Meal
Grace spoken by the host over the ................22:19 Jesus speaks the Words of Institution
unleavened bread. ................................ over the unleavened bread; the breaking
Meal, consisting of Passover lamb, unleavened ...... of the bread begins the meal.
bread, bitter herbs (Ex 12:8), with ............22:20 likewise, after eating of the meal.
fruit puree and wine.
Grace (birkat hammason) over the third cup .......22:20 Jesus speaks the Word of Institution
(cup of blessing). ............................... over the cup after the meal (This is the
.................................................... second time a cup is mentioned by Luke.)
D. Conclusion
Second part of the Passover Hallel (praise psalms).
Praise over the fourth cup (Hallel cup).
Notice how Luke narrows the time reference as he focuses in on the beginning of Jesus
passion.
22:1a, Now the Feast of Unleavened Bread, called Passover, was approaching.
22:7a, Then came the day of Unleavened Bread.

22:14a, When the hour came.
Jesus had been resolutely journeying toward Jerusalem, knowing he would suffer and die there.
And now, at this hour, the goal of his journey has been reached . All the preparations have
been made, both by Judas and the religious leaders (22:1-6, for his betrayal) and by Jesus
disciples (22:7-13, for the Passover meal). At this hour, Jesus passion begins . Luke
specifically ties his version of the Lords Supper with Jesus passion when Jesus said to his
disciples, I have eagerly desired to eat this Passover with you before I suffer (22:15).
And Luke will use the same wording (this hour) at the end of Jesus passion, the end of
the third day, when he writes about the Emmaus disciples: And after rising up in that very hour,
they returned to Jerusalem (CC, 24:33a). And so Luke, as he does in many other instances,
provides a frame, this time for the whole passion/resurrection account.
At the beginning of the three days, the disciples do not understand what was about to
happen. On Easter morning, they still do not understand; they are perplexed (24:4a, 11, 12b). But
finally, after Jesus taught the Emmaus disciples on the road and revealed himself in the breaking
of the bread (24:13-30), in that very hour their hearts burned within them and their eyes were
opened to recognize Jesus as their crucified and risen Savior (24:31-35). And so the movement
in the rest of Lukes gospel is from darkness to light, from misunderstanding to comprehension .
When the three days are over the new age will have dawned, the eschatological kingdom will
have arrived.
The view that the Lords Supper is a testament emphasizes the relationship between
Jesus and his disciples . Far from ending when he dies, the relationship continues. By his words
and actions in this meal, Jesus will remain among his disciples in a special way (his true
crucified and risen body and blood in, with, and under the bread and wine) . Although present in
a different way, Jesus will remain really present with his disciples after his earthly ministry has
ended.
In 22:16 and 22:18, Luke connects this meal with the kingdom of God. So Luke connects
Jesus suffering (and death) to this (last) Passover meal and this meal to the kingdom of God.
When is it that the kingdom of God comes? As we have seen, it comes now and not yet. The Last
Supper of Jesus certainly looks forward to the eschatological banquet at the end of time. Jesus
has described this feast as one that is like a marriage feast (Lk 5, 7, and 14). Gods kingdom will
come in all its fullness at that time.
But it can also be said that Gods kingdom comes when Jesus has conquered all his foes sin, death, and the devil. And Jesus did that through his death and resurrection. This meal will be
fulfilled and Gods kingdom will come after the three days when he defeats his enemies. Then
Jesus will once again celebrate at the table with his disciples at the Lords Supper. It is through
the crucified and risen body of Christ that salvation was won. It is through the crucified
and risen body of Christ that salvation is given (in the Supper). Jesus presence in the

Supper assures us that the final Passover, the Passover of Jesus, has been fulfilled and
through it Gods kingdom has come.
When Lukes hearers hear that Jesus took the bread, broke it and gave it to them, the
words of 22:19, it might bring to mind the feeding of the 5000 and all the many meals in which
Jesus ate with all kinds of people, including sinners and tax collectors. It might bring to mind the
Lords prayer where we pray for daily bread or the beatitude of 14:15 where a man will be
blessed if he eats at the feast in the kingdom of God. Or it may remind one of the Emmaus meal
where Jesus broke bread with two of his disciples after his resurrection. Yet the most important
meal of Jesus and the most important breaking of bread was the Last Supper. Why? What made
this meal different? This was the only meal where Jesus identified the bread as his very body and
(the contents of) the cup as his very blood. It is also the only meal that Jesus directed his
disciples to repeat.
Bread provides physical nourishment, which is good for the body, but this meal provides
spiritual benefits as well. In the OT, some passages use bread and wine as metaphors for Gods
salvation (e.g., Is 55:1-5; Prov 9:1-6). But in this meal the real body and blood of Christ are in
the bread and wine and it is through the crucified and risen body of Christ that salvation was won
and given.
The bread used for the Passover meal (and therefore the Last Supper) was unleavened
bread. God had told Israel to use unleavened bread when they exited Egypt, the greatest OT act
of redemption for Israel. Paul speaks of unleavened bread and the Passover in 1 Cor 5:6-8. The
bread without yeast foreshadowed the purity of the Christian church. Yeast here represents
malice and wickedness. Since the Passover Lamb has been sacrificed, the old yeast (sin) filled
bread (life) was be thrown out and the feast must be celebrated with new bread (new life) that is
without yeast (sin).
After Israel was redeemed by the blood of the Passover lamb and saved through the water
of the Red Sea, God provided for them in the desert. There he provided bread from heaven
(called manna) and water from a rock. In 1 Cor 10:1-4, St. Paul uses these figures and interprets
them Christologically for Christians. As God saved and fed his OT people, so he saves and
feeds his NT people with Christ . God in Christ provides all that is necessary to begin a new
life and to sustain that life.
Of great importance in the gospel of Luke has been Lukes prophet Christology. If you
will remember there are two phases to Lukes prophet Christology. (1) Jesus, like all true
prophets from God, taught and performed miracles. And (2) Jesus, like all true prophets, was
rejected and persecuted. This prophet Christology continues in the Last Supper. With the words,
This is my body given for you (22:19), Jesus continues to teach and perform miracles. Jesus
teaches that the bread is his body. Here we maintain that is means is. The body given with
the bread is just as real and the same body that was given into death on the cross, buried and
raised from the dead. How can this be? It can only be a miracle. Through the bread and the wine

Jesus gives himself to his disciples. He also fulfills the second phase of prophet Christology as
he is rejected and killed. He gave up his life for the benefit of the world.
So prophetically in the Supper, Jesus foretells what is about to happen. Jesus is about to
complete his prophetic task. He foretells the continuing presence of his body for salvation,
accomplished through offering his body in substitutionary death for the life of all, in the
Sacrament of the Altar.
The exodus Passover meal was a picture of exodus deliverance carried out by Christ.
Like those who ate the first Passover, those who eat the continual last Passover, the Lords
Supper, receive deliverance from divine wrath, freedom from bondage to evil, and safe
passage to the new promised land.
Luke is the only evangelist to include the words, do this in remembrance of me. The
meaning of remembrance can be filled out in two ways. The vital question is whether it is God
who remembers us for Christs sake or we who remember God because of his grace in Christ.
Certainly both are true, but which comes first? It is God who remembers us first and his
remembrance is what prompts our response of remembering in faith. Gods grace always
precedes our response. Whenever God showers us with gifts (daily), he remembers his promises
in Christ to save us.
[Surprisingly to me, the commentator does not mention
the covenant God made with Noah to back up his claim that it is God who remembers. Read Ge
9:8-17. The sign of the covenant was the rainbow (Ge 9:12-13). When the rainbow appeared in
the clouds, God would see it and remember his covenant with Noah (Ge 9:14-16). So the
rainbow is a sign of Gods covenant with Noah, but its purpose was not so that man would
remember, but so that God would remember his promises to Noah. Similarly, when the Supper is
celebrated God remembers his promises to us in Christ.]
It is also true that Jesus disciples are called to remember him. In the commandments,
Gods people are called to remember the Sabbath day. They are to remember Gods work of
creating and his work of redemption (Ex 20:8-11; Deut 5:12-15). In worship God reminds the
church of Christs work of redemption (the Lamb of God who takes away the sins of the world)
and re-creation when we hear the Word read and preached and when the Lords Supper is eaten
and we hear the words, this is my body given for you and this is my blood shed for you.
In this Last Supper, which was the Passover meal, there were many important elements
(as we saw in point #1 above). When Jesus said, This do, Jesus wanted his disciples to
recount his Words of Institution over the bread and wine, to believe those words, and to eat the
bread and drink the wine. Therefore the churchs celebration of the Lords Supper retains and
highlights these most important features of the Last Supper.

In addition to remembering the Last Supper, the Lords Supper is a reminder of the table
fellowship that Jesus engaged in throughout his ministry. Jesus had table fellowship with sinners.
In the Lords Supper then God remembers his new covenant promises for sinners and continues
his practice of having fellowship with them through this meal.
Ex 24 narrates the ratification of the old/first covenant. In it blood played a significant
role. The blood was from the sacrifices that were made on the altar. Half the blood was sprinkled
on the altar and the other half was sprinkled on the people. On the altar sacrifices were made to
God. Sacrifices were substitutes for the people. The altar represented God and the blood
sprinkled on it symbolized Gods acceptance of sacrifices made on behalf of the people. The
sprinkling of blood on the people symbolized that the people were protected from Gods
righteous wrath by the blood of the sacrifices. The blood of the covenant then brought God and
man together because of the vicarious atonement it made.
Next (see especially 24:11b) Representatives of the people came face to face with God
and ate and drank with him. Because of the blood of atonement, they could come into Gods
presence without fear of Gods wrath. The sacred meal, which they ate with God, sealed the
covenant. It was then an official covenant that both sides agreed to (Ex 24:9-11).
What parallels do we see in the sacrifices, the sprinkling of blood and the covenant meal
of the old covenant with the new covenant (Lk 22:20)? The sacrifice of the new covenant is
Jesus. He sacrificed himself in place of sinful humankind. It is his blood that makes atonement
for humanitys sin. When the cup, which contains the blood of Christ, is drunk, it is like the
sprinkling of the people, in this manner the blood of the covenant is applied to those who drink
of it. Through his atoning blood, they are brought into the covenant and no longer need worry
about Gods wrath. Since Jesus is God incarnate, the new meal is eaten in Gods presence.
Having come face to face with God without incurring his wrath, those communing are assured
that God has accepted Christs sacrifice on their behalf.
In the four gospels, Luke is the only one to use the word new (new covenant or new
testament). It reminds us of the promise of a new covenant in the OT (Is 42:9-10; 43:18-21; 55:3;
61:8; and Jer 31:31-34). The promised new covenant was now going to being put into effect
through the blood of Christ and sealed by this new sacred meal. What benefits are promised in
the new covenant (Jer 31:34b)? In the new covenant God promises to forgive their wickedness
and [to] remember their sins no more. This is possible because the penalty of death for sin was
paid by Jesus in our place.
In Lukes gospel, the cup is accented. There is one cup from which all the disciples
drink from. In stressing the cup then Luke may be stressing the unity of those who partake of the
(one) cup. In 1 Cor 10:16-17, St. Paul does the same with regard to the one loaf. Also in Luke,
Jesus words over the cup include the same phrase as he used over the bread. The phrase, for
you, is the substitutionary language of vicarious atonement. In our place, Jesus poured out his
blood for you.

Lk 22:20 also emphasizes the pouring out of Jesus blood. Gods plan demanded that
Gods righteous Messiah shed his innocent blood, as Jesus explained to the Emmaus disciples on
the basis of the OT (24:25-27). The pouring out of Jesus blood fulfilled all the bloody sacrifices
of the OT, including the blood of the [first] covenant. Like the blood of the first covenant was
sprinkled on the people, so in the new covenant, the blood of the Suffering Servant will sprinkle
many nations (cf. Is 52:12).
To accept the cup and drink it is to recognize and accept Jesus suffering and death as the
atoning sacrifice for ones sins. To drink of the cup is to share in Christs suffering and death.
And to share in Christs suffering and death is the only means to glory (24:26). The words over
the cup focus on the shedding of Jesus blood, that is, his death, which is the very topic of the
following five dialogs of Jesus with his disciples (22:21-38).
Jesus had a great desire to celebrate this Passover with his disciples. In doing so he
provides a greater deliverance through a new exodus (9:31). He reinterprets the Passover
events in terms of himself, the new Passover Lamb. He establishes a new covenant for the
forgiveness of sins. With a new covenant, Jesus establishes a new meal to confirm it and seal it.
The institution of this new meal, the Lords Supper, along with the Last Supper and the Passover,
all look to strengthen and preserve Gods people until they eat of the eternal feast (Rev 19:6-9; Is
25:6-8). This new meal is different though. In it the body and blood of Christ are given and
through his body and blood comes forgiveness of sins and new life with God. This new meal, the
new Passover, is celebrated by the unified community of believers in remembrance of his death
and resurrection and in anticipation of return. The Last Supper is the climax of all of Jesus
meals. It is the most important meal from the fall in Eden to Parousia. Its greatest
significance lies in what it bestows: the real presence of Christ, his very body and blood,
offered up in death on a cross and now given with the bread and wine for the forgiveness of
sins and life eternal.
Lk 22:21-38 The Present Condition and Future Calling of the Disciples
The five dialogs in Lk 22:21-38 follow the Words of Institution and may be classified as
Jesus final teaching to his disciples. These dialogs take place while Jesus and the disciples are
still at the meal in the upper room (on the table; 22:21).
See detailed structure.
22:21-38
21:21-23
22:24-27
22:28-30
22:31-34
22:35-38
The Present Condition and Future Calling of the Disciples

..... A word about the betrayer.
..... An argument over who is greatest and a call to humble service.
..... The apostles appointed for trials, for the kingdom, and to judge Israel.
..... Peters commissioning to strengthen the disciples after his own denial and return.
..... The final words of Jesus to his disciples and the final passion prediction.
Immediately after the Words of Institution, which promise forgiveness and life, Jesus speaks of
his betrayal (22:21-23). Jesus words show that he has knowledge of the plot to betray him. Jesus

knows that there is a plot to betray him. He knows who will betray him, one of the Twelve. The
betrayal will happen as the plotters planned, but also in the way and within the plan that God
decreed.
The name of the betrayer is not given, even though Luke provides the fullest account of
the betrayal. From 22:1-6 we know, Judas was the disciple that would betray Jesus to the chief
priests and officers of the temple guard. In return they would give Judas some money. Judas was
to hand Jesus over when no crowd was present.
During his ministry Jesus regularly ate with tax collectors and sinners. Lukes use of
betrayal immediately after the Lords Supper reinforces that Jesus has table fellowship with
sinners. (Whether these words were spoken after the Supper as Luke presents it or before the
meal as Matthew and Mark present it is up for debate. Most likely Jesus spoke these words
before the meal. Luke may have included them here because it fit in with the other four dialogs.
In either case, the words were spoken at the table.) Some of the other dialogs make this point as
well.
The woe spoken to Judas is similar to the woes spoken earlier. In 11:37-54, Jesus spoke
woes to the Pharisees and lawyers. This puts Judas into the same category as the religious
establishment, his co-conspirators (22:1-6).
Jesus betrayal was part of Gods plan. In 22:22, The words decreed (NIV) or
destined (CC) or ordain all mean that it had been predetermined by God that this will
happen. This is how salvation will be won. Jesus had been journeying to Jerusalem. The whole
purpose for the journey was so that he could be betrayed, suffer, and die. It is a divine necessity
that these things happen. These things have been preordained by God to happen and therefore
they will happen. Jesus will do his Fathers will.
In Ps 41:9, it speaks of a betrayal by a close friend, one who shared table fellowship. And
Jn 13:18 uses this verse Christologically, applying it to Jesus and Judas. It was a part of Gods
plan that Jesus be betrayed by someone who was very close to him.
Comparing Lk 22:22 with Mt 26:24 and Mk 14:21, Matthew and Mark both stress the
fulfillment of Scripture. The OT predicted that the Messiah would be betrayed (Ps 41:9), suffer,
and die and Jesus will willingly go the way that Gods Word says. If it is written in Scripture (by
God) that he will be betrayed, suffer, and die, then Jesus is willing to do it and in fact he must do
it. That is the way laid out for him to go.
Jesus had come to serve humanity (22:27). In fact, he served to the point of giving up his
life for them. Incredibly, after Jesus gave them his broken body and his poured out blood (22:24)
the disciples started arguing over who was the greatest. This showed that they did not understand
that Jesus had come to die and that when he called them to follow him, that they were to follow
him into death. It showed that they did not understand the Great Reversal, that in Gods kingdom
everything is reversed. Those who are the youngest or who serve are greater than the

greatest and the ruler. Those who are great in Gods kingdom have the attitude and behavior of
a servant. Servants in Gods kingdom seek to be faithful in the tasks appointed by the Master (1
Cor 4:1-2).
In giving himself (sacrifice) and serving his disciples (servanthood), Jesus gives them an
example to follow and prepares them for their ministry after Pentecost. To minister in Gods
kingdom, they must become servants, humbly giving themselves for others. When they do this,
they will be one with Jesus, and then when they speak, those that hear them will hear Jesus
(10:16) because they will be in unity with Jesus.
Those outside Gods kingdom (Gentiles, here meaning pagan or worldly) seek greatness
through positions of power. By arguing in this way, the disciples place themselves in the same
category as worldly pagans. Again this confirms that in Jesus final meal before his passion, he
has had table fellowship with sinners.
When Jesus spoke of his broken body and his blood poured out for you, he spoke of
substitutionary atonement. And now in response to their dispute he describes himself as the great
I AM. He is the LORD who is present with them as One who serves (22:27) by giving himself
in atonement. This is the language of real presence. Even after his ascension, Jesus will remain
the great I AM who serves at the table giving his body and blood. Jesus remains present in the
church through the Divine Service, serving his disciples as they dine at their Lords Supper.
Jesus said that his disciples had remained with him during his trials. Throughout his
ministry, there have been those who have rejected Jesus, starting in his hometown of Nazareth
and up until now (the Last Supper). And yet, these disciples are still with Jesus, following him.
Up until now the disciples have been faithful. But what does the hearer of Lukes gospel knows
(See Lk 22:54-62; but also see 24:36-53.) that soon Peter and all the disciples will abandon and
forsake Jesus. But after the resurrection, Jesus will forgive, strengthen, and commission them.
And the book of Acts (Lukes second book) shows that after Pentecost, these same
disciples go out boldly and proclaim the Gospel in the face of all kinds of trials. So this statement
of faithfulness may be one in which Jesus is looking both backward and forward. And knowing
of the abandonment in between, we know that faithfulness is a product of grace and any
unfaithfulness is covered over by Jesus perfect faithfulness, which is imputed to all believers
through faith. It is grace that forgives, restores, strengthens, keeps faithful even in times of trials,
and they will inherit the kingdom he is about to receive.
During his ministry Jesus taught about the kingdom.
10:9, 11
Jesus taught the disciples to proclaim that the kingdom was near.
11:2
Jesus taught the disciples to pray for the kingdom to come.
Jesus is the King of this kingdom (22:30a). The purpose of the kingdom is communion with God
and fellowship at the Kings table (22:30). This will not fully happen until Jesus returns. Yet, the
kingdom is wherever the King is . And so, the kingdom is here even now wherever the Lords

Supper is eaten because of his presence in it, for in the breaking of bread Jesus reveals himself
(24:28-35).
We must say it again. The kingdom is appointed to those who persevere with Jesus
through his trials. This is not perfect obedience as the disciples show. Only after the coming of
the Holy Spirit will they exhibit joy in suffering for the sake of Jesus.
When the apostles went out and preached about the kingdom, they preached about Jesus
death. Thus the theology of the cross marks one who is appointed for the kingdom . Throughout
Luke, the messianic passion secret is stressed. The scandal of the cross will become the center of
the churchs proclamation, but only after Jesus clarifies the significance of his death.
Suffering, preaching, the cross, eating and drinking at Jesus table these all belong
together for the apostles. So does sitting on thrones judging the twelve tribes of Israel (22:30). At
first it might seem as if it refers to the apostles sitting in judgment, condemning the old,
unbelieving Israel, but this is not the case. There is another way that judge is used in Scripture.
Looking at Judges 2:10-23, we see this other use of judging. In the OT, Judges were people who
were saviors and deliverers who led the people of God to repentance and faith. In the same way,
the apostles would save and deliver people from sin, death, and the devil by preaching the Word
of God, the Law and Gospel, by remitting sin, and by administering the sacraments. Through
these means, they will lead people to repentance and faith. The apostles, along with succeeding
ministers of the Word, will lead the new Israel, the body of Christ, to eat and drink at [Jesus]
table in [his] kingdom.
Jesus now turns his attention to Peter (22:31-34). The scandal of the cross will cause all
of the disciples to fall away. Through the passion and death of Jesus, Satan will test the disciples,
hoping to lead them to spiritual ruin. Jesus prayed that Peters faith would not fail. Did Peters
faith fail (22:54-62, 32b)? Peters faith temporarily failed; he denied Jesus three times; he would
have to be turned back to Jesus. Even so, later, Peter would turn back in faith and strengthen
his brothers in the faith (22:32b).
The main point here is not that Peter would fall away, but his return to faithfulness and
his relationship with and the strengthening of the other disciples. Peter is to be the leader of the
Twelve, even after he denies Jesus. Peter is pictured here as a sinner who falls from the faith. But
more importantly the Good News is that Luke throughout his gospel (5:27-32; 7:36-50; 19:1-10)
portrays sinners at the table of Jesus who (now and later) receives the forgiveness of sins at
Jesus table (cf. Also John 21).
When does Peter return to the faith? We see that in Acts 1-11 Peter has taken his place as
the leader of the church, so he has returned to the faith before this. After his denial (22:54-62),
Peter is mentioned only two other times in Luke. In Lk 24:12, Peter ran to the tomb and
marveled at what had happened (See also Jn 20:1-10). Lk 24:34 tells us that the Lord had
appeared to Peter after his resurrection. Earlier, we described Peters marveling and wondering at
the tomb as a transition from unbelief to belief. It appears that Peter was fully turned back after

his encounter with the risen Christ. This encounter brought about Peters repentance and turned
him back to faith. After his return, Peter then became a prominent leader of the early church
(Acts 1-11).
Now lets consider 22:35-38, 9:1-6 (the sending of the Twelve) and 10:1-12 (the sending
of the seventy). It seems that what Jesus said in 22:35-38 is the opposite of what he said earlier.
Has Jesus changed his mind? Is he instituting a new pattern for mission? Why does he tell them
to provide for themselves rather than depend on God? Why does he instruct them to arm
themselves by selling their garment so they can buy a sword?
In Acts the disciples denounced personal possessions (Acts 2-4) and suffer persecution
without resistance (Acts 5, 7, 8, 12, 16, 17, 19). They are following the pattern set in Luke 9 and
10. Jesus words here should not be taken literally. He is speaking ironically.
Since the disciples have been with Jesus, they have been physically safe. They have not
been deprived of lifes necessities. They have enjoyed divine protection; their lives have not been
in danger. But with the coming arrest of Jesus, all of this will change. The disciples lives will be
in jeopardy too. They are to plan carefully and take precautions and still depend on God. In Eph
6:10-20, St Paul says Christians must arm themselves with the full armor of God in order to
equip themselves for battle against spiritual enemies. Spiritual enemies require spiritual
weaponry.
The disciples, and we as disciples, are sinful and we find ourselves at times depending
upon ourselves instead of God. They (and we) are messengers of peace, but do not truly
understand what makes for peace. This is demonstrated by the fact that the disciples are carrying
two swords (22:38). They are among the transgressors Jesus has come to save.
The key to this final dialog (22:35-38) is the quote from Is 53:12 in verse 37. This quote
is from the fourth Suffering Servant Song. It is framed by references to Jesus fulfilling the
prophecies of the Suffering Servant. This is the final passion prediction. It describes the necessity
of the death of Jesus in fulfillment of Scripture. The word necessary (CC) or must be (NIV)
connects it to the other passion statements in 24:7, 26, 44. So Jesus death is anticipated here and
explained in chapter 24 as a necessity. In his death Jesus identifies with, is associated with
(numbered with [NIV] or reckoned with [CC]) and takes the place of transgressors
(lawless ones, rebels, covenant violators). The disciples are among the transgressors, as are the
thieves on the cross, and all sinful humankind.
Jesus discourses at the Last Supper focus on his impending death . And so it would seem
to paint a pretty bleak picture. Yet it is necessary for Jesus to be the Suffering Servant in order
that transgressions might be overcome . Jesus has spoken of future joy and celebration, of future
eating and drinking. But this is only possible if Jesus dies. In fact these things will occur
because of his death. Suffering and death must happen before glory.

The Temptation and Testing of the Disciples(22:39-62 ) [Small]
Lk 22:39-46 Jesus Prayer on the Mount of Olives
The Supper and dialog with his (sinful and weak) disciples (22:1-38) has ended. Soon to
come will be Jesus trials, death, and burial (22:63-23:56). In between begins the opportune
time spoken of at Jesus temptations (4:13). Now begins a new round of temptations for Jesus
and the disciples will be tempted as well.
There are three sections within 22:39-62. Each features the obedient endurance of Jesus
suffering. And in the background is an ongoing subplot of the disciples failure to remain with
him in those trials . Previously the disciples had at least remained with Jesus (22:28), but as
Jesus goes to his goal, they will not. Jesus will indeed be reckoned with transgressors (22:37;
Is 53:12). So the three pericopes covering Jesus agony in the Garden of Gethsemane, the
betrayal and arrest, and Peters denial are tied together by the twin threads of Jesus obedience
and the disciples failure .
Lukes arrangement of these three pericopes together followed by Jesus trials might
suggest the themes the trials of the disciples (for 22:39-62) and the trials of Jesus (22:6323:25) . However, even during the trials of the disciples it is Jesus who is at center stage, and
his fidelity to the Fathers will is the central theme.
See detailed structure. Lukes structure is a chiastic arrangement that centers on the
Fathers will being done. And the center is framed by references to prayer.
22:39-62 The Temptation and Testing of the Disciples
22:39-46 Jesus Prayer on the Mount of Olives
22:39 ..... Introduction: Jesus journeyed to the Mount of Olives, and the disciples followed
him.
........... The Prayers of Jesus
22:40 ..... A Coming to the place, Jesus said to them,
..................... Keep praying not to come into temptation.
22:41 .......... B Jesus departed from them a stones throw,
..................... and, falling on his knees, he was praying,
.................. saying,
22:42 ................ C Father, if you were willing,
........................... take this cup from me;
........................ nevertheless, not my will, but may yours happen.
22:43 ................ C [An angel appeared from heaven, strengthening Jesus.
22:44 .......... B Being in agony, he was praying very fervently.
...................... His sweat became as drops of blood falling on the earth.]
22:45 ............. And rising up from prayer, coming to his disciples, he found
...................... them sleeping from sorrow.
22:46 ..... A And Jesus said to them,
................... Why are you sleeping? Rise up,
........................ keep praying in order that you may not come into temptation.

Luke uses a short introduction to provide the setting for this pericope. From 22:39 we
know this passage will involve Jesus and the disciples and that Jesus has journeyed from
Jerusalem to the Mount of Olives (22:39). Luke has already informed the hearer that it was
Jesus practice to go to the Mount of Olives during the night of the Great Week. From an earlier
time references (22:1, 7, 14), we know it is late evening on the Day of Preparation, the day of the
Passover. For us it would be Thursday evening. For the Jews this would be early Friday, the day
on which all of Jesus suffering and death occurs. Jesus takes center stage, but Luke is careful to
note that the disciples followed him, suggesting faithful discipleship. These disciples have so far
remained with Jesus in his trials.
Prayer is the obvious theme of this passage . Prayer is mentioned 5 times throughout the
passage. Jesus prayer is a petitionary prayer, the same kind of prayer Jesus taught his disciples to
pray in the Lords Prayer (11:1-4). The center of the passage focuses on Jesus prayer (C-22:42),
while the outer frame (A-22:40/A-22:46) focuses on Jesus words about prayer to his disciples.
Jesus words in both halves of the frame are very similar and have to do with praying not to come
into temptation. This is very similar to the Lords Prayer where Jesus prayed, Lead us not into
temptation (11:4). The biggest temptation that the disciples will face will be to abandon Jesus
and the faith. As they see what happens to Jesus, they will be tempted to do this because of fear
and offense.
The inner frame of the chiasm (B-22:41/B-22:44-45) documents the separation of Jesus
from the disciples, both in physical distance and in withstanding temptation. From this frame we
learn:
(1) Jesus went away from his disciples by himself, but he did not go to far away from
them. They were probably close enough to hear him pray.
(2) Jesus prayed on his knees and not according to the Jewish custom of praying standing
up. This showed Jesus humility and the great burden he was undergoing.
(3) After suffering in prayer, Jesus rose up. This foreshadows Jesus rising from the dead
after he experienced the totality of his suffering on the third day. (The same verb used
here for rise is used for Jesus resurrection in 24:7, 46 and of resurrection also in 8:55;
9:8, 19.)
(4) When Jesus returns the disciples are asleep from sorrow. This indicates that the
disciples were suffering too. They suffered from grief and fear because they did not
understand what was going to happen.
This brings us to Jesus prayer to the Father, the center of the chiasm (22:42), where Jesus
asked that this cup be taken from him. The request is forceful. A softer way in which he could
have asked might have been, May this be taken from me. What is this cup that Jesus spoke of?
The cup is the suffering and death, which he was about to endure; it is the passion; it is the cup of
destiny; it is what is necessary for salvation of humanity. The whole purpose of Jesus ministry
and of the Gospel, is at stake in this request.
This petition is like the temptations by Satan of Jesus earlier in the desert (4:1-13). In
both cases Jesus was tempted to be the Son of God without going to the cross. Such a request
from Jesus, who is the Son of God, testifies to the fullness of Jesus humanity. Jesus was like us

in every way (Heb 2:17), for no human being enjoys suffering. The petition is surrounded by
references to the Fathers will. Jesus desires not to drink the cup, but he subordinates that desire
to his desire to fulfill his Fathers will. And his Fathers will is that he drink the cup.
In a petitionary prayer, the petitioner makes his requests known to God. But the Fathers
will always takes precedence over the petitioners will . In this case, the Fathers will is clear.
From the beginning of the gospel and throughout, it has been clear that the Father had a
plan for saving sinful humanity and that plan involved sending his Son to be a human, to
take humanitys place under Gods wrath, and to suffer and die for humanity. Throughout
his ministry Jesus stated that it was a divine necessity that he suffer and die (9:22, 44;
18:31-33); this was his destiny (12:50; 13:32-33; 22:22) . Even in a petitionary prayer the
object is not to change the Fathers will, but to ask that the Fathers will be done and to ask that
our will be conformed to his will, even if it means we must suffer or die . In this case, the Fathers
plan must be carried out; the Son of Man must die for the sins of the world so that atonement can
be made.
There is some question as to whether 22:43-44 was part of the original text. (Were these
verses added later or were they part of the original, but too offensive and therefore cut out?) But
if one accepts that it is, one sees how nicely it fits into the chiastic structure. Its arrangement
corresponds to and provides commentary on 22:41-42 (B and C). We see from these verses the
intensity of Jesus suffering. We see that the struggle is not only one of his will, but is a struggle
which involves the physical, the mental, and the emotional (like Jacobs struggle with God in Ge
32:22-32). One of the most intense moments in Jesus passion comes right here as he struggles
with the Fathers will. Jesus is perfectly innocent and yet the Fathers will is that he die as a
martyr.
Also, if viewed as authentic, ties can be made to Jesus first temptation. Satan is Jesus
unnamed opponent. He continues to try to divert Jesus from the Fathers will as he did in the
desert. The angelic ministration to Jesus here parallels the same after his wilderness temptation in
Marks account.
The mention of blood causes one to think back to the blood of the faithful shed
throughout the centuries, from the blood of Abel to the blood of the prophets. It also causes one
to look forward to the shedding of Jesus blood on the cross. Here Jesus endures his bloody
anguish and rises up. And later, Jesus will do the same, as endures the bloody agony of the cross
and rises up on Easter morning.
In his struggle with his ordained destiny, Jesus has shown himself to be the faithful and
obedient Messiah. He will submit himself to the path the Father has marked out for him. From
this moment on, Jesus is at peace with his destiny. From this point on, the hearer knows that
Jesus will do his Fathers will, even if it means death. Jesus will be victorious over Satan, even if
that victory comes through suffering and death on a cross.

These final words of Jesus are for all generations of Christians who struggle with the
Fathers call to life through death with Christ. We must be baptized into Jesus death in order that
we may have resurrection life (Ro 6:1-11). The only path to resurrection life is through the cross.
So each follower of Christ must pray earnestly not to fall prey to temptation to despise the cross
and the way of suffering, for only by remaining in that way does the baptized believer remain a
follower of Jesus (Lk 9:23-27, 57-62).
Lk 22:47-53The Betrayal
See the context from the previous passage. Jesus passion began when he gave himself,
his body and his blood, to his disciples at the new Passover meal. Jesus experienced intense
suffering when he prayed to the Father in the garden about his destiny of suffering and death.
Although tempted to avoid it, Jesus instead aligned his will with the Fathers will. Now comes a
second testing for Jesus. Satan has been allowed to take control in this hour, but Jesus is not
deterred, as he continues his journey to the cross.
See detailed structure. This passage consists of an introduction and three dialogs between
Jesus and his betrayer, his followers, and the crowd who came to arrest him.
22:47-53 The Betrayal
22:47 ..... Introduction: The Lukan Framework: Place, Time, Person
................ Mount of Olives, the Day of Preparation (for the Sabbath), the day the Passover
..................... is eaten, Jesus, the crowd from the religious establishment, Judas the
betrayer.
22:48 ..... Jesus Questions the Betrayer
22:49-51 .. Jesus Rebukes His Supporters in Their Misunderstanding
22:49 .......... Those around Jesus ask him,
..................... Lord, shall we strike with a sword?
22:50 .......... One of Jesus supporters cuts off the right ear of the high priests slave.
22:51 .......... Jesus restrains his disciples from further violence and heals the slave.
22:52-53 .. Jesus Questions Those Who Came to Arrest Him and Epitomizes the Moment
Once again the evangelist supplies in his opening framework the information the hearer
needs to understand the story. The hearer already knows that it is late in the evening on the Day
of Preparation (our Maundy Thursday night), since they have already celebrated the Passover.
They also know that the place where this takes place is the Mt. of Olives, where Jesus had been
praying.
Suddenly a crowd led by Judas appeared (22:47). Normally when the hearer of Lukes
gospel hears of a crowd, it has been those who Jesus has been teaching and healing. They have
been amazed by Jesus teachings and miracles. But this crowd is different. The crowd was made
up of the chief priests, the officers of the temple guard, and the elders (22:52).
Luke says that Judas was leading the crowd, that he was one of the Twelve, and that he
approached Jesus to kiss him (22:47). We also know that Satan has entered Judas. Judas was

under Satans control (Lk 22:3). The word Luke uses to describe Judas entrance is draw near
(CC) (approach, NIV). Previously Luke had said many times that the kingdom of God was
drawing near. This word is an eschatological word. In the eschaton, Gods kingdom breaks in
to destroy Satans kingdom. To this point Satan has been behind the scenes, but now he confronts
Jesus face to face. Judas and the crowd are under Satans control and Jesus word to them at
the end of the passage, this is your hour when darkness reigns (22:53), really refers to Satan.
God has allowed Satan to win this battle, but soon he will lose the war.
Jesus had predicted that one of the Twelve would betray him (22:21-23). Now this
prophecy came true. Luke does not record Judas words or the betrayal kiss. By keeping the
focus off of Judas, Luke hints that the real struggle is between Jesus and Satan, Judas is just his
puppet. Jesus has accepted what was about to happen (22:49); he has accepted and allowed the
powers of darkness to have this hour.
Jesus words to Judas focus on the betrayal and the hypocritical gesture of love, the kiss
(22:48). In the ancient world, a greeting with a kiss was an expression of mutual love and
fellowship. But this kiss could rightly be called the kiss of death, for it leads to both to the
death of Jesus and to the death of Judas. Jesus accepted this act of betrayal without struggle; he
will go the way that the Father has laid out for him.
Jesus then had a dialog with his followers (22:49-51), the eleven disciples. These are the
ones who have stayed with Jesus, who ate with Jesus, who followed him to the Mt. of Olives,
and who were near Jesus when he prayed. Jesus had told them to pray that they might not fall
into temptation. But by their question and actions, what does it show was happening? They are
falling into temptation. Human nature does not like suffering and pain for ones self or for ones
friends. But to stop this arrest, would be to oppose God and his plan of salvation. They would be
doing the devils bidding. Jesus makes sure the Fathers will is accomplished and that his plan
moves on (22:51). Jesus stopped them from the continued use of the sword and healed the mans
ear that had been cut off. Jesus wants this to happen. Jesus will is the same as the Fathers.
The disciples did not understand that Gods wrath had to be poured out on his Son in
order that sins could be forgiven. If it was not poured on his Son, then it would be poured out all
of humanity and all would perish.
Jesus ministry was marked by mercy and compassion. He had come to release his
creation from its bondage to sin. Jesus taught his disciples to love their enemies (6:27). After the
ear of the servant to the high priest had been cut off, Jesus showed mercy, restored his ear, and
therefore showed love toward his enemy. Even in this arrest, Jesus continues to teach and be an
example for his disciples.
In Jesus words to the crowd (22:52-53), Jesus said they were treating him like someone
who was leading a rebellion. Someone like that would be a law breaker, a transgressor. How

ironic it was that the crowds were the law breakers; they were the ones who were transgressors
and not Jesus.
Why did they come to arrest Jesus in the middle of the night? Luke has said several times
that the chief priests and teachers of the law were afraid of the people. They did not have to
worry about the people in the middle of the night. Satan entered Judas and manipulated Jesus
betrayal and arrest. This is his hour, the hour of darkness. The eschatological battle between the
powers of darkness and Jesus, the source of light, has begun. The intensity of the battle will
increase as Jesus goes through a series of four trials. But the reign of darkness will be short lived,
as the Light of the world will rise and dispel the darkness forever.
Lk 22:54-62 The Denial of Peter
See the context from the previous passages. In Luke this is the third episode following the
dialogs at the Last Supper. In each episode the disciples face and succumb to temptation. First
they slept instead of praying (22:39-46). Then they responded with violence towards Jesus
arresting party (22:47-53). And now Peter denies Jesus. Luke places these three units before
Jesus four trials creating two distinct units. The two units might be called: the trials of the
disciples (22:39-62) and the trials of Jesus (22:63-23:25). The other synoptic gospels record that
all the disciples fled after Jesus arrest (Mt 26:56; Mk 14:50). Luke focuses exclusively on Peter.
See detailed structure. In between an introduction and conclusion, are the three denials
and the record of the fulfillment of Jesus prophecy.
22:54-62 The Denial of Peter
22:54-55 ..... Introduction: Peter follows Jesus.
22:56-57 ..... The First Denial
................... A female slave, staring at Peter says,
........................ Also this man was with him.
................... Peter denies, saying,
........................ I do not know him, woman.
22:58 ........ The Second Denial
................... After a short time, another person says,
........................ Also you are one of them.
................... But Peter says,
........................ Man, I am not.
22:59-60a .... The Third Denial
................... After an hour, another man insists,
........................ In truth, also this man was with him, for he is also a Galilean.
................... But Peter says,
........................ Man, I do not know what you are saying.
22:60b-61 .... Fulfillment of Prophecy
................... Immediately, while Peter is still speaking, the cock crows.
........................ Turning, the Lord looks intently at Peter,
........................ And Peter remembers the word of the Lord:
............................. Before the cock crows today, you will deny me three times.
22:62 ........ Conclusion: Peter shows remorse by weeping bitterly.
As usual Luke provides the setting (22:54-55) at the beginning of the pericope. The
participants include: the arresting party from the previous scene (chief priests, soldiers, and
elders), Jesus, the high priest, Peter, and some unnamed people sitting around a fire. This episode

takes place in the courtyard of the high priests house. This episode takes place in the predawn
night. Peter and Jesus were in this vicinity for over an hour (22:58-60).
Jesus is in complete control. He has allowed himself to be arrested and he knew that the
cross was ahead of him. Peter and everyone else in the scene were in the grip of the power of
darkness. Peter follows, but at distance. Then he takes a seat in the middle of them (CC).
Jesus opponents and Peter are surrounded by darkness. In this setting, Peter denied Jesus three
times.
The servant girl saw Peter seated in the light of the fire and looked closely at him
(22:56). By close observation she made the statement that he was with Jesus; she was sure of it.
Notice that the look of this servant girl is balanced by the look that Jesus gave Peter after the
third denial. Her look and accusation causes Peter to deny being with Jesus. But Jesus look
causes Peter to remember Jesus words, to leave the courtyard, and to weep bitterly; it causes
Peters remorse (22:61-62).
The first (22:56) and third (22:59) accusations against Peter are similar. They both
accused Peter of being with him. Peter is accused of being with Jesus. The second accusation
was: You also are one of them (22:28). Peter is accused of being one the disciples of Jesus. So
in the three accusations, Peter denied being associated with both Jesus and his fellow disciples,
his fellow brothers (8:19-21).
There is a progression in Peters denials. In the first charge, Peter denies that he knows
Jesus. In the second, Peter denies being a disciple of Jesus. In the third, Peter, a Galilean, denies
even being from the same region as Jesus; he claims not to be a neighbor or fellow countryman
of Jesus. His denials go from very specific to very broad. There can be no mistake that Peter
denied having any connection with Jesus whatsoever.
The third accusation and denial stand out (22:59-60). The CC translates it this way:
another kept affirming emphatically, saying, In truth, also this man was with him. The
extraordinary introduction of In truth stands in bold contrast to Peters lies. The identification
of Peter as a Galilean prompts one to recall Jesus Galilean ministry (Lk 4:14-9:50). This is
where Jesus ministry began and where he demonstrated that he was the Messiah through his
teachings and miracles. The events in Galilee culminated in the feeding of the five thousand,
which led to Peters confession that Jesus was the Christ (9:18-20). Jesus was known as a
Galilean because he made his reputation there. Anyone from Galilee, such as Peter (given away
by his accent (Mt 26:73) and possibly by some other feature such as his clothes), would know
him; he was Galilees most famous son! For the hearer of the Word and for those who heard the
denial, Peters third denial was absurd; he fooled no one. Peter had went from the high point in
Galilee of confessing Jesus as the Christ to the low point of claiming not to know the regions
most well known person.

In 22:60b-61Luke frames Jesus look with the rooster crow. In the dialogs of the Last Supper,
Jesus said that Satan had asked to sift the disciples as wheat. But he [Peter] replied, Lord, I am
ready to go with you to prison and to death (22:33). Peter had been bold to speak and now he
had a chance to carry it out. But of course he didnt. As he denied Jesus the third time, the rooster
crowed and Jesus turned and looked intently at Peter. When these things happened, Peter
remembered Jesus words. From the time of Peters bold statement, how long did Jesus predict it
would be before Peter would deny him (22:34)? Jesus told Peter that he would deny him today.
Jesus had predicted that within only hours that Peter would deny him three times.
Only Luke records that Jesus looked at Peter. But Jesus look is not one of condemnation.
It is a look that is a call to repentance. The fact that Jesus looked for and found Peter reminds one
of Jesus the Good Shepherd who looks for and finds the lost (e.g., Lk 15). Therefore Jesus look
holds the promise of absolution. Jesus had prayed that Peters faith not fail. But Jesus knew it
would. Jesus also knew that Peter would repent (when you have turned back, 22:32) and urged
him after doing so to strengthen his brothers (22:32).
When Jesus eyes met Peters eyes, Peter remembered the word of the Lord. The Word is
powerful and effective in calling people to repentance and absolving them of their sin. The Word
accomplishes both conversion and catechesis. Later after Jesus resurrection, Jesus appeared to
Peter and another time Jesus urged Peter to feed my sheep. At these two times, a repentant
Peter was absolved and restored to his role of leadership within the Twelve. And in Acts we see
Peter take up that role and carry out his commissioning.
The remembrance of his bold statement that he was willing to die with Jesus and Jesus
words that he would deny Jesus three times even before day break of the next day caused Peter to
cry bitter tears. It may also be true that having seen what Jesus said about his three denials come
true, he may have come to the realization that Jesus other words about his suffering and death
would also come true. Just as he had predicted the betrayal and denial, so he also predicted his
suffering and death.
Remembrance of the Word begins the process of repentance. Bitter tears of contrition
precede restoration of faith. So Peters restoration actually begins here. Back in the beginning of
Jesus ministry, Peter came into the Lords presence and witnessed the miracle of catching many
fish. When this happened Peter confessed his sin, Jesus absolved him, and told him that from that
point forward Peter would catch men alive (5:1-11). Now something similar happens. In the gaze
of Jesus, Peter recognizes his sinfulness. But he will soon be fully restored and resume his role of
catching men alive for the Lord.
The Trials of Jesus (22:63-23:25) [Small]

Lk 22:63-71 Jesus Trial before the Jewish Sanhedrin
Jesus faced four different trials before three different authorities (Sanhedrin, Pilate,
Herod, and Pilate). Luke is the only evangelist to record the four trials in succession. The Jewish
authorities have arrested Jesus because they wanted to kill him. Now they must come up with a
reason why they arrested him and for killing him. Throughout the trials, the hearer of the gospel
knows that Jesus is innocent of any crimes, but guilty of being the Son of God. It is ironic that
they charge Jesus with blaspheme, when they themselves are the real blasphemers. Since the
Sanhedrin desired the death penalty and only the Romans could execute the death penalty and
the Romans would not execute Jesus for a religious crime, the Sanhedrin had to find some kind
of charge against Jesus of disrupting the social order that the Romans had established before their
will could be carried out.
A question that arises is who was responsible for Jesus death? Luke has so far portrayed
the people of Israel as generally being supportive of Jesus, while the religious establishment has
been out to get him. So some would say the religious establishment was responsible. Others
would say that it was the Romans who actually carried out the crucifixion. But we must never
lose sight of Lukes overarching theme, which extends from beginning to end, that all is
unfolding according to the Fathers plan . The historical question of who was legally responsible
is incidental to Lukes theological concern that Jesus suffering, death, and resurrection were
necessary for the fulfillment of the divine plan revealed prophetically in sacred Scripture (24:2527, 44-46) .
See detailed structure. Lukes structure is simple. After describing the mocking and
beating of Jesus, he encloses two charges against Jesus as well as Jesus two responses within an
introduction and conclusion.
22:63-23:25 The Trials of Jesus
22:63-71 ..... The Jewish Trial before the Sanhedrin
................... The Mocking and Beating of Jesus
22:63-64 ............... Jesus is mocked, beaten, blindfolded, and asked,
............................. Prophesy, who is the one who struck you?
22:65 .................. Jesus is blasphemed.
................... Jesus Trial before the Jewish Sanhedrin
22:66 .................. Introduction: The Sanhedrin convenes. Jesus is brought to their council
chamber.
............................. The First Charge
22:67 ............................ If you are the Christ, tell us.
............................. Jesus Response
.................................. If I tell you, you will surely not believe;
22:68 ............................ and if I ask, you will surely not answer.
22:69 ............................ But from now on the Son of Man will be sitting at the
....................................... right hand of the power of God.
............................. The Second Charge
22:70 ............................ All said,
....................................... Then are you the Son of God?
............................. Jesus Response
.................................. You yourselves are saying that I AM.
22:71 .................. Conclusion: But they said,
............................. Why do we still have need of testimony?
............................. For we ourselves have heard from his mouth.

Before reporting on the four trials, Luke records the mocking and beating of Jesus
(22:63-65). Matthew and Mark report this after Jesus arraignment by the Sanhedrin and before
Peters denial (Mt 26:67-68; Mk 14:65). By placing this scene here, Luke is telling us something.
The way that the Greek reads, the abuse of Jesus has been going on since his arrest. This signals
to the hearer that the Sanhedrin had already made up its mind that Jesus was guilty. Those who
do this to Jesus are the temple guards who are under the direct supervision of the chief priests
and scribes.
The trials of the previous several passages were primarily about Jesus, but also included
the disciples. These verses though provide a transition. Beginning with 22:63-65, Luke signals
that his focus is now completely on Jesus. The beating of Jesus is a continuation of Lukes
theme of rejection, which has occurred throughout his gospel .
The blindfolding of Jesus to see if he can prophesy who is hitting him is ironic. We
know a couple of things that Jesus has prophesied that have already come true. Jesus has already
prophesied such things as his betrayal, his disciples temptations and failings, and his own
suffering and humiliation. What else has Luke shown that Jesus knew (Lk 2:35; 5:22; 6:8; 9:4647; 11:17; 24:38)? Jesus has shown that he knows people thoughts and he revealed them. Also,
what title has Jesus accepted throughout the gospel (Lk 4:24; 7:16, 39; 9:8, 19; 13:33; 24:19)?
Jesus has accepted the title of Prophet. Given all of the above, it is ironic that they wanted to
see if he could prophesy who was hitting him.
The CC translates 22:65 as follows: And many other things they, blaspheming, were
saying against him (italics mine). The word blaspheming along with the actions of the guards
towards Jesus describe what the religious authorities were doing. They were treating the Son of
God as if he were not the Son of God. Plus, this prepares for what is to come. Jesus is the
Christ (22:67), the Son of God (22:70), and the Prophet (22:64). So the repudiation of
Jesus claim to those titles will also constitute blasphemy.
Lk 22:66 provides an introduction to the trial. The trial took place at daybreak or dawn.
The participants were the Sanhedrin, which was made up of the chief priests and teachers of the
law, and Jesus. The same people who were responsible for mocking and beating Jesus will now
question him. Lukes purpose for this account is not to describe the legal proceedings, but to give
further evidence of the second phase of his prophet Christology: rejection.
The narrative revolves around the two charges leveled against Jesus, and only Luke
divides them in such a way that the titles used of Jesus throughout the gospel are now the reason
he is condemned . The first question concerns whether he is the Christ (22:67). This is the
first explicit messianic title in the pericope ( the Prophet was implied in 22:64). In the
following references Jesus had been given the title of Christ.

Lk 2:11 ...... At his birth the angel announced that Jesus was the Savior who was Christ
the Lord.
Lk 9:20 ...... At the climax of his Galilean ministry, Peter confessed that Jesus was the
Christ.
Lk 4:18 ...... Jesus began his public ministry by quoting Is 61:1, where he said he had
been anointed (Christ means Anointed One).
Lk 24:26 ..... Jesus does not use the title for himself until after his resurrection.
While on the road to Emmaus, Jesus told two disciples that it was necessary that the
Christ suffer.
Jesus has been asked this question before. When Johns disciples asked Jesus if he was
the Coming One, how did Jesus respond (7:18-23)? Did he give a simple yes or no answer? Jesus
could have said yes, but instead he responded by performing miracles and citing supportive
Scripture. The miracles and the Scripture testified to his messiahship.
In 20:1-8, the chief priests and scribes questioned Jesus authority. Jesus could have
easily told that he had authority because he was the Christ, but instead Jesus pointed them to
Johns baptism. Johns baptism of repentance in fulfillment of Scripture prepared for the
Messiah. They rejected John and his baptism that pointed to Jesus, the Messiah.
Jesus has not answered the question directly before and neither does he now. Jesus has
given abundant evidence through his words and deeds. If he came right out and said, I am the
Christ, would they have believed him (22:67b)? No. Jesus said, If I tell you, you will not
believe me. They did not believe that Jesus was the Christ. If they did, they would not have
allowed him to be mocked and beaten (22:63-65).
One other time Jesus talked to the chief priests and scribes about the Christ (20:41-44).
There Jesus quoted from Ps 110:1, which concerns the Messiah being Davids Lord. Notice that
the second part of Jesus response also alludes to that same verse: seated at the right hand. So
Jesus does answer the question, but in a round about way and by using Scripture. Jesus says he
will go from one being beaten to one who sits at the right hand of God. He is saying, I will be
vindicated; I will have the final victory. In Luke, Jesus journeys from heaven to earth and back
to heaven again. Here Jesus is talking about this last leg of his journey. Even though he suffers at
this moment, soon he will ascend back to heaven to the position of power.
In the last part of Jesus response to the first question (22:69), Jesus mentions his second
explicit Messianic title. Jesus calls himself the Son of Man. This title brings to mind the betrayal,
suffering, and death that Jesus will endure (see 9:22, 44, 58; 18:31-33; 22:22, 48). Jesus, the One
who endures all of this will be exalted by the Father to the position of Judge. Those who confess
him in faith will be judged mercifully. Those who do not confess him in faith will be condemned.
In the second charge against Jesus (22:70), the Sanhedrin asks the question, Are you
then the Son of God?. In 23:1, it is again the whole assembly that rose and led Jesus to Pilate.

Luke has consistently portrayed the entire religious establishment as unified in its rejection of
Jesus.
The first question was, Are you the Christ? The second question was, Are you the Son
of God? In his response to the first question, Jesus referred to himself as the Son of Man. While
all three of these titles have different nuances, in this passage they are roughly equivalent; all
three refer to the same person. And Luke has used all three titles to carefully develop his
Christology. The basic question the Sanhedrin is asking is Who is exactly is Jesus? And the
evangelist shapes this scene in order to answer that question for the catechumen. Jesus is at the
same time the Prophet, the Christ, the Son of Man and the Son of God .
As he added a title for himself in the first response (Son of Man), so he does the same in
his second response. In the second response (22:70b) Jesus refers to himself as I AM. God first
used this title for himself when he spoke to Moses. (see Ex 3:14). Jesus threw the words of their
accusation against him back into their faces as proof of who he was: You are the ones saying it,
and it is true: I AM!.
The betrayal, arrest, mocking, beating, and one-sided interrogation all demonstrate from
the OT that Jesus is indeed I AM Yahweh come as the Messiah to save his people. In the
exodus event and wilderness wanderings and throughout the whole OT: I AM, the God of
Israel is questioned, doubted, and rejected by many. Israel has always rejected Yahweh, the great
I AM. Why should it be any different now? The Sanhedrin represented all of Israel. Their
rejection of Jesus then actually affirms that he is I AM, the Christ. By what they said, by their
unbelief, they confirm and answer their own question of who Jesus is.
Some might question whether Jesus is really calling himself I AM. Maybe hes just using
the words I am in a simple way and not really intending them in this way. Some would respond
to this interpretation by saying look at the response of the Sanhedrin (22:71-23:1). They
immediately arose and took Jesus to Pilate in order to have him killed. What Jesus said was to
them blasphemy. He claimed to be I AM, God himself.
In Lukes trial before the Sanhedrin, Jesus is the only witness. The other gospels record
other witnesses that came forward to testify against Jesus (cf. Mt 26:60-61; Mk 14:56-59). For
Luke the testimony of Jesus is all that matters. Jesus testimony concerning the Christ before
Israels highest court was formally rejected. Jesus witness of the Gospel then is a model for the
church. For the Christian as well as for Jesus, rejection will come when the gospel is witnessed
on earth, but vindication will come in heaven.
But in Lukes gospel many witnesses have testified to Jesus identity.
Lk
Lk
Lk
Lk
3:21-22; 9:28-36 ..
3:22; cf. 12:12 ...
9:30-31 ...........
9:18-20 ...........
God the Father.

God the Holy Spirit.
Moses and Elijah.
Peter.

Lk 9:1-6 ............. The Twelve.
Lk 10:1-12, 17-20 .... The seventy.
And his words to the disciples apply to all Christians: You are witnesses of these things
(24:48).
What the Sanhedrin says is actually true: Why do we need any more testimony? We
have heard it from his own lips (22:71). For the hearer of the Word, no other testimony is
needed. All that is necessary is to recognize the evidence, to see the truth, and to confess that
Jesus is the Christ. But the Sanhedrin refuses to believe. Their words and actions against Jesus
actually prove he is the rejected God of Israel. God has become incarnate and is now being
rejected by his people one last time.
Lk 23:1-5 Jesus First Trial before Pilate
In the first trial of Jesus, before the Sanhedrin, Jesus identity was explained by five
Christological titles. For the Sanhedrin and the hearer of Lukes gospel, the charges against Jesus
were religious charges. The charges were actually true: Jesus was the Prophet, the Christ, the Son
of Man, the Son of God, and I AM. Blasphemy was committed, not by Jesus, but by his religious
opponents.
After his first trial Jesus was taken before Pilate, the Roman procurator. The title of Christ
was then used by the Sanhedrin against Jesus for political purposes. In their charge they connect
Christ and king. Theologically according to the OT the Christ would be a king. But they
specifically mentioned king to give it a political ring in Pilates ears. At the end of the trial the
hearer will know that Jesus is completely innocent of the charge of rebellion leveled against him.
The innocence of Jesus is a major theme during the rest of the passion narrative .
See detailed structure. The structure of the first trial before Pilate is what one would
expect. Accusations were brought (23:2), questions were posed (23:3), and a verdict was given
(23:4). But after the first verdict was given, new accusations were formulated (23:5).
23:1-5 Pilates First Trial
23:1 ..... Introduction: The whole multitude brings Jesus before Pilate
.......... The Trial
............... Accusation 1
23:2 ............... Representatives of the Sanhedrin accuse Jesus:
......................... This man we found
.............................. perverting our nation
................................... and preventing the giving of tribute taxes to Caesar
................................... and saying that he himself is Christ, a king.
............... The examination
23:3 ............... Pilate asks Jesus,
......................... Your are the King of the Jews?
.................... Jesus answers,
......................... You say so.
............... The First Verdict: Innocent

23:4 ............... Pilate states,

......................... I find no legal cause in this man.
............... Accusation 2
23:5 ............... Jesus accusers keep insisting:
......................... He incites the people,
.............................. teaching throughout all Judea,
................................... and having begun from Galilee until here.
Once again the introduction is important. We know that the trial before the Sanhedrin
took place at dawn and didnt last too long. The time of this trial before Pilate is suggested by
some then to be around 6 AM. For us this seems very early, but the Roman work day began very
early and so they brought Jesus to Pilate during normal working hours. Luckily and conveniently
for the Sanhedrin, Pilate was in Jerusalem to maintain order during this Jewish festival.
Luke says that the whole assembly rose and led him off to Pilate (23:1). Those who
arrested Jesus were joined by others from the Sanhedrin and, after having judged the case, all of
them took Jesus to Pilate. So the group that opposed Jesus grew. Later Luke says that Pilate
spoke to the chief priests and crowd (23:4). Its hard to say who the crowd was made up of.
Besides the Sanhedrin, it seems that more people are becoming involved. The responsibility for
Jesus death is beginning to spread beyond the Jewish religious establishment to include more of
the Jewish people.
When the Sanhedrin brought Jesus to Pilate, the Jesus prophecy that He will be handed
over to the Gentiles was being fulfilled (see 18:32). What Jesus prophesied was a part of Gods
plan. It was Gods plan that Jesus die at the hands of, and for the sake of, Gentiles as well as
Jews.
Pilate had been mentioned twice up to this point. First, when the evangelist placed Johns
and Jesus ministries in the context of world history (3:1). And second, when he slaughtered the
Galileans during Passover (13:1-3). Pilate was ruthless and was concerned only about his
standing before the Romans. He had no concern for a man like Jesus, especially if freeing him
looked like insubordination to Rome.
The Sanhedrin levels three charges against Jesus: Subverting our nation, opposes paying taxes
to Caesar, and claims to be Christ, a king (23:2). Actually the first charge is the major charge.
The other two are examples of how he is doing this. Their claim is that Jesus is seducing people
to be loyal to him instead of to Rome, or basically, of inciting the people to rebel.
Of the three charges, Pilate chose to question Jesus on the third charge, on that of
claiming to be a king. Pilates question puts stress on the word you, showing how ridiculous he
believes the charge is. The Sanhedrin held the most power among the Jews and since they were
leveling charges against Jesus, Jesus obviously had no ties to them or anyone of any significance.
He held no position of authority. Jesus posed no threat to Rome. Even when Jesus is crucified,
the sign over him mocks the idea that Jesus is the king of the Jews.

But the follower of Jesus knows that he is a King. The follower knows that Jesus has
received authority to be King, not from Rome, but from God. His kingship fulfills OT prophecies
such as Ge 49:10; Num 24:17-19; and 2 Sam 7. What did the angel announce to Mary
concerning Jesus kingship in 1:32b-33? The angel said, The Lord God will give him the throne
of his father David, and he will reign [or be King] over the house of Jacob forever; his kingdom
will never end. Jesus disciples shouted as Jesus entered Jerusalem, Blessed is the king who
comes in the name of the Lord (19:38).
Politically speaking their charge is ridiculous, even laughable, but religiously speaking it
is true. Luke portrays Jesus as one who is innocent of this political charge. He is an innocent,
suffering, righteous man as portrayed in Moses, the Prophets and the Psalms.
After the first verdict Jesus accusers do not rest. Basically the same accusation is made
but in a different way. They accuse Jesus of stirring up the people or inciting the people. They
said that Jesus stirred the people up by his teaching which started in Galilee and then moved all
over Judea (23:5). Jesus will be put to death for this; he will be crucified because of his
catechesis. The Sanhedrins charge causes one to think back on Jesus ministry. Jesus teaching
began at his Nazareth sermon (4:14-30) and ended with his teaching in the temple (19:47-21:38).
This emphasizes Lukes geographical perspective. His teaching includes his Galilean ministry
(4:14-9:50), his journey to Jerusalem (9:51-19:28), and his teaching in Jerusalem (19:29-21:38).
The Sanhedrin has charged that Jesus teaching has stirred up the people. What do we think of
this charge? Is it true? Yes! Jesus teaching has stirred up the people. Luke has stressed
throughout his gospel how the people were drawn to Jesus by his authoritative teaching, that they
hung on his words.
Ironically during Jesus ministry he attacked the religious establishment for their
teachings. Jesus said that their teachings lead to eternal death: they abuse the key of
knowledge (11:52); their teaching is hypocrisy (12:1); they misuse possessions (16:14). Maybe
most subversive to the religious establishment is what Jesus taught in the following passages
(13:30; 14:11; 18:14; 22:24-27). This is the Great Reversal. In the Great Reversal, the lowly
outcasts of society are raised up and the high and mighty are brought low. In this scenario, the
religious establishment was the one who was being knocked off its perch and sinners were
being raised up and freed from their bondage. They were losing control of the people.
In their second accusation the Sanhedrin mentioned that Jesus teaching began in Galilee.
Galilee was under Herods jurisdiction. So Pilate saw a way out of this Jewish dispute, a dispute
that really didnt affect Roman order or Roman law. This is the reason why Jesus was sent to
Herod, to be tried for the third time.
Lk 23:6-12 Jesus Trial before Herod

Only Luke records the third trial of Jesus, which was held before Herod Antipas. It
continues Lukes theme of Jesus innocence by providing a second authoritative witness to his
blamelessness. Luke wants the hearer to know that the two highest ranking officials in Jesus
world consider him innocent. Unwittingly a king and a governor are defense witnesses for Jesus,
fulfilling the OT requirement of two witnesses. This trial also explicitly fulfills Ps 2.
See detailed structure. The structure is very simple. Unlike the two previous trials, there
is no dialog in this scene. It consists simply of an introduction (23:6-7), the trial (23:8-11), and
the conclusion (23:12).
23:6-12 Herods Trial
23:6-7 ..... Introduction: Pilate sends Jesus the Galilean to Herod because Galilee is part of
................. Herods jurisdiction.
............ The Trial
23:8 ............ Herod is glad, having greatly desired to see Jesus.
23:9 ............ Herod questions Jesus, and Jesus remains silent.
23:10 ........... The chief priests and scribes make further accusations against Jesus.
23:11 ........... Herod and his soldiers mock Jesus.
23:12 ...... Conclusion: Herod and Pilate, who previously were enemies, become friends.
Normally a defendant was tried in the territory of his crime by the official over that
territory, although there was precedent for sending an accused man back to his home territory for
trial. Like Pilate, Herod was in Jerusalem for the Passover. It is quite probable that Herod would
have stayed at the Hasmonean palace, just west of the temple court, a short distance from the
Fortress Antonia, where Jesus probably appeared before Pilate. Pilates quick decision to send
Jesus to Herod may have been an attempt to transfer the responsibility to Herod who was over
Galilee. Luke has made it clear in his gospel that Jesus was from Galilee (1:26; 2:4; 4:16).
Peters Galilean origins played an important part in identifying him as a disciple of Jesus (22:59).
Luke has also mentioned that Herod was tetrarch of Galilee (3:1) and his name has been
mentioned several times in the narrative.
That Herod reappears in Lukes gospel should come as no surprise. The involvement of
Pilate and Herod in Jesus death was foreshadowed. In Lk 13:1-3 it mentioned that Pilate
slaughtered Galileans in the temple. Herod was mentioned in the following verses:
13:31-33 ..... Herod reportedly sought to kill Jesus.

3:19-30 ........... Herod put John the Baptist in prison.
9:7-9 ........ Herod had John beheaded.
How ironic then it was that Pilate and Herod, two rulers notorious for executing punishment
hastily, when given the opportunity to put Jesus to death, declare him innocent before his Jewish
accusers. And yet, by not freeing him outright, they both play a role in Jesus death.
Herods reaction when he saw Jesus was that he was very pleased to see Jesus because for
a long time he had heard about him and wanted to see him perform a miracle (23:8). Herod had

heard about Jesus. He had heard about his teachings and miracles (the first phase of Lukes
prophet Christology). Herod asked Jesus questions, but Jesus refused to answer them (23:9).
Herod wanted to see a miracle, but Jesus had refused to give signs to those who asked for one.
The only sign they would receive would be the sign of Jonah, i.e., Jesus resurrection (11:26, 29).
Herod and his soldiers mocked Jesus, dressing him in an elegant robe (23:11). Therefore, Jesus
trial before Herod reinforces Lukes prophet Christology. Herod looked for a miracle (first
phase), but he also rejected Jesus like the Sanhedrin (second phase).
Jesus was silent before Herod. This was consistent with his two previous trials. Jesus is
willing to answer honest questions from honest questioners. But Herod was not really interested
in Jesus and Gods kingdom; he was interested only in his own kingdom. While Jesus appears
before Herod, the chief priests and teachers of the law vehemently accuse Jesus (23:10). Jesus
reaction to Herods questions and the Sanhedrins accusations fulfill Is 53:7. Jesus, who had been
beaten and made fun of, who had had false accusations made against him, answered with silence
like a sheep that is led to slaughter or a sheep that is being sheered of its wool. Jesus is the
suffering, silent servant.
The trial ended with Herod sending Jesus back to Pilate (23:11). Apparently Herod
concluded that Jesus was politically harmless and innocent of the charges. By not condemning
Jesus, Herod acquits him. So a second authoritative witness has spoken to Jesus innocence.
Before this trial, according to 23:12, Pilate and Herod were enemies (23:12). (This could
be because of Pilates rash actions against the Jewish Galileans during the Passover in the temple
[13:1-3]) After the trial they became friends (23:12). Why might have the trial caused this?
Friends have things in common. In this case, despite the power that Pilate and Herod had, and
despite that they both believed Jesus was innocent, neither one could free the person who stood
before them even though he was guiltless. In their weakness and in their similar reaction, they
find friendship.
There are only two possible reactions to Jesus. There is no sitting on the fence. Youre
either with Jesus on his side of the fence or youre on the other side opposed to him. Whichever
side of the fence youre on, you find commonality with those you are with. You are united with
friends either for or against Jesus.
Jesus had come into the world as a reconciler. His had come to reconcile sinful humanity
with holy God. But Pilate and Herod became friends and joined those on the other side of the
fence. In Acts, Luke tells of those on Jesus side of the fence who united with Jesus. They held
all things in common and gave selflessly out of love for Christ (Acts 2:42-47; 4:32-37). They
also were united in suffering persecution for the sake of Jesus name that they bear (Acts 4-9). As
Pilate and Herod were united against Christ, so the disciples would be united in Christ.

Lk 23:13-25 Jesus Second Trial before Pilate
The fourth and final trial of Jesus in Luke continues to accent Jesus innocence .
Repeatedly throughout the scene, Pilate declares him innocent (23:14-15, 22) or seeks to release
him (23:16, 20, 22). But the people persistently demand his death (23:18-19, 21, 23), another
strong Lukan accent . While Luke is the only evangelist to include Jesus trial before Herod
(23:6-12), Lukes narrative of this second trial before Pilate is briefer than that of the other
evangelists. (John provides the fullest account, recording that Jesus was flogged and that Jesus
wore a crown of thorns and a purple garment. Luke leaves out that it is the chief priests who
incite the crowds to choose Barabbas, that Jesus was called the King of the Jews, and the
explanation of the custom of releasing a prisoner.)
See detailed structure. The interchange between Pilate and the people shapes the structure
of this narrative.
23:13-25 Pilates Second Trial and Verdict
23:13 ........ Introduction: Pilate calls together the chief priests, the rulers, and the people.
.............. Pilates Second Verdict of Innocence and His Announcement of Herods Verdict
23:14 ............. Pilate repeats the charge and declares that he finds Jesus innocent.
23:15 ............. Pilate announces that Herod too found Jesus not guilty.
................... Pilates First Attempt to Release Jesus
23:16 .................. After chastising him, I will release him.
................... The First Demand for Jesus Death
23:18 .................. Kill this man, and release to us Barabbas.
23:19 .................. Barabbas had been thrown in prison for revolt and murder.
................... Pilates Second Attempt to Release Jesus
23:20 .................. Pilate again addresses the crowd, wishing to release Jesus.
................... The Second Demand for Jesus Death
23:21 .................. Crucify, crucify him.
.............. Pilates Third Verdict of Innocence
23:22a ............ What evil has this man done?
23:22b ............ I found no cause of death in him.
................... Pilates Third Attempt to Release Jesus
23:22c ................. Therefore, after chastising him, I will release him.
................... The Third Demand for Jesus Death
23:23 .................. With strong voices, the crowd keeps demanding that Jesus be crucified.
................... Pilates Sentence
23:24 .................. Pilate decides to grant their request.
23:25 .................. Pilate releases Barabbas, imprisoned for revolt and murder.
........................ Pilate delivers Jesus over to their will.
Throughout Lukes account of the betrayal, arrest, and trials of Jesus, the evangelist has
carefully noted those who participated in the process leading to Jesus death. Here Luke speaks
of the chief priests and the rulers and the people (23:13). The rulers could stand for any
number of people, but it most likely stands for the scribes, the Pharisaic leaders who were
members of the Sanhedrin. Luke also includes the people. By doing this, Luke implicates the
larger Jewish nation as bearing responsibility for Jesus death. The theme of Jesus rejection was
foreshadowed in Luke 4 and now finds fulfillment in the trials of Jesus . Although the people
have generally been supportive of Jesus up to now, they now join with chief priests and rulers in
their condemnation of Jesus. Israels rejection of Jesus is complete and this rejection is part of
Lukes two-phase prophet Christology.

In this scene (23:14-25), there is a confrontation between Pilate and the group composed
of the chief priests and the rulers and the people. According to 23:14-15, both Pilate and Herod
have found no basis for the charges against Jesus. Their verdict is: innocent. How ironic that the
political leaders of Galilee and Judea want to set Jesus free, while Jewish leaders and now the
Jewish people want Jesus to be killed. What was the response of the group who opposed Jesus to
Pilates offer to have Jesus punished (probably flogged) and then set him free (23:18)? The
response of the group that opposed Jesus was completely unified. With one voice they cried out,
Away with this man! Release Barabbas to us us! Away with him meant kill him. They
said they would rather have the insurrectionist and murder, Barabbas, released than to have Jesus
released. Luke mentions Barabbas crimes twice (23:19, 25). He does this to show how perverse
the Jews have become. They will literally do anything to see Jesus die.
A second time Pilate tried to release Jesus (23:30). The peoples response this time was
that they kept shouting, Crucify him! Crucify him! (23:21). This is the first time in Lukes
gospel where crucify or cross is connected to Jesus. And it will continue to be connected
with Jesus throughout the rest of the passion and resurrection narratives. Crucifixion was the
most cruel and shameful form of punishment.
In his passion and death, Jesus takes his place among transgressors. In this passage, who
are the transgressors (lawless ones, rebels, covenant violators) that Jesus is among? Earlier we
saw that the disciples and the arresting mob were transgressors, as well as the Sanhedrin. Now
joining them are Barabbas and the people of Israel (who reject Jesus by demanding his death).
All who reject Jesus are transgressors.
Sometimes, because of the persistence of the people, Pilate is viewed as an innocent
victim. He obviously firmly believed that Jesus was innocent. Three times he tried to release
Jesus. But what did Pilate do that showed that he was not an innocent victim (23: 16, 22b, 2425)? Twice Pilate proposed to have Jesus flogged even though he was innocent. And then he
handed Jesus over to be killed even though he had done nothing wrong. In this action, Pilate
sheds innocent blood.
Luke uses the same word for Pilates handing Jesus over to the crowd that he used of
Jesus betrayal. Pilate had betrayed his office as one responsible for carrying out justice. The
passion narrative began with the plot of Judas to deliver Jesus to the chief priests and captains
(22:4). It concludes when Pilate delivers Jesus over to the will of the chief priests, the rulers
and the people (23:13, 25). Lk 23:25 is the culmination of the betrayal; and crucifixion is what it
led to. Pilates surrender of Jesus to their will is the final indictment of Israel and of Pilate. The
Romans claimed to be the rightful rulers of the whole world. This act by the prefect of the
Romans over Judea thus represents the rejection of the Christ by the whole world.

In Acts, his second volume, Luke continues his accent on the rejection of Jesus by the
Jews and Gentiles. All people have betrayed and condemned Jesus. But Lukes greater concern in
Acts was to show that the universal rejection of Jesus was according to Gods plan, revealed
prophetically long ago, and led to the universal atonement and universal salvation.
The Final Hours (23:26-56a) [Small]
Lk 23:26-32 The Journey to the Cross
Even though innocent, Pilate decided to allow Jesus to be crucified. In this passage,
Jesus journey to the cross will be fulfilled. In this final segment of his journey, Jesus speaks to
the people through the women that weep over him, warning them and calling them to repentance.
See detailed structure. Luke frames Jesus four warnings with a simple frame. At the
beginning unnamed people led Jesus away after his trial. At the close two unnamed criminals
were led away to be executed with Jesus. The first and last warnings focus on Jesus and
Jerusalem (23:28, 31). The middle two warnings focus on the inhabitants of Jerusalem (23:2930).
23:26-56a The Final Hours
23:26-32 ...... The Journey to the Cross
............... Introduction Participants on the Journey
23:26-27 ........... As they led away Jesus, Simon the Cyrenian carried Jesus cross behind him,
......................... and a multitude of the people and women followed him.
.................... Four Warnings by Jesus to the Daughters of Jerusalem
23:28 ................... Turning to the women, Jesus said,
......................... Warning 1
.............................. Do not weep
................................... over me;
................................... but over you yourselves
.............................. weep and over your children,
......................... Warning 2
23:29 ........................ for behold the days are coming in which they will say,
................................... Blessed are the barren women and
........................................ the wombs that did not give birth and
........................................ the breasts that did not nurse.
......................... Warning 3
23:30 ........................ Then they will begin to say to the mountains,
................................... Fall on us,
.............................. and to the hills,
................................... Cover us,
......................... Warning 4
23:31 ........................ for if to the moist wood they do these things,
................................... to the dry what will happen?
............... Conclusion Others on the Journey
23:32 .............. And two other evildoers with him were being led away to be executed.
The final leg of Jesus journey to the cross moves from the place where Jesus was tried
before Pilate (probably the Fortress Antonia) to the Via Dolorosa where Simon carried Jesus
cross. Luke does not explicitly state who led Jesus away. Who was it that led Jesus away? Was it
the Jews who called for Jesus crucifixion or was it the Roman soldiers? While not explicit, since
only the Romans could carry out the death penalty and since there were Roman soldiers at Jesus
crucifixion, one would believe that it was the Roman soldiers that physically led Jesus away and

crucified him 23:36. But Jesus had been delivered over to them in order that the will of the
Jewish leaders and people could be carried out.
It was customary for the condemned man to carry his own cross. But in this case a man
named Simon from Cyrene (North Africa, Libya today) was seized and forced to carry Jesus
cross. Most likely, because of the all of the beatings, Jesus had become so weak that he could not
carry his own cross. The language that Luke uses suggests that Simon, in a literal way, fulfilled
Jesus words that each person must take up his cross and follow him (9:23; 14:27).
Jesus is near the end of his catechetical journey, which created a new people through his
teachings and table fellowship. But Jesus is not traveling alone. Who is it that accompanies Jesus
on the final leg of his journey (23:27)? A great multitude accompanies Jesus, along with women
who mourned and wailed for him. These followers observe Jesus last catechetical lesson, which
is a lesson on suffering.
In the first warning (23:28), Jesus warns the women (and indirectly the crowds) not to
weep for him but to weep for Jerusalem. Jesus is simply going to the goal placed before him by
the Father and that goal will end in resurrection. There should be no tears for the rejected One,
but instead there should be tears for those who continue to reject him, for they will not share in
his redemption.
The Great Reversal is evident here. Jesus the condemned, righteous man will be
vindicated. Those who smugly laugh at Jesus now will weep, but those who now weep tears of
repentance will have their mourning turned into joy (6:21, 25).
The CC translates the beginning of the second warning with, for behold days are
coming. By using behold, Luke alerts the reader that Jesus is about to say something very
important. By using days are coming, he tells us that what Jesus is about to say has
eschatological importance. This warning includes Jesus final beatitude and to the hearer of the
Word, it is rather shocking. In both the OT and NT, to be without child was considered cursed
and a reason for shame (cf. 1:25). Also for a womans barrenness to be reversed was like
resurrection from the dead (1 Sam 2:6 in the context of 1 Sam 1-2). But Jesus says, Blessed are
the barren women, the wombs that never bore and the breasts that never nursed (23:29). What
event is it that Jesus is referring to that will make barrenness a blessed condition? Jesus is
speaking about the destruction of Jerusalem, which will come in AD 70. Jeremiah (Jer 6:1-4) was
told not to take a wife and have children because of the coming destruction of Jerusalem. If he
did he would have to witness the death of his own children.

By pronouncing a beatitude, Jesus introduces into the warning a note of Gospel hope.
Those who weep now and have no children have hope because God creates out of nothing.
Where there is death, God creates new life. Go back and reread 8:49-56. In regards to the
beatitudes and the Great Reversal, Jesus demonstrated his ability to raise the dead and change
weeping into joy. He reversed death into life and weeping into joy.
The third warning (23:30) is a quotation of Hos 10:8, which refers to the judgment of
God on Israel for her apostasy. How bad will Gods judgment on Jerusalem be? Gods judgment
will be so bad that people would rather be crushed by mountains than face the wrath of God.
In Lk 21:5-36, Jesus used the destruction of Jerusalem as a miniature model of the

coming destruction of the end of the world. In harmony with this, Rev 6:16-17 places this
despairing cry for the mountains to fall upon them in the mouths of those who face the wrath of
God on Judgment Day at the end of the world. On that day the Great Reversal will take place.
The kings on the earth, like Herod and Pilate, and those who are wealthy and strong, like the
Sanhedrin, will cower helplessly as the One they rejected returns to judge them (Rev 6:15). Who
will be able to stand the wrath of the Lamb (Rev 6:17)? Only those who watch and pray in
faith will be able to stand. (See Lk 21:36)
The fourth warning (23:31) balances the first by contrasting Jesus with Jerusalem. To
understand this proverb about moist and dry wood, we must recognize the contrast between the
time when the tree is green, now, the present, and the time when the tree is dry, the future.
Now is the time of Jesus ministry and the time of the church (Jesus ministry continues
through the church). During this time the tree is green and can grow and can produce the fruit of
repentance. But there is a day coming when the time to produce the fruit of repentance will be
over, the dry fruitless vine will be burned (Eze 15). It is better then to be moist wood now than to
be dry wood then when the fire of destruction comes.
Following are three explanations of the proverb. In all three the moist wood refers to
Jesus and the dry wood refers to those who reject Jesus.
..... (1) If the Romans treat Me, whom they admit to be innocent, in this manner, how will they
treat those who are rebellious and guilty?
..... (2) If the Jews deal thus with One who has come to save them, what treatment shall they
receive themselves for destroying Him?
..... (3) If God permits this to happen to One who is innocent, what will be the fate of the guilty?
All of these have some merit. In addition, it may point to a recurring theme from the OT. In Is
6:13, Israel was the dry wood and it was cut down, leaving only a stump. The stump and root of

Jesse would remain alive until the Messiah came. What would happen when the Messiah came
(Is 11:1; 53:2; Jer 23:5)? A Shoot would come up from the stump of Jesse. From its roots would
come a Branch that would bear fruit. While still green, the Messiah would be cut off from the
land of the living (Is 53:8). And yet he would be resurrected back to life. Those who by faith are
connected to vine will die and rise with him and be preserved unto life everlasting.
Jesus journey ends as two evildoers are led away to be executed with Jesus (23:32). Only
Luke mentions the two criminals before the crucifixion, showing once again that Jesus was
reckoned with transgressors in fulfillment of his Last Supper prophecy (22:37). This way is the
way of Gods plan and all is proceeding according to the divine plan.
Lk 23:33-49 Jesus Crucifixion and Death
The climax of the passion narrative is Jesus arrival at the place called Skull, where he is
crucified. The journey is over; Jesus has now reached his goal. The pericope highlights some of
the principal themes developed throughout the gospel: the forgiveness and salvation of God
present in Jesus; the split between the religious leaders, who largely reject Jesus, and the people,
who will again accept him; Jesus titles of Christ and King; Jesus sinless innocence; the presence
of the women, who represent the lowly and humble people that continue to follow Jesus at this
critical time; Jesus control over the events and at the same time his submission to the Fathers
plan by giving up his life in death in fulfillment of the OT Scriptures.
See detailed structure. The two main scenes are Jesus crucifixion (23:34-43) and death
(23:44-47). They are enclosed within a brief introduction (23:33) and conclusion (23:48-49).
Two pronouncements concerning absolution (23:34, 40-43) frame the fourfold mocking of Jesus:
by the rulers (23:35b), by the soldiers (23:36-37), by the inscription affixed to the cross (23:58),
and by the impenitent evildoer (23:39).
23:33-49 Jesus Crucifixion and Death
23:33 . They crucified Jesus between two evildoers at the place called Skull.
....... The Crucifixion Scene
............ A Jesus responds by asking the Father to absolve them (all people).
23:34a .......... Jesus was saying,
...................... Father forgive them, for they do not know what they are doing.
................. B The soldiers and people respond uncaringly.
23:34b ............... The soldiers cast lots for his clothes.
23:35a ............... The people stood still, watching.
...................... The fourfold mocking of Jesus.
...................... a The rulers
23:35b .................... The rulers were sneering, saying,
................................ He saved others; let him save himself,
..................................... if this one is the Christ of God,
.......................................... the chosen one.
........................... b The soldiers
23:36 .......................... The soldiers also mocked him, offering sour wine and saying,
23:37 ............................... If you are the King of the Jews,
.......................................... save yourself.
........................... b The inscription
23:38 .......................... There was an inscription over him,
..................................... The King of the Jews is this one.

...................... a The first evildoer

23:39 ..................... One of the suspend evildoers was blaspheming him, saying,
................................ Are you not the Christ?
................................ Save yourself and us.
........................... (Jesus does not respond to the mocking.)
................. B The second evildoer responds by declaring Jesus innocent and publicly
...................... Confesses him.
23:40 ................ But answering, the other, rebuking him, said,
........................... Do you yourself not even fear God, because you are under the same
................................ judgment?
23:41 ..................... And we justly, for we are receiving things worthy of those that we
did;
................................ but this man did nothing out of place.
23:42 ..................... And he was saying,
................................ Jesus, remember me when you come into your kingdom.
............ A Jesus responds by absolving him.
23:43 ........... And Jesus said to him,
...................... Truly to you I say, today with me you will be in paradise.
....... Jesus Death
............ Signs in heaven and on earth and in the temple.
23:44 ........... About the sixth hour darkness came over the whole earth until the ninth
...................... hour (noon to 3:00 p.m.),
23:45 ........... the sun having failed; and the curtain of the temple was torn in the middle.
............ Jesus entrusts his spirit to the Father.
23:46 ........... Calling out in a great voice, Jesus said,
...................... Father, into your hands I entrust my spirit.
................. And having said this, he expired.
............ The centurion responds by confessing that Jesus was innocent.
23:47 ........... And the centurion, seeing what had happened, was glorifying God,
...................... saying,
........................... In reality, this man was righteous.
....... Conclusion: The Responses of the Multitudes
23:48 ...... And all the crowds that were present were returning home, beating their chests.
23:49 ...... And all who were known to him stood still at a distance,
............ also women who had together followed him from Galilee and who were seeing these
things.
Lukes introduction provides the framework of persons and place. The main persons are:
They crucified Jesus. They is most likely Roman soldiers. They later mocked Jesus
and a Roman centurion is featured later.
Jesus.
Two evildoers were crucified with Jesus. Again the prophecy that Jesus would be
reckoned with transgressors is fulfilled.
The crucifixion takes place at the Skull. It was either a place that was a rock quarry and from a
distance it resembled a skull or it was regularly used for crucifixions and so was named after the
dead bodies.
Early church father Jerome speculated that Adam was buried at the Skull. While there is
no evidence of this, nevertheless, it does make a good theological point. The first Adam sinned
and brought the curse of death to the original creation. Jesus death and resurrection as the new
Adam, ushered in a new creation, in which the curse of death and its power were destroyed and
all those under the curse were redeemed and atoned for.

Luke describes Jesus crucifixion in a simple way. Luke says in 23:33, They crucified
him. By using such simple language, Luke highlights the greatest event in history. Luke
highlighted Jesus birth in a similar way (2:7).
The crucifixion scene (23:34-43) begins with Jesus prayer for the Fathers absolution
(23:34) and ends with his promise to the penitent evildoer of paradise (23:40-43), which is the
goal of absolution. In between is the fourfold mocking of Jesus (23:35b-39).
In Luke, after Jesus was crucified, Jesus first words from the cross were: Father, forgive
them, for they do not know what they are doing (23:34). For several reasons, it is most
appropriate that Jesus utter these words as his first words from the cross in Luke. They are
consistent with the themes Luke has developed.
First, forgiveness has been one of Lukes prominent themes . Note the reference to
forgiveness in each of the following:
Lk 1:77
John the Baptist will give people the knowledge of salvation that comes
through the forgiveness that Jesus brings.
Lk 3:3
John the Baptist preached a baptism of repentance for the forgiveness of
sins.
Lk 4:18
Jesus had been anointed for the purpose of bringing Good News about,
freedom from, recovery from, and release from sin, which come through forgiveness.
Lk 5:20-24
Jesus demonstrated that he had the authority to forgive sins by forgiving
and healing the paralytic.
Lk 11:4
Jesus taught that we should ask the Father for forgiveness and that we
should forgive others.
Lk 24:47
Jesus final words in Luke are a scriptural mandate that repentance to the
forgiveness of sins be preached to all nations.
In Lukes gospel then, it is entirely appropriate that Jesus should ask for forgiveness for those
who were responsible for his crucifixion: not just the soldiers, but also Pilate, Herod, the
Sanhedrin, the chief priest, the rulers, and indeed all people (22:6; 23:1, 13). The hearer of the
gospel knows that this absolution flows from the full and complete atonement Jesus is
accomplishing as he speaks these very words. Forgiveness flows from the cross. How fitting it is
that Jesus first word from the cross is a word of universal forgiveness.
Second, the phrase they do not know what they are doing, points to another important
Lukan motif. Those who crucified Jesus were ignorant of who he was . This point is made in the
preaching of Acts (e.g. Acts 3:17; 13:27). Also Luke repeatedly emphasizes the ignorance of
Jesus own followers. None of them truly understood who Jesus was until after the resurrection.
Because of ignorance, all people were responsible for putting Jesus to death. But the miraculous
comfort of the gospel is that Jesus invokes forgiveness for those who do not know what they are
doing.

Third, Lukes Christology portrayed Jesus as the incarnation of Gods love, mercy,
compassion and forgiveness for all including Gods enemies . The thrust of Jesus words
conforms to this portrait. This is the essence of Jesus teaching and miracles throughout his
gospel.
Fourth, the absolution in the Jesus first word, his prayer for forgiveness, balances the
absolution implicit in Jesus promise of paradise to the penitent evildoer. These two absolutions,
taken together, show the now/not yet character of Lukes eschatology . Forgiveness comes now
through Jesus prayer, while paradise is not yet. By praying for absolution, Jesus anticipates what
is about to happen with his death: atonement for the sins of the world, for people who are
alienated from and hostile to God. He also anticipates his absolution of one sinner (23:43) based
on that atonement.
Finally, Jesus speaks three words from the cross in Luke. The first and third words were
addressed to the Father. In his first word, Jesus asked the Father to forgive the people (23:34); in
his last word, Jesus gives up his spirit to the Father because all that is necessary for atonement
has been done. The atonement he prayed for was now available, his work was finished. He had
accomplished his goal.
What was the soldiers response to Jesus prayer for their forgiveness? They completely
disregarded Jesus absolution. They show this disregard by casting lots for Jesus clothes
(23:34b). By doing this, they unwittingly fulfill Ps 22:18. In Lk 23:36-37, they will also mock
Jesus, which fulfills Ps 22:6-8. Also the offer of rancid wine in Lk 23:36 was foreshadowed in Ps
69:21.
Pss 22 and 69 are both individual laments. This type of psalm has two chief parts. First
there is a lengthy lament over the sufferings endured in spite of or even because of the
psalmists righteousness and faith in God. But then the lament is followed abruptly with a section
of praise for Gods salvation and deliverance. This sudden change expresses now/not yet
eschatology . Despite the present misery (now) of the faithful, Gods salvation and eventual
rescue are certain. With the assurance of faith, the psalmist praises God for deliverance that he
knows will come in the future (not yet). So what great Lukan theme does this tie into? This is the
Great Reversal . The situation of the righteous sufferer will be reversed into eternal glory and
bliss.
Since the soldiers cast lots for Jesus clothes, we know that he hangs on the cross naked.
Their gambling over Jesus clothes therefore accents his nakedness, heaping contempt and
humiliation upon him. But in the theology of the cross, things are not what they seem; the
gracious power of God is hidden in the suffering and weakness of the Christ on the cross. Only
when the Great Reversal is complete will all see this. In the mean time, only the eyes of faith
can see this reality.
There is some irony in the fact that their gambling fulfilled Ps 22:18. When one gambles,
one depends on luck or fate or chance. Luke has been very careful to show that nothing in

Jesus long journey to the cross has been a result of chance or fate. All has been a part of Gods
great plan , as allusions to psalms written hundreds of years ago show. But of course, the soldiers
know none of this, they do not know what they are doing.
How did the people respond to Jesus prayer for their forgiveness (23:35a)? What did they do?
The people simply stand and watch. They do not join in with the rulers mocking Jesus. The
people are probably among all the crowds that later return home beating their chests in
repentance (23:48). Apparently their observation of Jesus on the cross and his words eventually
move them to repentance. Here they are ambivalent. Yet they are distinguished from the mocking
rulers.
In Lk 23:35b-39 Jesus is mocked in four ways. Luke organizes this mocking in a chiastic
structure with regard to the titles of Jesus that appeared in the trials of Jesus:
23:35b . a if this one is the Christ of God, the chosen one.
23:37 ........ b If you are the King of the Jews.
23:38 ........ b The King of the Jews is this one.
23:39 ... a Are you not the Christ?.
The mocking of Jesus on the cross is the climax of Lukes theme of Jesus as the rejected prophet
. Jesus is rejected by Jew and Gentile (Jewish rulers, Gentile soldiers, Gentile inscription, and
Jewish revolutionary?). Adams race lashes out against Gods Son. But the irony of this mocking
is that it speaks the true words of the Gospel. Jesus is mocked for being the Christ, the one
who saved others, and the King of the Jews and that is exactly who he is!
Repeating the word save also reinforces the Lukan theme of salvation. Note how
save is used in each of these verses:
23:35
23:35
23:37
23:39
23:39
.. a He saved others;
........ b let him save himself.
........ b1 Save yourself.
........ b2 Save yourself.
.. a1 Saveus.
Ironically, those who mock Jesus proclaim what is true: Jesus is the Savior!
One of the accusations against Jesus at his trials was that he claimed to be the
Christ/Messiah (Anointed One). From the beginning of the gospel, the hearer heard, along with
the shepherds, that Jesus is the Savior, Christ the Lord . At the beginning of his public
ministry at his baptism, Jesus was anointed with the Holy Spirit. He was baptized into a divinely
planned role, one that included rejection, humiliation, and death. Throughout his ministry he
saved others by releasing them from bondage to demons, sickness, sin and even death. Now, on
the cross, the goal of his baptism and ministry has been attained. Now Jesus is baptized with a
bloody baptism. Now he is truly revealed as the Christ of God. For this he came into the world.

Another accusation against Jesus was that he claimed to be a king. This accusation was
true also. And again, from the very beginning, the hearer knows that Jesus is the King . In the
infancy narrative we learned that Jesus was a king who would sit on Davids throne forever
(1:32-33). At the Last Supper Jesus twice talked about the kingdom of God coming soon (22:16,
18). The eternal kingdom Jesus spoke of came when he was lifted up (9:51) on the cross. He is
truly reigning as King while his detractors make fun of him. The inscription placed over him,
which was meant to mock him, actually spoke the truth. Jesus, the Messiah and King, is saving
sinners. He will not save himself because, as in Satans earlier temptations (4:1-13), to give in to
temptation to serve and save himself would prevent him from saving others.
The impenitent evildoer had joined the Jewish leaders and Gentile soldiers in mocking
Jesus. In contrast, Luke records the reaction of penitent evildoer to the words of Jesus and the
four-fold mocking of Jesus. The way the two evildoers react is completely opposite of each other.
Their reactions fulfilled an earlier prophecy in Luke: He will cause the fall and rising of many
in Israel (see 2:34).
The penitent evildoer represents all of those in Israel who will turn to Jesus in repentance
and faith. By rebuking the unbelieving evildoer, the penitent one rebukes not only him, but all
those who have rejected and will reject Jesus.
When the penitent evildoer became a believer in Jesus; he was initiated into Christ. The
process of initiation always begins with instruction about Jesus catechesis and ends with
participation in Christ. This mans catechesis consisted of watching Jesus passion, hearing Jesus
words of absolution for his enemies, and hearing the cruel mocking of the suffering, righteous
Messiah. This evildoer, on the brink of death and hell, is the first to be converted by Jesus
announcement that sin is forgiven by virtue of the cross. He is the first to embrace Jesus as the
one who saves others, the Christ, and the King of the Jews.
The penitent evildoers repentance is expressed by his confession of his sin. He admits
his sinfulness by saying, We are punished justly, for we are getting what our deeds deserve
(23:41a). But combined with his confession of sin is his confession of faith. He confesses his
faith in Jesus when he says, But this man has done nothing wrong. Then he said, Jesus,
remember me when you come into your kingdom (23:41b-42). This is the fifth pronouncement
of Jesus innocence since the trials began. Jesus innocence has been a primary theme in Lukes
passion narrative , but this is the first time his innocence has been announced by a believer . This
evildoer has been changed to believe that Jesus is the suffering, innocent Messiah, that Jesus is
the King and that he wishes to be a part of his kingdom. His request in 23:42 continues Lukes
king/kingdom motif and the theme of remembrance . These are the same themes that dominated
the Lords Supper dialog (22:16, 18-19). The now/not yet tension of Lukes eschatology is
expressed in these words. Now, on the cross, Jesus is King, and now his word (23:34) bestows
forgiveness. Not yet has Jesus entered into his kingdom of glory yet Jesus word of
forgiveness now opens the door for this dying evildoer to enter the not yet kingdom too when it
comes.

Jesus response to the penitent evildoer is Jesus second word from the cross in Luke.
Jesus words serve to incorporate the man into the body of believers in Christ and to invite him to
the ongoing feast of heaven. The penitent catechumen is grafted into Jesus passion, which Jesus
is experiencing at that very moment. Here this sinner is truly united with Jesus in his death and if
he is united in his death, he will most certainly be united with him in his resurrection (Ro 6:5).
This passage is Lukes way of showing the salvific effect of Jesus death. He does not die for
nothing; he dies to save sinners.
Jesus word to the evildoer begins with, I tell you the truth. These words alert the
hearer that Jesus is about to say something important. When Jesus says Today you will be with
me in paradise, he is emphasizing the present reality of future eschatological blessings. When
Jesus says with me, he is using the language of real presence. It is like the words the angel
spoke to Mary, the Lord is with you (1:28). The Lord was with her because he had become
incarnate in her. The same Lord is now present with the evildoer.
When Jesus speaks of being in paradise, the Garden of Eden, the original paradise (See
Ge 1), comes to mind. Why was this paradise? It was paradise because Adam and Eve could fully
dwell in the presence of God because they were without sin. Where then would the penitent
evildoer be today? The penitent evildoer would be in the presence of God and this was only
possible if his sins had been taken away, for God is holy. For those who confess Jesus as the
King, a life of paradise begins today, now.
Luke records an extraordinary cosmic sign: darkness in the middle of the day. As Satan
entered Judas, so darkness entered creation and threatened its very existence. Darkness is
threatening to destroy Gods creation and revert it to chaos. In the beginning, before God created
order, darkness was over the surface of the deep, which represented chaos (Ge 1:2). God then
created light on the first day that was good (Ge 1:3-5).
Once again, darkness tries to reassert itself over the light. As Jesus, the source of life and
light, dies, the sun, the source of natural light, fails to carry out its divine mandate to distinguish
between night and day. Instead, day and night are confused and darkness usurps the rule of the
sun as evil reigns over good temporarily. At this moment creations curse is on Jesus. All
demon possession, all sickness, all sin, all death is now placed on him.
Yet the Creator, who took on flesh and was born into his creation, at this very moment
was bringing in a new creation. The darkness is an eschatological sign that already now the end
of the old world has come in a preliminary way in the death of Jesus (Lk 21:25-26; Acts 2:20). A
new, eternal day is dawning from on high upon those who dwell in darkness and the shadow of
death (Lk 1:78-79). The three hours of darkness along with the brilliant light of Easter morning
begin the first day of Gods new creation, but this day will have no end; it will be an eternal
Sabbath rest (Heb 4:9-10).

Luke records another sign. The curtain of the temple was torn in two (23:45b). The
temple was not far from the Skull. And the curtain in the temple separated the Holy Place (where
the incense altar was that Zechariah attended to) from the Holy of Holies (where the high priest
entered once a year to make atonement for the sins of the people). Several interpretations have
you given for this.
1. It was a portent of the judgment of Jerusalem in A.D. 70.

2. Salvation was opened to all through the death of Gods Son.
3. It was the end of the observation of the ceremonial and ritual laws of the old covenant.
4. The temple was replaced by the body of Christ.
Its possible that all of these interpretations are legitimate. In the OT God was with his people in
a special way. The shift of Gods presence from heaven, down to the temple in Jerusalem, to the
exiles in Babylon, to the rebuilt temple, and then to the body of the one now crucified comes full
circle as Jesus spirit is about to ascend back to the Father in heaven. When Jesus became
incarnate, the presence of God shifted to him; he is Immanuel, God with us. Throughout his
ministry Jesus said and did only what God could say and do. Now Jesus obedience unto death
was the ultimate demonstration that he was God, because through his death, the way to heaven
was opened up for all people (Ro 5:2). God no longer resides in the temple, but is present in and
is accessible through Jesus. Jesus is the new temple (see John 2:18-22). Since Jesus is the new
temple, access to the heavenly gifts are no longer found in the temples sacrificial cultus, but in
Jesus, who is the once-and-for-all sacrifice for the worlds sin. The meaning of Jesus words at
his Last Supper becomes clearer now as he has willingly given body and blood for you and me.
Year after year the high priest would enter the Holy of Holies and sprinkle the blood of a
sacrifice on the mercy seat to make atonement for sin. With the sacrifice of Jesus, no other
sacrifices were necessary. As the writer of Hebrews says, He entered once for all into the Holy
Place, taking not the blood of goats and calves but his own blood, thus securing an eternal
redemption (Heb 9:11b-12, CC.)
For Luke, the darkness and the torn curtain declare the same reality: the old order dies
and the eschaton is inaugurated in the death and resurrection of Jesus. The darkness is the end of
the old world. The torn curtain is the end of the old way of approaching God. In Christ is a new
creation and a new way of approaching God. The new creation is open to all through Jesus
crucified and risen flesh. And Jesus flesh is not limited to any single location, but his human
nature shares in the divine attribute of omnipresence. Jesus is physically present with his church
throughout the world.
Jesus third and last word from the cross in Luke is a citation of Ps 31:5. As with Jesus
citations of Ps 22 and 69 in Lk 23:34-36, the context of Ps 31 provides rich significance. Psalm
31 is a psalm of trust. This type of psalm is characterized by frequent and strong expressions of
confident trust in God as the one who redeems, rescues, and delivers the individual believer. If
you read Ps 31 and you will see these expressions of trust. Jesus quotes only a single verse from

Ps 31, but that quote brings with it the message of the whole psalm. Therefore, Jesus quote is an
expression of confident faith and rejoicing in Gods salvation.
Jesus three words of forgiveness (23:34), comfort (23:43), and confident trust in God
(23:46) show that Jesus sole concern, even in the midst of his deepest suffering, is the salvation
of humankind. And contrary to the way it may seem, Jesus is in complete control and he is the
Savior.
Luke narrates the moment of Jesus death very simply with he breathed his last
(23:46b).
All three gospels record that a Gentile centurion made a comment about Jesus. In Luke
the centurions words declare that Jesus is righteous (23:47). This has been one of Lukes themes.
This is the sixth declaration of Jesus innocence since his trials began and the second in the
crucifixion and death scene.
The penitent evildoer and the centurion are two more witnesses to Jesus innocence. In
his second volume, Luke continues to make this point, as in several sermons Jesus is declared to
be the righteous One (Acts 3:14; 7:52; 22:14).
Jesus died like other sons of Adam and he was martyred like other prophets, yet Jesus is
unlike anyone else. He is, as the centurion declared, righteous. He is righteous, and he has the
unique ability to justify (Is 53:11) to impart his righteousness to those who acknowledge him .
By using Is 53 and Pss 22; 31; and 69 as background for understanding Jesus suffering
as a righteous man, Luke presents Jesus as the fulfillment of the OT pattern of the suffering,
righteous Messiah. By entrusting his spirit to the Father, Jesus followed the pattern of an
innocent, righteous saint and fulfilled the plan of God for the Innocent Sufferer. Lukes account
shows that even though Jesus did suffer, surely he was righteous. As the OT innocent, suffering
saints looked to God for vindication, so Jesus would look to the Father to vindicate him by
raising him from the dead. Once he had fulfilled Gods plan in his death and was vindicated in
his resurrection, then witnesses could be sent out with the message that Jesus suffered and died,
but that he was vindicated when he rose from the dead and that he did it all to win forgiveness
for all people. Jesus death and resurrection were in fulfillment of OT prophecy and pattern. The
resurrection was Gods great vindication, the sign of fulfillment. The resurrection of Jesus had to
happen, if the teaching of the OT about God was true.
Lukes conclusion to this scene contrasts with his normal conclusions. Usually his
conclusions reference those whom he introduced in the introduction. Here he does not reference
the rulers, the soldiers, the evildoers, or Jesus. Instead, Luke focuses on the crowds, those

known to Jesus, and the women who followed Jesus and cared for him (23:48-49). These groups
are all witnesses to the suffering and death of Jesus.
The peoples witness of the crucifixion affected them. The people went away beating
their breasts, a sign of great sorrow (23:48). During Jesus ministry the people generally
supported Jesus. In the end though, they turned on him. During the crucifixion, the people
watched passively. But when Jesus died, their passivity ends, as they are deeply sorrowful over
what had happened. They had rejected Gods Messiah and condemned him to the most shameful
form of death.
Luke is the only evangelist to report that all those who knew him witnessed the events
at the cross. Who would these include? All those who knew him would include all those who
had been with him from the beginning (1:2), especially the Twelve, the seventy, and his family.
From where did these followers watch the events? Jesus followers watch from a distance
(23:49). All had fled and rejected Jesus. At this point they are not ready to embrace the cross
and participate in the mission of proclaiming the scandal of Christ crucified . They are ready to
declare that Jesus was a great teacher and miracle worker (see Lk 24:19). They are only first
phase disciples. Only after Jesus explains the Christ from the OT pattern and opens their eyes
are they ready to identify with the crucified Christ .
Luke also says specifically that the women were eyewitnesses. The women were with
Jesus during his Galilean ministry. They followed him to Jerusalem. And now they were
witnesses of his death. Soon they will witness where Jesus is buried (23:55). These same women
would also be the first eyewitnesses of his resurrection. Those who are of low rank in society are
placed in the highest place as they witness the greatest event in all of history. They are a part of
the Great Reversal.
Lk 23:50-56a Jesus Burial
Between the description of the death of Jesus (23:44-49) and the report of his resurrection
(24:1-12) are two scenes: a brief description of Joseph of Arimatheas burial of Jesus body
(23:50-53) and the womens preparations to anoint him after the Sabbath would end (23:55-56a).
At the juncture of these two scenes, in 23:54, is a critical time notice that helps demarcate the
three days of the passion and resurrection as the Day of Preparation (for the Sabbath), the
Sabbath, and the first day of the new creation.
Appropriately, much preparation has occurred on the Day of Preparation. First Judas
prepares to betray Jesus. Next the disciples prepared for Jesus Passover. And now as the day
comes to an end, preparations are made for Jesus burial and anointing.

See detailed structure. The structure consists of Josephs preparation of Jesus body
(23:50-53), the time notice of the Day of Preparation (23:54), and the preparations of the women
(23:55-56a).
23:50-56a Jesus Burial
............... Joseph of Arimathea Prepares the Body of Jesus
23:50-51 ........... The Person of Joseph of Arimathea
.................... A man by the name of Joseph,
......................... a member of the Sanhedrin,
......................... a good and righteous man
......................... from Arimathea, a city of the Jews,
......................... waiting for the kingdom of God.
23:52-53 ........... The Actions of Joseph of Arimathea
.................... This man asked Pilate for the body of Jesus.
.................... Having taken Jesus body down, he wrapped it in linen
.................... and placed him in a tomb where there was not yet anyone lying.
............... The Day of Preparation
23:54 .............. And it was the Day of Preparation, and the Sabbath was about to begin.
............... The Preparations of the Women
23:55-56a .......... The women, who had come with Jesus from Galilee, having followed Joseph,
.................... were observing the tomb and how Jesus body was laid, and having returned,
.................... they prepared spices and myrrh.
An important (signaled by And behold [CC]) new character a man by the name
Joseph is introduced into the narrative by one complex compound sentence. Luke says Joseph
is (23:50-51):
He was a member of the Council (the Sanhedrin).

He was a good and right man.
He was from the Jewish town of Arimathea.
He was waiting for the kingdom of God.
What might the hearer of the gospel be surprised at in this description of Joseph?
Normally we wouldnt think of a member of the Sanhedrin as a good and right man. It was the
Sanhedrin that rejected Jesus. In 23:51a Luke takes pains to explain how this could be. Luke
explains that Joseph was a good and righteous man even though he was a member of the
Sanhedrin that condemned Jesus because he did not agreed with their plan and he did not agree
with their action.
Notice that the introduction of Joseph parallels the introduction of Simeon in the infancy
narrative. Comparing 2:25 with 23:50-51:
Both begin with And behold (CC) or Now there was (NIV).
They both continue with a man by the name of (CC) or a man in Jerusalem called/a
man named (NIV).
Simeon is described as righteous and devout and Joseph is described as good and
righteous.
Both were waiting. Simeon was waiting for the consolation of Israel and Joseph was
waiting for the kingdom of God.

Luke began his gospel making it sound like the OT. He wanted the hearer to hear his
narrative as a continuation of the OT story. He also presented Zechariah and Elizabeth, Mary and
Joseph, Simeon and Anna as faithful OT saints, part of Israels faithful remnant. By describing
Joseph of Arimathea like Simeon, Luke puts them in the same class. Joseph too is part of the
faithful remnant, who has messianic expectations. The messianic expectations of Gods faithful
OT people expressed in the infancy narrative are now coming to completion. The only problem
is that no one is aware of it yet.
Joseph had been waiting for the the kingdom of God. Jesus kingship had been an issue
during his trials. He was mocked for claiming to be the King of the Jews. Jesus response to
the penitent evildoer affirmed that today he would come into his kingdom. Jesus crucifixion
with the crown of thorns was his coronation. When Jesus rises from the dead, he will bring his
kingdoms reign to all of creation. No one envisioned Gods kingdom coming in this way. It
would break in much sooner and more dramatically than Joseph or any of the faithful had
expected.
Luke shows Joseph taking the following actions (23:52-53):

Joseph went to Pilate and asked for Jesus body.
Joseph took Jesus body down from the cross.
Joseph wrapped Jesus body in linen cloth.
Joseph placed Jesus body in a tomb, which had never been used.
So unlike the other members of the Sanhedrin who mocked and abused Jesus, Joseph treated
Jesus with honor. Joseph would have taken these actions between 3pm and sundown in
accordance with Deut 21:22-23. Throughout these actions Luke focuses the hearer on the body of
Jesus, as it moves from the cross to the wrappings to the tomb. Jesus is indeed dead! There is
no doubt about that fact. He must be dead if there is to be a resurrection!
Jesus had been humiliated on his journey to this place. He had died a shameful death on a
cross. But now his body is treated with respect and honor. Normally those who die by crucifixion
are put into a common grave. But Jesus receives honor by being placed in a new tomb. Jesus
state of humiliation is over. His state of exaltation has begun. He has finished his work of recreation and redemption. Soon will come the complete vindication and exaltation of the
resurrection.
The announcement that the Day of Preparation was over and that the Sabbath was about
to begin was not incidental. The Day of Preparation for Israel in the OT was a day on which
preparations were made for the Sabbath. At the beginning of the day, Jesus was prepared for
death. And now, at the end of the day, Jesus is prepared for burial and Sabbath rest. From now
on, this day will be called Good Friday, because on it God prepared the greatest good for his
creation: renewal, restoration, and re-creation.
By telling us that the Day of Preparation was ending, Luke tells us that the events of this
climatic day in history and salvation history are coming to an end. All the events of the Day of
Preparation are in chapters 22 and 23. Much has happened.

Jesus journey to Jerusalem was over, the Fathers will was fulfilled, and all preparations
for humanitys redemption had been completed. With Jesus in the grave, his Sabbath rest was
about to begin.
The women had been with Jesus since his ministry in Galilee (23:55a). Therefore they
were witnesses to his preaching, teaching, and healing. From a distance the women had also seen
the crucifixion (23:49). And now they witness exactly where Jesus was buried (23:55b). They
needed to know where Jesus was buried because they planned to come back after the Sabbath
and anoint Jesus body (23:56). Are the women approaching Jesus burial from an OT or NT
perspective? The women approach Jesus death from an OT perspective, from the old order of
things. They return home to observe the OT stipulations and to prepare spices for Jesus dead
body. It never occurred to them or anyone else that Jesus would be raised to life. But Jesus,
whose Sabbath rest marks the transition from old to new, is about to present them on the first day
of the new creation with a body that is living!

The Resurrection Narrative (23:56b-24:53)

Contents
.. An Overview of the Resurrection Narrative
.. ... The structure and significance of Luke 24
.. ... The Time Framework in the Resurrection Narrative
.. ... The Parallels between Luke 9 and Luke 24
.. Lk 23:56b-24:12 TheSabbath Rest in the Tomb and the Sunday Announcement to the
Women
.. ... Lk 24:13-35 The Emmaus Journey and the Recognition of Jesus
.. ... ... Part 1 The Four Outer Circles around the Meal at Emmaus (24:13-16, 31-33)
.. ... ... Part 2 The Center Circle: The Catechesis on the Road and the Breaking of the Bread
(24:17-30)
.. ... ... Part 3 The Recognition and the Faithful Response (The Second Circle and Conclusion;
24:31 and 24:35)
.. ... Excursus: The OT Witness to Christ
.. ... ... According to the Scriptures
.. ... ... According to the Scriptures- Moses
.. ... ... According to the Scriptures- the Prophets
.. ... ... According to the Scriptures- the Psalms
.. ... (Lk 24:36-53) The Risen Lord Eats with and Teaches His Disciples, Then Ascends
.. ... ... Part 1 The Meal (24:36-43)
.. ... ... Part 2 The Final Teaching (24:44-49)
.. ... ... Part 3 The Ascension (24:50-53)
An Overview of the Resurrection Narrative
The structure and significance of Luke 24
Luke 24 looks back at the ministry of Jesus and it looks forward to the Acts of the
Apostles. In Luke 24 Lukes portrait of Jesus is finally complete. Also in this last chapter, Lukes
theological and literary genius becomes evident. His final chapter is the climax of his gospel.

The author of the CC believes that the climax of the gospel of Luke is the Emmaus meal.
The structural center of Luke 24 is revelation of Christ to the two disciples at Emmaus in the
breaking of bread. When one sees this then one can see that Jesus table fellowship has from the
very beginning been a manifestation of the eschatological kingdom that will be fully established
at the end.
One purpose of Luke 24 may have been to counter the embarrassment that the suffering
and death of Jesus caused the church. Luke consistently portrayed Jesus as an innocent man, not
a criminal, and that those who sought his death, acted out of ignorance. Throughout his gospel,
Luke has shown that Jesus death and resurrection were part of Gods plan of salvation, which
was foretold in the OT scriptures.
Luke 24 contains three explanations of the passion. In each it is emphasized that Jesus
death and resurrection were announced beforehand and if the disciples would have believed the
prophecies, then they would have been prepared for those events. There are three resurrection
scenes in Luke 24 (24:1-12, 13-35, 36-49) and each one has an important statement that
interprets the passion and resurrection as a fulfillment of divine revelation and that points to the
necessity of the cross. Each of the three statements seems to build upon the previous one and the
third is the richest of the three. It not only explains the necessity Jesus death and resurrection,
but it connects it with the mission and ministry of the church, which is the focus of Acts.
The Time Framework in the Resurrection Narrative
The time framework of Lukes final chapter is part of its structure and gives theological
meaning to the profound shift that takes place during the three days of Jesus passion, death, and
resurrection. Because Luke stresses the third day, 23:56b should be included in the resurrection
narrative. The Sabbath, the day before the Sabbath (the Day of Preparation), and the first day
after the Sabbath (the first day of the new week) are the three days that brought forth a new
creation, a new act of redemption. Jesus prior healings on the Sabbath were preludes to the
greatest Sabbath miracle of all, the resurrection.
The second use of Sabbath in Luke is in 24:1. Instead of on the first day of the week, it
could be translated on the first day after the Sabbath. Again, observing the Sabbath was an OT
commandment. So this phrase (used in all the gospels) signals a shift. The OT Sabbath has been
observed, but now comes the first day after the OT. As in the first creation, there was evening
and there was morning the first day, so now the darkness of evening (Jesus suffering and death)
is gone and the light of this new day is shining. This is the first day of Gods new creation. As
light was created and separated from darkness on the first day of the first creation, so now the

Light arises from the grave dispelling all darkness. This day will never end; darkness will never
overcome the Light.
In Lukes three day sequence, of death, rest, and resurrection, the third day is the
climactic day, the day that Jesus rises from the dead. In Luke 24, Luke repeats passion statements
three times (24:6-7, 25-27, 44-47), each time noting the third day. By using on the third day in
Luke 24, Luke connects back to Jesus passion and resurrection predictions at 9:22 and 18:33.
Those predictions were fulfilled on the first day after the Sabbath. Luke also uses the third day in
24:21 to show the disciples lack of understanding of the passion and resurrection. Lastly, Jesus
uses the third day in 24:46 in connection with his instructions for the disciples ministry. The
third day has now been fulfilled as the OT foretold and is the spring board for the mission of the
church.
The Parallels between Luke 9 and Luke 24
Both Luke 9 and 24 introduce and develop themes that are central to Lukes theology. If
the structure of the two is compared, there is a surprising correspondence. But the corresponding
parts are in reverse order, so if the parts are heard or read in canonical order, a chiasm results.

Luke 9:1-36 ...................................... Luke 24:1-49
9:1-6: Jesus sends forth the Twelve with ......... 24:44-49: Jesus sends forth the Eleven to be
power and authority. ............................. witnesses to all nations. They are about to be
.................................................. clothed with power from on high.
9:7-9: Herod seeks to see Jesus, questioning ..... 24:36-43: Jesus stands in the midst of the
rumors that Jesus was the risen John the ......... disciples. Some think he is a spirit. Doubts
Baptist, Elijah, or a prophet from old. .......... about his identity arise in their hearts.
9:10-17: Jesus breaks five loaves and two ........ 24:28-35: Jesus sits at table with two
fish to feed five thousand. ...................... disciples and breaks bread.
9:18-22: Peter confesses that Jesus is the ......
Christ of God. Jesus makes his first passion ....
prediction and commands the disciples to .........
tell no one. .....................................
24:25-27: Jesus makes the passion statement

that the Christ should suffer before entering
glory. He opens up the Scriptures to the
Emmaus disciples.
9:23-27: Jesus speaks of discipleship, taking ....

up the cross to follow him, and suffering ........
before glory. ....................................
..................................................
..................................................
24:13-24: The Emmaus disciples show their

complete lack of understanding of the cross
and discipleship. They wanted a prophet
mighty in deed and word, not a crucified
Messiah, and glory without suffering.
9:28-36: Jesus transfiguration. Emphasis on .....

the necessary sequence of suffering before .......
glory. Passion reference in 9:31. Contains an ....
imperative: Listen to him! .....................
..................................................
..................................................
24:1-12: The empty tomb. Emphasis on the

resurrection in the face of death: Why are
you seeking the living one among the
dead? Passion reference at 24:7. Contains
an imperative: Remember how he spoke to
you while he was still in Galilee
9:1: Begins in Galilee. .......................... 24:7: Points back to Galilee.

9:51: Points to Jerusalem. ....................... 24:47: Points out from Jerusalem.

In Lk 9 there is a gradual silence and concealment of the passion and resurrection. In Lk

24 there is a gradual movement from puzzlement and disbelief to openness and understanding.
The movement in Lk 24 toward faith in the passion and resurrection reverses the movement in
Lk 9 toward disbelief. In Lk 9, silence and concealment result when the disciples are unable to
understand Jesus predictions of his passion, death, and resurrection. In Lk 24 Jesus words and
actions result in the opening of the disciples eyes and minds as Jesus shows that the resurrection
counters the embarrassment of the cross and that from the very start the passion and resurrection
were essential parts of the divine plan in fulfillment of the OT Scriptures. In both chapters, the
Messiahs death on the cross is the critical issue.
Lk 23:56b-24:12 TheSabbath Rest in the Tomb and the Sunday Announcement to the
Women
Luke structures his Easter account in three sections. In this first section (23:56b-24:12),
the angels announce to the women that Jesus has risen from the dead. At the center of this
passage is the first reminder of Jesus passion and resurrection prediction. See also the Overview
of Lk 24 for more information about the context of this passage.
See detailed structure. Luke divides this passage into three parts: the announcement to the
women (23:56b-24:8), the womens report to the apostles (24:9-11), and Peters marveling at the
empty tomb (24:12). Jesus passion and resurrection prediction stands at the center.
23:56b-24:53 The Resurrection Narrative
23:56-24:12 The Sabbath Rest in the Tomb and the Sunday Announcement to the Women
.............. The Angels Announcement to the Women
23:56b ............ On the Sabbath the women rested according to the commandment.
24:1 .............. A On the first day of the week they went to the tomb, bringing spices they
had prepared.
24:2 ................ They found the stone rolled away from the tomb,
24:3 ................ but they did not find the body of the Lord Jesus.
24:4 .............. B And it came to pass, while they were at a loss concerning this,
..................... and behold, two men stood before them in dazzling clothes.
24:5 ................ And because they became afraid and bowed their faces, the two men
..................... said,
.......................... Why are you seeking the living one among the dead?
24:6 ..................... He is not here, but he has risen.
.......................... Remember how he spoke to you while he was still in Galilee,
24:7 ..................... saying,
............................... The Son of Man that it is necessary
............................... to be delivered into the hands of sinful men
............................... and to be crucified
............................... and on the third day to rise.
24:8 .............. C And they remembered his words.
.............. The Womens Report to the Apostles
24:9 .............. A1 And having returned from the tomb, they reported all these things to the
........................ Eleven and to all the rest.
24:10 ............. B1 And they were the Magdalene Mary and Joanna and Mary the mother of
........................... James and the rest of the women with them.
...................... They were telling these things to the apostles.
24:11 ............. C1 But these words appeared before them as nonsense,
...................... and they were not believing them.
.............. Peters Marveling at the Empty Tomb
24:12 ............. A2 But Peter, having risen, ran to the tomb, saw the linen cloths alone, and
...................... went away, marveling at what had happened.
When the women go to the tomb, do they go to it from an OT or NT perspective (23:56b;

24:1)? They observe the OT Sabbath ordinance and they went expecting Jesus to be dead and his
dead body in the tomb. They went from an OT perspective.Did the women believe in the
resurrection? (Jn 11:24 does not involve the women, but it may help) They very well may have
had confidence in the resurrection of the dead on the last day, like Martha did in Jn 11:24. But
they never expected Jesus resurrection from the dead on Easter morning.
As the women arrive at the tomb the women found the stone rolled away and they did not
find Jesus body. They found an empty tomb. This was the greatest find of all because they had
discovered that Jesus had risen (24:2-3). Even though the women see that the tomb is empty, they
need it explained to them. The CC translates 24:4 as follows: And it came to pass, while they
were at a loss concerning this, and behold, two men stood before them in dazzling clothes. By
using the phrases, And it came to pass and behold, Luke alerts his hearers that a great
moment of revelation is about to take place.
There is a striking parallel between the resurrection narrative and the transfiguration
account in the phrase and behold, two men. At the transfiguration, Moses and Elijah are the
two men. At the resurrection, two angels are the two men (9:30; 24:4). At both events, the two
men talk about Jesus and his exodus (9:31; 24:6-7). At the transfiguration, Moses and Elijah
talked to Jesus about his departure (exodus), which he was about to bring to fulfillment at
Jerusalem. At the resurrection, the two angels remind the women of Jesus words that he must
suffer, die, and rise on the third day. The things that Jesus said must happen had now happened in
Jerusalem. The exodus that Moses and Elijah talked about and that Jesus was journeying to fulfill
is the exodus that the angels spoke of and that Jesus had now fulfilled. Jesus suffering, death and
resurrection were foretold by the OT exodus event (Moses), the OT prophets (Elijah) and by
Jesus own prophecy. What had been prophesied had now been fulfilled.
The question the angels ask the women, Why do you look for the living among the
dead? (24:5), invites the women to see thing from a NT perspective. Then they interpret for the
women what they see. What does this empty tomb mean? He is not here, but he has risen
(24:6).
The angels then urge the women to remember what Jesus told them when they were in
Galilee. In Galilee he told them exactly what would and must happen. He said, The Son of Man
must be delivered into the hands of sinful men, be crucified and on the third day be raised again
(24:6b-7). This is the first of two hermeneutical instructions in Luke to read back from the
perspective of Luke 24 and observe how this great moment the revelation of Jesus revelation
was intimated in the evangelists record of Jesus teaching and miracles (cf. 24:44). The words of
the angels are words which connect us to Jesus passion (24:7). Son of Man was used in all
three of Jesus passion predictions in Luke. The term for divine necessity, must, or it is
necessary, links 24:7 with 9:22, Jesus first passion prediction. Delivered into the hands of
sinful men connects us to Judas betrayal of Jesus. Crucified. Having previously only said that
he would be killed, this is the way that he was killed. Having connected the other passion
statements into the story of the empty tomb, Luke affirms that the sufferings and resurrection of
Jesus were part of the divine plan as foretold in by the ancient Scriptures and by Jesus himself.
How do the women respond to the urgings of the angels (24:8)? The women remembered his
words. They remembered that Jesus said he must suffer, die and rise again. Note how their
reaction contrasts with the responses to Jesus second and third passion predictions in 9:45 and
18:34.
Lk 9:45: But they did not understand what this meant. It was hidden from them, so that
they did not grasp it, and they were afraid to ask him about it.
Lk 18:34: The disciples did not understand any of this. Its meaning was hidden from
them, and they did not know what he was talking about.
What was not understood and hidden before, now begins to be understood and believed.
Remembered is more than a simply recalling, but is understanding and believing by faith.
Gods word finally penetrates the uncomprehending minds of sinful humans and produces faith.
Once they have remembered Jesus words, the women went back and told the Eleven
and all the others about all these things (24:9). The words Luke uses to describe what the
women did indicate that their telling was ongoing and repeated. This backs up the idea put
forward above that they now believe that Jesus has risen. They now believe and they repeatedly
tell Jesus other followers the resurrection facts in an effort to get them to believe too.
Luke mentions some of the womens names (24:10). We have heard two of these names
before. These women, who had been cured of evil spirits and diseases, followed Jesus during his
ministry and helped support him out of their own means (see 8:2-3 and 23:49). These same
women also witnessed Jesus crucifixion. Now these women are the first eye witnesses of Jesus
resurrection. The women are also the first evangelists to tell the Good News of Jesus
resurrection, as they tell the apostles.
The women began the first day of the week from an old covenant perspective. But when
they remembered the Lords words, they were incorporated into the new covenant. The words of
Jesus were necessary for the interpretation and understanding of the events that happened. Only
when the historical facts are interpreted by the divinely revealed Word do enlightenment and
faith follow . The women are first humans to hear the explanation of the death and resurrection of
Jesus and to understand it by an appeal to Jesus own words by the angels.
The women remembered and believed Jesus words. But what happened when the women
announced the Good News to the apostles, the apostles did not believe the women, because
their words seemed to them like nonsense (24:11). Again, the words that Luke uses to describe
the apostles reaction indicate that their unbelief was ongoing. The women kept telling them what
had happened and they kept on not believing them. All along Luke has emphasized the lack of
understanding by the apostles and never is it more apparent than in Lukes resurrection narrative.
After the womens report was dismissed by the apostles, Peter got up and ran to the
tomb (24:12). When he got there, Peter found only strips of linen lying by themselves.
Knowing Lukes fondness for making frames for his gospel, we see he has framed the gospel
with the birth and passion stories. In Lk 2:12, Luke describes the baby Jesus as being wrapped in
strips of cloth. These strips of cloth were signs of Messiahs birth. So too, the strips of linen by
themselves, are signs of the Messiahs resurrection.
When Peter saw only the strips of cloth he wondered about it to himself, or as the CC
puts it, he marveled at what had happened (24:12b). The following verses are reactions
throughout Jesus ministry to his miracles and teachings. Notice how the people reacted to Jesus
teachings and miracles in 4:22; 8:25; 9:43; 11:14; and 20:26.
In 4:22, they were amazed at his gracious words.
In 8:25, the disciples reacted with fear and amazement to Jesus rebuke of the wind and
waves.
In 9:43, the crowd was amazed by Jesus driving out of an evil spirit and the marveled at
all that Jesus did.
In 11:14, the crowd was amazed at Jesus driving out an evil spirit and that afterwards the
mute possessed by the evil spirit was able to speak.
In 20:26, the spies trying to trap Jesus were astonished by his answers to them.
Peters response is much like the earlier responses of the people, the disciples, and Jesus
enemies. It was a mixed or ambiguous response. All of their responses acknowledged that
something extraordinary, even supernatural, had happened. It was not a response of outright
rejection and it was not a response of understanding, acceptance, and faith. Peters response, as
well as all the rest, was a response of one who was trying to comprehend words and facts that he
could not explain. Peters response then seems to be one of transition. He is moving from
unbelief toward belief. In a short while Peter will believe, as the Lord makes a resurrection
appearance to him (24:34). It seems then that Peter was restored to the position of the first among
the apostles. For after his encounter with the risen Lord and after he came to believe that Jesus
was alive, then the rest of the apostles believed too.
Lk 24:13-35 The Emmaus Journey and the Recognition of Jesus
Lk 24:13-16, 31-33 Part 1 The Four Outer Circles around the Meal at Emmaus
The Emmaus meal is the climax of Luke 24, which is itself the conclusion of the gospel.
The table fellowship of Jesus has played a prominent role throughout the gospel. It was a
manifestation of Gods eschatological kingdom present among his people. The Emmaus meal is
important because it is the first post-resurrection meal described in Luke-Acts, and it helps
define the significance of all Jesus fellowship meals, both before and after the resurrection.
In Luke 24, the threads of many of Lukes themes are woven together into Lukes table
fellowship matrix. These themes include Lukes geographical perspective, the theme of divine
revelation, proclamation from prophecy and pattern, and the eucharistic motif.
See detailed structure. The structure of the Emmaus account helps to communicate
Lukes theology. Five concentric circles (typical of Luke) carry the hearer from the outer circle to
the center and back, journeying from Jerusalem and returning to Jerusalem. The circles or rings
can be better perceived if one reads the corresponding verses together and looks for similar
vocabulary in both.
24:13-35 The Emmaus Journey and Recognition of Jesus

24:13 ..... 5 Two of them on that very day were journeying from Jerusalem
24:14 .......... 4 and they were conversing with one another
24:15 ............... 3 And Jesus himself, after drawing near, was journeying with them.
24:16 .................... 2 but their eyes were held back so as not to recognize him.
24:17-30 ...................... 1 The Catechesis on the Road and the Breaking of the Bread
24:17-18 ........................... The Setting for the Catechesis on the Road
24:19-24 ........................... The Christology of the Emmaus Disciples
24:25-27 ........................... The Kerygma of the Catechesis on the Road
24:28-30 ........................... The Meal of Jesus
24:31a ................... 2 And their eyes were opened and they recognized him;
24:31b .............. 3 and he himself became invisible from them.
24:32 .......... 4 And they said to one another
24:33 ..... 5 And after rising up in that very hour, they returned to Jerusalem and found
.............. gathered together the Eleven and those with them.
24:34-35 The conclusion: The exchange of reports in Jerusalem.
Luke has carefully set the stage for this pericope by his use of time and by his use of
darkness and light. Luke has set forth a three day sequence in which Jesus suffered, died, and
rose. This sequence began with the Day of Preparation, when Jesus passion began and the power
of darkness arrived. Jesus hung in darkness on the cross for three hours. Darkness dominated this
day. And while Jesus rested in the tomb on the Sabbath, darkness clouded the disciples
understanding of Jesus. But early in morning on the first day of the week, the first Light of the
Easter Dawn began to dispel the darkness. In the light of Jesus words, the women remembered
and believed. In the light of the OT Scriptures and in the light of Jesus presence, the Emmaus
disciples eyes were opened and they recognized Jesus as the crucified and risen Christ. They
finally see that Gods plan to save humanity culminated in the death and resurrection of the
Christ. The movement from darkness to light over the three day sequence highlights the third
day, the day Jesus fulfilled the OT.
Notice that Luke frames the three day sequence with meals. The three days began with
Jesus Passover on the Day of Preparation (for the Sabbath) and ended with the Emmaus meal on
the first day after the Sabbath. Concerning the Passover, God commanded Israel to celebrate the
Passover each year with a pilgrimage to Jerusalem (the place where he would choose to make his
name dwell). They were to make a sacrifice in the evening on the anniversary of the departure
from Egypt (Deut 16:2, 5-6, 16). Jesus made his pilgrimage to Jerusalem (9:51-19:28) as God
required, had two of his disciples prepare the Passover meal, and ate the Passover meal on the
required night just before his own exodus (9:31).
But the meal at the close of the third day, on the first day of the week, his first after the
resurrection, was not in Jerusalem. Throughout his ministry, Jesus has traveled from town to
town and had table fellowship with sinners. This fellowship meal outside of Jerusalem
anticipates the expansion of the church in which the new Meal will be celebrated. Acts records
how Christian communities will gather on the first day of the week to break bread (Acts
20:7) wherever they are . In that respect the new fellowship meal resembles the very first
Passover where the Israelites ate the meal in their homes in Egypt.
The two disciples going to Emmaus were not part of the Eleven (24:33). Since the Lord
would appear to Peter (24:34), one might expect that Luke would have recorded that encounter
instead of Jesus encounter with two lesser disciples. In fact, Luke does frame the Emmaus
account with Peters visit to the empty tomb (24:12) and the Lords appearance to Peter (24:34).
Why would Luke record Jesus appearance to these disciples instead of Peters encounter? Soon
the church will expand and include a greater circle of followers. Not only the Eleven, but all of
Jesus followers have access to Jesus presence through the understanding of the Scriptures
Christologically and through recognizing him in the Lords Supper. The participation of lesser
disciples in the church is foreshadowed by his appearance to the Emmaus disciples.
Now lets take a look at the four outer rings of Lukes structure. In the fifth circle (24:13
and 24:33), the two disciples are journeying from Jerusalem to Emmaus and back to Jerusalem
again. Along the way the disciples were taught by Jesus. It was a catechetical journey. And
they were transformed from catechumens into initiates (believers with understanding) through
Jesus teaching (their hearts burned) and through the breaking of bread (their eyes were opened).
This round-trip journey recapitulates the journey of the entire gospel, which began with
Zechariah in the Jerusalem temple, moved up to Galilee where Jesus taught and had table
fellowship, and then returned to Jerusalem for Jesus suffering, death, and resurrection, and ends
with joyful worshippers in the Jerusalem temple.
In the fourth circle (24:14 and 24:32) the subject is the conversation of the two disciples. The
disciples are talking about all the things that had happened, that is, the passion and resurrection.
So the main issue here is the proper understanding of these facts. Along the way their
understanding was transformed. They began their journey to Emmaus in complete ignorance
about the passion and resurrection facts. But as Jesus talked and opened the Scriptures to them
along the way, they were moved towards enlightenment. By the time the fourth circle is
completed, there has been a dramatic change in the disciples. But notice that even though the
mystery has been revealed, the disciples still did not have open eyes (CC); they still did not
recognize the presence of the risen Lord. The catechesis alone was not enough to recognize
Jesus. The catechesis was a precondition, but it had to be combined with the breaking of bread in
the way (24:35). Nor would the meal have been enough. The meal must be received with the
knowledge of prior catechesis, which furnishes the proper understanding of the passion and
resurrection facts according to the Scriptures.
Jesus enters the narrative (24:15) and then departs from it (24:31b) in the third circle.
Luke introduces Jesus in this pericope with After drawing near (24:15, CC) and connects it to
the main verb was journeying (24:15, CC). Up to this point in Luke, what did to draw near
(or approached or going up to NIV) refer to? (see Lk 10:9, 11; 19:11; 22:47; 21:30-31) It
referred to the coming of Gods kingdom at Jerusalem in the death and resurrection of Jesus. But
now in the death and resurrection of Jesus the kingdom of God has come. The kingdom is
present in Jesus, but it is not yet seen by them. Jesus has drawn near to reveal the kingdom by
opening up the Scriptures and breaking bread.
If Jesus appearance was dramatic, his disappearance was miraculous. As soon as they
recognized him, he himself (24:31b, parallel wording to Jesus himself in 24:15) became
invisible. This ring revolves around Jesus presence, which is necessary for the opening of the
Scriptures and the opening of the disciples eyes.
The second circle (24:16; 24:31a) is linked together by its shared vocabulary and by its
antonyms. The CC translates 24:16 as: But their eyes were held back so as not to recognize
him, and 24:31a as: And their eyes were opened and they recognized him. The purpose of this
second circle is to describe the spiritual condition of the disciples before and after the opening of
the Scriptures and their recognition of Jesus in the breaking of bread. Throughout his gospel,
Luke has pictured the disciples as having closed eyes, as not understanding the necessity of
Jesus suffering, death, and resurrection.
The eyes motif that Luke uses goes back beyond his writings to the very beginning of
salvation history in Ge 3. In Ge 3:7, when Adam and Eve eat of the tree of knowledge and good
and evil, their eyes were opened. Ge 3 is ironic when compared to Lk 24:31a. It is ironic
because in Ge 3, when their eyes were opened, they knew the difference between good and evil
and that what they had just done was evil. They could see that the image of God that they were
created in had been defaced. In Lk 24, when their eyes were opened, they see their Savior, the
new Adam, who had come to make a new creation and to restore the image of God to humanity.
This motif provides a clear transition from the old creation to the new, establishing the Emmaus
meal as an eschatological event. The meal at Emmaus reverses the first meal, the fruit of tree of
the knowledge of good and evil. In this meal, the promised Seed of the woman (Ge 3:15) is seen.
Just as Adam and Eves eating of the forbidden fruit was the first recorded meal of the old era of
creation which fell into sin, so this meal at Emmaus is the first meal in the new era begun with
Christs resurrection. So this meal takes place on the first day of the week, the start of Gods new
work of new creation in Christ (cf. 2 Cor 5:17).
The words that describe the condition of the eyes are theological passives. Their eyes
were closed by God and their eyes were opened by God. That God would cause their eyes to
closed goes along well with Lukes messianic passion secret, where the divine plan is hidden
from all people so that they do not understand until after the resurrection then their eyes are
opened and they do understand.
The word recognize is used in both parts of the frame. This is the same word used in
the prologue. In the prologue it was translated know with certainty. When the disciples eyes
are opened and they see Jesus, they recognize or know with certainty that Jesus is the
crucified and risen Messiah.
This pericope is framed by the movement from closed eyes to recognition and Lukes
entire gospel if framed by recognition (1:4; 24:31). In the breaking of bread, not just the Emmaus
disciples, but also Theophilus and the entire church come to recognize, know, and believe the
profound truth concerning the things with which they have been catechized.
(Lk 24:13-35) The Emmaus Journey and the Recognition of Jesus
Part 2 The Center Circle: The Catechesis on the Road and the Breaking of the Bread
(24:17-30)
See the context from the previous section and the summary of the resurrection narrative.
See detailed structure above. The center circle of the Emmaus narrative may be divided
into four sections, beginning with an introduction that sets the state for Jesus catechesis on the
road to the two disciples (24:17-18), followed by the presentation of the incomplete Christology
of the Emmaus disciples (24:19-24). Then in the catechesis of Jesus, he presents his Christology
(24:25-27). The center circle closes with the meal at Emmaus (24:28-30). This circle therefore
comprises the revelation of the true knowledge of Jesus through the catechesis on the road and
the breaking of the bread.
First we look at the setting for the catechesis on the road (24:17-18). The content of the
coming catechesis is anticipated for the hearer in these verses. The Emmaus disciples discussing
as they walked along the things that [had] happened there in these days, the death of Jesus and
the empty tomb (24:18b).
Jesus question that leads to Cleopas answer is deliberate and provides a way for him to
join in the conversation. Also, note how this verse ties back to the prologue. The things that are
discussed here are the things that have been fulfilled among us (1:1) in the prologue and the
things that Luke writes about and explains in his gospel so that they can he absolutely certain of
them. Those things that they have been catechized in (1:4) are true. The gospel progresses
from facts to faith through the proper understanding of those facts.
Jesus question and the disciples answer tell us that after Jesus joins the conversation, the
topic will continue to be about these things. Jesus will take the opportunity to explain these
things and why they did happen and had to happen. It was the OT that said that these things
had to happen.
Jesus table fellowship included teaching and eating. And so now, after his resurrection,
that pattern continues, as he teaches them on the road and eats with them at Emmaus. This is the
pattern then that the church follows in its worship. First the Word is read and preached and then
the Sacrament meal is served.
In Cleopas answer to Jesus question, which was itself a question, Cleopas asked Jesus if
he was a visitor (NIV) or sojourner (CC). A sojourner is one who is there temporarily, who is
passing through. Luke may be making a theological allusion here. Jesus whole life was a life of
a sojourner. Jesus was on this earth only for a little while. He was an alien here. His true home is
heaven. He came down to earth and became man for our sake. After his death and resurrection,
his work was done and he then ascended back to his eternal home in heaven. Jesus came from a
far away country to secure for himself a kingdom (cf. 19:12), to bring Israel out of bondage and
lead her to her true and permanent home.
Christians are sojourners too. Like Jesus, Earth is not the permanent home of Christians.
Christians walk with and learn from Jesus during their life on earth. They follow him through
life, into death and rise up with him in resurrection. The eternal home of Christians is with Jesus
in heaven. But according to Eph 2:19, Christians are no longer sojourners. Through the cross of
Christ we have been reconciled to God and are permanent members of the household of God and
fellow citizens with Gods saints.
What is at stake for the world is this: Will they accept or reject this journeying Stranger
who is made known in the Scripture and the breaking of bread? While on earth, Jesus ate with
sinners and tax collectors and the disenfranchised. The question is: Will sinners receive him with
the same open hospitality that he receives sinners or will they reject him?
Jesus hospitality was extended to sinners at the table. At the table, at the Lords Supper,
the divine Son meets humankind and humankind meets the divine Host. At this meal God
extends his forgiveness to sinners in the true, real presence of Jesus in the bread and wine. We
have the opportunity to reciprocate hospitality when we receive the Meal of divine mystery of
redemption in Jesus Christ. This Meal is also eschatological in that it looks forward to the eternal
heavenly banquet, where Gods hospitality reaches its final fulfillment.
God uses these two disciples to cause the focus to be put on table fellowship. By not
recognizing Jesus, the stage is set for them to show hospitality to Jesus later in the evening.
Therefore the themes of journey, hospitality, table fellowship, and recognizing Jesus all come
together and point to the eschaton , where the Christians journey of faith will be completed;
where he will no longer be a sojourner, but a permanent resident in the New Jerusalem; where he
will be seated at the eternal wedding feast; and when he will recognize Jesus and see him face to
face.
By the amount of material and dialog that takes place, the catechesis on the road (24:1924) dominates the pericope. The catechesis on the road presents three different Christologies
(understandings of Jesus). At stake is the correct perception of who Jesus is . First, the disciples
give their own incomplete Christology. Next they report the false Christology of the religious
leaders in Jerusalem. Finally Jesus presents his Christology, which is based on the OT Scriptures.
These three Christologies encapsulate the previous twenty-three chapters of Luke. Each major
group that has interacted with Jesus is represented here and the definitive word concerning the
proper Christology is given by the Lord himself by means of an exegetical lesson in OT
messianic interpretation.
The goal of the teaching on the road is more than just a historical summation of the
events of Jesus life, death, and resurrection. Luke moves the hearer from historical facts to faith
faith engendered by Jesus interpretation of these events against the backdrop of the OT. Lukes
goal is faith faith that believes all that the prophets have spoken concerning the suffering,
dying, and rising Christ.
The catechesis on the road also sets the pattern for Christian worship. Catechesis about
Christ is the preparation for the Meal. A Christological interpretation of the Scriptures teaches us
about Jesus (the Service of the Word) whom we are about meet in the Supper (the Service of the
Sacrament).
Jesus question begins the catechesis and his interpretation ends it. By having Jesus begin,
guide and end the catechesis, Luke implies that Jesus Christology is the norm for his gospel and
the norm for the church.
Also in Lukes account, Jesus begins as the questioner but ends up as the teacher.
Similarly, Jesus begins the Emmaus meal as the guest but ends it as the host. Jesus dominates the
whole pericope by his words and deeds.
Looking at the disciples Christology, the disciples believed that he was a prophet ,
powerful in word and deed before God and all the people. They had hoped that he would be the
one to redeem Israel (24:19b, 21). This is phase one of their Christology. In the second phase of
the disciples Christology the disciples lamented the fact that Jesus, the one they had hoped was
the Messiah, had died and that now, on the third day, his body was gone (24:20, 22-24). The two
phases correspond to Lukes two-phase prophet Christology, but they see things differently. The
first phase of their Christology is their hope, but the second phase is their lament. Only after they
understand that the passion and resurrection had to take place according to Gods plan will they
see the second phase as a source of comfort and hope.
The disciples state the fact in 24:20 that Jesus died by crucifixion, but this is not part of
their faith. At this point they did not believe that the Messiah could or should die on a cross.
They are simply stating how, in their view, things went totally awry. Jesus crucifixion dashed
their hopes. Therefore Jesus death is not a part of their Christology.
The disciples call Jesus, Jesus of Nazareth. Nazareth causes the hearer to remember
Jesus origins. It causes the hearer to go back to 1:26-38, where the angel Gabriel was sent to
Nazareth, a town in Galilee to announce Jesus virginal conception by the power of the Holy
Spirit (cf. also 2:4, 39, 51). This also causes one to remember the beginning of Jesus ministry. It
began with Jesus programmatic sermon at Nazareth, where he announced that his ministry
would be one of release and forgiveness (4:16-30).
The Emmaus disciples view Jesus as a prophet mighty in word deed. In Acts 7:22,
Luke describes Moses as one who was powerful in speech and action. Moses was also like
Jesus in that he was rejected by the people of Israel even though he was sent by God (Acts 7:35).
This is another part of the pattern set forth that Jesus would follow, yet up to this point no one
has seen this as part of pattern that the Messiah must follow. Jesus is the fulfillment of a long
tradition of prophets who were rejected. Their forefathers killed those who predicted the coming
of the Righteous One (Acts 7:52). And now they have betrayed and murdered the Righteous
One (Acts 7:52).
The motif of the rejected prophet continues throughout the book of Acts , first with the
apostles, then with the deacons Stephen and Philip, and finally with Paul. Paul followed in Jesus
footsteps as he performed miracles and wonders, was rejected by the Jews and journeyed from
Jerusalem to Rome, where he found it necessary to witness to the Gospel as a martyr.
The Emmaus disciples declared that Jesus was a prophet, powerful in word and deed
before God and all the people. The statement that Jesus was powerful before God is unique to
Luke. Luke has portrayed Jesus as the One who had come to accomplish Gods plan of
redemption. Jesus is a mighty prophet in word and deed before God because Jesus has followed
the pattern of the OT prophets, performing miracles and being rejected, and he has accomplished
what he came to do.
The Christology expressed by the disciples in 24:19 is not so much in error as it is

incomplete. It is deficient because it has no place for a scandalously executed Messiah. To the
Emmaus disciples at this point, the cross was a scandal that shattered their hopes, not the
fulfillment of Gods ordained plan. Only after Jesus opens their eyes and minds will they be able
to embrace the cross.
In the Emmaus story, there is no explicit mention of the resurrection until 24:34. But
within the disciples explanation of what they had been talking about, the resurrection is strongly
hinted at (even though they have no inkling of it). Luke uses language in 24:19-24 to hint at it.
They explicitly say that Jesus was crucified. They hint at the resurrection by using the term the
third day (24:21b) (the day on which Jesus said he would be raised), by women reporting that
Jesus body was not in the tomb and that some angels told them he was alive (24:23), and by
others who went to the tomb and did not find Jesus body either (23:24). The Christian hearer
knows the end of the story, but the Emmaus disciples do not. For them these puzzling
circumstances and data require interpretation.
Jesus disciples had hoped that Jesus would be the one who would redeem Israel
(24:21a). They probably thought about redemption in a political way, as freedom from Roman
tyranny. This makes perfectly good sense from an OT point of view. They may have thought of
Jesus as a second Moses (which he was) and expected that Jesus would make Israel a separate,
free nation like Moses did when he led Israel out of Egypt. But they did not think about the other
part of the OT prophetic pattern, the resistance and rejection of Gods prophets. What is ironic
about their hope is that they had put their hope in Jesus, but with Jesus death, they had given up
on that hope. It is ironic that Jesus really did redeem Israel and had really fulfilled their hope and
they did not even realize it! He fulfilled their hope through his death. This was something that
they never even considered.
The redemption theme was introduced in the gospel in the infancy narrative. Both
Zechariah (1:68) and Anna (2:38) proclaim that Jesus was the one in whom Israels redemption
would come. Now at the end of his gospel, Luke has shown that Jesus has brought the
redemption for Israel that Zechariah and Anna spoke of and he did it in an unlikely way, through
his death and resurrection.
The catechesis on the road in 24:25-27 is the first climax of the Emmaus story and the
gospel itself. It accomplishes two aims: (1) In 24:26, the core of the gospel message is forged in
one simple statement: Did not the Christ have to suffer these things and then enter his glory?
(2) In 24:27, a Scriptural foundation is provided for this core teaching: And beginning with
Moses and all the Prophets, he explained to them what was said in all the Scriptures concerning
himself. These two features provide for the hearer of the gospel a precise lens that brings into
sharp focus who Jesus is and what he has done in accomplishing Gods plan of salvation.
Before Jesus opened the Scriptures to the disciples, Jesus rebuked the disciples for their
lack of faith (24:25). This meant that their Christology was wrong. For if it was correct, they
would not have had sad faces, but would have understood that it was all necessary and that
salvation had been won.
The roles of the two parties are now reversed. Jesus shifts from inquiring guest to teacher
and host, and the disciples who chided and lectured Jesus are admonished and set straight. The
narrative turns from the Christology of the Emmaus disciples to the true Christology of Jesus
himself.
There are some parallels between the Emmaus disciples and the women who went to the
tomb early in the morning.
Both the women and the disciples were rebuked for not believing.
Both were encouraged to remember prophecies concerning Jesus suffering, death, and
resurrection.
The women remembered Jesus prophecies and the disciples hearts burned within them as
Jesus explained the OT prophecies.
The catechesis on the road serves as preparation for the meal at Emmaus. Jesus had
rebuked them for their lack of faith and now his explanation of the true Christology of the OT
Scriptures creates faith. Faith must be present for the comprehension of the passion and
resurrection facts. Faith must be present before Jesus can be recognized for who he really is.
Jesus built the faith of the disciples on the foundation of the prophets. The prophetic
theme dominates the three core teachings (24:6-8, 25-27; 44-47), which are the climatic
statements of Luke 24 . This theme grows progressively broader through the three statements. It
starts with the angels appeal to remember the words of Jesus, the last Prophet. Then Jesus
references the prophecies of Moses and all the prophets. Finally, Jesus expands to Moses, the
Prophets, and the Psalms. According to Jesus then, his passion and resurrection as the sign of
fulfillment is the major thrust of the whole OT .
The question Jesus asks the Emmaus disciples in Lk 24:26 reminds the hearer of themes
Luke has developed throughout his gospel. First, the question begins with, Was it not
necessary. Certainly it was necessary because this was Gods plan , which had to be carried out
to reverse the effects of sin. In his three passion predictions Jesus said it is necessary that he
suffer and die. Now what was necessary has been carried out. Second, the crucifixion and death
of Jesus are summarized in the phrase for the Christ to suffer these things. Luke has drawn on
Is 52-53 in painting his picture of the suffering Messiah . Now the suffering has been endured by
the Christ. Third comes the phrase to enter into his glory. Since all things have been fulfilled,
as Jesus walks with the disciples, he is already in his glory. The resurrection is a sign of
fulfillment of the OT and of Jesus journey to Jerusalem. Finally, the core teaching concerning
salvation made in the question in 24:26 is supported by Jesus as he explains how the entire OT is
Christological. Every thread and theme of the OT leads to and centers in the crucified and risen
Christ .
As we have seen early in Lukes gospel, the teaching of Jesus and the meal of Jesus must
be considered together. It is the teaching that prepares for the recognition in the breaking of
bread. There are two climaxes to the Emmaus narrative. The first is the teaching on the way. But
it has left the hearer with a couple of questions. When will the disciples recognize Jesus? And
when will the disciples believe that Jesus has risen from the dead? This leads to the second
climax, the Emmaus meal, which will answer these questions. The Emmaus meal is the summit
not only of the Emmaus narrative, but also of the whole gospel. The Emmaus meal will be the
first time that a disciple recognizes Jesus by faith as the Christ who suffered, died, and rose from
the grave as prophesied in the OT . By revealing himself in the meal, Jesus set the pattern for the
NT Divine Service. The churchs liturgical worship, following this pattern, will consist of the
Service of the Word (teaching) and the Service of the Sacrament (meal).
In the Emmaus meal, the participants are the same as earlier in the teaching on the way.
But there is a difference in the place (now at the village of Emmaus) and the time (now at the
close of the day). In 24:18 Jesus was described as a sojourner. When Jesus acted as if he were
going farther, the two disciples strongly urged him to stay with them. Jesus graciously accepted
their invitation and joined them in the meal. Why would Jesus pick a location outside of
Jerusalem to eat his first meal since his resurrection? Since geography and journey have been so
important to Luke, the place of this meal is significant. The meals of the new covenant are
founded on the death and resurrection of Christ for the benefit of the whole world, so they will be
celebrated outside Jerusalem as well as within.
The day is drawing to a close. The time of this meal is like that of other meals in Luke,
especially the feeding of the five thousand (9:12-17) and the Last Supper (22:14-38). The
connection with those other climactic meals heightens the significance of the meal at Emmaus.
Jesus rose in glory, and now in the darkening shadows of the evening, Jesus glory will shine in
the hearts and minds of these two disciples.
In 24:29, the word for stay, abide is used twice. The same verb is used in 19:5, where
Jesus abided at Zacchaeus house. The result of Jesus presence with Zacchaeus (19:9) was
Today salvation has come to this house. Zacchaeus accepted Jesus saving presence. Jesus
presence saves because he brings with him forgiveness of sins. Since Jesus joined the disciples
and initiated the conversation, it seems like Jesus had in mind that he must stay with them
from the beginning, as he did with Zacchaeus. He did and the result was the same. Yet, Jesus
presence with the Emmaus disciples had one added quality. He was now the risen Lord.
Who Jesus stays with and eats with is stressed throughout the gospel (Lk 5:29; 7:36; 15:2,
29-31; 22:15, 21; 24:29-30). Jesus is known for staying with and eating with tax collectors and
sinners. He also stayed with and ate with Pharisees. When Jesus is with you, his saving
presence is available. The question is, will he be accepted or rejected.
So Jesus went in or entered in to stay with them. The word for went in is used
in Lk 7:36; 19:7 and Rev 3:20 to describe Jesus entering the homes of sinners to bring salvation
in the forgiveness of sins.
Why did Jesus enter in to stay with them? He entered in because the disciples strongly
urged him to stay (see 24:29a). All of this reinforces the importance of the real presence of
Christ, on the way and at the meal. The invitation has been given and accepted. All is ready for
the meal.
Now comes the climactic moment when the disciples eyes are opened (24:30-31).
Almost every word in these two verses also occurs in other significant meal contexts in Lukes
gospel. (Note, the following is from the CC translation.)
7:36: having entered in, he reclined at the table.
9:15-16: recline, having taken, loaves of bread, he blessed, broke, and was
giving.
14:1: And it came to pass, he entered into, and bread.
14:8: recline at table.
22:19 having taken bread, broke, and gave.
24:30 And it came to pass, reclining at table, having taken, bread, he blessed,
having broken, and he was giving.
And much of the vocabulary is also used in Acts. These words first describe the physical aspect
of the meal (24:30) and then the theological revelation to the disciples that Jesus, the Messiah
who suffered, had risen from the dead (24:31).
During his ministry Jesus ate many meals with his disciples. Just prior to his death, Jesus
ate his Last Supper with them. And now after his death and resurrection, Jesus once again eats
with his disciples. This meal tells us that Jesus intends to continue eating with his disciples in the
age of the church; Jesus will continue to be present at the table with his disciples. Like the
Emmaus meal, Jesus will continue to reveal himself to those he eats with as the One who
suffered, died, and rose again.
Some commentators classify the Emmaus meal as an ordinary meal like many others
recorded in Luke or they classify it as the churchs first Eucharist. The CC classifies it as a
special meal that does not fit into either category. The Last Supper was unique because before he
died and rose again Jesus declared the bread and wine to be his body and blood given as an
atoning sacrifice on behalf of its participants. And the Last Supper is the only meal that Christ
instructed his disciples to repeat in his remembrance. The Emmaus meal was unique because it
was eaten after Jesus death and resurrection and it was the first time that Jesus was recognized
as the crucified and risen Messiah.
Even though the Last Supper and the Emmaus meals are unique, they do have much in
common with the other meals of Jesus. All of the meals of Jesus are acts of table fellowship
where Christ is present to teach and eat with his people. Therefore every meal of Jesus is
revelatory, the Emmaus meal being the first post-Easter revelation. All of Jesus meals are, in one
way or another, connected to the cross and the resurrection. At all of his meals Jesus proclaimed
the kingdom of God. Jesus table fellowship was an expression of the new era of salvation. Each
meal involved the sacred mystery of the presence of the Son of God who had become flesh in
order to suffer, die, and rise again on the third day, and then enter his glory.
(Lk 24:13-35) The Emmaus Journey and the Recognition of Jesus
Part 3 The Recognition and the Faithful Response (The Second Circle and Conclusion;
24:31 and 24:35)
Luke put the recognition of Jesus (24:31) in the form of a chiasm.

A Of them (Their)
..... B were opened the eyes and they recognized
.......... C him;
.......... C and he himself
..... B invisible became
A from them.
The subject of the outer ring (A/A) is the Emmaus disciples. Their eyes were opened and
Jesus disappears from them. The disciples frame this event. Everything in the Emmaus account
was for the disciples. The teaching about the passion and resurrection of Jesus on the road was
for them. The opening of the Scriptures was for them. Now the revelation in the breaking of
bread is for them.
These events were not only for these two catechumens. They occurred for the benefit of
all catechumens of the eschatological community of saints, from the OT to the NT. It is for all
who put their faith in God and his promises. To them, God opens their eyes to their salvation.
Jesus is at the center of the chiasm (C/C). This is the first time in Lukes gospel that
anyone recognizes the risen Christ! The recognition is an eschatological moment that reveals to
all of Jesus disciples that Gods OT plan of salvation has been fulfilled by Jesus.
The transitional ring (B/B) shifts the focus from the disciples to Jesus (B) and then back
to the disciples (B).
The theme of opened and closed eyes is familiar to the hearer of Luke. The opening of
their eyes in 24:31 reverses the closing of their eyes in 24:16. Besides the Emmaus disciples
eyes, there was something else that was opened in Lk 24 (24:32 and 24:45-48). Jesus opened the
Scriptures to the Emmaus disciples (24:32) and Jesus opened the minds of his disciples in
Jerusalem so that they could understand the Scriptures.
The word translated as recognized in 24:31 is the same used in the prologue (1:4): to
recognize, with the certainty of faith, the reliability of Christian catechesis. Luke uses
recognize as a synonym for faith. The Emmaus disciples knew the facts, but they did not
understand the meaning of those facts (24:25). Faiths certainty comes only when Christ
interprets the passion and resurrection facts and reveals himself in the breaking of the bread .
Lukes gospel teaches the true catechesis that the hearer needs to know. Lukes gospel
is a record of Gods accomplishments of his saving plan in Jesus; the gospel is Gods catechesis
through the evangelist St. Luke. At the close of the Emmaus account the two disciples are certain
of what they have been catechized in. And at the end of Lukes gospel, the hearer is certain of
what Luke has catechized him in . The gospel has revealed that the time of fulfillment came and
the events of salvation history were accomplished through the ministry of Jesus, culminating in
Jesus death and resurrection. The journey of the Emmaus disciples and those who hear the
gospel has brought them to a certain knowledge of the true catechesis about Jesus.
When the two disciples return to Jerusalem, they summarize and emphasize two things
(24:35). They emphasize what had happened on the way, that is, Jesus teaching about the OT,
and their recognition of Jesus in the breaking of the bread. Teaching and eating, Word and
Sacrament, form the foundation of Christian worship, in which catechesis prepares for and
leads to Eucharistic fellowship .
The prologue and the Emmaus story frame Lukes gospel. Faith is now certain of what
God has taught through Lukes gospel. The full catechesis of the church includes the things
the facts about Jesus passion and resurrection, as well as the knowledge of the presence
of the crucified and risen one in the breaking of the bread .
The second half of the transitional circle (B), when Jesus disappears, maybe the most
surprising feature of the Emmaus narrative. Why did Jesus disappear? The answer lies in that this
meal was a transitional meal. With the crucifixion and resurrection, Jesus table fellowship has
been transformed. Emmaus is a transition between Jesus meals with his disciples during his
earthly ministry where he was physically and visibly present and his meals with the church in the
Lords Supper where he is present in flesh and blood, but is not seen . The church, like the
Emmaus disciples, is to recognize, with opened eyes of faith, that Jesus is truly present in
the breaking of the bread .
In the Lords Supper, Jesus is the unseen host who feeds his church with his body and
blood for the forgiveness of sins. The old covenant meals have passed away. The eschatological
meal the Lords Supper will be the feast of the church until Jesus again eats with his disciples
at the marriage feast of the Lamb in his kingdom, which has no end.
Excursus: The OT Witness to Christ

According to the Scriptures
When Jesus appeared to his disciples after his suffering, death, and resurrection he said,
This is what I told you while I was still with you: Everything must be fulfilled that is written
about me in the Law of Moses, the Prophets, and the Psalms (Lk 24:44). This is also what we
confess in the Nicene Creed when we say, He suffered and was buried. On the third day he rose
again according to the scriptures . What Jesus was saying, and what are we saying when we
confess the creed, is that Jesus fulfilled what the OT scriptures foretold, namely, that the Messiah
must suffer, die and be raised back to life on the third day. Notice its not just one part of the OT
that predicted Jesus suffering, death, and resurrection. Jesus said that the entire OT, the Law of
Moses, the Prophets, and the Psalms, were written about him. Where and how did the OT say
that this had to happen?
Jesus followers knew the facts. They knew that Jesus suffered. They knew that Jesus
died. They knew that the tomb was empty. But even though they knew the facts, they werent
believers. They had to understand that this was part of Gods plan. They had to understand the
necessity of Jesus suffering, death, and resurrection. They had to understand that this is what the
OT scriptures prophesied would happen. In each of the three resurrection scenes in Luke 24 (112, 13-35, 36-49) the followers of Jesus were encouraged to remember the prophecy of Jesus
(the last and greatest prophet) and the prophecy of the OT (all the writers of the OT were
prophets since they recorded Gods Word), Lk 24: 6-7, 25-27, 44-47. Again the question is, how
did the OT reveal these things that were going to happen to Jesus?
Notice also, that the two statements by Jesus to his disciples in Lk 24:25-27 and Lk
25:44-47, concerning the OT, give us valuable insight on how to interpret the scriptures. Jesus
said the scriptures were written about him . When Jesus talked about the scriptures, he talked
about the OT, because the NT didnt exist yet. When Jesus read and interpreted the OT scripture,
he saw it as telling all about the Christ. If he saw it this way shouldnt we also? And yet, how do
we do this?
Matthew referenced the OT in a different way than Luke. Matthew used proof texts from
the OT and then offered an explanation. Luke however portrayed Jesus as the final
consummation of the pattern set by Moses, the Prophets, and the Psalmists . Jesus followed the
OT pattern in his life, death, and resurrection. Or said from a NT perspective, Moses, the
Prophets and the Psalmists had to conform to the pattern that Christ would set in order to
inform and teach us about the coming Christ . Below, we will take a closer look at the three
major sections of the OT to see how each of them teaches us that the coming Christ had to suffer,
die, and rise from the dead. Then we will better understand what we confess when we say,
according to the scriptures.
According to the Scriptures- Moses

Now we will look at the OT books that Moses wrote, Genesis through Deuteronomy, to
see how they set the pattern of suffering, death and resurrection that Jesus would fulfill.
What kind of patterns did Moses set in the Pentateuch that Jesus would later fulfill? First
of all Moses was a great OT prophet. In Deut 18:15, Moses said that God would raise up a
prophet like him, and when he did they were to listen to him. On the mount of
transfiguration as Jesus spoke to Moses and Elijah about his coming exodus (9:30), the Father
repeated these words, listen to him. Why should they listen to Him? They should listen
because he was the promised Prophet like Moses. Jesus not only spoke the truth, as did all of
Gods prophets (also think about how many times Jesus said, I tell you the truth), he was the
Truth.
As a prophet, Moses life set a pattern, which Jesus would follow. On the way to the
promised land, Moses taught the Israelites (he taught them the contents of GenesisDeuteronomy) and performed miracles. In the same way in Luke and the other gospels, as Jesus
made his way to the cross (esp. Lk 9:51-19:27), he taught the people and performed
miracles . Also on the way to the promised land, Moses experienced the grumbling and
rejection of the people. At one point Moses was afraid the people would stone him. Jesus too
heard the grumbling, especially from the religious establishment, and was eventually rejected by
all people, including his disciples. In fact, he was rejected to the point of death. As the Christ,
Jesus had to be rejected . Moses fell short of entering the promised land, but Jesus, the Prophet
greater than Moses, went before his people entering the eternal promised land through his
suffering, death, resurrection, and ascension . Even now he prepares an eternal resting place
for his people.
In the books of Moses, sacrifices play a prominent role, from the near sacrifice of Isaac
(Gen), to the Passover lamb (Ex), to the sacrifices of atonement at the tabernacle (Lev). These
sacrifices pointed forward to Jesus sacrificial death for us . Like Isaac, Jesus was the only
begotten Son, who was to be sacrificed. Unlike Isaac, Jesus actually was sacrificed. He was like
the ram, who was sacrificed in the place of Isaac. In 1 Cor 5:10, Jesus is described as our
Passover Lamb and in 1 Pe 1:19, Jesus is described as the lamb without a blemish who shed his
blood. Of course, it was during the Passover that Jesus made a new covenant and on that day he
shed his blood in the place of sinful humankind. As The Passover Lamb, Jesus, the Christ,
had to die . (For more about how Jesus fulfilled the patterns of Moses, the High Priest, and
sacrifices, see the book of Hebrews.)
In Lk 10:25, an expert in the law asked Jesus what one must do to inherit eternal life.
Jesus answered by quoting Moses in Deut 6:5. The answer was to love God and your neighbor.
OT Israel could never do this. In the books of Exodus and Numbers, we see how Israel was
tempted and disobeyed and that that generation died in the desert, never entering the promised
land. In the NT Jesus is the new Israel of God. He is able to love as God requires. He was
tempted, but He did not sin. And yet, his love and his obedience led to his death, for he loved us
so much that he became obedient unto death , even death on the cross. This is part of the great
reversal. We deserve death, but instead receive life. He deserved life, but instead died in our
place.
Another theme in Luke that comes from the books of Moses is the Sabbath. Luke uses the
Sabbath to define the three days of Jesus death (on the Day of Preparation for the Sabbath), his
rest in the tomb (on the Sabbath), and his resurrection (on the first day after the Sabbath, the first
day of the week). The Sabbath originally commemorated Gods work of creation (Ex 20:8-11)
and Gods work of redemption (Deut 5:12-15). It also looked forward to a new creation and a
new act of redemption, which Jesus fulfilled through his death and resurrection. So even the
Sabbath looked forward to Jesus death and resurrection .
We have touched on only a few themes, but I hope that you can see that the books of
Moses set the pattern and Jesus then fulfilled it.
According to the Scriptures- the Prophets

Next we see how Jesus suffering, death, and resurrection were predicted in the words
and lives of the prophets. Jesus public ministry began with his sermon in Nazareth (Lk 4:16-30).
Within his sermon, Jesus used a general reference to the rejection of the prophets Elijah and
Elisha (Lk 4:24-27) as an example of his coming suffering and rejection. Also in each of the
gospels, the rejection and violent death of John the Baptist, the last of the OT prophets, set the
stage for Jesus own rejection and violent death on the cross. All OT prophets of God suffered
and were rejected, and therefore, inform us of the suffering and rejection that The Prophet
would face when he came .
In several places in Luke, Jesus quotes or alludes to Is 53:12 (Lk 22:37; 11:22; [also
23:41 alludes to Is 53:9]). The fourth Suffering Servant Song of Isaiah (Is 52:13-53:12) is a
prominent part of the OT background for Jesus passion and resurrection. It portrays Jesus
afflictions, vicarious atonement, death, and exaltation. There are many other allusions to other
Servant Songs of Isaiah in Luke (Lk 2:32 [Is 42:6; 49:6, 9]; 4:18-19 [Is 61:1-2]; 3:22 [Is 42:1];
9:35 [Is 42:1]; 23:35 [Is 42:1]) and in Acts (Acts 1:8 [Is 42:6; 49:6]; 3:13 [Is 52:13; 53:11]; 10:43
[Is 53:5-6]; 8:30, 32-33 [Is 53:7-8]; 13:47 [Is 49:6]; 26:23 [Is 42:6; 49:6]). The Servant theme
therefore runs throughout Jesus whole ministry. Note also that the Servant theme is applied to
the apostles in Acts. Therefore Jesus fulfills the OT and becomes the model that Jesus disciples
are to follow. Jesus is the righteous, suffering Servant . His only wrong was to be obedient
to the Father. His obedience brought him suffering and death, but it had to be if he followed
the pattern of the suffering Servant . However, in the end, he was exalted when the Father
raised him from the dead and placed him at his right hand where he reigns forever and ever.
In Lk 11:29-32 Luke develops the sign of Jonah in terms of Jonahs preaching, which led
to repentance. No specific mention is made of Jonahs three days in the fish, although he
mentions the sign of Jonah. But one can hardly think of Jonah and not think of Jonahs ordeal
in the fish. The pattern of Jonahs descent into the fish for three days and his
resurrection onto dry land was a prophesy of Jesus death and resurrection on the third
day . So a simple reference to Jonah brings with it the entire story of the prophet and once again
teaches us about the death and resurrection of the promised Christ.
Luke 3:4-6 is a quote of Is 40:3-5. Is 40:3-5 pertains to the second exodus theme,
which is prevalent throughout Isaiah (e.g., Is 11:10-16; 35; 42:11-17; 43; etc.). The first exodus
began with Israels baptism in the Red Sea and ended with Israels baptism in the waters of
the Jordan River as they entered the promised land. This first exodus became the pattern for
the second exodus that Jesus would undergo . The second exodus began with Jesus baptism in
the Jordan and ended with his baptism on the cross (Lk 12:50). One simple quote of the
prophet Isaiah ends up tying into one of the prophets main themes, which teaches us about the
exodus Jesus would undergo for the salvation of humankind. As his followers, we follow him in
the second exodus out of our slavery to sin, thorough death, and into life in the eternal promised
land (Ro 6).
This is a very cursory look at how, through a few quotes and allusions to the prophets,
Luke ties into the pattern of the prophets. The words and lives of the prophets shed light on
Jesus, The Prophet, who would be rejected, suffer, and die as all true prophets of God must do.
According to the Scriptures- the Psalms

The psalms represent the third major part of the OT, the Writings. The Writings include
all the books of the OT that are not in Moses and the Prophets. These books are sometimes called
the Wisdom literature. The quotes and allusions to the Psalms in Luke cluster around Jesus
passion. And so, like the rest of the OT, they too inform and teach us about the death and
resurrection that Jesus must undergo.
Luke alludes to several of the psalms, so we will use those psalms as examples as to how
the Writings can teach us about Jesus. First, we look at Ps 2. In Ps 2:2, The kings of the earth
take their stand against the Lord and his Anointed One [Christ].Herod and Pilate fulfill this
verse. Ps 2:7, 12 speak of Jesus divine Sonship. The titles of Christ and Son of God were
used by the Sanhedrin in their accusations against Jesus (Lk 22:67, 70), which led to his
death . But Ps 2 ends with the Son being exalted and ruling over those who oppose him (Ps
2:9-12), which portends Jesus resurrection .
Pss 22, 31, and 69 are quoted by Luke at Jesus crucifixion. These psalms are classified as
individual laments and therefore provide a pattern for Jesus to fulfill. In this type of psalm, an
individual laments about suffering, unjust persecution, and abandonment by God. The lament
makes up most of the psalm, but toward the end comes an abrupt shift to praise Gods salvation.
The psalmist is sure of deliverance even though his afflictions boarder on death (see Jesus quote
of Ps 31:5 at Lk 23:46). This confidence of future deliverance points toward hope in the
resurrection from the dead .
Also evident in the individual lament psalms is the Gospel theme of Great Reversal ,
where unjust suffering is turned into victory. David is the author of Pss 22, 31, and 69. His life
provides many examples of reversal: the eighth son becomes king; the shepherd boy becomes
shepherd of Israel; the young lad slays the fearsome giant; etc. Jesus of course is the greatest
example of reversal: the innocent One condemned to death; the sinless One bears the sins of the
world; the One who dies rises in glory; etc. Both OT and NT saints experience suffering before
glory and cling to the hope of the Great Reversal. We too follow this pattern. We die to sin and
rise to newness of life in our Baptismal life.
In Lk 20:42-43, Jesus quotes Ps 110:1 to establish his Lordship as the Messiah (in that
verse, the Messiahs enemies are made into a footstool). In this psalm, the Lord raises up the
Messiah from the midst of his enemies to rule forever. When Jesus quoted this psalm, he did so
as he taught in the temple, the place of sacrifice, just prior to his crucifixion, where he, as Priest,
would sacrifice himself for the world. Even though he is about to be sacrificed, yet he will be
exalted in the resurrection and rule over his enemies forever .
These are just a couple of examples of how Luke uses the psalms. These examples show
how the Writings laid out the pattern that Jesus would follow and fulfill. The Psalms, like the rest
of the OT, teach us about the way the Messiah had to go. He who was innocent, first had to suffer
and die, but then be exalted in glory.
[When we read the OT, that is, Moses, the Prophets and the Writings, we look for connections
to Christ. Its as if the OT and NT Scriptures provide a portrait of Jesus and that that portrait has
been cut into puzzle pieces. Every Bible story is one piece of the portrait. And when the pieces
are put together we have a clear picture of who Jesus is and what he has done for us. Martin
Luther said the Scriptures are like the manger that holds the Christ child. Both the OT and the
NT hold Christ. Both tell us about his suffering, death and resurrection. That is the main purpose
of Scripture, to show us Jesus Christ, our Lord and Savior.]
(Lk 24:36-53) The Risen Lord Eats with and Teaches His Disciples, Then Ascends
Part 1 The Meal (24:36-43)
In the final pericope the evangelist offers a unique and theologically rich conclusion that
accents the major themes he has developed throughout his gospel, even as it also prepares for his
second volume, Acts. Lukes conclusion causes the hearer to go back through the gospel and
review how the evangelist developed the theological themes that now culminate in Jesus final
words and actions in the gospel.
The first scene is the second post-resurrection appearance of Jesus recorded in Lukes
gospel.
There are three interconnected scenes that bring the gospel to a close: Jesus appearance
to his disciples, when he greets them with peace and eats roasted fish in their presence (24:3643); his final teaching to them, in which he promises to send upon them the Holy Spirit from the
Father (24:44-49); and his ascension (24:50-53).
The pattern of teaching and eating was reinforced in the Emmaus narrative. The structure
of Lukes final pericope is parallel to that of the Emmaus narrative, and so it too reinforces the
pattern set by Jesus for the churchs worship, showing the means by which Christ is present
among his people for salvation.
Each of the three scenes has its own structure. And yet there is an overall structure that is
similar to the Emmaus account. The Emmaus account consisted of:
The Emmaus Journey
A Teaching: Jesus teaches the Emmaus disciples that the OT Scriptures are Christological (2527).
B Meal in Jesus presence: Jesus reveals himself in the breaking of the bread (28-31a).
C Disappearance: Jesus disappears from their sight at the table (32-35).
Jesus teaching and presence at the meal are reported by the Emmaus disciples.
The Final Meal and Teaching before Jesus Ascension
B Meal in Jesus presence: Jesus reveals his humanity by eating fish at their table.
A Teaching: Jesus teaches that the Gospel they are to preach is the Christological fulfillment of
the OT Scriptures.
C Disappearance : Jesus disappears from their sight as he is taken up into heaven.
See detailed structure. The structure of the meal (24:36-43) is chiastic. In the center of it,
Jesus reveals that he is God, the great I AM.
24:36-53 The Risen Lord Eats with and Teaches His Disciples, Then Ascends
24:36-43 ... The Meal
24:36 ......... A While the Emmaus disciples were reporting, Jesus himself stood in the
................. them and says to them,
................. Peace to you.
24:37-38 ........... B The disciples were terrified and afraid,
......................... supposing that they were seeing a ghost. Jesus said,
......................... Why are you troubled and for what reason do thoughts rise up
heart?
24:39 ................... C See my hands and my feet
.............................. D that I AM myself;
......................... C touch me and see, because a spirit does not have flesh and
................................... you see me having.
24:40 ...................... And after saying this, he showed to them the hands and the
24:41 .............. B And while they were still disbelieving for joy and were amazed,
............... A he said to them,
......................... Do you have anything edible here?
24:42 .............. And they gave to him a piece of roasted fish;
24:43 .............. and having taken it, he ate it before them.
midst of
in your
bones as
feet.
24:44-49 ... The Final Teaching

24:44 ........... Jesus said to them,
...................... These are my words that I spoke to you while I was still with you,
........................... that it is necessary
........................... to be fulfilled all the things that have been written in the Law of
................................ Moses and the Prophets and the Psalms concerning me.
24:45 ........... Then he opened their mind to understand the Scriptures;
24:46 ........... and he said to them,
...................... Thus it has been written
........................... to suffer the Christ and
........................... to rise out of the dead on the third day and
24:47 ..................... to be preached in his name repentance to the forgiveness of
................................ sins to all nations, beginning from Jerusalem.
24:48 ........... a You are witnesses of these things.
24:49 ................ b And behold, I am sending the promise of my Father upon you;
................. a as for you sit in the city until you are clothed with power from on high.
24:50-53 ... The Ascension
24:50 ...... A Then he led them out to Bethany,
.............. and, raising his hands, he blessed them.
24:51 ........ And it came to

................. B he parted
24:52 ............. And they,
............ A returned into
24:53 ......... and they were
pass while he was blessing them,

from them and was taken up into heaven.
after worshipping him,
Jerusalem with great joy,
through all time in the temple, blessing God.
Before we look at the meal, let us consider the chronology of this final pericope. Luke
gives the impression that this second resurrection appearance took place on Easter Sunday and
that it is associated with the Emmaus account (Lk 24:36). But in his second volume, Acts, Luke
says that Jesus ascension took place 40 days after the resurrection (Acts 1:1-11, especially v 3).
Luke often takes great care to record the chronology of important events (e.g., Lk 22:1, 7,
14). So why does he give the impression here that these three scenes took place that same night
as the Emmaus journey and meal? The Emmaus story has five time notices (24:13, 18, 21, 29,
33), marking the day as Sunday, the first day of the week and the third day in the sequence of
Jesus passion and resurrection. This day is a theologically important day, the first day of the new
creation, the eschatological eighth day. A new day in salvation history dawned on Easter Sunday,
which will never end; the eschaton had been inaugurated. In Lukes gospel, he no longer
measures sacred events in terms of earthly time because the old aeon has passed away.
Once the risen Lord is recognized, time is measured with respect to his resurrection. Once
Jesus is recognized, the community of faith live in the inaugurated eschaton. Through the Word
and Supper the crucified and risen Christ is present now, even though his disciples do not yet
enjoy full and complete communion. The church now lives in the eternal Sabbath rest, this why
the early Christians had an eschatological perspective on liturgical time. The churchs liturgical
calendar grew up around Easter and helps to foster a Christological view of time. The church
year revolves around Easter, returning to Easter each Sunday and moving from Easter toward the
resurrection of all flesh.
In the middle of the chiasm, Jesus said, I AM myself (D-24:39b). In these few words,
Jesus is making a profound statement to his disciples that he is God and that he is with them. The
original context for I AM is found in Ex 3:12-15 and 6:1-8. The God of Israel is known to
every generation by the name of I AM. He is almighty. He appeared to Abraham, Isaac, and
Jacob. He made a covenant with them. He heard the groans of Israel, who were Egyptian slaves.
He promised to free them and bring them up out of Egypt, to redeem them and make them his
people and bring them to the promised land and give them possession of it.
Luke has emphasized in his gospel that Jesus is God in the flesh and that Gods presence
has shifted from the temple to Jesus. God has been physically present among his disciples and in
the world. Jesus has redeemed the world through his exodus (9:31) and remains physically
present with his disciples to deliver and empower them. Luke has the delicate task of asserting
both the reality of Jesus presence and its difference from his former presence. The Emmaus
story emphasized the elusiveness of Jesus presence: Jesus could appear as a stranger without
being recognized and disappear instantly. This story emphasizes the other side: he is not a ghost,
but a real person: I AM myself!
In the outer frame (A-24:36) Luke uses a chronological link to the Emmaus story: While
they were still talking about this. The Emmaus story ended with the Emmaus disciples returning
to Jerusalem, going to where the Eleven and other disciples were assembled, and telling them
what had happened on the way to and at Emmaus. The setting here is of interest. Jesus
appeared in the midst of his disciples at the house where they had congregated. In the early
church, Christians came together for worship at house-churches. Jesus shows here that he will
continue to present with his disciples wherever they meet together in his name.
Why did Jesus become present in the midst of his disciples? One reason is to proclaim
peace to you. Luke has used the word peace several times in his gospel (1:79; 2:14; 2:29; 7:50;
8:48; 14:32; 19:38; 24:36). In the infancy narrative the angels said, peace of earth and on Palm
Sunday the people shouted, In heaven peace. In Jesus incarnation and atonement, there is
peace in heaven and on earth; God and humanity are united in peace. This is the peace that the
crucified and risen Christ now gives.
A particularly pertinent passage on the subject of peace is the sending out of the seventy.
Jesus instructions to the seventy when he sent them out (10:5-7) were:
Go to a house and enter it.
When they enter a house say, Peace to this house.
Stay in that house and eat and drink with them.
Do not move from house to house.
Jesus actions here after the resurrection are similar; he is following the pattern he first gave to
the seventy. The disciples will continue this pattern in the church when they meet at housechurches, proclaim the peace of the risen Lord and eat the Lords Supper together.
Why does Jesus follow his greeting of peace with a display of table fellowship? The rest
of the frame provides the answers. The reaction of the disciples when Jesus appeared and
proclaimed Peace (B-24:37-38, B-24:41a)) was that they were afraid because they thought
they saw a ghost; they did not believe it was Jesus. So to convince them he was I AM myself
(see C-24:39a, C-24:39c-40) Jesus showed them his hands and his feet, and then ate in their
presence.
Notice that a transformation is taking place within the Eleven and the other disciples.
They are journeying from incomprehension and unbelief (24:11) to joyful worship of the risen
Christ (24:52). The certainty of faith which is the goal announced in the prologue is attained
in Jesus appearances to his disciples after he arose from the dead. Faith comes from
recognizing that the one who stands in their midst and greets them with peace is I AM
myself (24:39). The Emmaus disciples recognized Jesus through catechesis on the road and in
the breaking of bread (24:31, 35). Now the risen Christ offers the same recognition to the rest of
the disciples.
Throughout this study, we have maintained that Jesus has set a pattern for his church. As
he taught and then ate, so the church, in its liturgy, teaches (Service of the Word) and eats
(Service of the Sacrament). But here it seems as if the order is reversed (see the structure above
comparing the Emmaus story and this story). In this story it seems as if the catechesis (24:44-49)
comes after the meal (24:36-43). But one must look closely at the end of the Emmaus. The
catechesis of the Eleven and the other disciples (the church) already occurred before the meal. In
24:35 the Emmaus disciples tell the disciples in Jerusalem about Jesus teaching and eating with
them and how they had recognized him. They told them how Jesus opened the Scriptures to them
by teaching them to look at it Christologically. So the Emmaus disciples became the first
catechists after Jesus resurrection. Thus, as in the Emmaus narrative, here too catechesis does
precede the meal where Christ is physically present among them.
Jesus has encouraged his disciples to see his hands and feet and to touch them to know
that he is flesh and blood. And now he eats in front of them, again, to show he is alive. It is the
same body that was nailed to the cross for claiming to be I AM. The crucified and risen Lord,
the great I AM, is present with them at this very moment.
This is the same Lord who taught at their houses and ate at their tables. The only
difference is that he now has been crucified and raised up to life. He came to this house where
the church had gathered, was physically present with them, proclaimed peace to them, and ate
with them. In the future, Jesus will continue to be present with his church in house-churches or
wherever two or three are gathered in his name. He will be present in the teaching of the
Christological Word and in the breaking of the bread of the Sacrament.
The response of the disciples to their catechesis and to Jesus presence is a paradoxical
response. They are full of joy and amazement because their crucified Lord now stands alive in
their presence and yet they find it almost impossible to believe that this could be true (24:41a).
They do not yet have the boundless joy (24:52b) that results from the certainty of faith (1:4).
That will come in the next two scenes.
Part 2 The Final Teaching (24:44-49)
See the the previous pericope. The crucified and risen Lord stood in the midst of his
disciples at the house in Jerusalem where they had gathered. Just prior to this, they had heard
from the Emmaus disciples how Jesus opened up the Scriptures to them by explaining them
Christologically and how Jesus had opened up their eyes to recognize him in the breaking of
bread. When Jesus appeared, they were frightened, but Jesus calms their fears by proclaiming
peace and by showing them his hands and feet so that they would know that he was not a
ghost. Not only that, he also ate in front of them so that they would know that he was the same
person who had, throughout his ministry, gone to peoples houses and taught and ate with them.
The disciples were joyful, but did not yet believe.
See detailed structure above. Lukes structure is dependent on divine necessity for
Jesus to fulfill the OT, to suffer, to rise, and for forgiveness and repentance to be preached. Jesus
said that while he was with them (which causes one to look back to the three passion and
resurrection predictions Jesus made), Jesus told them these things must happen.
Earlier in Lk 24 the angels told the women to think back and remember what Jesus said
while he was still in Galilee. Now Jesus statement: This is what I told you while I was still
with you. This also causes the hearer to go back over Jesus words throughout his ministry to
see what he said about his coming death and resurrection. Especially we remember Jesus
passion and resurrection predictions (9:22, 44; 17:25; 18:31-34). But in order to comprehend
Jesus catechesis, sinful human beings need their blind eyes opened to his presence and their deaf
ears opened to his words (cf. 4:18-19).. Only when God gives faith can what is seen and
heard be understood. Both salvation and its apprehension are Gods work. Jesus
illuminates the darkened minds of the disciples through his own radical Christological
interpretation of the OT Scriptures . Only by faith can one know with certainty that this Jesus
who stands before you is the crucified and risen Christ, and that his journey from heaven to
earth, to the grave, to life, and back to heaven was for this very purpose, and that all of this
happened according to the OT Scriptures .
The core teaching in Lk 24 so far has been that Jesus suffered, died, and rose again in
fulfillment of the OT Scriptures. Now Jesus reiterates that teaching and builds upon it. Besides
his suffering and resurrection being necessary, it is also necessary that repentance and
forgiveness of sins be preached in his [Jesus] name to all nations, beginning in Jerusalem
(24:47). So not only was Christs work necessary, but the work of the church is also necessary in
bringing the Good News to the nations. In reality these are not separate works because the work
of the church is an extension of Jesus work; it is Jesus working through the church.
Throughout Lukes gospel Jesus had preached repentance and granted forgiveness. What
is new here is that the disciples will be the ministers and their proclamation will be based on the
accomplished work of Christ . They will do this in his name; they will follow in Jesus footsteps.
They must proclaim repentance and forgiveness as he did and they must suffer for the sake of
his name (Acts 9:15-16).
Jesus final teaching concludes (24:48-49) with a chiasm. The center of the chiasm
references (24:49a) the trinity: I [Jesus] am sending the promise [Holy Spirit] of my Father
upon you (CC). The mission is a trinitarian mission. In their mission, they are to be witnesses of
the these things. These things are Jesus death and resurrection. They are to tell people about
them. They are to proclaim that Jesus came for this purpose and that he did it for you (24:48).
What the Father promised was the Holy Spirit. In the future, Jesus will be present with
his disciples through the Holy Spirit. And it will be through the Spirit that all the gifts made
possible by Jesus incarnation, suffering, death, and resurrection will be bestowed. The mission
Jesus is commissioning them for will depend on the promise.
The frame of the chiasm (a-24:48, a-24:49b) is made up of the disciples. They are the
ones who will be sent out by Jesus and will represent Jesus. In fact they have already been sent
out by Jesus (the sending out of the Twelve and seventy) and bear Jesus with them. The
Christological principle that Jesus announced to the seventy was: The one who hears you hears
me, and the one who rejects you rejects me; and the one who rejects me rejects the one who sent
me. They will now be sent out as witnesses that the crucified and risen Jesus is really real
presence in word (Gods Word) and deed (Sacraments).
The goal of Jesus journey was Jerusalem, the city where the prophets are killed. The
disciples, who are witnesses to Jesus death and resurrection, are told by Jesus to stay in
Jerusalem, until you have been clothed with power from on high. The goal of Jesus journey
becomes the starting point for the churchs journey. The church will begin in Jerusalem, but then
spread out in ever widening circles as the beginning of Acts says: But you will receive power
when the Holy Spirit comes on you; and you will be by witnesses to Jerusalem, and in all Judea
and Samaria, and to the ends of the earth (Acts 1:8).
The churchs journey recapitulates Jesus journey to Jerusalem. On that journey Jesus was
present to teach and eat with sinners. Because he welcomed sinners, Jesus was rejected. The
church will do the same. It will preach Jesus words and eat Jesus Meal. The disciples/church
will be clothed for the journey with the power of the Spirit, who will bear witness to the true
presence of Jesus in their midst in his Word and Sacraments. And because the churchs journey
includes the Word and Meal of Jesus, the disciples/church will suffer rejection also. The history
of the church will be one of suffering and rejection and death for the sake of the crucified and
risen Christ. Only through death and resurrection will the church complete her Christological
journey.
Part 3 The Ascension (24:50-53)
See the previous two passages. Luke concludes his gospel with Jesus ascension. By
beginning his second volume (Acts) with the same event, Luke ties his two books together and
shows that Acts is a continuation of Luke. Although the climax of his gospel has already
occurred (in the opening of the Emmaus disciples eyes to the Scriptures and Jesus), Luke
provides one more climactic moment in this final scene.
See detailed structure above. One last time Luke uses a chiasm to make his point, with
the center of it being Jesus ascension.
Luke ends his gospel with the disciples returning to Jerusalem with great joy and he tells
how they continually met at the temple and worshipped God (24:52b-53). Lukes gospel began
with Zechariah making sacrificial OT offerings in the temple (1:5-25). It began with OT worship,
which looked forward to the NT sacrifice of Jesus.
Lukes gospel is framed by worship. It begins and ends with worship of God, only the
worship has changed from an OT worship, which looked forward to Jesus sacrifice, to a NT
worship of Jesus, whose one-time sacrifice won forgiveness for all people. The whole gospel has
been a catechetical journey toward this moment. This is the first time that Jesus has been
worshipped in full knowledge of who he is, the crucified and risen Christ, the fulfiller of Moses,
the Prophets and the Psalms.
The gospel begins and ends in the temple. Themes associated with the temple are: Gods
presence with his people; it was the location of his presence. And, the worship of God in his
presence.
Some changes have occurred concerning these themes from the beginning of Lukes
gospel to the end. God continues to be present among his people, only now his presence is no
longer in the old temple, but in the new Temple of Jesus body, which he raised up in three days
after it had been destroyed in death. This change of location of Gods presence happened in the
incarnation when God became flesh. God became present on earth in his Son Jesus. God
continues to be present on earth with his people in his Son, the crucified and risen One. Since
Jesus is with his disciples where ever they go, worship of God has changed. Worship of God is
no longer confined to a single place. Christians can worship God at any time or place. In fact
Christians worship God with their whole life. Jesus has accomplished all that was necessary for
salvation, his journey is complete. With all being done, there is nothing left for his disciples to do
except to worship him.
Luke provides a geographical frame (A-24:50-51a/A-24:52b-53) for Jesus ascension.
Jesus led his disciples out to Bethany (A-24:50-51a). Jesus was last at Bethany as he was about
to enter Jerusalem for his suffering, death, and resurrection (see 19:28-29). Jesus now goes back
to Bethany. In between appearance, Jesus has accomplished his mission. He has taught, ate, been
betrayed, been falsely accused and sentenced, been beaten, been killed, been buried, been raised
to life, showed himself to be alive, and opened the hearts and minds of his disciples to the
Scriptures and to his presence (19:28-24:49). With all that was necessary being complete, Jesus
is now ready to ascend back to the Father. He does this at Bethany, which is just outside of
Jerusalem. As he led his disciples away from Jerusalem for his ascension, so he will soon,
through the power of the Holy Spirit, lead his disciples away from Jerusalem as he sends them
out to the world to proclaim the Good News of salvation for all. Until then, they will wait at
Jerusalem (A-24:52b-53) joyfully praising and blessing God.
In this final scene, the word bless occurs three times (24:50, 51, 53). When Jesus
blesses them, he bestows on them a new status. They are recipients of his grace and
eschatological blessings. They are set apart as a worshipping community, a new people
constituted to by his catechesis, his Baptism, and his Supper . They have been recreated. As in
the beginning when God created Adam and Eve and was with them and talked to them, so God
has now recreated them so that he can be with them and they can have a relationship with him
without fear. This is possible because they are a worshipping community and it is through the
means of worship which Jesus has ordained that he remains with them.
The disciples have been fully transformed. Their disbelief has turned into a true and
lasting joy (24:52). The veil has been lifted by Jesus words, meal, and blessing. The great joy the
disciples feel is the same joy as the joy of the Saviors birth (2:10) and the joy expressed at the
feast for the repentant prodigal son (15:32).
The gospel ends with the disciples continuously worshipping at the Jerusalem temple.
But this is only temporary,. as soon the promised Spirit will come upon them when they are
gathered in a house (Acts 2:2). The worship of the emerging Christian community will center in
house churches. Filled with the Spirit, the church will no longer be bound to any single location.
The foundation of the infant churchs worship will be Jesus teaching, which leads the
uninitiated to Baptism and the initiated to the Lords Supper. Jesus foundational Word and
Sacraments will be mediated to the church through the office of the apostolic ministry. The
apostles become ministers of the Word (1:2, CC), and the faithful are those who are holding
fast to the doctrine of the apostles (2:42, CC). The church replaces the temple as the new
structure for the people of God. Joyfully disciples of Jesus will continue to gather around his
Word and Sacraments until they see the Son of Man coming in a cloud with power and much
glory (21:27, CC). And so as journeying pilgrims, they continually worship Jesus, the one who
has traveled the way on which they must now follow.

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Luke Commentary For Internet

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The Gospel According To Luke

A One Sentence Summary of Luke

The Purpose for the Gospel

The Gospel According To Luke

From old sinful ...

Through the .....

This passage that involves separation/catechesis, transition/Baptism, and incorporation/Supper

The Role of Catechesis in the Early Church

To Be Used by the Church

Key Lukan Motifs

Conception(1:35).............................. (24:50-51) ascension

The Nicene Creed captures the journey best:

The Gospel According To Luke

Prologue and Infancy Narrative (Lk 1:1 2:52)

The Gospel According To Luke

1:5-25 The Announcement of Johns Birth

The Gospel According To Luke

The Gospel According To Luke

The Gospel According To Luke

The Gospel According To Luke

The Gospel According To Luke

The Gospel According To Luke

The Gospel According To Luke

The Gospel According To Luke

The Gospel According To Luke

The Gospel According To Luke

1:57-58 These verses layout some preliminary information. Like:

The Gospel According To Luke

The Gospel According To Luke

The Gospel According To Luke

The Gospel According To Luke

The Gospel According To Luke

The Gospel According To Luke

2:12 ............................. A sign of a baby wrapped in swaddling clothes lying in a

The Gospel According To Luke

The Gospel According To Luke

All who heard the shepherds word reacted with amazement.

The Gospel According To Luke

The Gospel According To Luke

The Gospel According To Luke

The Gospel According To Luke

The Gospel According To Luke

The Gospel According To Luke

The Gospel According To Luke

The Preparation for Jesus Ministry (Lk. 3:1-4:13)

The Gospel According To Luke

The Gospel According To Luke

The Gospel According To Luke

The Gospel According To Luke

The Gospel According To Luke

The Genealogy of Jesus

The Gospel According To Luke

The Gospel According To Luke

The Gospel According To Luke

The Gospel According To Luke

The Gospel According To Luke

The Gospel According To Luke

The Galilean Ministry (4:14-9:50)

The Gospel According To Luke

Overview of 4:14-6:49 The Foundation is Laid [Med.]

4:14-6:49 The Foundation is Laid

The Gospel According To Luke