Jesus Calls Peter, James,& John (5:1-11)

• Matthew and Mark describe this event as taking place by the sea of Galilee – but Luke identifies it as the lake of Genesaret. Each account describes the same place, but Luke uses the word limne (lake) as the term for a freshwater body of water that would have been more familiar to his readers.

• Only Luke’s account identifies Peter as a fisherman, while he completely omits Andrew, Peter’s brother. In this way, Luke focuses again on a contrast between two men. Peter has experience as a fisherman, but Jesus is a prophet of God. Note how Luke builds tension – the authority of Jesus vs. the experience and skill of Peter. Note too that at this point, Peter calls Jesus “Master” (e.g. “Teacher”)

• Once again, we see that Jesus has created amazement in those with whom He has contacted.

• Luke also emphasizes Peter’s reaction to this miracle. He prostrates himself at Jesus’ feet, and addresses him as “Lord” (e.g. a superior). At Jesus’ command, he leaves all and begins the work his Lord has given him to do.

Jesus Cleanses A Leper (5:12-16)

• Once again, Doctor Luke provides the medical detail that this man was “full of leprosy”. The disease tends to develop slowly, and only very advanced cases would spread to the entire body.

• This man was required by Mosaic law to separate himself from others. He was required to cover his face, and loudly announce his condition upon approaching other humans. (Lev. 13) It would have required great courage and determination to enter the city in search of Jesus, where he would have been shunned and scorned.

• That Jesus would reach out and touch him was unthinkable. Only a man supremely confident of His ability to heal would risk physical contact with a leper. Luke’s account emphasizes Jesus’ compassion for this man, and His absolute power over one of the worst diseases of the time.

Jesus Cleanses A Leper (5:12-16)

• The healing of lepers is a Messianic act (7:22), so that his announcement of being cleansed amounted to a confirmation that the Messiah had come. Jesus instructs him to tell no one – His popularity in Galilee is already so great that the people there are unwilling to let Him leave (4:42).

• Luke omits that the man disobeyed Jesus and instead began to proclaim Him. We may speculate that perhaps Luke does this as it might have undermined his emphasis on Jesus’ authority.

• Note that afterward Jesus does not seek after fame or personal popularity, but instead finds more time in solitude to pray to God. Luke omits the information from Mark that the crowds had grown so large that they were inhibiting His movement.

Jesus’ Authority to Forgive Sins (5:17-26)

• Notice that Jesus has attracted so much attention that even Pharisees and teachers from Jerusalem have come to hear him. We should understand that these men were the guardians of religious orthodoxy – they were likely there to see if Jesus was a threat to established order, and if so, how much of a threat.

• Luke again emphasizes Jesus’ humanity by observing that “the power of the Lord” was there for healing. If Jesus had retained His own powers of deity, He would have been able to heal at any time. Luke makes it clear that Jesus’ power to heal came from an external source. His miracles were performed in the power of God’s Spirit that was on Him as a prophet.

• Mark (2:1) tells us this even occurred at Capernaum, though for Luke’s narrative, this detail is irrelevant and therefore omitted. Other details (such as that the man was carried on a bed by his four friends) lends authenticity to Luke’s account. (Mark uses the word krabbatos – “mattress, or pallet”, while Luke uses the word kline – “a couch”, but he is then lowered on a klinidion – “a cushion” – indicating that the men had to disassemble the bed.

Jesus’ Authority to Forgive Sins (5:17-26)

• The men’s zeal in reaching out to Jesus demonstrates their faith that Jesus could heal their friend. It is noteworthy, however, to realize that Jesus was also aware of the paralytic man’s faith – and of his desire for forgiveness. We may understand from this that some people in Galilee had already realized that Jesus was the Messiah, the living presence of God among them.

• The scribes are correct in their reasoning, to a point – only God can forgive sins. They were unwilling, however, to go to the natural conclusion: that Jesus is the Messiah, the Son of God, able to forgive sins. (Note that Luke is fond of raising or repeating questions that begin with “Who?” where the obvious answer is “Jesus”.)

Jesus’ Authority to Forgive Sins (5:17-26)

• Jesus was aware of their thoughts – again giving proof to His claim as a prophet. To say “Your sins are forgiven” is easy, because none of those there could disprove that claim. Jesus then provides proof, by using the miracle of healing to emphasize his power over both the physical and the spiritual.

• Jesus refers to Himself as “the Son of Man”, and Luke records Him using this title 26 times. This was a Messianic title (see Dan. 7:13-14).

• One of Luke’s objectives in this gospel is to encourage the readers to glorify God. The amazed reaction of the crowd is similar to the astonishment that Luke describes with the Apostles’ teaching on the day of Pentecost. Note too that the crowd is “filled with fear” – the word phobos, meaning extreme fear or terror. The crowd had seen something extraordinary, and it left them unnerved.

Jesus Calls Levi (5:27-32)

• Jesus has thus far freed a demoniac from demon possession, a leper from disease and uncleanness, a paralytic from a physical handicap, and now a tax collector from ostracism and materialism.

• The Jews identified two types of publicans: the Gabbai, or general tax collector, and the Mokhes, or custom-house official. Of these two, the Mokhes received particular condemnation – and Levi (Matthew) was of this group.

• Jesus’ authority is apparent in Matthew’s immediate decision to leave all and follow Him. This decision would have undoubtedly required making career and financial sacrifices.

• The joy of the publicans and sinners is contrasted to the grumbling of the Pharisees. Luke records Jesus’ parable here, where only sinners need repentance. This may have been stated sarcastically, since the Pharisees considered themselves righteous, with no need for repentance. The Great Physician can heal all, but only those who know they are sick will seek Him out. Luke mentions repentance more than either of the other two synoptic gospels.

Jesus Answers Jews’ Criticism (5:33-39)

• The Pharisees try to counter by noting that John’s disciples displayed greater piety (appropriate for repentance) than did Jesus and His disciples. The OT required only one day of fasting (Day of Atonement), but the Pharisees had added fasting days by tradition (see Luke 18:12). Jesus condemned fasting as an excuse to demonstrate public piety (Matt. 6:16-18).

• Jesus’ response is to identify Himself as the Bridegroom, coming to claim His bride, Israel. This further affirms His assertion that He is the Messiah (Isa. 54:5-8, Ezek. 16, Hos. 2:14-20). Jesus also implies His death, one of the first indications that He knows that He will be killed.

Jesus Answers Jews’ Criticism (5:33-39)

• Jesus then provides two parables that illustrate that the coming religious world will be a radical change, and not just an effort to “fix” Judaism.

• Luke’s account of the first parable differs from that of Matthew (9:16) and Mark (2:21) in that it shows that such an effort (e.g. to use Christianity to “repair” Judaism) would damage Christianity. He also adds Jesus’ statement that “the new will not match the old”. In Luke’s text, the emphasis is on the impossibility of trying to graft Christianity onto Judaism.

• Similarly, the parable of the wineskin shows that Jesus was preaching a new and expansive doctrine that would reach out to all men – and the limits and constrictions of Judaism could not contain it.

• Only Luke includes Jesus’ statement from v. 39 – indicating that the people who had grown used to the old way would reject the new, assuming immediately that the old way is better.

Jesus’ Authority Over the Sabbath (6:1-5)

• Jesus’ statements about the nature of His preaching and teaching, that it would “outgrow” Judaism, apparently incited the Pharisees so that they became determined to find fault with Him.

• Jews were permitted to glean from the fields as they passed through (Deut. 23:25), but the Pharisees challenged Jesus and His disciples on the basis of their traditions.

• Jesus responds with two observations: First, the Pharisees should be aware that when David was on a mission from God (1 Sam. 21:1-9), he ate of the showbread, which only the priests were supposed to eat (Lev. 24:9). Jesus explains that such requirements could be exceeded when God’s desires called for it.

• Second, Jesus again asserts His mastery as “the Son of Man” – as the Messiah, He was not subject to such limitations.

Jesus Heals On the Sabbath (6:6-11)

• Jesus realizes that the Pharisees need another lesson about the Sabbath. Both lessons are designed to teach that human needs supersede ceremonial exactness.

• Note that Luke begins this section as before, emphasizing in this case Jesus’ participation in religious service.

• Doctor Luke identifies that the man’s right hand was withered. The word used to describe this man’s hand indicated it had shriveled and drawn up so that it was useless.

• Jesus poses two questions to these “legal experts” – first, which is lawful – good or evil? Second, is it better to save life, or destroy it? The answers are obvious, yet none will answer Him. Note Luke’s description as Jesus looks around at each of them.

• We see that Jesus calls on the man to stretch out his hand – perhaps to prove to these hard-hearted Pharisees that this man did indeed want to be healed.

• Jesus has publicly and dramatically humiliated these great teachers of the law. Luke emphasizes their rage as he shows how Jesus was not accepted by the Jewish leadership.

Jesus Selects the Twelve (6:12-19)

• In chapters 4 and 5, Luke presents Jesus’ teaching and ministry to the afflicted. In chapter 5 to the 6:11, Luke describes Jesus’ relationship with His adversaries. Now, Luke shows Jesus’ relationship with His disciples.

• Only Luke records that Jesus spent the night in prayer before selecting His most significant disciples. This again emphasizes Jesus’ desire to commune often with God, in keeping with His role as a prophet.

• Only Luke notes that Jesus called these disciples “apostles” (e.g. “sent ones”). Luke uses the word “apostle” 6 times in this gospel, and 28 times in Acts. The other synoptic gospels use this word only one time each.

• The purpose of this is that Luke is emphasizing that Jesus’ work was intended to continue through these men. Each apostle, as Jesus’ ambassador, would teach the gospel of salvation in His name.

• Luke presents the same list as Matthew and Mark, with only slight variation in the order. Luke is, however, the only one of the synoptic writers who identifies Judas Iscariot as a traitor.

Sermon on the Mount: Beatitudes and Woes (6:20-

26)• Matthew’s account of this sermon is longer; he records nine statements of “blessed”, and none of the “woe”. Luke, as is characteristic of his writing, shows the contrast with four each of “blessed” and “woe”.

• Luke reports that Jesus turned His gaze to His disciples, showing that this lesson was meant for them.

• The “blessed” are those who are poor, the hungry, the sorrowful, the persecuted, for these will receive the benefits of the kingdom. As prophesied in the Magnificat (1:51-53), the coming of the Messiah would change the current religious situation.

• The “woes” are also directed to disciples. We should realize that as disciples we are be different from the world. If the world does not hate us, we are doing something wrong. If the world loves us, we are displeasing to God (James 4:4).

Sermon on the Mount: Conduct of Disciples(6:27-38)• Conduct for disciples must include love, but that love cannot be only a passive

condition – it must be actively expressed by one’s outward behavior.• Verse 31, often called “the Golden Rule” asks His disciples to put themselves

in the place of those they encounter. In this teaching, Jesus took an Old Testament principle (Lev. 19:18), and strengthened and expanded it.

• The “But” in v. 35 shows a strong contrast. The world around them loves those who love them, does good to those who do good to them, gives and lends to those who give and lend back. The disciple, however, is not to expect or seek out that sort of reciprocity. This is how God gives to His creation, and He does not force any return.

• Why is the wording different between Matthew and Luke? We may speculate that Jesus spoke all of these words in the course of His sermon, and that Matthew chose to emphasize the spiritual principles while Luke chose to focus on the physical discussion. If we again consider Luke’s likely purpose for this letter – to show that Christianity was not a sect hostile to Roman law – this focus concentrates on the peaceable aspects of Christianity.

Parables On Character(6:39-45)

• We may speculate that Jesus begins with the parable of the blind leading the blind as a warning to His disciples about the Pharisees. Jesus calls them blind guides (Matt. 15:12-14), and the reference here, combined with the recent hostility from the Jewish leaders, may have caused Him to direct this statement toward them.

• Jesus’ statement that “a pupil is not above his teacher” is also likely made with the Pharisees in mind. It was imperative that His disciples learned what He was teaching them, rather than relying on the prevailing religious doctrines of the day.

• Jesus’ humorous statement about a man with a log in his eye trying to help a man with a speck in his eye should be seen in the context of the teacher – pupil statement immediately before it. The one who would offer assistance (e.g., teach another) should first remove the faults and deficiencies in his own life before undertaking to be a teacher.

• He finishes this section with an example from common sense – we cannot expect bad things to produce good things. Following with context, the pupil cannot be expected to produce good teaching if he is trained by and indoctrinated by a bad teacher.

A House Built Upon a Rock(6:46-49)

• Note that this lesson is directed to Jesus’ disciples. He begins with a warning against hypocrisy – those who claim to follow after Him, but do not obey Him. We find similar warnings throughout the New Testament (i.e., James 1:22-24)

• We may compare this lesson with that of Matthew 7:24-27. In Matthew’s account, the men build their houses on two different types of ground – e.g., rock and sand. In Luke’s account, the type of ground is not emphasized, but rather Luke contrasts the construction techniques of the two men – e.g., one digs deep and sets a foundation on rock, while the other builds without any foundation.

A Centurion’s Servant (7:1-10)

• While Matthew describes this man’s condition as “paralyzed and in great pain” (Matt. 8:6), Luke indicates the situation was even more dire – the man is about to die.

• Why did the centurion call for Jesus (v. 3) then ask Him not to come to his home (v. 6). We should understand the humility of this man (“not worthy”), and also consider that he may have known of the criticism that Jesus received from meeting with the publicans, and so wanted to avoid causing Him even greater accusations in entering a Gentile’s house.

• The main point of the centurion’s statement is a recognition of Jesus’ authority. He knew that just as he could command his soldiers to obey his instructions, Jesus could likewise command the disease. He did not have to present to have his command obeyed.

• Only two instances are recorded where Jesus “marveled” at the behavior of those around Him. The other occasion is in Mark 6:6, where He marveled at their unbelief. Again, we may note that if Jesus retained all the powers of deity, He would not be surprised. The fact that He is surprised shows His humanity.

• He finds a greater faith than with any in Israel. We may recall that the Jews had the prophecies of the Messiah that they had studied for centuries, and should have been aware of His mission and His authority.

Resurrecting a Widow’s Son (7:11-17)

• The city of Nain is about 20 miles SW of Capernaum. Some commentators have suggested that this miracle occurred the next day, though the text says only “soon after”, so that the timing is more flexible.

• Note that a large crowd accompanied Him, along with His disciples. As he comes to the city, he is met by a funeral procession with its own large number of mourners. The result is that there were many eye-witnesses to this event.

• The woman is a widow who has now lost her only son. This would have been a great calamity at this time when parents relied on their children to care for them in old age. The woman is now without a family, and is likely destitute.

• The “coffin” (Gr. sorou) was a litter that carried the shrouded body of this man. Jesus touches it to show that He wishes to perform some action. Luke tells us that the man did not merely revive, but sat up and began to speak – emphasizing the completeness of his recovery.

• Luke includes that Jesus “gave him back to his mother”, using similar phrasing as found with the account of Elijah and the widow’s son in 1 Kings 17.

Jesus Responds to John’s Inquiry (7:18-23)

• Why does John question Jesus’ identity? John had been one of the first to name him as the Messiah (Matt. 3:13-14), and had heard the announcement from heaven (3:21-22). Commentators suggest two possibilities:1. During his imprisonment, John has become discouraged about his

mission and impatient with the progress thus far. He questions Jesus to reaffirm his understanding and strengthen his faith.

2. John sends his disciples to hear from Jesus’ own lips His declaration that He is the Messiah. This would complete a transfer of John’s disciples to Jesus.

• In His reply, Jesus notes the many miracles He is performing, and quotes scripture to show how they are associated with Messianic prophesy. (Is. 29:18-19, 35:5-6,42:7, 61:1). Isaiah does not mention lepers, but this healing could be compared to Elisha in 2 Kings 5.

• The word “stumbling” is Gr. “skandalidzo”, where we get our work “scandalize”. It refers to one who falls into a trap.

Jesus’ Testimony About John (7:24-28)

• Jesus addresses the crowd about John, pointing out that they did not go out to see a timid or vacillating man (“a reed shaken by the wind”) or a soft man living in luxury.

• We may again see Luke’s purpose in writing this account of Jesus. Neither John nor Jesus were living among the elite, enjoying a comfortable, protected life. Both men were prophesying and teaching, not for worldly gain or advantage, but because God had directed them to do so.

• Jesus confirms that John is a prophet, and more than a prophet - he is the forerunner predicted in Malachi 3:1.

• John is a great man – but why are those in the kingdom of heaven greater? John could only anticipate the salvation from Jesus Christ, while those in the kingdom could experience it. We may think of David’s statement in Psalms 84:10 – that one day in courts of the Lord are better than a thousand elsewhere.

Jesus Condemns an Unbelieving Generation

(7:29-35)• Only Luke includes the background information contained in v. 29-30, and it serves to show the division that John and Jesus were creating between the “ordinary” people and the religious ruling class. Note especially that Luke describes this teaching as “God’s justice” (v. 29) and “God’s purpose” (v. 30).

• Jesus compares the Jews to fickle children who insist that John and Jesus “play the game” according to their narrow rules. They dislike John, as he and his disciples are too severe – they will not “dance” to the Pharisees’ traditions. Similarly, they dislike Jesus and His disciples since they are too “worldly” - they will not “mourn”, again in conformance to the Pharisee notion of the “right” way to serve God.

• In Jesus’ final statement of this section (v. 35) we may understand that wisdom’s children will understand why John had to live as he lived, while Jesus lived as He lived. John taught repentance, and Jesus taught forgiveness of sins – and both men were rejected by religious leaders who were focusing too narrowly on traditions rather than on God’s Word.

Jesus Anointed by a Sinful Woman (7:36-39)

• Only Luke records this story. Some commentators suggest this woman was Mary Magdalene, but this is pure speculation, as the woman is never identified. The liquid perfume is in an alabaster vial – suggesting that it was expensive. Jewish women of this time would wear the vial around their necks to apply a few drops of perfume.

• We should realize that this event is not the same anointing as is recorded in Matt. 26.

• Jesus would have reclined at the table, with His feet stretched away from it. This woman was a “sinner” – probably an immoral person. Washing His feet with her tears, wiping them with her hair, and kissing His feet, are all meant to demonstrate humility and submission.

• We may be especially startled at Simon’s thoughts. He has heard Jesus preach; it is likely he has seen people healed and demons cast out at Jesus’ hands. He still, however, cannot accept Jesus as a prophet – and is apparently looking for an excuse to disbelieve Him.

A Parable on Forgiveness (7:40-43)

• The denarius was a day’s wages for a typical agricultural worker. Jesus’ parable describes two men – one owes 50 days’ wages, while the other owes 10 times more. Both were substantial sums of money, however.

• Simon answers Jesus’ question carefully. Perhaps he knows that Jesus sometimes asks questions where the answer is obvious, but then uses the answer to point out the inconsistencies in the reasoning of the men who answer (as in 6:3-4 and 6:9).

• That Jesus determines that Simon has answered correctly shows that Simon knew the relationship between love and gratitude. Simon was, unfortunately, unaware that he had any need for gratitude.

The Parable Applied (7:44-50)

• Jesus probably surprised Simon by making this woman the focal point of His lesson. Jesus points out that it was customary courtesy to wash the feet of guests, anoint them with oil or ointment, and greet them with a kiss. We may assume that Simon would have certainly provided these courtesies if he had considered his visitor “important”.

• This woman was guilty of sins of commission – she had committed sins in violation of God’s will. But Simon too was a sinner – with sins of omission. He had failed to recognize Jesus as the Messiah, and could not even bring himself to treat Him as a prophet and honored guest.

• Jesus addresses the woman in past perfect tense – “Your sins have been forgiven.” At what point were they forgiven? Some commentators suggest that her sins were forgiven earlier, perhaps even before she entered the house. This seems to be inconsistent with the text, however. This woman entered as a sinner, but left as one who had been forgiven of her sins.

Jesus’ Companions and Supporters (8:1-3)

• Luke introduces the next segment of his report, where he emphasizes Jesus’ preaching and teaching (using parables), and then confirming His words with the miracles He performs.

• Luke also uses this transition to introduce the women who will later be seen as witnesses of Jesus’ crucifixion. Mary Magdalene is sometimes identified as the immoral woman from the previous section, but there is no text to support this linkage.

• Some commentators link Chuza to the “royal official” who seeks Jesus in John 4:46. This would certainly explain why he would allow his wife to accompany Jesus.

• That these women are disciples and followers of Jesus would have been unusual for women in Palestine, but more familiar to Hellenistic culture. That these women were helping to support Jesus and His disciples from their private funds suggests that they are members of well-to-do families.

The Parable of the Sower and Soils (8:4-15)

• Luke’s record of these parables by the sea is the shortest of the synoptic gospels.

• Luke omits the location of this parable, choosing instead to note the large crowd and the fact that they have come “from the various cities”.

• We recall that the main focus of this parable is on the soils, not on the seed or the sower. Only Luke adds Jesus’ comment that the plant in the rocky soil withers “because it had no moisture”.

• Luke doesn’t mention the lesser yields Jesus stated in this parable, perhaps because he wants to emphasize the effectiveness of Jesus’ preaching.

The Parable of the Sower and Soils (8:4-15)

• The “mysteries” that Jesus teaches are truths that are revealed in His word to those who would seek them out. Both the Jews (e.g. Daniel 2:20-22) and the Gentiles would have understood that some information is hidden to those who do not seek to understand.

• Only Luke includes Jesus’ statement in v. 12 – “so that they may not believe and be saved”. Luke’s purpose for this gospel is to emphasize the salvation from Jesus Christ. Here he notes the contrast between God’s purpose and Satan’s purpose.

• Note that some doctrines have a problem with this passage. Is it possible to be a believer in Jesus and not have salvation? At what point does one have salvation? Is it possible for a saved person who believes to stop believing?

The Parable of the Lamp (8:16-18)

• This was perhaps a favorite saying or parable of Jesus, since he used it often (Matt. 5:15, Mark 4:21, Luke 11:33). It fits well with His purpose as a messenger and prophet – to bring the light of truth to a dark world.

• Those with whom He shares the light also have a responsibility – to spread the light.

• Note Jesus’ conclusion to this parable – the need to listen carefully. The wording here could be literally translated: “Attend certainly to how you hear!”, with emphasis on the word “how”. Those who “hear” well will be given more information and understanding; those who do not hear carefully will lose even the understanding they think they have.

The Family of Jesus (8:19-21)• Matthew and Mark place this event in the middle of Jesus’

preaching activities, while Luke places it at the end. Some commentators suggest that Luke uses this episode as a “closing statement” on Jesus’ preaching.

• Mark 3:21 tells us the reason for His family’s visit – they are concerned that He has lost His reason.

• Note that Jesus includes no special veneration or reverence for His mother Mary. If the Catholic doctrine of Mary as the “Mother of God” and “co-redemptrix” is correct, if she is deserving of special acknowledgement, why does Jesus not announce this?

• John 7:5 tells us that His brothers did not believe His claim of being the Messiah. We should realize that some of His brothers did believe on Him after His resurrection (see Gal. 1:19, James 1:1).

Jesus Stills the Storm (8:22-25)

• Jesus would sometimes escape the press of the crowds that followed Him by escaping into the wilderness (Mark 6:31) or onto the water. In this case, He wishes to travel to the far side (east shore) of the lake.

• Luke notes that Jesus had fallen asleep in the back of the boat – perhaps another example of contrast: the sleeping peace of the prophet, and the violence of the storm.

• The Sea of Galilee is almost 700 feet below sea level. The low level and its geographic position result frequent, violent storms.

• The narrative use of the double address (“Master, Master”) provides us with the urgency with which his disciples call on Jesus, and the fear in their hearts.

• Note the comparison of Jesus’ reply to His disciples in the synoptic gospels. Both Matthew (8:26) and Mark (4:40) record that He notes their fearfulness. Luke, on the other hand, records Jesus asking a more simple question – “Where is your faith?”. They had seen Him perform so many powerful works – yet acted like He was at the mercy of the weather.

The Gerasenes Demonic (8:26-39)

• Both Luke and Mark identify this area as the Geresenes, after a small village about midway down the eastern shore. Matthew calls the area Gadarenes, after a small city near the southern end of the lake. Geresenes would be used by Gentiles (Mark and Luke’s main audience), while Gadarenes would have been used by Jews (Matthew’s main audience).

The Gerasenes Demonic (8:26-39)

• We may note the symptoms of this man’s demon possession as described by Dr. Luke: disregard for personal dignity (nakedness), living in unclean places (tombs), control of speech (shouting), exceptional strength, driven to live alone (into the desert).

• The demons possessing this man acknowledge that Jesus is the Son of God, and therefore He is God (Num. 24:16). The demons do not worship Jesus as God, but rather appeal to him as their judge for mercy.

• Matthew reports on two demon-possessed men, while Mark and Luke only describe one. Apparently this man’s case was more severe, and perhaps a longer span of time, and that of the other man.

The Gerasenes Demonic (8:26-39)

• Jesus apparently began casting out the demons as soon as this man approached Him. The name “Legion” is not a genuine name, but a number. A legion was a Roman military unit of about 6,000 soldiers. This suggests that this man was being possessed by thousands of demons.

• We may note that the demons plead with Jesus not to send them into the abyss. The “abyss” refers to a place of confinement where the devil and his angels will await final judgment (Rom. 10:7). Only God can send demons into the abyss – another proof that these demons recognized Jesus’ deity.

• Again, we see the demons asking permission from Jesus, and He allows them to enter the swine (showing His complete command of them). The demons lose their corporeal dwelling place, but are not confined in the abyss.

• The fact that this herd of swine is found in a predominantly Jewish area (and may have had Jewish herdsmen) indicates the casual relationship these people had with the Gentiles around them.

The Gerasenes Demonic (8:26-39)

• The later state of the man is contrasted sharply with his former state. The people of the nearby town find him fully clothed, in this right mind, and “sitting at the feet of Jesus”.

• Luke uses the Greek word sozo to describe that this man is “saved” – not merely cured or healed. This suggests that the man became a believer in Jesus, and was probably a disciple.

• Why do the people ask Jesus to leave the area? Fear of such power as He had over the supernatural may be part of the reason. Jesus has demonstrated that He has no concern for material loss when it comes to saving men, and perhaps this attitude also dismayed them.

• The man who had been possessed begs to go with Jesus, but He refuses – this man can be a better example and teacher to those who had seen him in his former condition.

Healing a Woman, Raising a Dead Girl (8:40-56)

• We may note in v. 40 that the crowds had been waiting for His return. The events in the Gerasenes, including two trips across the lake, would have taken several hours, possibly days. That these people have waiting for this time for Him to return shows the power and influence He had.

• His fame as a healer is such that even the Jewish leaders are beginning to believe on Him. Here we find Jarius, the leader of the synagogue, entreating Him on behalf of his only daughter. Only Mark and Luke tell us the age of this girl, and Mark reports it only at the end of the story.

• It is curious that Matthew reports that Jarius tells Jesus that his daughter is already dead, while Mark and Luke both say that she is dying, but not yet dead. In either case, it may be that Jarius knows about the event of the raising of the dead man in Nain.

Healing a Woman, Raising a Dead Girl (8:40-56)

• Luke describes the crowd in graphic terms as pressing in on Jesus to such an extent that they nearly crush Him. In this press of people, a woman with a hemorrhage touches Him.

• We may the understand the reasons behind the fact that Dr. Luke omits that this woman had seen many physicians, and had not been helped, as described by Mark (5:25-26). Instead, he notes that she “could not be healed by anyone”. Her case was beyond the abilities of medical practice at the time.

• Touching a menstruating woman would have made Jesus ritually unclean (Lev. 15:19). That she was healed “immediately” perhaps shows that God would not allow His Holy One to be considered impure.

• Only Luke includes this woman’s confession, and that she described her entire situation and action.

The Mission of the Twelve (9:1-6)

• Luke writes a “sandwich” of information, bracketed on each end with Jesus’ commission to His apostles, and their return (v. 10). In between is an account of the fame He has acquired and the confusion and rumors that are circulating about Him.

• All the synoptic gospels record that the apostles had “authority” (Gr. exousia – the right to use authority), but only Luke mentions that they were also given “power” (Gr. dynamis). Luke stressed in his gospel and in Acts that the word was confirmed with signs and miracles.

• Note that the primary mission for His apostles is preaching. Jesus apparently anticipated a short mission, since these men are to travel light and to obtain their shelter and sustenance from receptive believers. (Luke says that Jesus commanded that they take no staff, while Mark states that He allowed them a staff. It is possible that Jesus initially made this His instruction, but later relented at the request of His disciples.)

• Jewish travelers would sometimes shake the dust from their feet after visiting Gentile places, as a symbol of their rejection of uncleanness. Perhaps in the same way, these disciples were to shake off the unbelief of those places who would not listen to their message.

Herod is Perplexed (9:7-9)• Luke uses the example of Herod to note the combined curiosity

and confusion about Jesus. Evidently the news coming out of Galilee had everyone talking, and Luke emphasizes that word had reached the highest level of government.

• Luke’s mention of the conflicting stories about Jesus may have contributed to the narrative by showing the amount of false information circulating around. We should recall that Luke was writing in defense of first-century Christians who were being falsely accused of various criminal actions. Luke is probably making this point to show that even in His own days, false stories were being made up about Him.

• Only Luke records Herod’s desire to see Jesus. We should understand that this desire was due to curiosity and interest in seeing something novel, not because of any respect for Him or His teaching.

Miraculous Feeding of 5,000 (9:10-17)

• This is the only miracle recorded by all four of the gospel writers. The apostles had returned from their mission, and this miracle is primarily for their benefit, as positive proof of His power over physical limitations.

• Jesus takes his apostles to Bethsaida, a town near the northeast shore of Lake Galilee. It is likely that this was meant as a private retreat where He could speak with His apostles privately. Word of His location, however, quickly leaked out. Only Luke records that Jesus welcomed the multitudes seeking Him. He pictures Jesus as the available Savior who will help those who come to Him.

• These men had been given authority over demons and diseases, and had been commanded to “proclaim the kingdom of God”. Jesus’ statement in v. 13 suggests that they may have even had the power (had they used it) to feed the multitude, or He might have expected them to turn to Him for help. This may have been a test of their faith, and if so, they fail it miserably, instead determining that the only way to feed so many is by buying food from any nearby source.

Peter’s Confession (9:18-27)• We may note that Luke’s account surprisingly omits material that are included in long

sections of Matthew and Mark. Bible scholars have termed this section “the Great Omission”, and have speculated on its cause. The omitted material (found in both Matthew and Mark) consists of:

– Jesus walking on water– His return to the area of Genessert– His teaching on things that defile a man– The faith of the Syro-Phoenician woman– The trip through Sidon and the Decapolis– Healing of the deaf and mute man– Feeding the four thousand– Teaching about the yeast of the Pharisees and Herod– Healing of a blind man at Bethsaida– Traveling with His disciples around Caesarea Philippi

• Some commentators suggest this omission was deliberate, as Luke sought to avoid lengthy sections that were already available in Matthew and Mark’s gospels. In this way, he is able to tie Peter’s confession to the confusion surrounding Jesus’ identity described in vs. 7-9.

• Other commentators, however, suggest that a page of Luke’s gospel was lost. They note that with the writing style and typical page size of this day, the material above, when written out, would cover about one page. This lends support to the idea that a leaf of Luke’s gospel account was lost.

Peter’s Confession (9:18-27)• While Luke ignores the location of this event (near Caesarea Philippi), he is

the only writer to record that Jesus was praying alone. Thus, it appears that this event was the result of prayer. Luke continually shows the close communion between Jesus and His Father, especially prior to important events in His ministry.

• As the apostles answer Jesus’ question, they show that they, too, are aware of the rumors and uncertainty circulating among the people. Perhaps He asked this question first in order to get them thinking about their own understanding of His identity. Their reply echoes what Luke has already noted, in vs. 7-9.

• Jesus’ next question, directed at the apostles’ perception of who He is, is another contrast such as Luke prefers. Now Jesus will challenge these men, who have seen His miracles and signs close-up, and have heard His teaching in both public and private moments. Jesus’ identity as the Messiah, the Son of God, was an important feature of Luke’s account. Peter’s confession that He is the Christ showed that they understood His divinity.

• Jesus commands that they not reveal His identity yet. The time was not yet right – the crowds would acknowledge Him as the Messiah with His triumphal entry into Jerusalem – and then kill him shortly thereafter.

Peter’s Confession (9:18-27)• Jesus, by describing Himself as “the Son of Man”, confirms

Peter’s assessment that He is the Messiah, and is divine. • Jesus’ next statements, describing His final suffering, death, and

resurrection, must have surprised His apostles. They could see the adoring crowds surrounding Him, they had seen His power over disease, demons, and death, and were anticipating His earthly reign. His reference to the cross must have been especially shocking. This was a particularly brutal form of execution, and characteristically Roman rather than Jewish. Its use in this example would have been very unexpected.

• We may also recall how Jesus’ own family had come to pressure Him to leave His mission, assuming that He was losing reason. We may suppose that the apostles’ families were also calling on them to return to their families, their homes, and their careers. Jesus’ lesson here is that while His discipleship has costs, it also comes with great reward.

The Transfiguration (9:28-36)• Luke again mentions that Jesus prayed, so that the Transfiguration

appears as an answer to His prayer.• While both Matthew and Mark report that Jesus was “transfigured”

(Gr. “metamorphoo”), Luke avoids the use of this word, instead stating that “His appearance was changed” (Gr. “heteros”). Some commentators suggest that he might have wanted to avoid giving the impression that Jesus was changing from a human form to a god-form, as was common in Greek mythology. The focus of Luke’s gospel is that Jesus remained Jesus during this event.

• Moses was God’s original lawgiver, and had established the worship of Jehovah. Elijah had worked to restore the people of God when it appeared that the Jews were ready to abandon Him. Both of these men were considered among the highest of Jewish prophets.

• Luke alone records the subject of their conversation – His departure from Jerusalem. We may note that Moses’ body was never found, while Elijah was transported directly to heaven.

The Transfiguration (9:28-36)• Only Luke mentions that the men accompanying Jesus were sleeping

while He prayed, but were awakened by His transfiguration. We may speculate if Luke was being mildly critical of these men who are sleeping while their Lord prays. Being awakened by Jesus’ change would have been very disorienting; we may compare with Mark’s account, where Peter is described as being “terrified” (Mk. 9:6).

• Peter’s suggestion of building three tabernacles indicates that, first, he was thinking of Jesus as equal to Moses and Elijah. Second, he may have been anticipating the announcement of Jesus’ kingdom, and the accompanying observance of the Feast of Tabernacles prophesied in Zach. 14:16. Finally, Peter may have wanted to avoid travelling to Jerusalem, which he would have rightly seen as a hostile place.

• For a second time, these apostles hear the voice of God as He identifies Jesus as His Son, His Messiah.

• Luke presents an interesting, compelling wrinkle for his readers – Jesus, the divine Son of God, the Messiah, must suffer and die – and then be resurrected from the dead.

Exorcising An Epileptic Boy (9:37-43)

• At this point, Luke begins a series of stories that shows His apostles’ lack of faith, slowness to learn, pride, and intolerance.

• Luke is the only author to report that Jesus descended from the mountain the next day. We note that in addition to the rest of His apostles, a large crowd is still gathered, waiting for His return.

• Matthew identifies the boy’s condition as epilepsy, while Luke does not – he wants to clearly confirm that this case is due to demonic force. Dr. Luke does describe the boy’s symptoms thoroughly – with convulsions and foaming at the mouth.

• Luke emphasizes that the disciples could not cast out the demon. We may note that these men had earlier been given authority over “all the demons” (v. 1). Had this authority been withdrawn, or had these disciples simply lost faith? Their failure serves as a stark contrast to the power which Jesus displays.

• Jesus statement to the boy’s father and the crowd further points out their lack of faith. Luke does not record the entire conversation between Jesus and the boy’s father, choosing instead to focus on Jesus’ power and compassion. We may note that Jesus gives the boy back to his father another example of compassion.

• The main result of this miracle is the crowd’s amazement – they are aware that they have witnessed the power of God, and should have convinced them that Jesus is indeed the Messiah.

Jesus Prophesies His Betrayal (9:43-45)

• Luke’s record of this conversation contrasts with those of Matthew and Mark, who indicate that this discussion took place some time later. Luke perhaps includes it here as a contrast between the people’s acknowledgement here of His divinity, compared to their later rejection and betrayal of Him.

• Luke also continues the theme that he started in v. 22. We may note the particular stress that Jesus places on this announcement – His disciples should let His words “sink into your ears”. Indeed, the entire idea that “the Son of Man” would be “delivered into the hands of men” was intended to create a seemingly impossible situation, and increase their apprehension of it.

• We should not assume that the disciples were unable to comprehend this statement because of some action on the part of God to cloud their thinking, or because Jesus’ words were too bizarre to understand. Rather, the language here suggests the idea that this statement did not match with their own perceptions of Jesus’ popularity and anticipation of the nature of His kingdom. As is often the case with men, we choose to discount or ignore ideas that do not conform to our own opinions of how things are or should be.

His Disciples’ Pride (9:46-50)• Luke omits several historical details while describing two episodes of the

disciples’ pride and self-importance. Jesus has described His coming arrest and suffering – but His disciples still have no concept of what that will mean for them.

• Mark (9:33) tells us that Jesus asks the Twelve what they are discussing, but that they were ashamed to tell Him. Luke tells us that He knew what they were thinking “in their heart” – further proof of His ability as a prophet.

• Jesus takes a child, and sets him in a position of honor – at His side. Mark states that Jesus took him in His arms (9:36), further demonstrating His care for the child. By placing the child in a protective posture, Jesus emphasizes that the role of His disciples must be to serve the weak. (see also Mark 10:42-45).

• The disciples are also in danger of falling in to the behavior of the Pharisees, as they would chastise and exclude the unnamed miracle worker who was performing exorcisms in Jesus’ name. Once again we see that their pride would have them exclude anyone who might challenge their own relationship with Jesus. We may compare this behavior to that of Diotrephes in 3 John 9-10.

Kindness Towards Intolerance (9:51-56)

• The time has come for Jesus’ journey to Jerusalem. Note that Luke focuses, not on His triumphal entry, arrest, trial, or crucifixion, but rather on His ascension.

• The trip from Galilee to Jerusalem would have taken about 3 days, and while the Jews would travel through Samaria, they were not welcome. Jews saw the Samaritans as, at best, apostate, and at worst, as mixed-blood descendants of those the Assyrians had brought into the land (2 Kings 17:6, 24-26).

• John and James are not called “the sons of Thunder” (Mark 3:17) for nothing. Their reaction here suggests that they propose a punishment similar to that from Elijah when he was insulted by Ahaziah (2 Kings 1:9-12).

• Jesus sharply rebukes these men. His message is salvation, but there is to be no retaliation to those who disbelieve or even insult Jesus.

Self-Denial a Part of Discipleship (9:57-62)

• Jesus has three conversations with those who would be His disciple, but underestimate the cost of discipleship.

• Matthew tells us that the first to approach Him was a scribe (8:19). We note that Jesus does not rebuke him for wanting to be His disciple, but rather points out to him what “following Jesus” will entail. Jesus has already known long days travelling from place to place, and many nights sleeping on the ground outside. By using His rightful title as “the Son of Man”, he enhances the irony of this situation – the Messiah sleeps wherever He can find a place.

• The second man wants to delay becoming His disciple while he waits to attend something “more important”. In this day, people were buried the same day they died, so it is nearly certain that this man’s father was still alive. Jesus’ response shows that there are others who can take care of this task – nothing is more important than following Him.

• Only Luke records this third conversation. In contrast to the man who would bury his father, saying “goodbye” to those at home would take only a short time. Jesus, however, is unwilling to let any time pass. His work is simply too important. Just as the plowman must be looking ahead, so must the Christian be looking forward to the work he is doing, rather than looking back at what he has left behind.

Sending out the Seventy (10:1-16)

• You may see that your reference Bible shows “seventy-two in some manuscripts”. The Vaticanus text (along with a few others) shows seventy-two, while most other manuscripts and translations show “seventy”. Most scholars consider “seventy” to be the correct version.

• Jesus sends these seventy out by twos – probably to meet the Old Testament requirement that truth is established by two witnesses (Deut. 17:6). Apparently their mission was broader than that of the Twelve – they were to go into Jewish (and perhaps Samaritan) cities, preaching a message similar to that of John of Baptist – that the Messiah was near.

• We see that the first instruction Jesus gives them is to pray for more workers. Why are the laborers few? We may assume that other disciples (like those mentioned at the end of Ch. 9) lacked the necessary commitment to the task.

• The “lambs in the midst of wolves” figure was apparently a favorite of Jesus (Matt. 10:16). He knows that these men will be nearly defenseless from the ruling elite that is coming to see Him as a threat. They are, therefore, to travel fast and light. We should understand that Jesus’ command that they not “greet…on the way” was not a call to be unfriendly, but rather a indication of the urgency of their mission.

Sending out the Seventy (10:1-16)

• As with the Twelve before them, the Seventy are to seek out hospitality wherever it might be provided (offering a blessing to those who truly believed). They are stay in one place, since moving from house to house within the city would waste precious time.

• Some commentators suppose that v.8 indicates Jesus will send these men into places where they might eat foods forbidden under Mosaic Law. I believe this goes too far – while Jesus has no respect for traditions added by the Pharisees and other elites, His respect for the commands of the Law is absolute.

• We should note that the Seventy are to preach the coming Kingdom of God, and are to confirm that preaching with miracles. If this message is rejected, they are to condemn this unbelief with their witness and symbolic actions.

• The common characteristic between Sodom, Tyre, and Sidon are their failure to repent when confronted with knowledge of their sins. Sodom had the testimony of righteous Lot, while Tyre and Sidon received condemnation and prophesy from Isaiah (23:1-18). While these cities had received only warning messages, the cities of Chorazin, Bethsaida, and Capernaum had heard the words of the Messiah and seen His miracles.

The Report from the Seventy (10:17-20)

• The Seventy return, and report their success. We may consider that these Seventy would have almost certainly experienced the same resistance, hostility, and disbelief that Jesus had encountered in His work, yet they are focused on their accomplishments rather than on their failures.

• Jesus’ statement in v. 18 is a difficult translation. Some texts put the tense of the verb as past, some as past perfect or present perfect (e.g., “I saw”, “I have seen”, “I see”). Some commentators try to tie this statement to Isa. 14:12 or Rev. 12:7-12, but the texts of these Scriptures do not support such a link. The best interpretation is that Jesus was able to see the struggle between Himself and the powers of Satan as a heavenly battle, and saw Satan losing these fights in a very sudden, dramatic fashion.

• The Seventy were apparently given authorization to continue their work of preaching. Jesus cautions them to be pleased, not in the power He has given them, but instead that they are faithfully fulfilling the mission He gave them.

Revelation from the Father (10:21-24)

• Matthew also records Jesus’ prayer at this time (11:25-26), but only Luke mentions His communion with the Holy Spirit. He addresses God first as Father (Gr. pater, an intimate form), but then acknowledges Him as “Lord of heaven and earth”, a common Jewish phrase when addressing deity.

• We may consider Luke’s focus in this account – that Jesus states that the hidden mysteries of God were not revealed to the wise and learned men of the time (e.g., the religious elites who were opposing Jesus), but rather to the common, ignorant men who trusted in His word. Luke again uses contrast – the wise, intelligent elite are kept ignorant and confused, while the ignorant and simple are given enlightenment.

• Jesus furthers this contrast by pointing out that many wise and powerful men had sought to see the Messiah come with authority, and had not seen it. These men, ordinary men of humble origin, had received it instead.

The Lawyer’s Question (10:25-29)

• Luke is apparently the only writer to record the lawyer’s initial question, Jesus’ answer, and the lawyer’s follow-up question. Some commentators suggest a link to Mark’s gospel at 12:28-34, but may important differences indicate these are separate events.

• Note the use of the lawyer’s word – “inherit”. Some Jews believed that since they were Abraham’s descendants, they would receive Abraham’s blessings automatically. Jesus instead directs him to an authority they both accepted – the written word of God. We should especially see – as an answer to those who might argue that we cannot all understand that Bible alike, that Jesus expects this man to have read the Law, to be able to understand it, and to apply it to this question.

• The lawyer quotes a Scripture that correctly answers the question – indeed, Jesus Himself used it to answer the same question (Matt. 22:37-40, Mark 12:29-31). Note, however, that Jesus strengthens His response by linking in another Scripture (Lev. 19:18). It is not enough to merely understand the Scripture – one must “do” it (e.g. live one’s life in compliance with it).

• Rather than accept Jesus’ statement (and thereby acknowledge his inability to keep this command of the Law), he tries to limit its scope – and especially the last part of the verse. If he can limit the definition of who his neighbor is, he can, to some degree, claim to meet its requirement.

The Good Samaritan (10:30-37)

The road from Jerusalem to Jericho is about 17 miles long. Since it descends from nearly 3,300 feet over this distance, the road was very winding. As this 2008 photo indicates, the area has always been a very lonely with many places where one could be ambushed.

The Good Samaritan (10:30-37)• Some commentators suggest that this story is a parable, since Jesus does not identify

the name, nationality, or occupation of the man who was attacked. Others, however, point out that Luke does not describe it that way, although he frequently is specific when Jesus tells a parable.

• Some have attempted to explain the priest’s behavior as not wanting to defile himself prior to serving at the temple. The priest in the story, however, is going down the road – e.g., leaving Jerusalem. This indicates he has already been at the temple, and is now engaged in another activity. Here was a man who may have just finished worshipping God, but cannot be bothered to assist a fellow man (made in the image of God) at a time of obvious need.

• The Levite also is likely to have just come from worshipping God. The Levites assisted the priests with temple duties.

• The Samaritan was the least likely of the three to offer assistance to a stranger (or so would have been the opinion of the Jews at this time). We see that Jesus describes him as the only one who “felt compassion”.

• Some commentators estimate that a man could live comfortably on about 1/10 of a denarius a day, so the Samaritan’s offer of two denarii showed exceptional generosity.

• Jesus’ final question to the lawyer again proves that we can understand the statements and examples of Jesus. This lawyer was able to accurately interpret Jesus’ lesson, and He emphasized it by commanding him to “go and do the same”.

Mary and Martha: The Good Part (10:38-42)

• Luke again uses contrast to show the warm reception from Martha compared to the rejection Jesus had received from the Samaritans.

• Martha is apparently the oldest of the sisters. Her name is a derivation of the Aramaic word “mar” meaning “mistress” – so she would have been the one in charge of running the house.

• Martha may have been preparing an elaborate meal for her famous guest. She addresses Him as “Lord” as a title of respect. Mary was seated a Jesus’ feet - a place for disciples. Most rabbis did not allow women to sit and learn like this – but Luke wants to show that Jesus’ message is universal to both men and women.

• Either Martha also wants to hear His teaching, or is annoyed that Mary does not help her, or both, causes her statement. Jesus observes that Mary has chosen “the good part” – that is, she has found something of greater value than the ordinary duties of life.

• As Christians, we should also be looking for that “good part”, and not allowing the pressures of daily living to distract us from hearing what God has to say to us.