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Commentary Luke 3-13, Psalm 55-59

Excerpted from: Gordon D. Fee and Douglas K. Stuart, How to Read the Bible Book by Book: A Guided Tour (Grand Rapids, MI: Zondervan, 2002).

HYPERLINK TO PSALM 55-59: CLICK HERE

A WALK THROUGH LUKE

3:1–4:13 Jesus’ Preparation for Ministry Already linked to Jesus in chapter 1, John the Baptist comes on the scene announcing the new exodus. But John is not the Messiah; rather, he points people to the coming of the Messiah (and his baptism with the Holy Spirit and fire). Jesus is baptized and is himself anointed by the Spirit. After a genealogy (tracing Jesus back to Adam), the Spirit leads him into the desert to be tested (as was Israel following its “baptism” through the Red Sea). And so Jesus is prepared for his public ministry.

The Ministry of Jesus in Galilee (4:14–9:50) In this first major section of his Gospel, Luke weaves together a series of short narratives that illustrate Jesus’ powerful ministry on behalf of the poor and the captives; also included are several illustrations of his teachings, with emphasis on hearing God’s word and putting it into practice (8:21). You will see how Luke holds the narrative together by use of repeated short summaries that help to keep you focused on the greatness of Jesus and on his bringing the kingdom (4:14–15,44; 5:15; 7:17; 8:1–3). Also woven through the narrative, but not in a prominent role, is the beginning of opposition (5:17–21, 30; 6:7; 7:31–35,44–49).

4:14–44 Good News for Nazareth and Capernaum After an introductory summary (vv. 14–15), Luke uses Jesus’ visit to the synagogue in his hometown of Nazareth to introduce the whole of his ministry (vv. 16–30)—fulfilling Old Testament promises; Spirit-empowered; with good news for the poor, including release of captives; justified by two Old Testament stories of the inclusion of Gentiles, resulting in opposition. Note especially that the opposition is the result of Jesus’ reminding some Jews of God’s prior inclusion of Gentiles (thus anticipating the story in Acts). This is followed by two short narratives illustrating Jesus’ powerful ministry on behalf of the poor and captives. Thus in his driving out demons and healing the sick (4:31–44), Jesus, the (humble) Divine Warrior, engages Satan in the holy war on Satan’s own supposed turf (see 4:6; cf. 10:18).

5:1–6:11 Mission and Controversy After calling his first disciples (5:1–11), Jesus’ healing of a man with leprosy causes Jesus’ fame to spread (vv. 12–16). It also sets up a series of conflict stories—on Jesus’ right to forgive sins (vv. 17–26), his eating with sinners (vv. 27–32), his disciples’ not fasting (vv. 33–39), and his breaking traditional Sabbath rules (6:1–11).

6:12–49 Jesus Instructs His Disciples and Others Jesus now appoints the Twelve (Israel again!), whom he instructs (v. 20) in the presence of others (vv. 17–19) on the nature of discipleship. Note the emphases—on the humble poor, who are persecuted for Jesus’ sake; on loving and not judging; and finally on obedience.

7:1–5 0 Good News to the Poor Again Jesus shows compassion on the poor, in this case a Gentile (vv. 1–10), a widow (vv. 11–17), and a town prostitute (vv. 36–50). Note that the second story concludes with the exclamation that “a great

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prophet has appeared among us” (v. 16), which then leads to the narrative about Jesus and John the Baptist (vv. 18–35). Note further how the Pharisees’ rejection of John (v. 30) leads to the final story in this section, where a view of the Pharisees emerges that will become thoroughgoing in the next section.

8:1–5 6 Authentic Hearing, Fear, and Faith Luke now presents Jesus as a teacher of parables, so as to emphasize authentic hearing (the kind that leads to obedience, vv. 1–21). This is followed by three miracle stories (with four miracles), demonstrating Jesus’ power over creation, demons, death, and uncleanness (see comments on Lev 11:1–16:34, p. 47). Note also how the first and last of these stories pick up the themes of fear and faith.

9:1–50 The Identity of Jesus and Authentic Discipleship Watch for the significant role the Twelve play in this final series of narratives, beginning with Jesus’ sending them out for ministry (vv. 1–9). The larger section then concludes with the confession of Peter and the first two predictions of Jesus’ death (9:18–27; 9:43b-50), plus the transfiguration (vv. 28–36), where Jesus talks with Moses and Elijah about the “exodus” (vv. 30–31; see TNIV note) he is about to accomplish in Jerusalem.

On the Way to Jerusalem (9:51–19:44) As you read this long travel narrative, you will find that even though the entire narrative is set “on the way to Jerusalem,” that thread is often let go (among other things, the mission of the seventy-two and the events of two different Sabbaths are included). Luke probably intends us to read this section in light of the events already predicted, which are soon to transpire in Jerusalem. Also watch for several previous themes woven throughout: (1) the coming of God’s salvation to all people, especially the poor and the lost; (2) regular, and sometimes harsh, confrontation between Jesus and the Jewish leaders; (3) the closely related theme that Jesus is going to Jerusalem to suffer and be killed; and (4) the formation of the disciples, especially preparing them for the time after his departure.

9:51–11:13 Discipleship: Hearing and Doing the Word Notice how much of this material is aimed at instructing the disciples. Their attitude toward Samaritan opposition (9:51–55) is eventually challenged by Jesus’ parable in 10:25–37, whose point is to demolish the question “Who is my neighbor” Between these stand “the cost of discipleship” (9:57–62) and the mission of the seventy-two (10:1–24). Then comes the story of how one truly welcomes Jesus (vv. 38–42, by “listening to what [Jesus] said”) as well as instruction on prayer (11:1–13).

11:14–54 Opposition to Jesus In the next narratives, Jesus’ authority is called into question first by some in the crowds over his driving out demons and then through their demanding a sign (vv. 15–16), to which Jesus responds in verses 17–32, and second by the Pharisees (vv. 37–38), to which Jesus responds with a series of woes on the Pharisees and their teachers (vv. 39–54).

12:1–13:9 Discipleship and Preparedness Note the two emphases in this series of materials: (1) not pursuing wealth, but being content with what one has and being generous to the poor, and (2) vigilance in light of the coming eschatological crisis.

13:10–17:10 Jesus in Opposition to Pharisaism You will see that this next series begins with a controversy between Jesus and the Pharisees over his showing compassion on the Sabbath (13:10–17). After two parables about the kingdom of God (vv. 18–21), he then responds to the question of who will be saved by implying that many will not (vv. 22–30),

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which in turn leads to his sorrow over Jerusalem (vv. 31–35). Following this, watch for two recurring themes in Jesus’ conflict with the Pharisees—(1) their attitude toward the poor and the lost and (2) their attitude toward money (14:1–16:31). Note that the greatly loved parable of the prodigal son indicates that what is at stake between Jesus and the Pharisees is their opposing views of God (not a slaveholder [15:29], but a gracious, forgiving Father). 1

NOTE: “LUKE-NOTE” excerpts below are study notes from the ESV Study Bible

SOURCE: Bibles, Crossway (2009-04-09). ESV Study Bible. Good News Publishers. Kindle Edition.

Luke 3

John the Baptist Prepares the Way Luke portrays John’s ministry as a call to repentance. The ethical thrust of Luke’s Gospel begins here. Ministering in the desert in fulfillment of the pattern of salvation indicated by Isaiah, John preaches “a baptism of repentance for the forgiveness of sins.” His ministry in the Jordan River region is designed to get people ready for the arrival of God’s salvation by having hearts open to respond to the coming Messiah (1:15 – 17, 76 – 77). That is why in citing Isaiah, Luke mentions the leveling of obstacles in the way of God’s arrival. If the creation bows to God’s coming, certainly human hearts should as well.

The rite of baptism is unprecedented. Judaism knew of repeated baptisms for temporary cleansing, but this was a call to prepare for the arrival of salvation, a one-time baptism in honor of the arrival of the eschatological era of salvation. Interestingly, like John’s call for repentance, Jesus will later see his mission as saving sinners (5:31 – 32; 19:10), and his disciples will carry a similar message as they share the gospel (Luke 24:43 – 47).

John preaches in the manner of the Old Testament prophets, seeking for a “turning” of the heart. Though the Greek word for “repentance” (metanoia) means “a change of mind,” the concept of repentance has Old Testament roots in the idea of turning to God (1 Kings 8:47; 2 Kings 23:25; Ps. 78:34; Isa. 6:10; Ezek. 3:19; Amos 4:6, 8; cf. Jesus’ comments in Luke 24:43 – 47, where the Old Testament and repentance are linked). To be prepared for God’s salvation, one’s heart must be opened to his message. Any doubt that this is John’s thrust can be seen in his exposition of repentance in Luke 3:10 – 14, where it is defined not as an abstract act of the mind, but as something that expresses itself in action. John is a sentry keeping watch over God’s plan and blowing a trumpet to announce preparation for the Messiah’s arrival. When it comes, all humanity will see the salvation of God (v. 6). […]

John compares the crowd to snakes fleeing a fire in the desert. When the heat comes up, the snakes crawl out of their holes. Snakes often represent God’s enemies (Matt. 12:34; 23:33; cf. Isa. 14:29; 59:5; Jer. 45:22). He portrays the people as sensing that “fire” is near and feeling the need to flee. Still, they should pay attention to the real possibility of wrath, the day of God’s judgment. The imagery recalls

1 Fee, Gordon D.; Douglas Stuart (2009-07-13). How to Read the Bible Book by Book: A Guided Tour (pp. 293-294). Zondervan. Kindle Edition.

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Day of the Lord concepts (Isa. 13:9; 30:23; Mal. 3:2). As John proclaims the approaching salvation, the good news has a flip side — the threat of judgment for failing to respond to God. Jesus’ Baptism JESUS BAPTISM HAS two major points of contact into the present. (1) That baptism endorses John’s ministry. Everything said about John in Luke 3:1 – 20 is confirmed when Jesus steps forward to receive his baptism. But it is not the rite that makes it important, but what the rite represents. Everything that is true about preparing for the arrival of God’s salvation in Jesus in the first century in terms of heart response is true today. To come to Jesus one must seek forgiveness of sins.

(2) Jesus comes fully approved by the Father. He has sovereign authority as the promised Son over the blessings of salvation. He is a prophetic figure who reveals the way of God. He is chosen for the task and is a unique object of God’s love. All of this transcends the picture of Jesus that our culture presents.

God’s method of communication at Jesus’ baptism differs from the way he normally speaks to us. We seldom if ever hear God speak in an audible voice from heaven. Instead, the presence of the Spirit within us directs us, especially as we seek God’s direction in prayer and in consultation with the Scriptures. In addition, God may speak to us through the words of other believers who care about us. That is why community, where the communion of the Spirit among the saints occurs, is so important. 2

The Genealogy of Jesus ChristThe overall intention of Luke’s list is clear. He wants to show Jesus’ connection to David, to

Abraham, and to Adam. Each connection allows a point to be made about who Jesus is and whom he is qualified to serve. The connection to David establishes his rights as regal heir; Jesus can be king of Israel. “Son of God” in this sense involves the right to rule as the Promised One, the Son of David (1:31 – 35; cf. 2 Sam. 7:6 – 16). The connection to Abraham links Jesus to the national promise and hope. The connection to Adam allows Luke to argue that Jesus represents all humanity. So in Jesus God has carefully designed affairs so that as Son Jesus can realize both the hope of the Old Testament and the hope of creation. 3

WHAT GENEALOGIES LIKE this show is that no person is an island unto himself or herself. We come into the world reflecting a heritage and representing someone. Jesus is no exception. His family is full of significant historical figures besides David, Abraham, and Adam: for example, Zerubbabel, Jesse, Boaz, Judah, Jacob, Isaac, Shem, Noah, and Enoch. In this list are some who walked closely with God and some whose walk was uneven. In a sense, Jesus represents them, much as he does us. In the list is also a variety of humanity. Some of the people are well-known Old Testament people who made a great mark; others are known to us only in this listing. Jesus represents both the well-known and the unknown of the world. Churches mirror this truth. Some who function in the Christian community receive much public attention; others are barely known. Yet God knows them all and honors all faithfulness, no matter how much public acclaim such faithfulness receives when it is done. One of the great examples of such truth is to hear the testimony of great saints, only to realize that God got their attention through a grandparent, relative, or friend the world never knew. God’s work often takes mysterious twists and turns. 4

2 Bock, Darrell L. “Luke 3:1 – 22” In The NIV Application Commentary: Luke. By Darrell L. Bock, 117. Grand Rapids: Zondervan, © 1996.


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Luke 4

LUKE—NOTE ON 4:1–15 The Temptation of Jesus. The temptation is the last preparatory event before Jesus’ public ministry begins. It is tied intimately with the declaration of his sonship at his baptism (3:22; cf. 4:3, 9).

LUKE—NOTE ON 4:3–4 If you are the Son of God implies a challenge for Jesus to demonstrate his divine power. Satan is asking, in essence, “Why should the very Son of God have to suffer in the wilderness in this way?” See note on Matt. 4:3. command this stone … bread. Satan tempted Jesus to use his power to satisfy his own desires rather than trusting in God to supply all that he needed during this temptation. Jesus’ reply here (and in the following temptations) begins with It is written followed by a quotation from Deuteronomy that tells what the people of Israel should have learned in the wilderness: Man shall not live by bread alone (Deut. 8:3). Satisfying one’s need for food is not as important as trusting and obeying God.

LUKE—NOTE ON 4:5–8 And the devil took him up introduces another temptation but does not imply that the temptations occurred in this order (Matthew has a different order, and more indications of chronological sequence). This temptation involves being shown kingdoms of the world in a moment of time. To you I will give. Though Satan claims that all this authority and their glory (of the kingdoms) has been delivered to me, and though in some sense Satan is the “ruler of this world” (John 12:31; cf. 1 John 5:19), the claim should not be accepted as fully true. Satan is “a liar and the father of lies” (John 8:44), and in the final analysis, all authority belongs to God (see Rom. 13:1–4; cf. Ps. 24:1; Dan. 4:17). Because of common grace (see notes on Matt. 5:44; 5:45), even a fallen world still gives glory to God (Isa. 6:3). This is a temptation to break the first commandment (Ex. 20:3). Jesus replies that worship belongs to the Lord your God alone.

LUKE—NOTE ON 4:9–12 The next temptation takes place on the pinnacle of the temple, the southeastern corner of the Temple Mount, overlooking the Kidron Valley (see note on Matt. 4:5). He will … guard you. This time the Devil quotes Scripture (Ps. 91:11–12), but incorrectly, for the psalmist did not mean that a person should attempt to force God to protect him (see also note on Matt. 4:6–7). Jesus replies, You shall not put the Lord your God to the test (Deut. 6:16). All of Jesus’ answers come from God’s Word, specifically from the book of Deuteronomy, which was highly respected in Jesus’ time. By quoting Scripture back to Satan, Jesus demonstrates the centrality of God’s Word in defeating Satan’s attacks and temptations (cf. Eph. 6:17).

The Temptation of Jesus THE TEXT REVEALS both how Satan tempts and how Jesus resists. As noted above, in each case Satan uses a selfish tactic in justifying the action he wants Jesus to take: “Surely you should feed yourself, Jesus”; “Surely the Father wants you to have authority, so just give me your allegiance”; “Surely God will protect his Son, so why not try him out?” Such independence from God is the essence of spiritual defection and desertion. It recalls the original temptations in Genesis 3:1, 5: “Did God really say… ?” and, “God knows that when you eat of it … you will be like God.”


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While Jesus’ temptations are unique, the satanic challenges to loyalty are not. Satan may not replicate the same temptations with us, especially since we are not the unique Son of God, but he does use the same key issue, namely, a challenge to faithfulness. He tries to subvert our walk with God by offering shortcuts to spirituality — which are really dead ends. In response, we must rely on God and, in some cases, walk the hard road with him. Anything we do independent of the Lord expresses a lack of connection to him. Just as Jesus shows loyalty as the Son, we must show loyalty as God’s children.

Jesus’ knowledge of God’s Word is a bridge. Here is a means by which we come to understand God’s will and direction. Loyalty to him involves loyalty to the Word, and such loyalty is paramount. God uses tests in our lives to show us where we stand before him. Jesus’ temptations shows he stands solidly with God. Our temptations should be resisted in such a way that we reveal a similar character.

A final key issue emerges in how Jesus handles these temptations. He does not think or rationalize his way out of God’s will. He could easily have said that God would not want his own Son to starve, to suffer rejection, or to die. Furthermore, the kingdom was going to belong to him anyway, so what did it matter how it came into his hands? But Jesus avoids this kind of end-justifies-the-means thinking as he responds to these undermining proposals of Satan. We must be careful that the shortcuts that often become possible in life do not in fact reflect rationalization to avoid God’s will. 5

Jesus Begins His Ministry(3) Jesus then gets specific. He singles out the period of Elijah and Elisha, one of the lowest, most

apostate periods of the nation’s history (1 Kings 17 – 18; 2 Kings 5:1 – 14). He reminds the people that during that time, the prophets did no work in the nation but they did heal a couple of Gentiles! This remark is strong for two reasons: (a) It compares the current era to one of the least spiritual periods in Israel’s history, and (b) it suggests that Gentiles, who were intensely disliked among the Jews, were more worthy of ministry than they were. Jesus is warning his audience that their reaction recalls some of the lowest years in Israel’s past. A choice surrounds Jesus, and to choose wrongly is to lose opportunity for blessing. In that sense Jesus’ message is like John the Baptist’s warning. The opportunity for blessing holds out an equal opportunity for judgment, if the wrong choice is made. 6

LUKE—NOTE ON 4:18–19 The Spirit of the Lord is upon me. Jesus is aware of his anointing (Luke 3:22; cf. Acts 4:26–27; 10:38) and claims to be the messianic servant of the Lord who is speaking in this passage from Isaiah 61 (“Today this Scripture has been fulfilled,” Luke 4:21). Jesus’ mission involves proclaiming good news to the poor (see 6:20) and liberty to the captives (in the OT this meant release for those enslaved in exile, but more is included here, since “liberty” elsewhere in Luke–Acts refers to forgiveness of sins). Sight to the blind includes both the physically blind and the spiritually blind. Liberty for those who are oppressed included, in Jesus’ ministry, healing the sick, casting out demons, forgiving sins, and ethical teachings that promote social justice. Proclaim the year of the Lord’s favor quotes Isa. 61:2, but the background of the Year of Jubilee (Lev. 25:10) is also in view in this entire passage. Jesus carries out the role of a prophet by proclaiming the “good news,” but he also carries out the role of Deliverer (or “Savior,” Luke 1:74) as the one who saves his people (Matt. 1:21).

5 Bock, Darrell L. “Luke 4:1-13” In The NIV Application Commentary: Luke. By Darrell L. Bock, 106-121. Grand Rapids: Zondervan, © 1996. 6 Bock, Darrell L. “Luke 4:14-30” In The NIV Application Commentary: Luke. By Darrell L. Bock, 138. Grand Rapids: Zondervan, © 1996.

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Luke 5

Jesus’ Ministry in Galilee Jesus spent most of his life and ministry in the region of Galilee, a mountainous area in northern Palestine. Jesus grew up in the small hill town of Nazareth, about 3.5 miles (5.6 km) south of the Gentile administrative center of Sepphoris. Soon after he began his public ministry, Jesus relocated to Capernaum on the Sea of Galilee. By Jesus’ time, a thriving fishing industry had developed around the Sea of Galilee, and several of Jesus’ disciples were fishermen.7

LUKE—NOTE ON 5:1 lake of Gennesaret. The Sea of Galilee.

LUKE—NOTE ON 5:8–9 Simon’s reaction is appropriate for times when God himself appears to someone (cf. Isa. 6:1–8; Ezek. 1:28): he fell down at Jesus’ knees (in the midst of the fish!), asking the Lord to depart from him, lest he be judged as a sinful man. Peter was astonished by the miracle as a demonstration of the presence of God, which was the first step in understanding who Jesus is. At this point Peter simply understands that God works through Jesus, though he will come to a much deeper understanding, as this unfolds only over a period of time (see Mark 8:29). But it is only after the resurrection that Peter and the disciples fully understand who Jesus is (cf. Luke 24:31, 36–43, 52).

LUKE—NOTE ON 5:13 be clean. Only a single word (Gk. katharisthēti) is required to effect the miracle. Jesus is not made unclean by touching the leper. Instead, the leper is cleansed by Jesus’ touch.

LUKE—NOTE ON 5:14 tell no one. See note on Matt. 8:4. go … to the priest (cf. Luke 17:14), as Moses commanded. The rationale for this instruction is found in Lev. 14:2–32. This was to serve as a proof to them, i.e., the people (and probably the priests as well). As a result of Jesus’ healing, the (former) leper 7 Bibles, Crossway (2009-04-09). ESV Study Bible (Kindle Locations 257988-257989). Good News Publishers. Kindle Edition.

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is brought back into full participation and fellowship in the Jewish community according to the provisions of the Mosaic law.

LUKE—NOTE ON 5:16 But he would withdraw … and pray. The Greek construction indicates a continual practice and could also be translated “was regularly withdrawing and praying” (Gk. imperfect verb plus two present participles); see Introduction: Key Themes. The increasing crowds, the unceasing demands on Jesus’ time, and the fact that no one else could duplicate his ministry did not deter Jesus from spending extensive times in prayer.

Jesus’ sojourn for prayer is an important note at this point in his ministry. He teaches us how important it is to commune with God, especially when we tend to ignore him because things are so busy. Sometimes the best thing we can do in the midst of the rush of life is to slow down and listen to God. We err seriously if we argue that we do not have time, for what we need under pressure is God’s presence and calming involvement in our lives. 8

Jesus Heals a ParalyticJesus sees “their faith,” a remark that is easy to move past. Faith in this text must mean the visible

expression of faith, not a mere attitude, since Jesus sees it in the actions of the men. As a result, Jesus acts, giving the man much more than he was seeking. He declares his sins to be forgiven.

A chain reaction follows. The Pharisees and scribes begin to think about the theological implications of what Jesus just said. They know that only God forgives sin; so to claim to do what God does is blasphemy, a slander against God.

Whenever Luke reports what someone is thinking, instruction from Jesus usually follows. Jesus asks the Pharisees to ponder a question that is really a dilemma. Is it easier to declare sins are forgiven or tell a paralytic to get up and walk? Logic tells us is that it is easier to say one’s sins are forgiven, since that cannot be seen; but in fact that is more difficult, since one must have the authority to do that. Then Jesus links the two issues together. He acts so that the audience can know the Son of Man has authority to forgive sins. He tells the man to walk. He enables the hard thing — having the paralyzed man get up and walk — in order to show the even harder thing — the power to forgive sin. 9

The healing of the paralytic reveals that faith expresses itself in diligent trust. That is what the paralytic’s friends show and what Jesus commends. This faith is active, going to great lengths to seek Jesus’ presence. Such faith catches Jesus’ eye and touches God’s heart. 10

The Calling of Levi Sometime after the healing of the paralytic, Jesus goes out and spots a tax collector at his toll

booth, whose job is to collect the surcharge as people travel from city to city. Jesus initiates the entire encounter, a significant point since his taking the initiative with such people is controversial. He calls Levi to “follow” him, a frequent call of Jesus (9:23, 59; 18:22; cf. 5:10 – 11). In effect, Jesus is asking him to become a disciple. Just as sinners can enter into an intimate relationship with God (5:10 – 11), so can

8 Bock, Darrell L. “Luke 5:1 – 32” In The NIV Application Commentary: Luke. By Darrell L. Bock, 165-166. Grand Rapids: Zondervan, © 1996.9 Bock, Darrell L. “Luke 5:1 – 32” In The NIV Application Commentary: Luke. By Darrell L. Bock, 157-158. Grand Rapids: Zondervan, © 1996. 10 Bock, Darrell L. “Luke 5:1 – 32” In The NIV Application Commentary: Luke. By Darrell L. Bock, 166. Grand Rapids: Zondervan, © 1996.

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tax collectors. In other words, anyone who responds to Jesus can receive a blessing. Levi responds to the invitation, leaving his vocation and financial security behind to follow Jesus.

Levi then throws Jesus “a great banquet,” a feast. Invited to the table are Levi’s circle of notorious friends, “tax collectors and others,” whom the Pharisees call sinners in verse 30. Levi has now turned his resources over to reveal his new relationship with Jesus to his friends. He points them to this different type of religious leader, one who seeks out those who have been separated from God. 11

LUKE—NOTE ON 5:36–39 Jesus concludes his response to the question about fasting (v. 33) with a parable consisting of two main metaphors: (1) A new patch cannot be put on an old garment, for upon washing it will shrink and, pulling on the already shrunken, old garment, will tear it. (2) One does not put new wine into old wineskins. New, fermenting wine would stretch the old, inelastic wineskins and cause them to burst. New wine needs newer, more elastic skins. No one is best understood as an ironical condemnation of the Pharisees, who favored the past and rejected the arrival of the kingdom and the “new covenant” (22:20) it brought. The point of these two metaphors is that one cannot mix the old and the new covenant, and that the new covenant era inaugurated by Jesus’ coming will require repentance (Matt. 4:17), regeneration (cf. John 3:3), and new forms of worship (cf. John 4:24).

Luke 6

Jesus Is Lord of the SabbathJesus defends the actions of his colleagues by citing the Scripture. He begins with the challenging

remark, “Have you never read… ?” Jesus knows the Pharisees have read 1 Samuel 21:1 – 7 and 22:8 – 9, but he argues they have misunderstood it. So his reply begins with an implied rebuke. In that passage, David gathers showbread from the tabernacle so that he and his men can eat it — a clear violation of the law. Jesus explicitly notes that they did what was not lawful (again using the legal term exestin). They ate “the consecrated bread” (“the bread of the Presence,” Ex. 25:30) that the law said was only for priests. Since David was not disciplined by the high priest at the time, the Old Testament suggests that what he did was appropriate. Jesus’ reply has the Pharisees in a dilemma. In effect, if they condemn him on this issue, they criticize David as well. […]

But Jesus is not done. He adds a note about his authority, arguing that the Son of Man is Lord of the Sabbath. This argument goes one step further than the parallel with David. The fact that Jesus is Son of Man, that he is the commissioned agent of God, means that he has the right to regulate what takes place on the Sabbath. This remark underlines his unique position. His actions are not the issue; his authority is. He rules over the application of one of the Ten Commandments. The question for all to ponder becomes: “Does Jesus reveal God’s way and have authority over it, or does he not?” The statement at the end of the passage implies Luke’s reader should carefully consider the response. 12

A Man with a Withered Hand

11 Bock, Darrell L. “Luke 5:1 – 32” In The NIV Application Commentary: Luke. By Darrell L. Bock, 158-159. Grand Rapids: Zondervan, © 1996. 12 Bock, Darrell L. “Luke 5:33 – 6:5” In The NIV Application Commentary: Luke. By Darrell L. Bock, 158-172. Grand Rapids: Zondervan, © 1996.

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The scribes and Pharisees watch Jesus. The Greek word for “watched” means “to spy on” or “to watch out of the corner of one’s eye” (cf. Ps. 36:12 LXX). They want to level a charge against Jesus. This attitude is emerging out of what is becoming a growing opposition. In the Jewish view, a person who is not in mortal danger can wait to be healed.

Jesus raises a fundamental question before doing anything, for he knows the Pharisees’ thoughts. He tells the man to come and stand before him and then asks, “Which is lawful on the Sabbath: to do good or to do evil, to save life or destroy it?” The question has an ironic edge, because Jesus is looking at the Sabbath from a relational angle. In fact, the way he pursues the question almost suggests that a failure to act here would be doing evil. The leadership, on the other hand, is plotting evil.

The action becomes a test. Will God allow the healing to take place? Will he vindicate Jesus and reveal the answer to Jesus’ question? Jesus looks at everyone and then acts. He asks the man to stretch out his hand, and the man is able to respond, indicating that healing has occurred. But rather than rejoicing at his restoration, the leadership becomes angry at Jesus’ success. The word for “anger” is a strong term, describing irrational anger, even pathological rage. A turning point has come. The authorities must do something to stop Jesus, and they begin their plan. Refusing to accept the evidence Jesus has laid before them, they reveal hardness of heart and cast their vote against Jesus. 13

The Twelve ApostlesJesus’ choosing of the Twelve reflects a unique, diverse group. He did not select a homogenous

club. There were fishermen, tax collectors, a staunchly political person, and a few others whose identities are left undeveloped. These are everyday sorts of people, showing the grass-roots character of Jesus’ ministry. What a contrast to the selection of leadership we tend to make in our culture, where money, status, and power bring a person to the leadership table. There is something to be said for choosing a leadership mix that is sensitive to the key issues of character and integrity over status.14

LUKE—NOTE ON 6:20–23 The Beatitudes. (See note on Matt. 5:3–12.) Luke’s first record of a sermon by Jesus was in Luke 4:16–30; his second sermon is here in 6:20–49. The Beatitudes are not conditions for entering the kingdom of God but blessings pronounced on those who have already entered. The main theme of the Beatitudes and the following “woes” involves the “great reversal” (see Introduction: Key Themes).

The great reversal taking place in the world, in which the first are becoming last and the last are becoming first, the proud are being brought low and the humble are being exalted. Bibles, Crossway (2009-04-09).

LUKE—NOTE ON 6:20 Blessed are you who are poor. This means “blessed are those of you who are poor in material things and who are also my disciples and thus are putting your trust in God.” In the OT, “the poor” (the same Gk. word, ptōchos, in the Septuagint) frequently referred to the pious poor who looked to and depended on God. Jesus is not saying that poverty in itself is a state of happiness or blessing; it is a blessing only when accompanied by trust in God. Jesus’ statement elsewhere that he was anointed “to proclaim good news to the poor” (4:18) is a quotation from Isa. 61:1, which has a strong spiritual dimension as well: good news would come to the poor who long and wait for God. for yours is the kingdom of God. Such people belong to the kingdom and will receive the blessings of the kingdom (cf.

13 Bock, Darrell L. “Luke 6:6-16” In The NIV Application Commentary: Luke. By Darrell L. Bock, 178-179. Grand Rapids: Zondervan, © 1996.14 Bock, Darrell L. “Luke 6:6-16” In The NIV Application Commentary: Luke. By Darrell L. Bock, 182. Grand Rapids: Zondervan, © 1996.

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note on Matt. 5:3). Jesus consistently gave special care to those on the fringes of society—people who bear God’s image but who are treated as trivial and the objects of oppression.

LUKE—NOTE ON 6:21 In a way similar to v. 20 (see note), you who are hungry refers to those among Jesus’ disciples who are physically hungry and also hungry for God’s help and presence. (Cf. Matt. 5:6, “who hunger and thirst for righteousness.”) Now implies that the hunger will not last forever, for you shall be satisfied. God will supply their needs, first with his abundant presence in this life (Ps. 107:9), and then also with meeting their physical needs, perhaps quickly in this age (Matt. 25:35–40; Mark 10:30; James 2:15–17; 1 John 3:17–18), but certainly in the abundance of the age to come (Luke 13:29; cf. note on Matt. 5:6). who weep now. Cf. “mourn” in Matt. 5:4 and note. “Now” indicates that in the consummated kingdom God will wipe away every tear (Rev. 7:17; 21:4). Instead of weeping there will be laughter (Ps. 126:1–2).

LUKE—NOTE ON 6:24 Woe to you who are rich is a solemn warning to those who are rich against the tendency to delight in and trust the things of this life more than God, for you have received your consolation.

LUKE—NOTE ON 6:25 Woe to you who are full now continues describing the rich, who have no worldly cares but are not rich in faith (cf. 1:53; James 5:1). Woe to you who laugh now is not a condemnation of all joy and laughter, only the condescending, boastful, or mocking laughter of the callous, complacent rich, who care little for others or for God. They shall mourn and weep when God’s judgment comes.

Luke 7

Jesus Heals a Centurion’s ServantThese remarks amaze Jesus, insofar as a Gentile has such faith. In fact, this Gentile has faith that is

more perceptive and sensitive than anything Jesus has seen in Israel. What impresses him is both the centurion’s humility and his understanding of Jesus’ power (the ability to heal from a distance). One can argue that the essence of faith is humility: the recognition of the uniqueness of God’s power and our unworthiness before it, while trusting in God’s care. In a closing note, the text affirms that the healing takes place, just as the centurion has anticipated. The power of Jesus and the presence of faith form a powerful combination. 15

Jesus Raises a Widow’s SonFrom the raising of a widow’s only son in 7:11 – 17 emerge two basic questions about Jesus: What

kind of understanding does the Israelite public have of him, and why do they think of him this way? The resuscitation of the boy requires Jesus’ compassionate involvement with this widow, but it also suggests the Old Testament ministries of Elijah and Elisha (1 Kings 17:17 – 24; 2 Kings 4:8 – 37). This connection helps us see why the public responded as they did. […]

Jesus stops the procession just outside the city and touches the burial plank. That touch renders him unclean (Num. 19:11), but it also expresses his compassionate concern. Jesus simply tells the corpse to arise, a cruel remark unless he has the power to bring it to pass. The dead man — or better, formerly dead man — sits up. In contrast to Elijah, who stretched over a corpse three times (1 Kings 17:21), and Elisha, who touched a child with a staff laid over him (2 Kings 4:31, 34 – 35), Jesus simply utters a word.

15 Bock, Darrell L. “Luke 7:1-17” In The NIV Application Commentary: Luke. By Darrell L. Bock, 202-203. Grand Rapids: Zondervan, © 1996.

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With his work done, Jesus hands the lad over to his mother in language that parallels 1 Kings 17:23. Jesus has restored the previously broken relationship between mother and son with renewed life. 16

LUKE—NOTE ON 7:37–38 a woman. Unnamed; cf. note on Mark 14:3–5. Alabaster is a soft stone frequently used as a perfume container. Reclining toward a low center table(s), the feet of the participants would have faced outward like spokes from a hub. With her tears she washed Jesus’ feet (an act of hospitality omitted by Simon; Luke 7:44) and wiped them with her hair. Her tears are tears both of thankfulness and also of reverent awe as she senses the presence of God in the person of Jesus. Her act would have been considered improper; therefore it took great courage to honor Jesus in this way.

Luke 8

LUKE—NOTE ON 8:9–15 The Purpose of the Parables. In his explanation of the parable of the sower, Jesus also explains that parables blind those who have resisted God’s revelation while helping those who have believed it.

LUKE—NOTE ON 8:16–18 A Lamp under a Jar. If believers do not hide the light (message) they have heard (vv. 8, 15, 18) but proclaim it for others to see, then what is hidden (cf. v. 10) will be made manifest, and what is secret will come to light. Jesus is ultimately speaking about the final judgment, but gospel proclamation and gospel ministry in this age are like a “lamp” (v. 16) that illumines and drives away dark areas of sin before the final judgment. The one who [already] has a knowledge of God’s Word will understand it better (more will be given), whereas the one who does not listen carefully (has not) will lose even what he has heard.

LUKE—NOTE ON 8:19–21 Jesus’ Mother and Brothers. The brothers of Jesus are most naturally understood as the sons born to Joseph and Mary after Jesus’ birth. My mother and my brothers are those. For Jesus, spiritual relationships were more important than physical ones. Thus his real family is made up of those who hear the word of God and do it.

Jesus Heals a Man with a DemonA significant human quality appears in this text. The people who ask Jesus to leave their region

recognize his power, but are afraid to be too close to him. Many fear divine accountability, preferring to be left on their own and to fend for themselves. They regard Christianity as a crutch, but I wonder if in fact there is a failure to recognize where real weakness resides. The locals were so concerned with their own affairs that they could not appreciate the deliverance that had taken place before their eyes. Perhaps the biggest tragedy of all is to see God at work and pretend nothing has really happened. 17

Jesus Heals a Woman and Jairus’s Daughter

16 Bock, Darrell L. “Luke 7:1-17” In The NIV Application Commentary: Luke. By Darrell L. Bock, 203-204. Grand Rapids: Zondervan, © 1996.

17 Bock, Darrell L. “Luke 8:26-39” In The NIV Application Commentary: Luke. By Darrell L. Bock, 244. Grand Rapids: Zondervan, © 1996

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IT IS OFTEN the case that what we think God ought to do right now, God chooses to act on later, while what we would put off, he chooses to handle right away. In a sense the juxtaposition of these two miracles is an exercise in time management, where everything is turned upside down. The critical life-and-death situation must wait for a healing and testimony that could have been done under less testing circumstances. Part of the faith that Jairus is called to exercise not only needed to believe that God could deal with his recently deceased daughter, but also had to rest in the trauma that the seeming delay had created. Ultimately, trusting in God’s care means accepting his timing for events. […]

The most fundamental lesson in this passage is the combination of characteristics tied to faith. Faith should seize the initiative to act in dependence on God and speak about him, yet sometimes it must be patient. In one sense faith is full speed ahead, while in another it is waiting on the Lord. Our lives require a vibrant faith applied to the affairs of life, but it also requires a patient waiting on the Lord, for the Father does know best. 18

Luke 9

Peter Confesses Jesus as the ChristTHE GOSPEL OF Luke comes to a major turning point in 9:18 – 22 as Peter confesses Jesus as the Christ. It opens the door for a full discussion of discipleship in 9:23 – 50. The recognition of Jesus as the Christ is fundamental to responding to Jesus, but it must be supplemented by an explanation of his messianic activity. Jesus will indeed have a period of glorious rule when he returns to earth to exercise his authority visibly. Then he will judge the unrighteous and vindicate those who are his. But before the glory comes suffering, and his disciples will walk the same road. Thus, after Peter’s confession, Jesus has to teach the disciples about the Messiah. They must “listen to him” (v. 35) to understand God’s plan. To minister effectively they must change their views. Their instincts alone will not be an adequate guide to negotiate their way through the road of discipleship that calls one to suffer and serve, not just to rule.19

LUKE—NOTE ON 9:23–27 Jesus Teaches the Disciples. The following teachings on discipleship are addressed not just to the Twelve but to “all” (v. 23).

LUKE—NOTE ON 9:23 Come after me means to become a disciple (cf. 14:27) and requires that a disciple: (1) deny himself (not simply denying certain things but denying personal control of one’s life); (2) take up his cross (cf. 14:27; notes on Matt. 10:38 and Mark 8:34; make a commitment that will lead to rejection and possibly even death); and (3) follow me (following the example and teachings of Jesus). In Jesus’ day, “follow me” also meant joining the company of his disciples who traveled in ministry with Jesus around Palestine.

LUKE—NOTE ON 9:29 his face was altered. The transfiguration is not an illumination of Jesus from the outside (cf. Ex. 34:29–35) but from the inside. dazzling white (lit., “bright as a flash of lightning”). The transfiguration provides a glimpse of the future glory of the Christ (Luke 9:20), the Son of Man, at his second coming (vv. 26–27) when he comes in the cloud of the glory of God. Cf. v. 26; 21:27; 2 Pet. 1:16–

18 Bock, Darrell L. “Luke 8:40-56” In The NIV Application Commentary: Luke. By Darrell L. Bock, 249-250. Grand Rapids: Zondervan, © 1996.19 Bock, Darrell L. “Luke 9:18-22” In The NIV Application Commentary: Luke. By Darrell L. Bock, 260. Grand Rapids: Zondervan, © 1996

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18; Rev. 1:7. It likewise gives a glimpse into the reality that Christ is the transcendent Son of God, sent by the Father for the salvation of his people—i.e., for all who believe in him, both Jews and Gentiles.

LUKE—NOTE ON 9:53 did not receive him, because his face was set toward Jerusalem (cf. v. 51). The Samaritans rejected the messengers most likely because the Samaritans did not accept Jerusalem as the place where God should be worshiped (see John 4:20), and also because Jesus was going there to die, and the cost of following him was high.

LUKE—NOTE ON 9:54–55 Jesus rejects the suggestion of James and John (“tell fire to come down”), for his ministry at his first coming is not to bring judgment (cf. John 3:17), and not to compel people to follow him through threat of immediate punishment, but to bring the free offer of the gospel.

Luke 10

LUKE—NOTE ON 10:27 To love the Lord your God involves having faith in him and also delighting in him above all else. All the Synoptic Gospels (Matthew, Mark, and Luke) include the words heart (emotions, will, and deepest convictions), soul (the immaterial part of a person’s being), and mind (reason; however, this term is lacking in Deut. 6:5). Matthew (22:37) alone lacks the term strength (how a person uses the abilities and powers that he has), an indication of the total devotion of one’s entire being that is required.

LUKE—NOTE ON 10:28 You have answered correctly. There is nothing wrong with the lawyer’s answer. do this, and you will live. Knowledge of “What shall I do to inherit eternal life?” is insufficient. One must “do this.” Jesus is about to show the lawyer that he falls far short of following these commands.

LUKE—NOTE ON 10:34–35 The Samaritan ministers to the injured and suffering robbery victim. set him on his own animal. The man was too injured to walk. The Samaritan brought him to an inn, where he cared for him, and gave the innkeeper two denarii (the equivalent of two days’ salary) to continue caring for him. Jesus underscores the Samaritan’s compassionate care, extending to whatever more cost and care may be needed.

Luke 11

LUKE—NOTE ON 11:1 Now Jesus was praying. See Introduction: Key Themes. Lord, teach us to pray. The request of the disciples is for a distinctive prayer that they can pray as his disciples. Usually referred to as “The Lord’s Prayer,” it would be better to understand this as “The Disciples’ Prayer”—i.e., as the prayer that uniquely binds them together in a community of worship and intercession—and as such it is therefore a distinctively Christian prayer. The prayer underscores the unique relationship of Christian believers to God as their “Father”.

LUKE—NOTE ON 11:4 Forgive us our sins refers not to initial salvation but to the continual confession of sins (cf. 1 John 1:9) needed to maintain one’s relationship with God (see note on Matt. 6:12). for we ourselves. Asking God’s forgiveness requires forgiving others. “Sins” and indebted to us are synonyms (cf. Luke 7:41–43, 47–49). lead us not into temptation. See note on Matt. 6:13. The use of the second

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person plural (“us”) throughout emphasizes that the petitions of “The Disciples’ Prayer” are not primarily for the individual but for the entire community of believers.

LUKE—NOTE ON 11:9–10 Jesus tells his followers to ask God (a common term for “pray”), seek God (Deut. 4:29; Isa. 55:6; 65:1), and knock at the gates of God for mercy (cf. Luke 11:5–8 and note on Matt. 7:7–11). The three verbs are all present imperatives, and in this context of teaching a general principle, they encourage prayer as a continual habit of life (cf. 1 Thess. 5:17). The promised result is that it will be given and opened (by God). Everyone who asks receives does not mean that believers always receive what they ask for, because God is wiser than they are and has better plans for his children than they could imagine (cf. Rom. 8:28; 1 Cor. 2:9).

LUKE—NOTE ON 11:34 An eye that is healthy describes a spiritually healthy way of looking at things. A bad eye, or evil way of looking at things, results in a life full of moral and spiritual darkness.

LUKE—NOTE ON 11:36 When a person is filled with the light of Christ, it will affect his or her whole being (wholly bright).

LUKE—NOTE ON 11:42–44 Jesus directs three woes against the Pharisees (see note on Matt. 23:13). The first woe targets their hypocrisy in tithing every herb (such specific detail is not mentioned in Lev. 27:30–33; Deut. 14:22–29; 2 Chron. 31:5–12; see note on Matt. 23:23), but neglecting justice and the love of God. The second woe focuses on their love of the best seat (as illustrated in Luke 14:7–11; cf. note on Matt. 23:6). The third woe compares them to unmarked graves. According to OT law, coming in contact with a grave made a person unclean (see Num. 19:16; cf. note on Matt. 23:27–28). But if the grave was in the ground and had no marking, people might walk over it and become unclean without knowing it. Likewise people who follow the Pharisees are deceived, for they become “unclean” before God without even knowing that the Pharisees have led them astray.

Luke 12

LUKE—NOTE ON 12:6–7 The observations about sparrows and the hairs of your head show God’s providential care over the smallest details of life. Of more value signals a “lesser to greater” argument: if A (the lesser) is true, then how much more B (the greater) must be true. That is, if God even cares about sparrows, how much greater is his care for every one of his own children, whose value is so much greater (cf. vv. 22–31; see also note on Matt. 6:26). Fear not. Fear of God (Luke 12:5) results in not needing to fear anyone or anything else.

LUKE—NOTE ON 12:10 Speaks a word against … will be forgiven versus blasphemes against … will not be forgiven. Jesus closes this occasion of teaching his disciples (v. 1) with one of the most enigmatic, debated, and misunderstood sayings of his ministry. Key to understanding this passage is the distinction Jesus makes between, on one hand, the extreme case of blasphemy against “the Holy Spirit” and, on the other hand, the lesser case of speaking in a dishonorable way against “the Son of Man.” One who asks to be forgiven for disrespectful words hastily spoken against Jesus (the Son of Man) will be forgiven. (Note, e.g., Peter’s rejection of Jesus [see 22:54–62] and his subsequent restoration [John 21:15–19].) But blasphemy against the Holy Spirit—that is, the persistent and unrepentant resistance against the work of the Holy Spirit and his message concerning Jesus (cf. Acts 7:51)—this, Jesus says, will not be forgiven. The person who persists in hardening his heart against God, against the work of the Holy Spirit, and

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against the provision of Christ as Savior, is outside the reach of God’s provision for forgiveness and salvation. Christians often worry that they have committed this sin, but such a concern is itself evidence of an openness to the work of the Spirit.

Luke 13

LUKE—NOTE ON 13:19 The mustard seed (see notes on Matt. 13:31–32 and Mark 4:30–32) would have been the smallest known seed to Jesus’ audience. became a tree. The mustard “tree” refers to a large herbal plant that grows to the height of 8 to 12 feet (2.4 to 3.7 m). The birds … made nests emphasizes the surprising supernatural result—i.e., the enormous size of the final plant in comparison to the very small seed from which it grew. The Jews expected the kingdom to come with apocalyptic power, bringing God’s judgment on all evil, and hence Jesus’ teaching that it would arrive in such an “insignificant” way was surprising

The Mustard Seed and the LeavenTHE PROGRAM OF God’s kingdom gives us hope. His plan does not proceed by accident but by

design. It is comforting to know that the kingdom can be pictured as a place of repose, for it offers rest to those who share in it (Matt. 11:28 – 30; Heb. 3 – 4). We must not be fooled by the seeming obscurity of the origins of this community, since God is behind its growth.

Describing the kingdom this way should result in a greater trust of God’s direction. What he presents is a community that offers protection until its task is done. Some argue the church, as a part of the kingdom program, is an irrelevant or unimportant institution; yet to God it is a most precious community, where he is actively providing his presence and care (Eph. 1:23). The resources of world power may be located in other quarters today, even given the size to which the church has grown. But when the time comes, God will reveal the commitment he has to the fullness of the kingdom’s promise and to its people as he exercises his authority over all the earth through the extension of its presence in the era to come. Those who know Jesus are a part of its history, heritage, and growth.

In the meantime, the kingdom is present in a more “hidden” form today. It does not manifest the fullness of power that it will possess one day, nor is its call to any one nation, party, or human institution. Rather, the kingdom is found wherever God’s people are found. Its power is revealed in the effective transformation of lives that serve as a testimony to the living God (Rom. 14:17 – 18). To “manifest” the kingdom’s presence is not to build buildings or pass laws, but to honor God with a quality of life that is directed powerfully in the transforming work of his Spirit. If God’s people have any priority, it should be the commitment to live, relate, and serve in a way that honors him.

NOTE: “PSALM-NOTE” excerpts below are study notes from the ESV Study BibleSOURCE: Bibles, Crossway (2009-04-09). ESV Study Bible. Good News Publishers. Kindle Edition.

Psalm 55

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PSALM—NOTE ON 55. Like many other individual laments, this psalm prays for God’s help against dangerous enemies who hate the faithful. There is a unique twist here, though: the danger comes from betrayal by a close friend (vv. 13–14, 20–21) who had seemed a fellow pilgrim on the path of life.

PSALM—NOTE ON 55:1–3 Hear My Prayer. The prayer is earnest (plea for mercy, restless in my complaint), and its occasion is the noise of the enemy and the oppression of the wicked, namely, they drop trouble upon me (i.e., as if they were dropping stones) because they bear a grudge against me. As usual in the psalms, these are not simply people who dislike the singer; they are enemies of true piety, who will even take violent measures to ruin the godly and stamp out true faith (vv. 3, 9–11, 21, 23).

Psalm 56PSALM—NOTE ON 56. Many take this to be an individual lament, but it could also be a psalm of (anticipated) thanksgiving: the description of troubles and prayer is taken up into gratitude that God has heard and will act (as he has acted in the past). The specific troubles arise from people who aim to hurt the pious singer, as is common with lament psalms. The title links the psalm with the events of 1 Sam. 21:10–15 (similar to Psalm 34).

PSALM—NOTE ON 56:8–11 God Is for Me. These verses fill out the picture of trust: God keeps account of the tears of his faithful ones; he does not ignore their concerns. He is for those who trust in him. Verses 10–11 repeat v. 4 with slight variations. The pious singer expects that his enemies will turn back, because God is trustworthy.

Psalm 57PSALM—NOTE ON 57. This is another individual lament, based on an event in David’s life (probably 1 Sam. 22:1, but possibly 1 Sam. 24:3; Psalm 142 is likewise from one of these passages). Like Psalms 34; 52; 54; 56; 59; 63; and 142, Psalm 57 arose from Saul’s persecution of David. The psalm has two sections, each ended by the refrain (vv. 5, 11), and each mentioning God’s “steadfast love and faithfulness” (vv. 3, 10, drawing on Ex. 34:6). In the first section (Ps. 57:1–5), the dominant strain is cheerful confidence amid danger, while in the second (vv. 6–11), the accent is on the expectation of victory, and thus of God’s vindication. The faithful who sing this hymn can identify with David’s confidence in the presence of serious dangers, and can look through those dangers to seek God’s honor. Psalm 108:1–5, also by David, uses 57:7–11. “Do not destroy” in the title (Psalms 57–59; 75) may be some kind of tune or chant pattern, perhaps influenced by the phrase in Deut. 9:26 and 1 Sam. 26:9. Psalm 58PSALM—NOTE ON 58. God’s people should sing this song when they are confronted with injustice among their own rulers (it is thus a community lament). In the time of David, of course, the focus was on those who ruled Israel, a theocracy (which was thus, at least in name, supposed to be governed by the principles of the Pentateuch); and yet Christians may pray this way since the rulers of God’s people, indeed all people, everywhere and at all times, ought to embody the highest human ideals of justice (see notes on Prov. 31:1–9). Singing this in worship helps the faithful to pray more earnestly for godly leadership, and forms in the leaders of the community a true moral compass for their own leadership. It also celebrates the prospect that—one day, sooner or later—God will vindicate his justice in the world, and those who trust him will rejoice exceedingly.

PSALM—NOTE ON 58:10–11 The Celebration When God Judges the Tyrants. The faithful remember who their God is: the Creator who loves to see his creation functioning properly (which is why he loves justice). Believers (the righteous) may suffer here and now, but they can know that one day God will vindicate his justice in the world. The reward for the righteous is the enjoyment of God and of a renewed community and world that God promises they will receive (cf. Gal. 6:9).

Psalm 59PSALM—NOTE ON 59. This is another individual lament, seeking God’s protection from enemies who threaten the pious person’s life. The title connects the psalm to 1 Sam. 19:11, where David escaped from Saul’s men through a window. The psalm is geared for the particular case in which the enmity is “for no fault of mine” (v. 4). The song has two sections (vv. 1–10, 11–17). Verses 6–7 (description of howling dogs) correspond to vv. 14–15; and vv. 9–10 (“O my strength … steadfast love”) correspond to v. 17. The first section is a cry for help in the face of fierce and bloodthirsty enemies, and the second section voices confidence that God will protect the singer and make an example of the persecutors.

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