Luk 23:1

See Lesson, Roman trial of Jesus.

LED: As Isa 53:7 LXX.

PILATE: Governor of Judea, soldier of Spain, served with Germanicus in Germany. During stay in Rome, married Claudia (illegitimate daughter of Tiberius, and granddaughter of Augustus). This family connection aided him to become procurator. Always a crude and tactless man, as seen in affairs of imperial ensign, Corban money to build aqueducts, etc (HVM 116-118). But he tried Jesus’ case generally with fairness, prob influenced by Claudia, who dreamed of “that righteous man” after hearing Pilate’s conversation with Caiaphas of the night before. (Was the dream planted by an angel?) His actions at the trial of Jesus were a total reversal of his previous form: ordinarily, he was anything but a weak, indecisive man!

Luk 23:3

ARE YOU THE KING?: Pilate already knew the charges (thus proving an earlier, unrecorded interview with Jewish leaders). But he recognizes this is not the figure nor the conduct of a “real king” (ie a political “pretender”).

Luk 23:4

THIS MAN: “Receives sinners” (Luk 15:2). “Never man spoke like…” (Joh 7:46). “No fault in…” (Luk 23:4,14,41). “Has somewhat to offer” (Heb 8:3). “Through this man… forgiveness” (Act 13:38). “Is worthy of more honor than Moses” (Heb 3:3). “Sat down” (Heb 10:12). “Continues forever” (Heb 7:24). “Was Son of God” (Mar 15:39).

Luk 23:7

Pilate’s fatal mistake: after closing the case (v 4), he now reopens it. He has become the pawn of Sanhedrists.

HE SENT HIM TO HEROD: What relief. The “civil service” mentality: “Pass the buck” to someone else! “Let him worry about this.”

Luk 23:8

Where once Herod had been fearful, now his conscience is “dead”.

SOME MIRACLE: Perhaps the healing of his own vice-ridden body?

Luk 23:9

JESUS GAVE HIM NO ANSWER: “Jesus was silent so that the voice of the dead Baptist [whom Herod had killed] might be heard” (Stalker 69), but Herod was without shame.

“What was the single most amazing thing that Jesus did? Was it the overcoming of the tempter in the wilderness? Was it acts of healing? Of raising the dead to life? Was it even hanging on the cross?

“I submit that the single most amazing thing that our Lord did, was to be silent.

“Jesus was on trial. He was set upon by a band of none-too-gentle soldiers, under orders to whisk him away to a night-time court. False witnesses accused him. Malicious council members conspired against him. Falsely pious leaders plotted with evil intent against him. And all the while, Jesus knew that he was right, and they were wrong.

“Before them was a loved Son. The accused was the only one who was truly blameless. The only one who really cared in his heart for the nation that these brutish elders thought they were saving from the Romans. Before them was someone who had only and always given of himself for others. The only one who had the power to truly do good. The only one who had the power to throw off the true yoke. Jesus was silent.

“Jesus was not powerless. He could have confuted the lies. He could have shouted down the insinuations as well as the blunt accusations. He could have put them in their place. He could have annihilated their arguments. He could have used his power to hurt them, or destroy them, and escape. He was right, and they were all wrong. Jesus was silent.

“How do we react, I wonder, to words spoken against us? Do we consider that they may be justified? Most times they probably are, and we are blind to our own failings.

“More often, perhaps, we are blinded by our sense of justice. We are quick to excuse ourselves, and even quicker to attack supposed injustice against ourselves. We may lash out most often against those closest to us. When we are tempted to react in such a way, let us think on the mind of Christ. “Let this mind be in you…” (Mike Bull).

There is much OT support for this, which could have required a greater discipline than anything else he might have done. And so for us: it can be correct, in the right circumstances, ie, when faced with accusations from evil men, to keep one’s counsel and not offer any defense: Psa 38:13,14; 39:1,2,9, Isa 53:7, Ecc 5:1.

Luk 23:11

SOLDIERS: The KJV calls these soldiers “men of war” — a phrase which is true enough to the original text, but is especially apt, as an example of supreme irony! What “men of war” they were! Courageous and unrelenting in their mockery of a man who could not — or, more precisely, would not — defend himself!

We cannot help but remember that an earlier Herod — father of this one — had sent his “men of war” out to the village of Bethlehem, where they seized the babies from their mothers, and butchered them (Mat 2:16)!

The world has such “men of war” today — they may be seen executing innocents and raping young women, stealing from the poor, and polluting themselves with every vice, in the “third-world” backwaters of the world… whose sole claims to legitimacy are cheap uniforms and deadly weapons, who serve men every bit as vile as the Herods.

May the true “Man of war” return soon, riding on a white horse, and leading the armies of heaven, to destroy once and for all such would-be “men of war”! (Rev 19:11-14)

Luk 23:12

Worldly enemies unite in opposition to Christ. Jew and Gentile together (cp Psa 2:2; Act 4:25-27; Rom 3:9,19,20).

Luk 23:13

Vv 13-17: Pilate, uncharacteristically weak and uncertain, tries desperately to get rid of his problem.

Luk 23:15

Christ’s innocence attested: by Herod (Luk 23:15), by thief (Luk 23:41), by centurion (Luk 23:47), by Judas (Mat 27:4), by Pilate (Mat 27:24), and by Pilate’s wife (Mat 27:19).

Luk 23:16

PUNISH… RELEASE: By flogging (Mat 27:26; John 19:1). “The lash was a long leather thong, often studded with nails and pieces of bone and sharpened pellets of lead. The prisoner was bound to a pillar in such a way that his back was exposed and he was unable to move, and then the lash was laid on. The victims usually lost consciousness under this scourging; many of them emerged from it raving mad; and not a few died under it” (Barclay). When wielded with force, it tore away large chunks of flesh, exposing veins, inner muscles, and sinews. Called by some “the half-way death”.

“Hoping that mangling an innocent man with the savage Roman scourge would suffice as a compromise.” As though Jesus were half-innocent and half-guilty.

Luk 23:18

WITH ONE VOICE THEY CRIED OUT: The priests had stirred up the crowd (Mar 15:11). These were not all the “common people” (who might have favored Jesus) — it was too early in the morning — but rather the soldiers and the “hangers-on”, the lowest rabble (who were up late at night and drawn by the excitement of the arrest).

BARABBAS: Also a rebel (Luk 23:19) and a robber (Joh 18:40).

Luk 23:20

WANTING TO RELEASE JESUS, PILATE APPEALED TO THEM AGAIN: Pilate hoped they would ask for Jesus’ release also, with which he would have gladly complied.

Luk 23:21

THEY KEPT SHOUTING: Lit, “they shouted him down”.

Luk 23:22

“Though they found no proper ground for a death sentence, they asked Pilate to have him executed” (Act 13:28). Cp also Act 3:13; Exo 23:2.

Luk 23:24

“The hallmark of the career politician in every age: Act 12:3; 2:27; Exo 32:1” (WGos 761). A riot would endanger his own position, and poss his very position. Some of his past actions already made him suspect in Rome (Luk 13:1) for antagonizing the Jews unnecessarily.

Luk 23:26

SIMON FROM CYRENE: Cp Mar 15:21: Simon was father of Alexander and Rufus (Rom 16:13). So evidently Simon became a follower of Christ (Mat 10:38,39). This day, he began the trip (Mat 5:41) which he continued all the rest of his life. See Lesson, Simon of Cyrene poem.

AND PUT THE CROSS ON HIM AND MADE HIM CARRY IT: “Without the camp, bearing his reproach” (Heb 13:12,13). Simon was “drafted” to go one mile (Mat 5:41). He “volunteered” to go the second mile, to baptism and beyond (Rom 16:13).

Luk 23:29

// Jer 16:1-4.

Luk 23:31

See Eze 20;47; 17:24: Christ = green tree (cp Jer 11:16,19); the wicked = dry tree. ‘If this is what your nation is capable of now, what will be your fate?’ Cp v 30 with Hos 10:8 (also Hos 9:12,14,15,17; 10:3,5,8,15…). Consider also Psa 1:3; Jer 17:5-8: the tree “planted” — the cross (a piece of dead wood) “planted” in the ground! Yet it will be “green” again!

Luk 23:32

The three crosses of Luke 23:32,33: (1) The thief: on the cross of rejection, a scoffer, a blasphemer, who died in sin. (2) Christ: on the cross of redemption, a sacrifice, a benefactor, who died for sin. (3) The thief: on the cross of reception, a seeker, a believer, who died saved from sin.

Luk 23:33

THE PLACE CALLED THE SKULL: See Lesson, Golgotha.

THEY CRUCIFIED HIM: The practice probably originated in Asia Minor, being adopted by the Persians and Phoenicians — who also impaled, speared, stoned, strangled, drowned, burned, or boiled victims in oil. Crucifixion reached Europe in 3rd century BC, and was adopted by the Romans as a strong deterrent to crime or rebellion.

The patibulum, or cross-piece, was probably the portion of the cross carried by Christ; it weighed — alone — about 100 lbs. The stipes, or upright piece, was probably permanently erected at the site of executions.

Crosspiece laid on ground, then attached to upright stake. Spikes in ankles and wrists. Lifted and jolted into place. Severe pain. Heat. Thirst. Flies. Difficulties in breathing. Dust. Abuse from observers. Shame of nakedness (Mar 15:24; Psa 22:18). Hallucinations? Depression (the “shadow of death”)?

A small seat was prob attached to the stipes, so that the crucified man might sit periodically, to relieve the strain and weight put on the arms and shoulders. In this way, and because the will to live would be so strong in most men being executed, the whole process of crucifixion would be considerably lengthened, and the suffering prolonged. Death would come, eventually, by asphyxiation… when it would become too difficult to hold oneself up so as to draw breath.

ALONG WITH THE CRIMINALS: Cp Isa 53:12 — numbered with transgressors.

Luk 23:34

See Lesson, Sayings from the cross.

Echoed by Stephen in Act 7:60. And in turn echoed by Paul in 2Ti 4:16.

JESUS SAID: Continuous: “kept on saying”. Time after time he repeated the same prayer.

FATHER, FORGIVE THEM: “The broad-headed nails driven entirely home, the soldiers would then lift the cross with its bleeding burden, and plant it in the hole dug in the earth to receive it. Firmly fixing it there, they do the same for the two thieves, and put the climax on the shame of his cross by placing them one on each side of him. Jesus is still able to speak. What are those words that come from his parched lips? ‘Father, forgive them: for they know not what they do!’ Compassionate in the midst of his sufferings, he prays for his murderers. 0 Lord of heaven and earth, help us to conform to the example he hath left us. Our hearts break for love and pity. Help us to do his commandments” (NR 316,317).

FORGIVE THEM: (1) The Romans, because the Jews knew what they were doing (Mat 23:37,38). But would there be any real point in asking for forgiveness of the ignorant Roman soldiers, who were just doing their jobs? Or, (2) It was really the Jews who killed Jesus, although they didn’t lay hands on him? So, wasn’t this a prayer for the repentance of Israel, once they truly understood what they had done, leading to their (now very meaningful) forgiveness? Fulfilled in Acts 2:37-39. Or even, (3) a prayer for those yet unborn, whose continuing sins will be done in ignorance, but who may yet learn… and repent… and be forgiven.

Christ “could see their weakness and forgive them. He could hope that some time later they could come to realize the truth and repent. Yet at the moment he then could appeal to his Father to forgive them in their ignorance. He could let the responsibility of their actions be dealt with by God in His justice and righteousness, and let go of it himself.

When we are able to let go and give things to God, then we are able to continue our walk with Him without so much distraction. We can have the confidence that God will deal with all things as they should be dealt with. We can let God give the lessons He needs to give, and not feel as though it is our position to tell others what they should do or how they should act. We can forgive the weakness in others knowing that we too act in weakness many times. We don’t have to understand or control everything to forgive. God is in control and is working with us all” (CPv).

Luk 23:35

THE PEOPLE STOOD WATCHING: A public road ran nearby, and there would be many travelers that day. Cp Psa 22:8,13-17.

HE SAVED OTHERS; LET HIM SAVE HIMSELF: The first phrase is spoken cynically. The second part is a mocking challenge: ‘If he is the Messiah, then let him fulfill the terms of the prophecy [Zec 9:9], and bring salvation for HIMSELF!’

Luk 23:36

WINE VINEGAR: Wine mixed with myrrh (Mar 15:23) and gall (Mat 27:34). By tradition, said to be provided by a woman’s society of Jerusalem, a humanitarian gesture to ease the excruciating pains of crucifixion. But he did not take it, because taking drugs would have distorted a sacrifice of intelligent, reasoned obedience (Rom 12:1,2). But he was also offered wine vinegar (alone?) at the end (Joh 19:29,30), which he did take.

Luk 23:37

“Is it nothing to you, all you who pass by?” (Lam 1:12).

IF YOU ARE THE KING OF THE JEWS, SAVE YOURSELF: A mocking challenge: cp v 35n.

Luk 23:38

See Lesson, Superscription on cross, the.

Four handwritings: upon the stone (Exo 20:2); upon the wall (Dan 5:24); upon the ground (John 8:6); upon the cross (Mat 27:37; Mar 15:26; Luk 23:38; John 19:19).

Luk 23:39

SAVE YOURSELF AND US: Picking up on the words of the people (vv 35,37).

Luk 23:40

Vv 40-42: The thief’s “statement of faith”: Fear of God, mortality of man (v 40), sinfulness of man, repentance, Jesus a man, Jesus perfectly obedient (v 41), Jesus as king and Messiah, salvation through the death of the King, the subsequent coming in glory of that resurrected King, the hope of a kingdom, the hope of a resurrection (v 42). Note also: the thief was “baptized” in a greater sense than we — in crucifixion! Consider Rom 6:3-8: his “baptism” included death and burial along with Christ! If so, then why not his resurrection also?!

This crucified man had also heard the prayer of the great High Priest in v 34: “Father, forgive them!” And so he asks, ‘Can this King (v 38)… this High Priest (v 34)… forgive… even me?’ (Consider the context of Zec 9:9: “As for you, because of the blood of my covenant with you, I will free your prisoners from the waterless pit” (v 11). Here was the blood of that covenant being shed before his eyes, and the thief knew that very soon he himself would be imprisoned in the waterless pit. “Lord, remember me!”

Supposition: Joh 6:53-66: Many who had followed Jesus at the beginning later went away, not liking what Jesus said of his need to die (vv 53-56) — was this thief one of those men? Now, when he sees his former Master dying, as HE had predicted, he understands! And so the Good Shepherd — as he lays down his life — reclaims one of his lost sheep (Luk 15:4-7).

Luk 23:41

Christ’s innocence attested: by Herod (Luk 23:15), by thief (Luk 23:41), by centurion (Luk 23:47), by Judas (Mat 27:4), by Pilate (Mat 27:24), and by Pilate’s wife (Mat 27:19).

“We believe, confess, repent, and die figuratively when ‘we are buried with him, by baptism into death’ (Rom 6:4). The penitent thief believed, confessed, repented, and died literally, after he had been accepted by the dying Jesus: and thus he became the first one to be baptized into Christ. So what does this mean to our brother or sister who, in his or her humility, feels unworthy, as every right thinking brother or sister feels? Here, surely, is God, showing with emphasis how far He is willing and eager to go to save His children. ‘The Lord is longsuffering to us-ward, not willing that any should perish, but that all should come to repentance’ (2Pe 3:9). The first one to be baptized into Christ in the Christian dispensation was not someone we might have selected, to put him on a pedestal and say, ‘There is someone you can look up to and follow.’ No, the first one was a common criminal, but one who realised his helplessness and his need, and looked on the only example to be followed, that of the One ‘who had done nothing amiss’ ” (L Evans, Xd 114:216,217).

Luk 23:42

JESUS, REMEMBER ME: Citing, more or less, the words of Joseph in Gen 40:14: “But when all goes well with you, remember me and show me kindness; mention me to Pharaoh and get me out of this prison.”

Luk 23:43

See Lesson, Sayings from the cross.

TODAY: (1) The original mss had scarcely any punctuation. So… repunctuate: ‘I tell you the truth today… you will be with me…” In answer to v 42 (“Remember me when…”), Jesus answers: ‘Not only will I remember you then, but I will remember you even today!’ (On that very day, Jesus was not in “paradise”, but in the grave!) Or (2) “today” may sig simply a solemn oath: ie Deu 6:6; 7:11; 8:1; 10:13.

PARADISE: Used 3 times in OT: translated forest and orchard, on earth! (Neh 2:8; Ecc 2:5; Song 4:12). Hence refs to Israel in Kingdom Age: Eze 36:35; Isa 51:3 (Elp 58-60). The paradise of God = Garden of Eden, restored (Rev 2:7; Gen 13:10). The dead wood of cross was beginning of the living wood, of the tree of life in the paradise of God.

Luk 23:44

Natural signs at Jesus’ birth, and thus also natural signs at his death. Sig that the “light of the world” (Joh 8:12) was being taken away.

Luk 23:45

AND THE CURTAIN OF THE TEMPLE WAS TORN IN TWO: Under the Law the evidence of the sacrifice was always to be brought before the Lord — blood poured out at the base of the altar of burnt-offering, blood on the horns of the altar of incense, blood before the veil, blood on the mercy-seat itself. In the death of Jesus, this supreme sacrifice could not be brought into the temple, so instead the veil was rent and the Glory of the Lord came to Jesus!

Luk 23:46

See Lesson, Sayings from the cross.

The disposal of Jesus’ personal effects: his purse to Judas (Joh 13:29), his clothes to soldiers (Joh 19:23), his mother to John (Joh 19:27), his “spirit” to God (Luk 23:46), and his body to Joseph (Joh 19:38).

A LOUD VOICE: Inconsistent with death from exhaustion. Perhaps Jesus died from the spear thrust (see Mat 27:49n).

Luk 23:47

Every NT ref shows centurions in a good light: Luk 7:1-10; 23:47; Act 10:1,2; 22:25,26; 23:17,18; 27:43.

Christ’s innocence attested: by Herod (Luk 23:15), by thief (Luk 23:41), by centurion (Luk 23:47), by Judas (Mat 27:4), by Pilate (Mat 27:24), and by Pilate’s wife (Mat 27:19).

THE CENTURION: By tradition, Longinus, bishop of Cappadocia, and martyr for Christ (Stalker 280).

A RIGHTEOUS MAN: And “the son of God” (Mat 27:54; Mar 15:39).

Luk 23:48

BEAT THEIR BREASTS: As the publican, in confessing his sins (Luk 18:13).

Luk 23:49

ALL THOSE WHO KNEW HIM: All the apostles? At least Peter (1Pe 5:1).

STOOD AT A DISTANCE: The women first came near to minister (John 19:25,26), but then — through shock and modesty at the nakedness (or because the soldiers drove them away) — they removed further away (Mat 27:55).

The Roman historian Tacitus states that family or friends were forbidden to show open grief or approach very near the cross where a loved one is being crucified; those who continued to violate this law could be themselves crucified!

WATCHING THESE THINGS: As he watched them! “Beholding the [result of the] travail of his soul” (Isa 53:11).

Luk 23:50

JOSEPH OF ARIMATHEA, A MEMBER OF THE COUNCIL: An “honorable counsellor” (Mar 15:43), ie one of the 14 priests forming a standing committee just below the High Priest, who regulated everything connected with Temple worship (Temple 100). A Joseph — a just man — at the beginning, to care for Jesus. A Joseph — a just man — at the end, to care for Jesus.

Luk 23:51

WHO HAD NOT CONSENTED TO THEIR DECISION: Had he walked out — in protest — before the final judgment was given?

HE WAS WAITING FOR THE KINGDOM OF GOD: As was Simeon (Luk 2:25) and Anna (Luk 2:38).

Luk 23:52

The disposal of Jesus’ personal effects: his purse to Judas (Joh 13:29), his clothes to soldiers (Joh 19:23), his mother to John (Joh 19:27), his “spirit” to God (Luk 23:46), and his body to Joseph (Joh 19:38).

GOING TO PILATE, HE ASKED FOR JESUS’ BODY: A courageous gesture — to identify oneself with Jesus publicly. (The Sanhedrin made provision for the brothers of an executed criminal to claim the body. Where was James? But now, in his stead, Joseph acts publicly as the “brother” of Jesus!)

Luk 23:53

WRAPPED IT IN A LINEN CLOTH: With a great deal of spices (Joh 19:39,40). An echo of his birth: “She wrapped him in cloths and placed him in a manger” (Luk 2:7).

Luk 23:55

AND SAW THE TOMB AND HOW HIS BODY WAS LAID IN IT: So that they might return, after Sabbath, to complete the anointing for burial.

Luk 24:1

“And now the evening has come, for which Christ has longed, and he is at peace in the rich man’s grave, after dying with the wicked according to the prophetic word, which said that he should make ‘his grave with the wicked and with the rich in his death.’ But who can leave the record of this day without going on to the next chapter with its joyful sequel? The night had come and passed. ‘Weeping may endure for a night, but joy cometh in the morning.’ Never was the saying so wondrously fulfilled as on this new day which begins ‘at the rising of the sun.’ But another sun had already risen, the sun of righteousness, never more to go down, though it would pass away from the sight of men to return again. This resurrection morning is without clouds. Christ is risen” (CAL, Xd 117:160,161).

THE FIRST DAY OF THE WEEK: Lit, “day one of the seven”. The beginning of a new creation week! Cp Gen 1: a new creation, “day one”! God had said, “Let there be light”, and now there was! Cp Col 1:15-18: Jesus the beginning of the new creation! To the disciples, this day (when they understood it later) would mark the beginning of their new lives. This new “Sun” of the morning was to drive away the dark shadows of lost hope, and create a new spirit within the disciples (Isa 9:1,2; 2Co 4:6).

THE WOMEN TOOK THE SPICES… AND WENT TO THE TOMB: As soon as the Sabbath restrictions were past, ie after sunset on Saturday — the 3 women (close companions of Christ in life) prepare to give their last token of love to their Lord in his death. Early on Sunday morning, at first light in the east, they set out for the tomb. (Did they make two separate visits to the tomb? see Mat 28:1n.)

Luk 24:2

At this time, Mary Magdalene goes to tell Peter and John (Joh 20:2).

THE STONE ROLLED AWAY FROM THE TOMB: Actually, rolled some distance away and laid flat (cp Mat 28:2; Mar 16:4; Joh 20:1).

Was ever a mountain so “large” as the great stone which sealed Christ’s tomb? Truly, as miracles go, no miracle has been or could be so great as the one that caused this “very large” stone to be removed, and thus proclaimed Christ’s tomb to be open… forevermore.

Jesus had told his followers, “I tell you the truth, if anyone says to this mountain, ‘Go, throw yourself into the sea,’ and does not doubt in his heart but believes that what he says will happen, it will be done for him’ ” (Mar 11:23). Of course, we have trouble with moving literal mountains, even as we have trouble explaining this passage.

But seen from a spiritual perspective, isn’t the greatest “mountain” of difficulty — which no man can move — death and the grave? Engineers with bulldozers and explosives can move even literal mountains. But who among them can move the mountainous “stone” that covers the grave? Not a one!

And even the disciples of Jesus could not move such a stone from the mouth of his sepulcher… not at that time; they were weeping in sorrow, and hiding in fear. It was the faith of Jesus alone — though he was dead and unconscious in the tomb — that moved the hand of the angels of God, and rolled back the stone. It may be said that the greatest miracle that Jesus ever performed was this: the blood of this wholly righteous man cried out from the depths of the earth, and the Father heard!

Do WE, today, have faith to move mountains? The answer, I believe, is really another question: ‘Do WE have faith that the greatest “mountain” has already been moved?’ “Therefore I tell you, whatever you ask for in prayer, believe that you have received it, and it will be yours” (Mar 11:24). Our faith may be — not a prospective — but a retrospective faith: we look backward, and ask, ‘Do I really believe that the “mountain” has been moved?’ If we truly believe that, then — it is absolutely sure and certain — ALL THINGS are possible for us!

“Open” things of Luk 24: (1) open sepulchre (v 2); (2) open Scripture (v 27); (3) open door (v 29); (4) open eyes (v 31); (5) open heart (v 38); (6) open minds (v 45); (7) opened heavens (v 51).

Luk 24:4

TWO MEN: Angels (Luk 24:23; Joh 20:12).

Luk 24:5

WHY DO YOU LOOK FOR THE LIVING AMONG THE DEAD?: Those who “live” in Christ will not remain among the “dead” things of this world: Col 3:1-3. “If Christ be not risen…” (1Co 15).

AMONG THE DEAD: Other tombs were there.

Luk 24:7

MUST: Cp vv 26,44,46: all from “dei” = “there is need”; from root “to bind”.

Luk 24:8

See VL, Disciples, slow comprehension.

Luk 24:10

At least 5 in the group.

Luk 24:12

Second visit by Peter: he only looks in this time, rather than entering (ct Joh 20:6). He goes away — even closer now to believing (cp vv 23,24).

GOT UP: “Anastasis” — sig a renewal of hope (ie 1Pe 1:3). Sometimes soon after Christ appears to Peter (1Co 15:5; cp Joh 21).

Luk 24:13

Vv 13-35: Here is Jesus the great physician and counselor at work. Here were two people in a very distressed state, unable to think straight.

First of all Jesus asked questions: he got them to talk, established a relationship, and so made them receptive to what he had to say. His opening gambit drew from Cleopas only rudeness (people who are hurt often react in this way), but he persisted and they shared their trouble. In this way healing was able to begin.

Second, he explained the Scripture, showing them that what had been puzzling them — the death of the one whom they thought would redeem them by ending the Roman occupation — had actually be prophesied centuries before as God’s way of redeeming, in the sense of ending the burden and bondage of sin.

Finally, he revealed his presence. “Stay with us,” they had said to him on reaching Emmaus. In the deepest sense he did, even after they ceased to see him. What a blessing for them that they were given to hospitality! What they would have missed had they not been!

Jesus is still the great physician and counselor today. We shall receive his healing as we tell him our trouble, let him minister to us from Scripture, and ask him to assure us that as we go through what may feel like fire and flood, he goes with us and will stay with us till the road ends.

Were the two disciples going to Emmaus husband and wife? We know one of them was Cleopas (v 18), and John tells us that his wife Mary went to the foot of the cross during the crucifixion (John 19:25). With both of them in Jerusalem for the passover, it seems probable that Cleopas would travel home to Emmaus with his wife. Luke 24:28,29 supports this, since it appears to say that they live together in the same house.

Luk 24:15

They were so wrapped up in speculations and discussions, that they did not notice the stranger approaching…

Luk 24:16

Do we not always realize that Christ is walking with us? He appeared “in another form” (Mar 16:12). Lesson: even today, Jesus appears to men in other forms — ie, through us.

Luk 24:17

DISCUSSING: Antiballo: strong word: Ideas and arguments, hopes and guesses, speculations and objections were being thrown back and forth by these two on the way to Emmaus.

DOWNCAST: Sw Psa 43:2, LXX.

Luk 24:18

VISITOR: Gr “paroikeo” = “foreigner”, a Diaspora Jew.

Luk 24:19

BEFORE GOD: Baptism and transfiguration.

Luk 24:20

THE CHIEF PRIESTS AND OUR RULERS: They blamed Jews and not Pilate.

Luk 24:21

REDEEM ISRAEL: Ref triumphal entry: Luk 19:11,35; cp Luk 1:68; 2:38; 21:28,31; Tit 2:14; 1Pe 1:18.

REDEEM: Gr “lutroo” = to pay the price, to set free: see Lesson, Redemption.

Luk 24:23

THEY CAME AND TOLD US THAT THEY HAD SEEN A VISION OF ANGELS: Isn’t it interesting that the two disciples had no difficulty believing that the women had seen angels; it was the message that they had problems with. We would do well to think on this. We “entertain angels” if we are willing, but do we always see them as such? An “angel” in our lives may be anyone sent by God to stimulate us in beneficial ways.

Luk 24:27

MOSES AND ALL THE PROPHETS: Meaning, the whole of the OT (cp Luk 24:44).

ALL THE SCRIPTURES: Which would have included, at the very least, (1) Isaac: seed of promise, typically slain, and raised in a figure; (2) Joseph: beloved son, rejected by brethren, imprisoned, yet later exalted to be Savior of the world; and (3) Isaiah’s suffering Servant, who would afterward see the travail of his soul, and be satisfied. And always in Scripture, the double element of suffering and glory.

Luk 24:30

HE TOOK BREAD, GAVE THANKS, BROKE IT AND BEGAN TO GIVE IT TO THEM: But he did not partake of it himself: Luk 22:18.

Luk 24:31

THEIR EYES WERE OPENED AND THEY RECOGNIZED HIM: How did they recognize him? (1) He gave thanks, (2) He was host, (3) Similar to Last Supper, and (4) They saw nail-prints in his hands.

The opening of the eyes of the two who had walked with Jesus echoes Adam and Eve’s experience (Gen 3:7) — when they had taken of the tree of the knowledge of good and evil. By contrast, the two on the road to Emmaus were associated with the tree of life — Jesus — whereas Adam and Eve were barred from it.

Also, the opening of the eyes of Adam and Eve caused confusion and distress whereas the opening of the eyes of the two here caused joy and enlightenment.

Luk 24:32

WERE NOT OUR HEARTS BURNING…?: We, Bre of Christ, also have Christ with us to expound the Scriptures: we have the NT gospels and letters in which Christ and his apostles amplify the OT history and prophecy. To the extent that our Bible classes lack the excitement of those disciples, it is because to that extent we fail to take advantage of the wonderful benefits we have under our very noses. Our hearts should burn within us every time we open our Bibles!

OUR HEARTS: Lit “our heart” (singular): two disciples, but one heart!

OPENED THE SCRIPTURES: And thereby their hearts (v 45).

Luk 24:33

RETURNED AT ONCE TO JERUSALEM: In haste, as in Isa 52:7: “how beautiful… the feet”. On the road to Emmaus it was daylight, but their hearts were filled with darkness. On the road to Jerusalem, it was dark, but their hearts were filled with light.

Luk 24:36

WHILE THEY WERE STILL TALKING ABOUT THIS: The witnesses were seeking to convince their listeners…

Luk 24:37

STARTLED AND FRIGHTENED: Cp Gen 45:3,12: Joseph’s Bre were troubled at his appearance. Cp Exo 19:16: trembling at Sinai.

Luk 24:39

MY HANDS AND MY FEET: Bone of bone, and flesh of flesh: Gen 2:23; 2Sa 19:12. Isa 49:15,16: engraved on the palms of my hands. Jesus uses the very expression introduced by Adam of his newly-formed wife in the Garden of Eden: “bone of bone and flesh of flesh”. This indicates the unique mutual sentiment, feeling, emotion and outlook of Adam with his wife, unique among marriages, and typifies the fulfillment in Christ and his Bride (Eph 5: 32). Therein, Christ lays the foundation for the redemption of the apostles, and the future fellowship meal of the kingdom (Luk 24:43).

TOUCH ME AND SEE: Ct Adam and Eve in Eden: Gen 2:17. But here, “touch me and LIVE”!

Luk 24:40

See Isa 49:16.

Luk 24:44

WRITTEN ABOUT ME: Or poss “written FOR me”! The words of the Psalms, and other OT, to guide, instruct Jesus? Cp v 27.

THE LAW OF MOSES, THE PROPHETS AND THE PSALMS: The Jews have no proper name for the OT. They use a word Tank, made up from the initials of Torah, the Law; Neb, the Prophets, and K’thubim, the Writings, being the three groups forming the OT in Jewish reckoning.

Luk 24:45

See VL, Disciples, slow comprehension.

A man needs more than the printed page of the Bible and a good memory to make him wise to salvation. He needs a mind opened to give earnest heed to the heavenly message. He needs eyes opened to behold wondrous things out of God’s law. He needs Christ in his heart. And when this takes place, he steps by faith into a world in which no shadow of gloom or fear can isolate him from the love of God which is in Christ Jesus. This then must be our faith. The resurrection of our Savior is more than a fact to believe in; it is also a reality to live by: “I have been crucified with Christ and I no longer live, but Christ lives in me. The life I live in the body, I live by faith in the Son of God, who loved me and gave himself for me” (Gal 2:20).

Luk 24:46

WHAT IS WRITTEN: Written where? Psa 22; Isa 53; Psa 16:9-11.

Luk 24:47

AND REPENTANCE AND FORGIVENESS OF SINS WILL BE PREACHED IN HIS NAME TO ALL NATIONS, BEGINNING AT JERUSALEM: Where, in the Law, Psalms, and Prophets, is this specifically predicted? “All nations” come to worship Christ at Jerusalem: Psa 22:27; 67:2; 72:11,17; 82:8; 86:9; 117:1; Isa 2:2; 66:18,20; Jer 3:17; Dan 7:14; Hag 2:7; Zec 8:23.

Luk 24:50

Here insert the other events described in the last 40 days, including John 21, in Galilee. Luke appears to skip over these events, and a superficial reading would suggest that v 49 here leads immediately into v 50 — which is not true.

HE LIFTED UP HIS HANDS AND BLESSED THEM: In doing so he is acting as the High Priest: Num 6:24-26!

Luk 24:51

TAKEN UP: “Anaphero”: used for presenting an acceptable sacrifice: Heb 7:27; 9:28; 13:15; etc.

Cp Mar 16:19. See Psa 16:11; 110:1. Psa 110:1 became the standard Ascension passage of the early church; it is used in Acts 2:34-36; 7:55,56; Rom 8:34; Eph 1:19-22; 2:6. Compare 1Ti 3:16 and 1Pe 3:22 with Mark 16:19. Also, see Psa 68:18: “You ascended on high.”

Luk 24:53

// Act 2:46; 3:1; 5:21,42.

Luk 16:1

Cp 1Co 4:1-5: It is required that a steward be faithful. (Note: Judas was a steward, or manager: Joh 12:4-6.)

A RICH MAN: Also in v 19.

ACCUSED: “Diaballomai”.

WASTING HIS POSSESSIONS: As the prodigal son did with his father’s possessions, in Luk 15:13. The unfaithful manager is a practical example of the lesson in Jesus’ parable of the prodigal son.

Luk 16:2

YOU CANNOT BE MANAGER ANY LONGER: At death, we cease our stewardship. This is not so much a threat as a warning: the time is coming when you must give account.

Luk 16:6

Suggestion: he was only refunding his own commission. This could explain why his lord commended him (v 8). Cp the vow of Zacchaeus, who seems to be giving back his own “commissions” or “skimmings” as a tax-collector: Luk 19:8.

Luk 16:8

The master commends the steward, not for stealing, but for giving back what he has stolen (as with Zaccheus: Luk 19:7-9).

Or, alternatively: The manager had done a wise or clever thing, but not necessarily a righteous one. His master acknowledges his cleverness, but he is nevertheless unjust. The manager’s wisdom was a worldly, practical type of “wisdom”, something like the subtlety of the serpent (sw Gen 3:1, LXX).

Luk 16:9

FRIENDS: His master’s debtors (v 5), not the “wealth” itself. Cp idea in 1Ti 6:19: laying up for self a good foundation.

Luk 16:11

TRUE RICHES: That is, the “deposit” (of sound teaching): 1Ti 6:20; cp 2Ti 1:14.

Luk 16:13

YOU CANNOT SERVE BOTH GOD AND MONEY: “The brain takes all its impressions from without, and it can only receive so much — each day a little. It may be compared to a book of blank pages, on which each day writes something on each page. The character of the writing depends upon the holder of the pen. If a man’s whole strength is each day spent, from sunrise to the evening shade, in attending to mortal matters, the natural man holds the pen all the time, and a natural man’s record is the result. The brain is filled with images of natural perishing life, which profit nothing for the time to come. But let God have the pen some part of the day; let the word be diligently read, let the soul ascend frequently to God in prayer, let the thoughts rest sometimes on the promises, let the business of God have some share of the day’s counsel and strength, something then is written for God; and this process continued from day to day will fill up a good account. The mind will be in-lettered with the ideas of God. It will be assimilated to the affairs of God, and the man brought into a state of increasing ripeness for the calling to which we are called by the Gospel” (SC 97).

The elder son (Luk 15:25…) was serving “wealth”, desiring inheritance and privilege. He was a hireling.

How we handle money reveals much about the depth of our commitment to Christ. That is why Jesus often talked about money. One-sixth of the gospels, including one out of every three parables, touches on money and stewardship. Jesus dealt with money matters because money matters. For some of us, though, it matters too much: “The Pharisees, who loved money, heard all this and were sneering at Jesus” (v 14). They were highly “religious”, but they could not see how money and its pursuit and acquisition could hold anything less than the preeminent place in a man’s life, and for any man to question that preeminence was for them an undeniable proof of his folly.

Luk 16:14

THE PHARISEES, WHO LOVED MONEY: Their materialism, in Mat 9:14; 23:23; Luk 18:12: the subject of following parable.

Luk 16:15

WHO JUSTIFY YOURSELVES: Like the steward of the previous parable.

Luk 16:16

IS FORCING HIS WAY INTO IT: In hope (Phi 3:13,14) of its coming (2Pe 1:11).

INTO: Or “toward” (eis): examples in Luk 13:22; Mat 28:1; Joh 6:17; Act 27:40; 28:14.

Luk 16:17

The Law does not pass away until all is fulfilled. If they had truly known the Law, then they would have accepted gospel.

Luk 16:18

The Pharisees’ laxness concerning marriage and divorce emphasizes their disrespect for the Law (v 17). The Law should have been standard even of Pharisees, unless they were hardhearted (Deu 24:1).

Luk 16:19

Context in which this parable is given (perhaps): the time right after Jesus hears of Lazarus’ illness (Joh 11:6).

See Lesson, Rich man and Lazarus.

See Lesson, Rich man and Lazarus, paraphrase.

The only parable using a proper name. Also different from most parables, in that it is not related to natural events.

First principles: (a) Death state: Ecc 9:5; Psa 6:5; 146:4. (b) Resurrection: 1Co 15:16-18,32; Phi 3:10,11; Joh 6:39. (c) Punishment of death: Act 24:15; Rom 8:13; Psa 37:20.

Parables were made purposefully obscure: Mat 13:10-15,34; cp Pro 25:2.

A RICH MAN: Israel, exalted to God’s favor (Deu 32:9-14), having God’s oracles (Rom 3:1…). The Pharisees were wealthy; Jesus urges them to forsake their wealth (v 13) by using money wisely (v 9).

PURPLE: See Exo 39:2,24,29; Est 8:5.

LINEN: See Exo 39; Rev 18:6.

Luk 16:20

AT HIS GATE: The rich man even knew him by name (v 24), but did nothing to help him. Cp Act 3, the beggar at the Beautiful Gate.

LAZARUS: Sig “without help”; ref Gentiles (Eph 2:11,12; Mat 15:21-28). This parable is told by Jesus after he hears of Lazarus’ illness: Joh 11:6. The real Lazarus had no help from man, but only of God: Joh 11:39.

Luk 16:21

WHAT FELL: The crumbs, as in Mat 15:26,27.

EVEN THE DOGS: Lazarus is identified with Gentiles, ie Mat 15:27.

HIS SORES: Not bound up, like those of the man who fell among thieves (Luk 10:34). But later (v 22) they will be!

Luk 16:22

ABRAHAM’S SIDE: Should be Abraham’s bosom: supposedly a specific place in the Underworld (Hades: v 23) where the faithful are joined together with Abraham and all the faithful ones. But here = a special place of favor at a meal (Joh 1:18; 13:23; cp Luk 13:28-30; 14:7-24; 15:16,17,23,28; Mat 21:31), denied to Lazarus previously (Luk 16:20).

DIED AND WAS BURIED: Alternative translation (repunctuation) of vv 32,33: “The rich man died and was buried in Hades. Then (ie later, after a resurrection to judgment), being in torment…” (See Lesson, NT punctuation.) Lit, “AND (Gr kai) in Hades”: thus, “died AND was buried AND was in Hades”, ie, he remained in Hades… until… Or, “was buried, EVEN in Hades”.

“Think of actors: they wear masks, they dress up. One looks like a philosopher while not being one; another seems to be a king but is no king; another appears to be a doctor and has not the faintest idea how to cure the sick; another pretends to be a slave despite being free; still another plays the part of a teacher yet does not know even how to write. They do not appear as they are, they appear to be something else. The philosopher is a philosopher only because of his abundant but false wig, the soldier is a soldier just because he sports a military uniform. These disguises help to create an illusion, to hide the reality.

“The world is a theater too. The human condition, richness, poverty, power, subjection are merely the pretenses of actors. But when the day is done and the night falls (which, however, we ought to call day: it is night for sinners and day for the just), when the play is over, when we all find ourselves confronted with our own actions and not with our riches or dignity or the honors we have had or the power we have wielded, when we are asked to give an account of our lives and our works of virtue, ignoring both the feats of our opulence and the humility of our need, when we are asked: ‘Show me your deeds!’, then the disguises will fall and we shall see who is truly rich and who is truly poor” (John Chrysostom, Homily on Lazarus).

Luk 16:23

HELL: Gr “Hades”, not “Gehenna”. “Hades”: equivalent to Heb “Sheol”, the grave! Burning only associated with “Gehenna” in NT (Mat 5:22,29,30; 10:28; 18:9; 23;15,33; Mar 9:43,45,47; Luk 12;5; Jam 3:6), not with Hades (Mat 11:23; 16:18; Luk 10:15; Act 2:27,31; 1Co 15:55; Rev 1:18; 6:8; 20:13,14)!

TORMENT: Gr “basanos”: developing idea, as (a) the black rock an assayer would use to test whether gold/silver coins were real or forgeries (rub the coin against it, and check the color); (b) checking any calculation in a financial transaction; (c) any type of testing; and finally (d) testing by means of torture. General concept of judgment, with painful accompaniment.

LOOKED UP: To lift up eyes, with ref to Abraham, suggests: surveying Land of promise, Kingdom hope (Gen 13:14; Deu 3:27).

Luk 16:26

A GREAT CHASM: The rich man had enforced such a “great chasm” before!

Luk 16:27

FATHER: Cp Joh 8:31-59.

Luk 16:28

FIVE BROTHERS: Caiaphas, the rich High Priest, had 5 brothers-in-law, who had all performed the office of the High Priest (Ant 20:9:423).

Luk 16:30

SOMEONE FROM THE DEAD: Which would be… Lazarus himself (Joh 11:47-57)!

Luk 16:31

EVEN IF SOMEONE RISES FROM THE DEAD: Christ points to his own resurrection: Mat 28:11; cp Act 4:10,17

Luk 17:1

TO HIS DISCIPLES: First to the Pharisees (Luk 16), and now to his disciples.

Luk 17:2

A MILLSTONE: “Mulikos” = lit, a millstone of a donkey, ie one turned by a donkey: cp sw Mat 18:6; Rev 18:21,22. For putting a small stone in another’s path, he shall have a LARGE stone tied about his neck! A Greek and Roman punishment of prisoners: cp Rev 18:21.

THESE LITTLE ONES: New disciples (Joh 13:33; Mat 10:42; 1Jo 2:12,13), not small children.

Luk 17:3

WATCH YOURSELVES: Examine yourselves more severely than you examine others (1Co 11:28).

If your brother trespasses, then rebuke him; but always stand ready to forgive him — not just once or twice, but seven times in one day if need be! And the apostles, recognizing that such an attitude requires faith, pray Jesus to increase their faith. It is for us from time to time to exercise this kind of faith — faith that, despite perplexing problems, all things will work together for the good of Christ’s ecclesias; faith that our brethren will by God’s mercy stand firm in the faith despite ever-present failings; faith that God will realize His plan without our constant brooding and worrying, or our presumptuous intervention in matters that do not directly affect us. Can we not develop such faith that God will do His part? This is the faith that pleases God, and without which He cannot be pleased!

Luk 17:5

The disciples recognize that time-after-time forgiveness requires great faith.

Luk 17:6

Though small at beginning, it must be proper type, and then it will grow: Mat 13:31.

MULBERRY TREE, ‘BE UPROOTED’: “Sycamine” in KJV, but prob mulberry, although used in LXX (Psa 78:47; Amo 7:14) for fig-sycamore. Sym removal of Jewish nation — to drift upon sea of nations. Cp language: Mar 11:22,23; 2Ch 7:20 (WEnj 130). Grows rapidly, with huge root system, and would be almost impossible to uproot (LB 23). Repr the offenses and wrong attitudes, which take root in us as weeds, choking the true word of God.

Luk 17:8

Even those who left the “field” of Israel and went into the “house” of the ecclesia must expect to serve.

Luk 17:9

The KJV adds at end, “I trow [think] not!”

Luk 17:10

EVERYTHING YOU WERE TOLD TO DO: Including forgiveness of sins (vv 3,4) and removing offences (v 6).

“WE ARE UNWORTHY SERVANTS; WE HAVE ONLY DONE OUR DUTY”: “To receive the grace of God in vain, is to be destitute of this fruit (of the Spirit); it is to know the Gospel without being so influenced by it as to yield to it the results it contemplates in the renovation of the heart, the purification of the affections, the reformation of the life, the opening of the generous impulses towards men, and the fountain of gratitude and adoration towards God; and the abandonment and crucifixion of all that is contrary to the mind of Christ. Where this is the unfortunate state of things: where the heart is still set on earthly things; and the sympathies are yet undrawn out towards the things of Christ; where sin is yet followed and God still distant; where holiness is unknown, and self-denial not understood, nothing waits but a ‘fearful looking for of judgment and fiery indignation which shall devour the adversary.’ The ‘unprofitable servant’ is to be cast out. The servant who can show nothing done for the name of Christ: nothing ministered to the wants of the saints; nothing beyond a life spent at the shrine of self interest and self gratification — has little to look for in the day of reckoning. Even those who do their duty are sensible of the inadequacy of their claim upon Divine approbation; having done all, they say, ‘Behold we are unprofitable servants; we have done what it was our duty to do’, even as Christ enjoins. If this is the case with them, where shall the faithless and unholy appear?” (SC 132).

“Let us ever keep that saying of Christ in mind. It is a healthy and wholesome view. All that we have and are belongs to God, by right. It is no special virtue to use everything in His service: it’s our common duty. We are very deeply privileged to be allowed to use God’s goods in His service and to be ‘fellow-workers’ with Him. We can never give God an infinitesimal fraction of what He has given and has promised us. Stamp your heel promptly and decisively on any stupid stirring of self-glory or self-satisfaction: God hates such folly. If doing all is still unprofitable, what is God’s judgment of those who do even less?” (GVG).

“Don’t give God instructions; just report for duty!”

Here is the reason for the command that we should receive repentant sinners, and for the command that we should seek reconciliation with our brethren despite their imperfections: we are ALL unprofitable servants; the most we can possibly do is but our duty. Our Father has for each of us an inheritance infinitely greater than we could ever earn. Let us not be found in the position of appearing to deny that inheritance to others who have, in the last analysis, applied for it upon the same basis as we: not by works — lest any man should boast — but by the unlimited mercy of a loving Father.

Luk 17:11

ON HIS WAY TO JERUSALEM: Another (perhaps final) circuit of preaching, ending in Jerusalem.

Luk 17:12

TEN MEN: Sym 10 men “out of all nations”: Zec 8:20-22. Ten men also = “minyon”, minimum number of Jews to constitute a synagogue.

AT A DISTANCE: Like the publican in Luk 18:13.

Luk 17:13

“With torn garments and disheveled hair, the lepers should have gone around crying, ‘Unclean! Unclean!’ and should have dwelt alone — Lev 13:44,45” (NMk 21). Note the supreme confidence of the lepers: here was a man who could confer cleansing, despite the Law.

HAVE PITY: Luk 18:13,38.

Luk 17:14

AS THEY WENT: They had to start the trip before they would be healed.

Luk 17:15

ONE OF THEM, WHEN HE SAW HE WAS HEALED, CAME BACK, PRAISING GOD IN A LOUD VOICE: “Jesus our Master has had mercy on us too. We as leprous men have been cleansed. We see the mercies of our Lord each day performed before our eyes. How many of us fail to return to glorify God with a loud voice! Let us look in gratitude and notice all the blessings God has bestowed on us through his Son. Let us give the Glory to God throughout our every waking moment. Maybe a little reminder where we will see it often will keep our focus where it belongs today. Continual praise from me and you is not sufficient enough to glorify our Father, but it will help us look to the greater day. We all long for the day when His glory will fill the earth, and His praises will resound from every being in the universe” (CPv).

Luk 17:16

HE THREW HIMSELF AT JESUS’ FEET AND THANKED HIM: “Sin is like leprosy. Just as leprosy eats away at your flesh consuming you until you die, so sin causes sickness and death in both a physical and spiritual way. And just as leprosy makes you an outcast from society, so sin removes us from the presence of God.

Ten men came to Jesus asking to be healed of their leprosy. Jesus told them to go to the priests, and as they went they were cleansed. It is only by coming to Jesus and asking for forgiveness from our sins that we can be forgiven and eventually healed from the consequences of our sins. Our healing from sin and the healing that the lepers were given is a gift from God. It is something we don’t deserve, and are only given by the grace of God.

Only one of those ten lepers came back, praising God with a loud voice, to thank Jesus. It seems that only one realized the value of his cleansing and was thankful for it. Ten percent. Is it still the same today? Of all the people that ask for forgiveness, how many people return in prayer or song to give praise and glory to God and to say, ‘Thank you’? When you last asked God for forgiveness did you return to give thanks, or are you one of the 90% who don’t? Give thanks, and be one to whom Jesus says, ‘Rise and go, your faith has made you well’ ” (RP).

Is this the only instance in the Gospels where Jesus is actually thanked? And it is by a Gentile, not a Jew.

Luk 17:19

WELL: The other 9, although healed of leprosy, were still not “well”!

Luk 17:20

OBSERVATION: “Parateresis”, careful examination. The word is used often of Pharisees seeking to trap Jesus in his actions or words: Mar 3:2; Luk 6:7; 14:1; 20:20; Act 9:24; cp Gal 4:10.

Luk 17:21

WITHIN YOU: “In the midst of you” (RSV). Or “within your grasp” (BS 14:163). Cp Isa 12:6: “the Holy One in midst of you”. Christ is addressing unbelievers, the Pharisees (Mat 23:33; Luk 11:39). Surely the Kingdom of God was not in THEIR hearts! The Kingdom of God was brought near in the person and the preaching of Jesus (Luk 10:9,11; 11:20).

Luk 17:24

LIKE THE LIGHTNING: Sudden, brilliant, instantaneous, followed by a “storm”, ie v 30. Cp Mat 16:17; 2Th 1:7,8. // Mat 24:27.

Luk 17:26

Vv 26-30: Jesus is stressing the interventionist nature of his return. With respect to the flood and the destruction of Sodom, life seemed to be going on quite normally… UNTIL the final catastrophic intervention of Yahweh. The same will be true at the time that Jesus returns.

Luk 17:27

Eating, drinking, marrying… these are all activities which are not wrong in themselves, but only as they become obsessions to those caught up in materialism and self-indulgence. We do well to remember that such activities are the mere “scaffolding” of a life, but not the life itself. They are all destined to come to an end with the return of Christ.

THEN THE FLOOD CAME AND DESTROYED THEM ALL: “Universal was the doom; neither rich nor poor escaped: the learned and the illiterate, the admired and the abhorred, the religious and the profane, the old and the young, all sank in one common ruin. Some had doubtless ridiculed the patriarch — where now their merry jests? Others had threatened him for his zeal which they counted madness — where now their boastings and hard speeches? The critic who judged the old man’s work is drowned in the same sea which covers his sneering companions. Those who spoke patronizingly of the good man’s fidelity to his convictions, but shared not in them, have sunk to rise no more, and the workers who for pay helped to build the wondrous ark, are all lost also. The flood swept them all away, and made no single exception” (CHS).

One hundred different varieties of evil and indifference and neglect were all swept away by the waters of the flood — unique though each form of life was at the time, they were at last all together in a common death. The only ones who were saved were those who actually sought places in the ark of safety.

Luk 17:29

Noah and Lot, 2 great examples of judgment upon the world: flood and fire!

Luk 17:31

Do not worry about material things.

NO ONE WHO IS ON THE ROOF OF HIS HOUSE, WITH HIS GOODS INSIDE, SHOULD GO DOWN TO GET THEM: But rather descend stairs on outside of house — ie in extreme haste (LB 43).

Luk 17:32

REMEMBER LOT’S WIFE: Noah saved (some of) his family, but Lot did not! Lot’s wife, of course, looked back with longing eyes to her life in Sodom and most likely started back in that direction before being inundated with salt and sulfur.

Exhortation (v 33): “Whosoever shall seek to save his life shall lose it; but whosoever shall lose his life shall preserve it.” We will need to show faith and trust in the mercy of God and Jesus, and be willing to put our hand in the hand of the angel when summoned to judgment. Poss there could be an initial choice as to whether or not to go. [See LD 34-38; WGos 620-622.]

This is obviously one of the shortest verses in the Bible, and in it Jesus is commanding us to remember someone whose name we never knew! Neither her name, nor anything she ever said or did is recorded in Scripture, and yet the Lord wants us to remember her. There is one exception to the above statement, of course, and this is the key. When God tried to save Lot and his family from the fiery destruction of Sodom and Gomorrah, “his wife looked back from behind him, and she became a pillar of salt” (Gen 19:26).

This strange miracle — whether it was an instantaneous chemical transmutation, or a sudden burial by erupting bodies of salt, or a gradual petrifaction process as her body was buried and later transformed in a fall of volcanic ash — really happened, for the Lord Jesus thus confirmed it, as he did the destruction of Sodom, itself (Luk 17:28,29)! The reason why he commands us to remember it and profit by its lesson is given in the next verse: “Whosoever shall seek to save his life shall lose it; and whosoever shall lose his life shall preserve it” (Luk 17:33).

This same paradoxical formula is given by Christ in very similar terminology no less than five other times in the four gospels (Mat 10:39; 16:25; Mar 8:35; Luk 9:24; Joh 12:25), a fact which surely indicates its preeminent importance.

Therefore, one should remember Lot’s wife, whenever he or she is tempted to hang on to a comfortable life style in a wicked world. Lot, himself, was a rather worldly-minded believer, but when he consented to flee the doomed city, his wife lagged “behind him,” and kept “looking back,” grieving over the imminent loss of her material comforts and high social position among her ungodly neighbors. Finally, the Lord’s longsuffering patience was ended, and her carnal desire to save her old life caused her to lose her whole life. “For what is a man profited, if he shall gain the whole world, and lose his own soul (sw ‘life’)?” (Mat 16:26).

Luk 17:34

TAKEN: As in vv 35,36, “paralambano” = to take to oneself, as a wife (cp Mat 1:20,24). Sw in Joh 14:3.

Luk 17:37

WHERE?: Where left? Left to the vultures, left as dead! Cp Mat 25:10-12.

DEAD BODY: Jerusalem, destroyed by Romans.

VULTURES: Romans: Deu 28:49.

Luk 18:1

Vv 1-14: “Prayer is the greatest privilege of the believer. It enables conversation between the believer and the Father. It complements the Word, by which Yahweh communicates with His people. There is a need for patient, persistent prayer, and the Master employed the parable of the Unjust Judge to demonstrate this principle. There are two parables on Prayer: The power of persistent prayer (vv 1-8), and the need to pray aright (vv 9-14). The vital lessons of humility, and sincerity are stressed throughout this chapter. The Pharisee was a hypocrite; he searched his heart and found only good; he stood apart in pride; he stood upright in confidence. On the other hand, the Publican was a worldling. He searched his heart and found only evil; his stood apart in shame; he stood with head bowed, recognising his need. He demonstrates the first essential of acceptable worship: recognition of our need of God. Following the parable, the Master gave practical examples of the principle. He blessed infants (vv 15-17), explained the difficulty of the rich to enter the kingdom (vv 18-27); revealed the reward of self-sacrifice (vv 28-31). He then instructed the Twelve about his death (vv 31-34), and healed a blind man (vv 35-43). It was a time of great instruction; great activity; great importance” (GEM).

See Lesson, Prayer.

ALWAYS PRAY: Cp lessons of morning and evening incense: Exo 30:7,8. Also, Dan 6:10; Psa 55:17. Prayer with special ref to 2nd coming: Luk 17:20-37; 18:8.

“Jesus has sent his church into the world on the same errand upon which he himself came, and this mission includes intercession… the church is the world’s priest? Creation is dumb, but the church is to find a mouth for it. It is the church’s high privilege to pray with acceptance. The door of grace is always open for her petitions, and they never return empty-handed. The veil was rent for her, the blood was sprinkled upon the altar for her, God constantly invites her to ask what she wills. Will she refuse the privilege which angels might envy her? Is she not the bride of Christ? May she not go in unto her King at every hour? Shall she allow the precious privilege to be unused? The church always has need for prayer. There are always some in her midst who are declining, or falling into open sin. There are lambs to be prayed for, that they may be carried in Christ’s bosom? the strong, lest they grow presumptuous; and the weak, lest they become despairing. If we kept up prayer-meetings four-and-twenty hours in the day, all the days in the year, we might never be without a special subject for supplication. Are we ever without the sick and the poor, the afflicted and the wavering? Are we ever without those who seek the conversion of relatives, the reclaiming of backsliders, or the salvation of the depraved?” (CHS).

ALWAYS PRAY AND NOT GIVE UP: KJV has: “and not faint.”

“[What is the context? In Luk 17…] Then there follow solemn words about the hardship and difficulties which they will have to face in seeking to keep true to their calling. He says that if they would keep their life they will have to lose it. He enforces his warning by reminding them of the days of Noah and the days of Lot, and tells them in effect that their experience will be similar. They will have to face stress and strain in holding fast to the faith. Indeed, later on he will tell them of a day when men’s hearts will faint for fear when they see awful things coming upon Jerusalem. And therefore he spake a parable unto them, to this end, that they ought always to pray and not to faint.

“Think what fainting means. The dictionary says that to faint is to become weak, to be feeble, without strength — to lose courage, to give way. In the Bible it has to do with weariness, for Paul says, ‘Be not weary in well doing: for in due season we shall reap, if we faint not’ (Gal 6:9). It look as though not to be weary is not to faint. We must understand what weariness is. It is not tiredness. Tiredness is a blessed thing which comes from working and which makes us rest so that we are restored and ready to work again.

“But weariness is different — it is not a blessing but a curse. It is losing heart. It is a feeling that things are not worth doing. It means beginning each task with a sigh instead of a smile. It is being dispirited, without motivation. It is losing hope. The words of Isaiah can help us to understand fainting: ‘Even the youths shall faint and be weary, and the young men shall utterly fall” (Isa 40:30). The young men represent the strongest and most virile force in the nation — those most likely to keep the city, to hold fast and remain true. Even these shall fail and their awful failure is described in these words: fainting and weariness.

“On the other hand, mark those who triumph, for the contrast is a revelation: ‘They that wait upon the Lord shall renew their strength; they shall mount up with wings as eagles; they shall run, and not be weary; they shall walk and not faint (Isa 40:31). Here is a definition by contrast: to faint is to be without eagle wings; not to run, not even to walk. In Bible terms it is an awful disability; a paralysis leading to impotence; withered by weakness and wasted by weariness.

“Jesus says that if disciples desire to avoid fainting they must pray. He does not seem to admit of any middle position. It is one thing or the other. If men pray they will not faint and if they do faint it will be because they have ceased to pray” (GD).

Luk 18:2

THERE WAS A JUDGE: For Israel during her long exile and persecutions, God has become a harsh “Judge” and no longer a loving “Husband”.

Luk 18:3

AND THERE WAS A WIDOW: And Israel has become the “widow” deprived of her Husband!

ADVERSARY: “Antidikos” = an opponent at law.

Luk 18:5

God, a judge of widows (Psa 68:5). Cp idea, Lam 1:1; Isa 54:4. God’s vengeance in Isa 59:14-18; 62:4,6,7,11.

Other examples of importunity: Luk 18:39,42; Mat 9:27-29; 15:22-28; Mar 4:38; 2Co 12:8; 2Pe 3:9,15; Rev 6:10; Psa 74:10; 94:3.

Luk 18:7

// Jam 5:4; Gen 4:10.

HIS CHOSEN ONES: Repentance of “elect” nation of Israel in last days.

WHO CRY OUT TO HIM DAY AND NIGHT: Isa 62:6,7.

Luk 18:8

//Mat 7:13,14; 24:37.

FAITH: An individual, persistent faith, as that of the widow. The faith of v 42.

WILL HE FIND FAITH?: Answered in Rev 13:10: “Here is… faith of saints.”

ON THE EARTH: Or, “in the Land”.

“This question seems to grow more significant as we increase our knowledge of history and humanity. The Truth has come to light many times and been lost again. It might very easily be submerged once more in these closing days of the Gentiles.

“It is the recognition of this grim possibility that makes some of the older brethren so insistent in their exhortations to ‘Hold fast.’ Many of us, if we were dying and hardly able to speak, would make those two words last our last message to the Brotherhood. We are convinced that the saving truth of the Gospel has been brought to light, and the greatest need for these days is that we should hold fast to the Faith and build up character on this true basis.

“We differ in temperament, and we may differ in judgment as to the right course to pursue in time of danger, but among those who have taken an active part in the Truth’s welfare for the past thirty years there will be absolute agreement as to the need of this exhortation to ‘Hold fast’ ” (IC).

Luk 18:9

TO SOME WHO WERE CONFIDENT OF THEIR OWN RIGHTEOUSNESS AND LOOKED DOWN ON EVERYBODY ELSE: “Human nature is such that we so easily fall into this trap. It is so easy to think that we are right, and that therefore we are righteous — and despise those who have not yet found the truth as revealed in the gospel. We know this is not the way it should be and this parable that follows (vv 10-14) is very revealing. Who do we relate to in this parable? Well, the publican, of course. But is that who we are? Pro 30:12. Isa 65:2-5 (esp v 5)” (PC).

Luk 18:10

// Pro 30:12,13; Isa 65:5; Eze 33:13.

Luke’s interest in tax-collectors: Luk 3:12; 5:27; 7:29; 15:1; 18:10; 19:2. “Tax-collector” synonymous with “sinner”: Luk 5:30; Mat 9:11; Mar 2:16. Rabbis considered them a criminal class, to whom it was even permissible to lie (LTJM 1:516). But Christ found friends among this class (Luk 18:9-14).

Luk 18:11

Vv 11,12: The prideful approach: the Pharisee was self-centered and conceited. His morality was based on negatives. His worship was based on externals.

I THANK YOU THAT I AM NOT LIKE OTHER MEN… LIKE THIS TAX COLLECTOR: “Pride is so subtle that if we aren’t careful we’ll be proud of our humility. When this happens our goodness becomes badness. Our virtues become vices. We can easily become like the Sunday School teacher who, having told the story of the Pharisee and the publican, said, ‘Children, let’s bow our heads and thank God we are not like the Pharisee!’ “

Luk 18:12

I FAST TWICE A WEEK: Strict Pharisees would fast every Monday and Thursday, during weeks between Passover and Pentecost, and again between Feast of Tabernacles and Dedication of Temple (Temple 198).

Luk 18:13

The penitent approach: The publican was humble before God and man, and was more aware of his own sins than those of others. He was not concerned about obtaining material wealth. He was conscious of his standing before God.

AT A DISTANCE: Like the lepers: Luk 17:12.

WOULD NOT EVEN LOOK UP: Cp Psa 34:18; 40:12.

BEAT HIS BREAST: A sign of sorrow and humility (Luk 23:48).

One day Frederick the Great, King of Prussia, visited a prison and talked with each of the inmates. There were endless tales of innocence, of misunderstood motives, and of exploitation. Finally the king stopped at the cell of a convict who remained silent. “Well,” remarked Frederick, “I suppose you are an innocent victim too?” “No, sir, I’m not,” replied the man. “I’m guilty and deserve my punishment.” Turning to the warden, the king said, “Here, release this rascal before he corrupts all these fine innocent people in here!”

Luk 18:14

JUSTIFIED: Though “at a distance” (v 13), he was justified!

Luk 18:15

// Gen 48:14.

See Lesson, Laying on of hands.

WERE ALSO BRINGING: “Prosphero” = to offer, as a sacrifice! Just previously (Mat 19:1-12; Mar 10:1-12), Jesus was talking about the sanctity of marriage; the children are a large part of his reason.

TO HAVE HIM TOUCH THEM: All the occasions of Jesus touching, or being touched, in the context of healing (notice that not one of them is in John’s gospel): Mat 8:3,15; 9:20,21,29; 14:36; 17:7; 20:34; Mark 1:41; 3:10; 5:27,28,30,31; 6:56; 7:33; 8:22; 10:13; Luk 5:13; 6:19; 7:14,39; 8:44-47; 18:15; 22:51.

Luk 18:16

Note: faith (Rom 1:17; Gal 3:11; Heb 10:38), not ignorance (Eph 4:18), is essential to salvation.

TO SUCH AS THESE: That is, to those who are similar (in some respect) to these. Similarity? A childlike faith: cp Mat 19:23; Mar 10:23; Luk 18:24; 1Pe 2:2; 1Co 14:20; Mat 18:3,4; Psa 131:2.

Luk 18:17

RECEIVE THE KINGDOM OF GOD LIKE A LITTLE CHILD: But of course this cannot mean that the kingdom is closed to those who would first come to it as adults!

Luk 18:18

A CERTAIN RULER: Simply called “a man” in Mat 19:16; Mar 10:17.

Suggestion: the rich young ruler was Joseph Barnabas — who later does in fact heed the exhortation of Jesus (Acts 4:36,37).

WHAT MUST I DO?: Note stress on the word “DO”!

INHERIT: There was no good work learned from any good rabbi that could EARN eternal life. Cp Rom 9:31,32.

Luk 18:19

NO ONE IS GOOD: There was no “good” work, or any combination of “good” works, learned from any “good” rabbi that could EARN eternal life (cp Rom 9:31,32). Possibly a roundabout argument also: ‘But if I really am good, then I must be from GOD!’

Luk 18:22

YOU STILL LACK ONE THING: An allusion to Psa 23:1, LXX: “I shall want (or lack) nothing.” The rich young man lacked but one thing — ie Yahweh as his shepherd. Thus he lacked all things, ie all things meaningful. The remedy: “Come, and follow ME.”

AND YOU WILL HAVE TREASURE IN HEAVEN: “The crisis will come at last and it may come any moment. The slave of instinct has to give it up and everything. He has to lie down and die; he has to take time to do that, although he could spare so little for Christ; and then where are the wealth and the honour, and all the fine things that he has set his heart upon? All gone; nothing left behind — absolutely nothing! He goes to corruption; he descends to the grave without a hope. Having laid up no treasure in Heaven, he is buried a spiritual bankrupt, for whom there is no prospect but tribulation and wrath and anguish. That is a fine harvest for a man to reap! That is a fine result for a man to work so hard, and so diligently and so skilfully for! Dangerous! dangerous! dangerous! to put off Christ with the idea that we are going to do differently ‘by-and-by.’ We don’t know whether we will have a ‘by-and-by’ to do different in. The only time we can reckon upon is the present; and that time is not our own at all if we are Christ’s” (SC 66).

Luk 18:23

VERY SAD… GREAT WEALTH: Few would think to link these two concepts so closely together!

A MAN OF GREAT WEALTH: “He had great wealth” (Mat 19:22; Mar 10:22). Or rather, his wealth “had” him (Deu 6:10-13). “If your hand offends you, cut it off” (Mar 9:43). Ct Mat 20:34; Mar 10:52; Luk 18:43: the rich man loses all; the poor man gains all. Also ct Zaccheus, a wealthy man who gave it up (Luk 19:6,8).

Examples of prophetic reluctance: Exo 4:10; Jer 1:6; Eze 3:14; Jon 1:3; 1Ki 19:10; Luk 5:8,10; 9:59; 18:23; Act 13:13; 18:9. Ct Isa 6:8.

Luk 18:24

THE RICH: Or “those who TRUST in riches” (Mar 10:24). It is possible righteously to have riches, but not to trust in them: Abraham, David, Zaccheus. A theme of Christ’s parables: Luk 12:15-21; 16:19-31.

Luk 18:25

IT IS EASIER FOR A CAMEL TO GO THROUGH THE EYE OF A NEEDLE THAN FOR A RICH MAN TO ENTER THE KINGDOM OF GOD: “The proverbial saying… refers to the absolutely impossible… Attempts to weaken this hyperbole by taking ‘needle,’ not as a sewing needle, but as a small gate through which an unladen camel could just squeeze and only on his knees are misguided. This conjecture may come from some of Jerome’s allegorizing” (EBC).

An old Heb proverb: “Open a needle’s eye to God, and God will open to you a gate large enough for camels.”

“These words of Jesus covered not only the rich but the poor also. The rich man glorying in his riches is far from the Kingdom of God, but the poor man trusting in his hard-earned pittance is no nearer. Indeed the poor man may clutch his few pounds more tightly than a rich man his thousands. The emphasis in each is upon the same thing. Our trust must not be centred upon riches, great or small, or upon honour, or men, but upon God” (MP).

Luk 18:26

WHO THAN CAN BE SAVED?: For every man of this world is “rich” is something: “rich” in pride, if nothing else.

Luk 18:31

UP TO JERUSALEM: His face set like a flint (Isa 50:7). The good shepherd going before his sheep (Joh 10:4).

Luk 18:35

Was Jesus leaving (Mat 20:29; Mar 10:46) or approaching (Luk 18:35) Jericho? Prob he was between an old part of the city and the new part of the city — hence the difference.

JERICHO: The city of palm trees, who lift up righteous hands to heaven (Psa 92:12; Song 7:7). Also the city of the curse (Jos 6:26).

A BLIND MAN: Named Bartimaeus (Mar 10:46). There were actually two beggars (Mat 20:29). Typifies the blind Gentiles, healed by Christ, the “Light of the world”.

BEGGING: A man must be conscious of his poverty before he starts to beg.

Luk 18:37

OF NAZARETH: The despised Branch of healing (Mat 2:23n). Nazareth = “netzer”, branch: cp Isa 11:1 (“Branch out of root of Jesse”).

Luk 18:39

HE SHOUTED ALL THE MORE: Like the widow in Luk 18:1-8.

Luk 18:40

ORDERED THE MAN TO BE BROUGHT TO HIM: A second-hand call: a great test of faith.

Mar 10:50 adds “Throwing his cloak aside, he jumped to his feet and came to Jesus.”

Luk 18:43

AND FOLLOWED JESUS: He left the city of the curse (v 35), and followed Jesus to the city of blessing!

Luk 19:1

“There is little good in knowing Jesus from a distance” (WGos 538).

Luk 19:2

Luke’s interest in tax-collectors: Luk 3:12; 5:27; 7:29; 15:1; 18:10; 19:2.

ZACCHAEUS: A Heb name sig “just” or “pure”. Must have been thought a mockery by the men of Jericho; a “tax collector” was the furthest thing from purity and justice!

A CHIEF TAX COLLECTOR: A supervisor of other tax collectors, and therefore very wealthy. “He would have been thought of about as fondly as a high-level drug dealer” (Deff). “Jericho was a likely post for a tax officer of some standing, and one who would inevitably become rich. The city was an important customs station at the main ford of the Jordan, some 17 miles from Jerusalem on the major route between Judea and lands east of the river. Besides controlling an extensive carrying trade, Jericho produced and exported costly balsams” (NIDNTT).

Luk 19:3

HE WANTED TO SEE WHO JESUS WAS: // Joh 12:21. Zacchaeus had some prior knowledge of Jesus. Had he heard of other tax collectors who listened to Jesus gladly (Luk 5:30; 7:29)? Jesus, a man who attracted tax collectors and other “sinners” (Luk 15:1,2).

Luk 19:4

RAN AHEAD AND CLIMBED: Desire and dedication.

CLIMBED A TREE: “Zacchaeus climbed a tree, and he withstood the sneers and grumbling of the crowd. His, too, was the experience of rejection and humiliation. The cross of Jesus Christ is a cross of rejection and humiliation. Our Lord willingly bore this cross. But the way to that cross is often also through rejection and humiliation. But what a blessing that way is, when it leads us to the Prince of Life, to the forgiveness of sins, and to His mercy. Let us gladly seek the cross through the valley of rejection and humiliation, for this is the way our Lord came to His cross” (Deff).

SYCAMORE-FIG: Nathanael was under such a tree (Joh 1:48). Such a tree sym Israel (Luk 21:29). A type of great wide fig tree, not related to sycamores in America. Often planted by wayside, easy to climb (LB 23). The fig-tree (Israel as a nation, with its laws and types) was a good place from which to view Jesus. But one must leave it behind to get closest to Jesus. In fact, one must take Jesus into his house.

Luk 19:5

Jesus calls Zacchaeus by name (Joh 10:3), to leave the “fig tree” nation of Israel and follow him the Good Shepherd.

Luk 19:6

In ct fig tree at Jerusalem (Mat 21:19), there was “good fruit” in this fig tree!

AND WELCOMED HIM GLADLY: Ct Luk 18:23: the rich ruler who could not welcome (or “receive”) Jesus.

Luk 19:7

HE HAS GONE TO BE THE GUEST OF A ‘SINNER’: There were many “holy” priests in Jericho (a priestly city!); why would Jesus ever choose to stay with a tax collector? May Christ be our guest, although we are sinners!

“The human need to despise those of our own kind is really obvious in the attitude of the Pharisees, isn’t it? We despise those that we see as sinners, forgetting for the purpose of the exercise, that we too are sinners. Forgetting this fact is dangerous. This lesson comes to us from the Pharisees on several occasions. Let us be sure to heed it: Luk 5:30; 7:34,39; 15:2; 18:9-14” (PC).

Luk 19:8

HERE AND NOW…: This is Z’s fresh response to Christ’s coming — not a characteristic of his past life (ct Luk 18:22,23). Claims would soon be coming from the people who stood listening to this promise.

I WILL PAY BACK FOUR TIMES THE AMOUNT: A man who stole more than 25% of all his possessions cannot say this. Cp Exo 22:1; 2Sa 12:4,6; ct Lev 6:2-5; Num 5:7. Cp the actions of the “unjust steward” in Luk 16:6-8.

Luk 19:9

TODAY SALVATION HAS COME TO THIS HOUSE: Being “rich” is not enough!

A SON OF ABRAHAM: Z’s actions mirrored those of Abraham when visitors arrived: cp Gen 18: he “hurried” (vv 2,6,7) to offer hospitality to the visitors, and “stood” (v 8) as a servant.

Luk 19:12

WENT TO A DISTANT COUNTRY TO HAVE HIMSELF APPOINTED KING: Provincial governors and lesser officials commonly journeyed to Rome to receive sanction and authority from the emperor to rule. Jesus may have had in mind such a state visit made recently by Archelaus upon the death of Herod the Great (LTJM 1:220).

Luk 19:13

PUT THIS MONEY TO WORK: Or, simply, “Occupy” (as AV). In the days before Connecticut became a state, an incident occurred there that has become known as “the dark day”. Suddenly thick darkness — probably the result of an abnormal atmospheric condition — blotted out the sunlight. The colonial legislature was in session at the time, and some of its members concluded that the day of judgment had come. The cry went forth, “It is the day of judgment! Let us go home and get ready!” However, an old church deacon who was in the legislature stood up and said, “Brethren, it may be the day of judgment — I do not know. the Lord may come. But when he does, I want Him to find me at my post, doing my duty up to the very last moment. Mr Speaker, I move that candles be brought in and that we get on with the business of the colony.”

“Until I come”: put this money to work (Luk 19:13); judge nothing (1Co 4:5); proclaim Lord’s death (1Co 11:26); be sincere, without offence (Phi 1:6,10); listen to word (2Pe 1:19); hold fast (Rev 2:25).

In ct to parable of talents (Mat 25:14-30), this parable shows equal distribution to every servant — suggesting the gift of the gospel itself.

Luk 19:14

SENT A DELEGATION AFTER HIM: As with Archaelaus (v 12n)… A Jewish delegation followed him to Rome, asking for his removal.

Luk 19:16

YOUR MINA HAS EARNED TEN MORE: “They speak as though all the virtue resided in what their master had left with them , and not their own dutiful efforts (1Co 3:6; Act 21:19; 15:4,12)” (WGos 543).

Luk 19:17

Vv 17-19: Varied degrees of reward/responsibility (1Co 15:41; 2Co 9:6; Rev 11:18).

YOU HAVE BEEN TRUSTWORTHY IN A VERY SMALL MATTER: George Washington Carver once asked God to tell him about the universe. According to Carver, the Lord replied, “George, the universe is just too big for you to understand. Suppose you let Me take care of that.” Humbled, he replied, “Lord, how about a peanut?” The Lord said, “Now, George, that’s something your own size. Go to work on it and I’ll help you.” When Carver was finished studying the peanut, he had discovered over 300 products that could be made with that little bit of God’s universe.

Luk 19:20

I HAVE KEPT IT LAID AWAY IN A PIECE OF CLOTH: “Now when a man purchases a servant, he does not buy him to sit all his days with a bushel on his head in complacent quietude. A ‘doulos’ or slave, owns nothing, neither himself, nor any thing belonging to self before he became a slave. Such is the relation of brethren to Christ their Lord and Master. A complacently quiescent Christian is one who will never inherit the kingdom, though his faith be ever so orthodox, or his baptism ever so valid. He is an unprofitable concealer of his Master’s property in a napkin. He is the napkin, and the property the truth he has received, and concealed within himself. Woe be to the Christian brother who presents himself at the tribunal of Christ with nothing else to offer but a hidden truth. Ill-starred will he be who can only say, ‘I received the truth and was immersed, and henceforth enjoyed myself in silence!’ Quietude and silence are not the prerogatives of the saints in this present evil world. Their duty is to ‘cry aloud and spare not; to lift up their voice like a trumpet and show the people their transgression, and the house of Jacob their sins.’ They have nothing to do with results and consequences — let them make the truth known, and leave the rest to him who gives the increase” (JT, Herald Oct 1858).

This servant no doubt had the cleanest pound of all, but it had not grown! He had not been totally indifferent to his lord’s gift, but his fear of failure had compelled him carefully to “protect” his pound. So he had wrapped it in a cloth and laid it up in some safe place, perhaps checking it from time to time, maybe even bringing it out, like some housewives do with fine silver, to polish and admire it. Our attitude toward the Gospel truth we have received can be similar to the attitude of this man. If we are fearful that we may “lose the Truth” and conscious only of “keeping the Truth pure”, then we are in danger of forgetting what we are told to DO with it! The gospel is not a frail greenhouse flower that must have just the right temperature and humidity, and just the correct amount of light and water in order to survive. The gospel is very hardy; it is meant like the pound to be carried into the “market” of life, to the highways and byways, and to make gain for its user. We need have no fear for the Truth itself — it springs from God and is impervious to corruption. We must only be careful that we put it to the use for which it is intended.

This same point is subtly made in other parables of Christ — for example, the parables of the sower and the wheat and tares (Mat 13). Is it enough that we as husbandmen of the Lord’s “field” be concerned with the uprooting of “weeds” or “tares”? Is it enough that we keep the field “pure”? There must be at least as much effort — and more, much more — directed toward the positive endeavor of sowing the seed. The farmer expects some imperfection in his field, and he puts up with it, knowing that his paramount interest must be in the production of grain. The harvest is soon enough for the last weeds or tares to be separated from the good grain.

It is so simple when we see it this way. But how many frustrated “sowers” have consumed their lives in the Truth in worry and agitation about the “purity” of the “field”, so to speak, and never gotten around to their real duty? Let us strive for a proper balance in our service in the Truth, lest our intolerable and unbalanced attitude condemn us outright before our Judge (Luk 19:22).

LAID AWAY IN A PIECE OF CLOTH: Such a person will at last be “laid up” in a cloth of graveclothes — the one coin lost in the house (Luk 15:8). This is what higher criticism has done to the Bible: covered up its message, keeping it out of sight (cp 2Co 4:3,4). Cp Achan’s buried treasure (Jos 7); treasure hid in a field (Mat 13:44).

“Do you realize what ETERNITY means? It means that — if worthy — you will be given a billion years of perfect, joyful life for every SECOND you have spent serving God. And you could make that one hundred billion years — and still be understating it. In the light of this, how can anyone claim to love God and not give Him the total full-time devotion and service that He asks? How can anyone be so cheap and selfish as not to give every possible effort to manifest love and gratitude in service? No wonder the verdict is to the napkin-wrapper — ‘Thou wicked and slothful servant! Cast him into outer darkness’ ” (GVG).

Luk 19:21

Stressing negatives (‘thou shalt not’) instead of positives (increase, preach). ‘I knew you were going to gain your profit anyway… so I played it safe!’

HARD: “Austere” (KJV), “exacting” (NAS). Cp Mat 25:24.

Luk 19:23

WHEN…: See Lesson, AN, Conditional deferment.

INTEREST: From same root as “offspring”.

Luk 19:27

ENEMIES: The “subjects” of Luk 19:14, in ct “servants” of Luk 19:15,22.

Luk 19:28

HE WENT ON AHEAD, GOING UP TO JERUSALEM: Thus completing the journey begun in Luk 9:51, where “Jesus resolutely set out for Jerusalem”.

Luk 19:29

BETHPHAGE: “House of figs”, natural Israel.

BETHANY: “House of dates”, spiritual Israel. Upright palms of the Gentiles. The home of Mary, Martha, and Lazarus.

AT THE HILL CALLED THE MOUNT OF OLIVES: “On that day his feet will stand on the Mount of Olives, east of Jerusalem” (Zec 14:4).

Luk 19:30

COLT: Colt of an ass, humble — used by kings rather than the horse. Peaceful burden-bearer.

WHICH NO ONE HAS EVER RIDDEN: “No man can serve two masters.” Uniqueness, separateness. Cp the tomb of Jesus.

Luk 19:35

“An unusual sympathy between rider and mount for an unbroken colt to walk quietly in the midst of a shouting crowd” (SMk 152).

THREW THEIR CLOAKS ON THE COLT: Sig Christ the burden-bearer (Mat 11:28-30).

Luk 19:37

MOUNT OF OLIVES: Jesus would be coming from the east and standing on the Mount of Olives: cp Zec 14:4; Eze 43:1,2.

“Sing, O Daughter of Zion; shout aloud, O Israel! Be glad and rejoice with all your heart, O Daughter of Jerusalem! The LORD has taken away your punishment, he has turned back your enemy. The LORD, the King of Israel, is with you; never again will you fear any harm. On that day they will say to Jerusalem, ‘Do not fear, O Zion; do not let your hands hang limp. The LORD your God is with you, he is mighty to save. He will take great delight in you, he will quiet you with his love, he will rejoice over you with singing.’ The sorrows for the appointed feasts I will remove from you; they are a burden and a reproach to you” (Zep 3:14-18).

Luk 19:38

Disciples sing, “Peace in heaven”. Angels sing, “Peace on earth” (Luk 2:14).

Psa 118:19-26: a familiar psalm sung at Passover and Pentecost, including: “open the gates… rejected stone… blessed is he that comes… bind sacrifice to the horns of the altar…” (Quoted by Christ himself as applicable to the Messiah: Mat 21:42.)

“This is what is done for the man the king delights to honor!” (Est 6:6,9).

Luk 19:40

In Heb, stone (eben) // son (ben). Stones to be raised up as sons of Abraham (Mat 3:9). Stones, taken out of earth, can be part of God’s eternal Temple!

Luk 19:45

DRIVING OUT THOSE WHO WERE SELLING: The purging of the leaven from the house of God (Exo 12:19). “And that no man should carry any vessel”: Mar 11:16.

“The action of the Lord in cleansing the temple is often quoted as an example of righteous indignation. Yet in all the four records (Mat 21, Mar 11, Luk 19, Joh 2) it is nowhere stated that the Lord was angry. Certainly it was not righteous indignation which drove back those soldiers, ordered to arrest him (Joh 7:46); nor was it righteous indignation which made armed men retreat and fall to the ground in Gethsemane (Joh 18:6). Was not the same power at work in the temple incident? But even if we concede that the Lord might have been expressing righteous indignation, what right have we unrighteous ones to claim that we can also show righteous indignation? It is more likely that we are confusing righteous indignation with wrathful feelings of revenge, personal provocation, and wounded pride. Certainly the Lord never lost his temper. Every word and action was under complete control” (Bilton, Xd 114:218).

“There is much cause for righteous anger in the world; the travesties and misrepresentations of religion, the hypocrisy of politics, the perversions of justice, and the abomination of modern warfare. Cruelty and injustice often go hand in hand with professions of kindness and mercy; an affectation of extreme righteousness is often used as a cloak to cover dishonesty. There are still men who try to thwart good work while parading their excessive piety, whether in zeal for the Sabbath as in the first century, or in some more modem way. Yet these evils do not often excite a righteous anger. When we find an angry man he is not often protesting against the prevalent perversions of divine law. Far more frequently it is a matter of personal interests or personal feeling. The anger of worldly greed and pride is manifest every day while righteous anger is a rarity. It is not quite unknown however. Brethren have sometimes been stirred up by flagrant perversions of truth and have done some of their best work in a spirit of righteous anger. How good it would be if this was the only kind of anger ever known among us” (PrPr 204).

The tables of moneychangers, overturned by Jesus, while the coins fall on the floor (Mat 21:12; Mar 11:15; Joh 2:14). Cp this with Judas throwing the 30 pieces of silver into the temple (Mat 27:5). Imagine the coins clattering and clanking along the floor, while the priests scurried here and there to gather up and hide the evidence. In both cases, this was money paid for “sacrifices”!

Jesus cast out the moneychangers, and then GAVE AWAY his blessings (vv 47,48)!

// Mat 21:12-16 / Mark 11:15-19: Here is the second temple cleansing (cp Psa 69:9). The other sacrifices are driven away; Christ is soon to become the one true sacrifice… and so “the zeal for your house has consumed me” (as though he were an offering on the altar).

Luk 19:46

A HOUSE OF PRAYER: Cited from Isa 56:7. Not just a house where prayer is offered — which is true enough — but also a “house” (a spiritual house) built up by and consisting of prayers offered by many individuals. With our prayers we “build” the “house” in which God dwells.

The Isa 56:7 quote also has: “for ALL NATIONS”! A symbolic indication that the court of the Gentiles was henceforth to be holy also (Gal 3:28). This scene took place in the court of the Gentiles (LTJM 114). By using this area for moneychangers, the leaders had forgotten their delegated role of witnessing to the Gentiles (Zec 9:8).

Luk 20:1

Vv 1-8: A practical example of Pro 26:4,5: “Do not answer a fool according to his folly, or you will be like him yourself. Answer a fool according to his folly, or he will be wise in his own eyes.”

Christ was policing the Temple. A follow-up on the cleansing of the Temple (Mat 21:12-17; Mar 11:15-19; Luk 19:45-48).

Luk 20:2

BY WHAT AUTHORITY: Christ was not a Levite, a priest, nor in any way accredited by some rabbi. Wandering “holy men” were allowed to speak freely — but not with voice of authority, in Temple, etc. (Three years before, Nicodemus had come to Jesus as a delegate of Sanhedrin: Joh 3. What had they done with his report?)

Luk 20:4

Of course, this WAS his answer: Jesus was accredited by John the Baptist. If they had tested John’s claim (Deu 18:21,22), they would have been prepared to accept Jesus.

Luk 20:5

In their analysis, there was no thought for truth, only for personal convenience.

Luk 20:8

NEITHER WILL I TELL YOU…: The evidence was already there. Their reasoning and understanding was based on flesh and on their own personal preferences — regardless of truth. They openly denied obvious truth: “By Beelzebub” (Mar 3:22,23,28).

Notice: they answer, “We don’t know” — which really means, “We won’t tell you.” Thus Jesus reciprocates in his answer: not “I don’t know”, but instead, “Neither will I tell you!”

Luk 20:9

Israel as the vineyard of Yahweh // Isa 5:1-7.

Luk 20:13

MY SON: Many servants, but only one son!

Luk 20:14

WHEN THE TENANTS SAW HIM…: “But they saw him [Joseph] in the distance, and before he reached them, they plotted to kill him” (Gen 37:18).

THEY TALKED THE MATTER OVER: This was a deliberate, enlightened rejection.

AND THE INHERITANCE WILL BE OURS: Ct Psa 2:8: “Ask of me, and I will make the nations your inheritance, the ends of the earth your possession.”

Luk 20:15

When we cast the “true vine” (John 15) out of our vineyard, we will have no fruit!

OUT OF THE VINEYARD: “Outside the camp” (Heb 13:10-14). Note order: (1) took out of camp; and then (2) killed.

Luk 20:16

HE: God working through men. This is the wrath of God for the rejection of His Son.

MAY THIS NEVER BE: Used 14 other times in the NT — all in the epistles of Paul! Does this phrase, otherwise quite characteristic of Paul, suggest that he was among the Jews here, listening to Jesus?

Luk 20:17

THE STONE: Cited from Psa 118:22; cp Eph 2:20.

“Men were engaged in the building of a house for the accommodation of the government of a state. They had made their plans, and were gathering the material. Many were engaged in the work; but as was usual in the East, the master-builders alone knew the plans and others worked to their directions. In every worthwhile building, just above ground level at the principal comer, a special stone was placed. It was selected for its freedom from flaws, and was carefully prepared — its sides being accurately squared. It was, more than any other stone in the building, a ‘tried stone.’ All other stones would be built in alignment with it. A stone was offered the master-builders about which exceptional claims were made. The stone was examined, but certain prejudices in the builders prevented them from discerning its qualities. They rejected it. But another Master-builder knew of the stone and its perfect suitability for a building he was erecting. He obtained the stone, and it was placed in a structure of unique characteristics. The building was erected in line with the stone, and men marvelled at the beauty and grace of the building” (PM 150,151).

Luk 20:18

Cp Mat 21:44n.

FALLS ON… BE BROKEN: Could mean: “fall on” as in seeking for aid, and “be broken” as being humbled and made subservient to Christ.

…WILL BE CRUSHED: Condemnation.

Luk 20:19

TO ARREST HIM IMMEDIATELY: Trying to fulfill prophecy (Mat 21:39; Mar 12:8; Luk 20:15), but time was not yet right.

The parables of Christ, when perceived, only brought their wickedness to the fore, and increased their hatred of him. They convicted themselves.

Luk 20:20

PRETENDED: But it did not fool Christ (v 23).

Luk 20:22

IS IT RIGHT TO PAY TAXES TO CAESAR OR NOT?: A “no” would brand Jesus as rebel. A “yes” would destroy his influence with many of the people.

Luk 20:24

WHOSE PORTRAIT AND INSCRIPTION?: Christ is the image of the invisible God (2Co 4:4; Col 1:15; Joh 1:14).

Luk 20:25

See Ecc 12:13: “the whole duty of man”.

CAESAR… GOD: Modern governments confuse the two, putting on their money: “In God we trust”. Political considerations should play no part in the gospel.

GIVE: Or “give back”. The coin belonged to Caesar in the first place. Cp attitudes to riches: the extortioner (Mar 12:40,41) and the poor widow (Mar 12:42).

“This basic principle pervades NT teaching. We must be sure that we stay within the confines of the law of the land and give honour to rulers. It is God’s wish that we do this: Rom 13:6,7; 1Pe 2:13-17. On the other hand, if the law of the land denied worship, Peter was quick to put his faith on the line: Acts 4:19,20,29” (PC).

Luk 20:27

SADDUCEES: Who accepted only first five books, authority of Moses, but not the prophets (Elp 233).

Luk 20:35

IN THE RESURRECTION: “On the strength of this, it is contended that the unworthy will not come out of the grave at the time the worthy come forth to obtain the world. The argument is based on a misconstruction of the verse. The resurrection from the dead is something more than the act of rising from the grave. Resurrection involves the act of rising from the dust, but comprehends more than this in many parts of the NT. For instance, the Sadducees asked Jesus, IN THE RESURRECTION, whose wife shall she be (Mat 22:28,) that is, in the state to which the dead shall rise. How would the question read if construed, whose wife shall she be in the act of rising from the grave? Again, IN THE RESURRECTION, they neither marry nor are given in marriage (Mat 22:30,) that is, in the state to which the dead rise. Again, they that have done good (shall come forth) to the resurrection of life, and they that have done evil to the resurrection of condemnation; that is, one class come out of the grave to one resurrection-state, and the other to another resurrection-state. It is testified that Paul preached Jesus and the resurrection (Act 17:18). This could not mean that Paul simply preached the act of rising from the grave. The mere act of rising from the grave is not necessarily a good thing. Lazarus and the son of the widow of Nain rose from the grave, but not to the resurrection (state) preached by Paul. They merely received a renewal of mortal life. The wicked of a certain class will rise from the grave, but the act of rising will not be to them a gladsome event, but the contrary; they would prefer to be left in the oblivion of the tomb. Everything depends upon THE STATE to which the rising from the grave is the introduction. Paul preached the resurrection-state of incorruption and immortality. To this state, the dead have to rise. The mere act of rising is not the resurrection. It is involved in it; it is a part, but as employed in the Scriptures, it requires the state after coming out of the grave to be added, before the idea expressed by the word resurrection is complete” (Xdm Ast).

Luk 20:36

A popular false doctrine of the times: cp Lesson, Enoch, Book of. Angels cannot die, since they do not sin (Rom 6:23).

Luk 20:37

THE GOD OF ABRAHAM…: “Though he were dead, yet shall he live” (Joh 11:25).

Luk 20:38

For God to be known through the ages as the “God” of three eternally dead men would be a mockery of His power.

Luk 20:40

AND NO ONE DARED TO ASK HIM ANY MORE QUESTIONS: This marks the end of the “examination” of Jesus during the four days that the Passover lamb was kept up — from the 10th to the 14th of the month. It is recorded in both other accounts: Mat 22:46; Mark 12:34; Luke 20:40.

Luk 20:46

There are many kind of “robes” in the Bible, because men may play many roles, and — to some degree — it is true that “the clothes make the man”. For example, there is the long, flowing robe of pretension (Luk 20:46); the torn robe of sorrow (Job 1:20); the scarlet robe of mock kingship (Mat 27:28); the best robe of righteousness (Luk 15:22); and the white robe of the redeemed (Rev 7:9). We do well to ask ourselves periodically: which robe or robes are we wearing now?

Luk 20:47

THEY DEVOUR WIDOWS’ HOUSES: “There is a conspiracy of her princes within her… they devour people, take treasures and precious things and make many widows within her” (Eze 22:25).

Luk 21:1

THE TEMPLE TREASURY: In the Mishna it is said that “there were thirteen horn-shaped chests in the Temple”, receptacles for contributions. Each was labeled for specific contributions and evidently set up on the Court of the Women, where all contributors were in public view. It is at these trumpet-shaped chests, which Mark and Luke call “the treasury”, that the widow of Mar 12:41,42 and Luke 21:1,2 contributed her “mites.” Cp Mat 6:2: “When you give to the needy, do not announce it with trumpets, as the hypocrites do.”

Luk 21:2

Ct the motives of the poor widow (here) and the rich extortioners (Mar 12:40,41; Luk 20:46,47). “God will reckon us to be benefactors, not by how much we give, but by how much we have left” (DG). Everything belongs to God; therefore, “render to God what is God’s” (Mar 12:17; Luk 20:25).

Luk 21:4

ALL SHE HAD TO LIVE ON: We should give to Christ “all our living”!

Luk 21:5

…As Jesus was leaving the temple: Mat 24:1; Mar 13:1.

HOW THE TEMPLE WAS ADORNED…: “And now he and his disciples had departed from the temple. Once more they lingered in sweet retirement on the mount of Olives. The purple light on the mountains of Moab was fast fading out. Across the city the sinking sun cast a rich glow over the pillared cloisters of the temple, and over the silent courts as they rose terrace upon terrace. From where they stood they could see over the closed Beautiful Gate, and right to the entrance of the holy place, which now glittered with gold; while the eastern hills and the deep valley below were thrown into a solemn shadow, creeping, as the orb sunk lower, further and further towards the summit of Olivet, irradiated with one parting gleam of roseate light, after all below was sunk in obscurity. Then it was and there that the disciples, looking down upon the temple, pointed out to the Master: ‘What manner of stones and what buildings are here!’ The view from that site must have rendered belief in the Master’s prediction even more difficult and more sad. A few years more and it was all literally fulfilled” (Temple 59,60).

BEAUTIFUL STONES: Cp Mar 13:1. According to Josephus, huge stones, 70 ft long, 10 ft wide, 8 ft tall, in walls. 40-ft high white marble pillars — “whited sepulchres”. “Goodly stones” (Luk 21:5). Titus, etc, caused “Zion to be plowed as a field” (Mic 3:12). (Mar 13:1 adds, “what massive stones”.)

Luk 21:6

Cp Mat 21:21: “Mt removed and cast into sea”.

NOT ONE STONE WILL BE LEFT ON ANOTHER: Certain stones were even pried apart in order to collect the gold leaf that melted from the roof when the temple burned. Excavations in 1968 discovered many such stones thrown down into the valley.

True of temple building itself, but not true (as yet?) of the great foundation stones of the Temple Mount.

Luk 21:7

THEY: Peter, James, John, Andrew (Mar 13:3).

WHEN WILL THESE THINGS HAPPEN…?: The disciples, of course, expected that Christ would “come” as King, with a royal presence, and to remove the Romans and thrown down the corrupt temple, all at the same time and soon!

Luk 21:8

WATCH OUT THAT YOU ARE NOT DECEIVED: “We must fervently pray God to free us from our illusions and delusions. He sometimes does it roughly, but it is wholesome and beneficial. How we tend to make special rules and exceptions for ourselves, and give new, excusing definitions to sin and folly! But God’s holy laws are impartial for all, and wisdom will not seek to bend them for personal gratification or self-justification. We must seek the divine blessing of… impartiality and honesty in our necessary, constant self-examination. It is grimly interesting and amusing to see how deceptive our minds can be, and how contrary to our true and larger well-being” (GVG).

MANY WILL COME IN MY NAME: False Messiahs: “(1) Josephus says (War, b.ii.c.13) that there were many who, pretending to Divine inspiration, deceived the people, leading out numbers of them to the desert, pretending that God would there show them the signs of liberty, meaning redemption from the Roman power: and that an Egyptian false prophet led 30,000 men into the desert, who were almost all cut off by Felix. See Acts 21:38. It was a just judgment for God to deliver up that people into the hands of false Christs who had rejected the true one. Soon after our Lord’s crucifixion, Simon Magus appeared, and persuaded the people of Samaria that he was the great power of God, Acts 8:9,10; and boasted among the Jews that he was the son of God. (2) Of the same stamp and character was also Dositheus, the Samaritan, who pretended that he was the Christ foretold by Moses. (3) About twelve years after the death of our Lord, when Cuspius Fadus was procurator of Judea, arose an impostor of the name of Theudas, who said he was a prophet, and persuaded a great multitude to follow him with their best effects to the river Jordan, which he promised to divide for their passage; and saying these things, says Josephus, he deceived many: almost the very words of our Lord. (4) A few years afterwards, under the reign of Nero, while Felix was procurator of Judea, impostors of this stamp were so frequent that some were taken and killed almost every day: Jos Ant b.xx.c.4,7” (Clarke).

Luk 21:11

EARTHQUAKES: The May 1984 National Geographic shows through color photos and drawings the swift and terrible destruction that wiped out the Roman cities of Pompeii and Herculaneum in AD 79. The explosion of Mount Vesuvius was so sudden, the residents were killed while in their routine: men and women were at the market, the rich in their luxurious baths, slaves at toil. They died amid volcanic ash and superheated gases. Even family pets suffered the same quick and final fate. It takes little imagination to picture the panic of that terrible day. The saddest part is that these people did not have to die.

Scientists confirm what ancient Roman writers record — weeks of rumblings and shakings preceded the actual explosion. Even an ominous plume of smoke was clearly visible from the mountain days before the eruption. If only they had been able to read and respond to Vesuvius’s warning!

There are similar “rumblings” in our world: warfare, earthquakes, the nuclear threat, economic woes, breakdown of the family and moral standards. While not exactly new, these things do point to a coming Day of Judgment. People need not be caught unprepared. God warns and provides an escape to those who will heed the rumblings.

PESTILENCES: See Lesson, Plague, pestilence, and disease in the Last Days.

Luk 21:12

Act 4:1-22: Apostles at Jerusalem. Act 5:17-42: Apostles at Jerusalem. Act 6:11 — 7:60: Stephen at Jerusalem. Act 12:11: James and Peter before Herod Agrippa. Act 16:19-40: Paul and Silas at Philippi. Act 17:5-9: Jason and others at Thessalonica. Act 18:12-17: Paul before Gallio at Corinth. Act 19:29-41: Gaius and Aristarchus at Ephesus Act 21:27–23:11: Paul in Jerusalem. Act 24:1-21: Paul before Felix in Caesarea. Act 25:6-12: Paul before Festus. Act 26:1-32: Paul before Agrippa.

SYNAGOGUES: Synagogues were used not only for school and worship, but also for administration and trials.

Luk 21:15

FOR I WILL GIVE YOU WORDS AND WISDOM THAT NONE OF YOUR ADVERSARIES WILL BE ABLE TO RESIST OR CONTRADICT: This reassurance is the same one that God gave to Moses, and that we can surely all take to ourselves (Exo 4:11,12). Let us not be afraid of the reaction our preaching might receive. We know that within the words of God there are truths that cannot be denied (Acts 6:10; 24:25; 26:28; 2Ti 4:16,17).

Luk 21:16

The Jewish plot: to wreck the developing ecclesias from within: 2Pe 2:1; 1Jo 4:1; 2Co 11:26.

Luk 21:18

NOT A HAIR OF YOUR HEAD WILL PERISH: A phrase descriptive of long life: Luk 12:7; 21:18; Mat 10:30; Acts 27:34; 1Sa 14:45; 2Sa 14:11.

Luk 21:19

BY STANDING FIRM YOU WILL GAIN LIFE: “Be faithful, even to the point of death, and I will give you the crown of life” (Rev 2:10). “You need to persevere so that when you have done the will of God, you will receive what he has promised… we are not of those who shrink back and are destroyed, but of those who believe and are saved” (Heb 10:36,39).

“It is possible to ‘lose self’ for Christ’s sake, and by that very means to gain it. On the other hand, a man may gain great possessions and ‘forfeit himself’ (Luk 9:25, Moffatt). For encouragement in the trials which would come upon his friends in the days ahead Jesus promised that ‘in your patience ye shall win your souls.’ Similarly, in Luk 17:33, the one who shrank back for fear of losing his life, was actually losing himself. At the judgment seat of Christ many will be consigned to the second death because they have avoided suffering and in some cases death in an unwillingness to share the sufferings of Christ. But those of faith who for Christ’s sake have lost their lives will gain life, and self, for evermore” (CHeb 202).

Luk 21:20

Vv 20-27: Allusions to Zec 14: Jerusalem surrounded by armies (v 20), flee to the mountains (v 21), taken as prisoners (v 24), Son of Man coming in a cloud (v 27).

JERUSALEM BEING SURROUNDED BY ARMIES: Equivalent, in comparison with other parallel passages, to the abomination of desolation standing in the Holy Place: Mat 24:15; Mark 13:14.

Luk 21:21

FLEE TO THE MOUNTAINS: To Pella (Tes 48:25,26). Cp days of Lot: Gen 19:17.

“To advise anyone to flee from a city already encircled by a besieging army sounds the height of absurdity; nevertheless this was the instruction, which the saints of those days received from their Lord. Nor was there any absurdity, for throughout the siege Titus, the Roman general, seems to have been actuated by an earnest desire to keep destruction of both life and property to a minimum — so much so that, according to Josephus, in the early days of the siege there were several opportunities for flight. At one time, for example, the siege of Jerusalem was as good as raised for a period of four days, so casual was the watch maintained by the Roman army. In another place Josephus writes (2.20.1): After the first attack upon the city many of the most considerable of the Jewish folk forsook it as men do a sinking ship. Eusebius, the Christian historian, has this similar narrative: ‘The whole body of the church at Jerusalem, having been commanded by a divine Revelation given to men of approved piety there, before the war removed from the city, and dwelt in a certain town beyond Jordan, called Pella; there those that believed in Christ having removed from Jerusalem, as if holy men had entirely abandoned the royal city itself, and the whole land of Judaea, the divine justice for their crimes against Christ and his Apostles finally overtook them, totally destroying the whole generation of those evil-doers from the earth’ (Eccl Hist 3.5)” (WRev).

Luk 21:22

// Hos 9:7; Mic 7:4.

Luk 21:25

SUN, MOON AND STARS: Sym Israel in Jer 31:35,36. Or more literal: 2Pe 3:7,10; Isa 24:18. Also see Gen 37:9,10; 15:5; 22:17; Amo 8:8-10; Mic 3:6; Song 6:10; Isa 24:23; Jer 33:20-26; Joe 2:10,30-32; Act 2:20; Rev 6:12; 8:12; 12:1.

THE ROARING AND TOSSING OF THE SEA: Citing LXX of Isa 24:14. Waters, seas = nations (Rev 17:15). When calm, sig peace (Rev 4:6). But in LD, nations are a “troubled sea” (Isa 57:20).

Luk 21:28

LIFT UP YOUR HEADS: See Psa 24:7-9:

Luk 22:2

The rejection of Jesus begins with the leaders of Israel… but ends with the betrayal by his own disciples (Mar 14:18…).

Luk 22:3

SATAN: Poss a human enemy, an emissary of High Priest and Sanhedrin (WGos 628). That is, he “entered into the house looking for Judas”: cp // Mat 26:14; Mar 14:10. Cp also Luk 22:31.

Luk 22:4

OFFICERS OF THE TEMPLE GUARD: Jews selected mostly from Levites.

Luk 22:5

AGREED TO GIVE HIM MONEY: A “downpayment”, and then remaining payment after deal is finished? A handful of coins was enough to settle forever the conflict between good and evil. For what price do WE sell the Kingdom?

Luk 22:8

GO AND MAKE PREPARATIONS…: The new Passover — under the guiding hand of Christ — was to be reoriented and invested with a yet deeper significance. Who was really “preparing” the Passover, others — or Jesus himself?

Luk 22:10

A MAN CARRYING… WATER: Generally the work of a woman (HVM 150), thus an extraordinary sight. A prearranged signal? (Was this the young man Mark, carrying water to his mother’s house?)

WATER: Which may have been used by Jesus to wash the disciples’ feet.

FOLLOW HIM TO THE HOUSE THAT HE ENTERS: To have designated the precise house ahead of time would have played into the hands of Judah, risking an interruption of the meal. They follow a man carrying the water of life to a place where they drink the wine of the new covenant.

Luk 22:12

“I go to prepare a place”: Joh 14:1-6.

FURNISHED: Lit “strewn” — ie with pillows and cushions.

Luk 22:14

Did Christ partake of Passover? The lamb was killed and the Passover was kept “between the evenings” (Exo 12:6; Num 9:2,3), ie between — in this case — Thurs evening and Fri evening. Christ’s meal was the earlier case, and then he was slain on Fri in time to fulfill the type of Passover lamb, which most of the nation ate at the later time (JT, RR, Ber 51:135…).

Luk 22:15

I HAVE EAGERLY DESIRED TO EAT THIS PASSOVER WITH YOU BEFORE I SUFFER: This was one of the moments that Jesus had been longing for — a time of quiet intimacy between the master and his disciples. The passover meal was the one event that Jesus was looking forward to in his last few hours of life, and the thing that made it all the more desirable was to spend it with his best friends around a meal of celebration to God.

“What the disciples could not know is that even while he encompassed them in this simple memorial, his eyes were lifted beyond them down the years that were to be; towards disciples gathered in caves with Roman soldiers dogging their steps; towards men and women dying in the mountains with his Name upon their lips; towards a faithful remnant struggling to keep the faith in a closing age of folly and darkness. He saw countless disciples down the years and over the world, humble disciples who lived and died unknown. He saw them living out their little lives with their hopes and their fears, their struggles and their failures, their prayers and their victories. He came quietly to them with his invitation, ‘With desire I have desired to eat this Passover with you before I suffer.’ And in humble earnestness had come their answer, ‘With desire we desire to meet at thy table, Lord.’ And so obediently they came, they remembered, they loved, they went back to their tasks inspired by his presence, resolved to struggle on. Eventually they died, faithful to the end, not having received the promise but having seen it afar off” (MP 322,323).

Luk 22:18

I WILL NOT DRINK AGAIN OF THE FRUIT OF THE VINE: Christ is about to assume duty of priest — which will continue, in heaven, until after his return. Because of poor example of Nadab and Abihu, priests on duty were forbidden wine (Lev 10:1,2,9).

Luk 22:19

DO THIS IN REMEMBRANCE OF ME: “Do we fully realize the importance of the weekly Memorial Service? There may be a danger in these days of multiplicity of meetings — fraternal gatherings, mutual improvement classes, study circles, singing classes, vacational campaigns, all of which have valuable features — of losing the correct sense of proportion. Let us put first things first: and the first in importance of all our meetings is that for the Breaking of Bread.

“Do not let us forget that the Memorial Service owes its origin to a command of the Lord Jesus to his disciples: ‘This do in remembrance of me’: Paul reminds us that it was given ‘the same night in which he was betrayed’ — a solemn and an arresting association of ideas. Can we not enter somewhat into the spirit of that ‘dark betrayal night’? The partaking of the Passover with its vivid reminder of God’s intervention and Israel’s deliverance: our Lord’s evident satisfaction in partaking with his disciples — ‘With desire I have desired to eat this passover with you before I suffer’: the sudden challenge of the Master: ‘Verily I say unto you, one of you shall betray me’; followed by the heart-searching enquiries ‘Lord, is it I? is it I?’ Then the linking up of the Passover with the breaking of bread and drinking of the cup after Jesus had given thanks, and had associated the emblems with his body soon to be broken, and his blood about to be shed. Could those disciples ever forget the inauguration of that Memorial Feast?

“Years later the apostle Paul, in giving the salient details of that inauguration to the Gentile believers in Corinth, reminds them: ‘As often as ye eat this bread and drink this cup, ye do show the Lord’s death till he come’. Surely the emphasis in that quotation is on the word ‘often’! How often shall the servants of Christ meet to remember him? If it were left to ourselves to decide, the answers would be many and conflicting: we are saved from such uncertainty. The apostolic example has been preserved for us in the record given in the Acts of the Apostles (Acts 20:7): ‘Upon the first day of the week when the disciples came together to break bread’. Here then are our instructions based on the inspired record: ‘Do this in remembrance of me’, said the Master; ‘Do it often’, said Paul; ‘Do it on the first day of each week’, said apostolic example.

“I believe many brethren and sisters to-day feel that we may be called upon, in the none too distant future, to face some great trial of our faith, perhaps the last and supreme test the brotherhood may be called upon to endure. We may possibly be wrong in so indulging our imagination. One thing is certain, however: if we are faithful in the simpler and obvious duties of our profession, we shall be all the more able to meet the greater trials should these come. Every first day of the week brings with it a simple yet infallible test of our loyalty to Christ. Have we obeyed his command to remember him in the breaking of bread and drinking of wine? How many times have we failed to do so this year? Have we forgotten? Christ does not forget, and the ‘book of remembrance’ is a Divine reality. Only the gravest of reasons can be adequate to justify our failure to obey our Lord’s request. Was it impossible — really impossible — for us to be at the meeting? Then there is the possibility of breaking bread at home, as many a brother or sister in isolation must do. Were we on holiday? Then did we, amongst our preparations for that holiday, find out the address of the nearest ecclesia and time of meeting? Or if there were no ecclesia accessible, did we ourselves make the few essential preparations to remember Christ in the way appointed?

“Each first day of the week brings its opportunity, and its test of loyalty to Christ. Happy shall we be if we can assure ourselves in the day of account that we have been consistently faithful in this matter of the remembrance of our absent Lord” (FWT).

Luk 22:20

// 1Co 11:25.

THIS CUP IS THE NEW COVENANT IN MY BLOOD…: Jesus modifies the words of Exo 24:8 by adding “new” from Jer 31:31 — blending together the giving of the old covenant and the new covenant to show how they speak of him.

Luk 22:21

Citing Psa 41:9: “My close friend, whom I trusted.” Cp also Psa 55:12-14. Note: Jesus broke bread with Judas! Cp Joh 13:26.

Luk 22:23

WHICH OF THEM IT MIGHT BE: There is no hint that any of the disciples suspected Judas. “An indication of how completely the traitor lived his own life in his own world even while continuing to be an intimate member of the apostles’ band.”

Luk 22:24

// Mat 26:67,68. The irony is that, in disputing about who was the greatest, there were ALL “betraying” the high ideals of their Lord and Master (Luk 22:22,23)!

Luk 22:25

BENEFACTORS: Jesus alluded to the Seleucidae and the Ptolemies when he said that the kings of the Gentiles call themselves “benefactors,” for the Gr word “euergetes” (benefactor) was one of their titles. The masses over which they ruled paid taxes to them and prostrated themselves before them, but they would have done the same for any other master.

Luk 22:27

ONE WHO SERVES: As in Joh 13:5.

Luk 22:30

EAT AND DRINK AT MY TABLE: That is, belonging to his family, sharing the king’s presence, favor, association — as did Barzillai’s sons (1Ki 2:7) and Mephibosheth (2Sa 9:7-13) with David.

SIT ON THRONES: Mat 19:28; Luk 19:11,12; Rev 3:20,21.

Luk 22:31

SATAN: Cp v 3. Jewish authorities intent on rounding up all disciples. Cp Joh 18:8,9,17. (Cp usage in 1Pe 5:8.)

YOU: Greek is plural, sig all apostles. The authorities were seeking traitors among the 12, preferably more than one to be false witnesses.

Luk 22:32

STRENGTHEN YOUR BRETHREN: “Sterizo” = “establish”. Not an exclusive command for Peter: cp Rom 1:11; 2Co 11:28; 1Th 3:2; Rev 3:2. Peter failed in this: Luk 22:55. Note the limitations on Peter’s jurisdiction: Gal 2:8. See Lesson, Peter: The look.

Luk 22:33

Peter thinks he will lay down (sw Joh 10:11,15) his life for Jesus. Instead, Jesus will lay down his life for Peter. A great irony: cp David/God/build house: 2Sa 7.

Luk 22:34

Cp Peter’s words (Luk 22:33) with the impotent “bluster” of rooster.

Luk 22:35

WHEN I SENT YOU WITHOUT PURSE, BAG OR SANDALS, DID YOU LACK ANYTHING?: Christ refers to past, when disciples went forth on mission in faith, lacking nothing, with staff only (Mar 6:8 and context) — in ct to their present fear of authorities, exemplified by hidden swords. His command (v 36) does not bring forth the affirmation of faith one might expect, but instead the revealing of hidden weapons.

Luk 22:36

IF YOU DON’T HAVE A SWORD, SELL YOUR CLOAK AND BUY ONE: This command was not intended to be taken literally (cp vv 50,51; Joh 18:10,11). So, possible solutions: (1) Perhaps showing that divine protection (v 35) was about to be withdrawn (Zec 13:7), and that they should expect persecution (Luk 21:12). They now had to provide for themselves.

Or (2) as an object lesson: so that no one could ever say Christ could not have defended himself; this shows that he submitted willingly.

Or, again (3), as protection from wild beasts.

Another option: v 35 is Jesus’ reminder of their previous provisions. Now v 36 may be taken as a question: “So, do you now sell your cloak and buy a sword?” And along with v 37: “Now, I suppose, I will be counted as an outlaw!”

SWORD: Symbolic of conflict, perhaps family conflict: Mat 10:34. Symbolic of a mother suffering at the death of her son: Luk 2:34,35. So Jesus might have been implying: ‘The time is coming when there will be great conflict because of me… so you need to be prepared!’

Luk 22:37

NUMBERED WITH THE TRANSGRESSORS: “And bore the sin of many” (Isa 53:12). In suffering, he healed others (v 51 also).

Luk 22:38

See VL, Disciples, slow comprehension.

THAT IS ENOUGH: What was the use of 2 swords only for 11 men, if literal fighting were intended?

Luk 22:39

After singing a hymn: Mat 26:30; Mar 14:26.

JESUS WENT OUT AS USUAL TO THE MOUNT OF OLIVES: Jesus knew Judas would be coming here (a familiar spot for the group to rest: Joh 18:2,3). So here he waits, placing himself in Judas’ hands.

Jesus often went to the mount of Olives. The occasions when Jesus went to the mount of Olives (notice that they are all, except John 8, during the last week of his life): Mat 21:1; 24:3; 26:30; Mark 11:1; 13:3; 14:26; Luke 19:29,37; 21:37; 22:39; John 8:1; 18:1,2 [crossing Kedron]. Jesus was living out the experiences of David when he fled from Absalom. Whilst David did not know what was to be the outcome of his flight, Jesus did know and this must have been a great comfort to him. We live out Scripture in our own lives — particularly when we break bread week by week in remembrance of Jesus. We should make a habit of living out Scripture in our day-to-day lives.

Instances of Jesus withdrawing into a mountain, apart — sometimes for privacy and prayer, and sometimes to instruct his followers: Mat 5:1; 8:1; 14:23; 15:29; 17:1; 24:3; 28:16; Mark 3:13; 6:46; 9:2; 13:3; Luke 6:12; 9:28; 22:39; John 6:3,15; 8:1.

MOUNT OF OLIVES: To a garden called Gethsemane (Mat 26:36; Mar 14:32), which literally means “a wine press for oil”. Poss its olive trees provided oil for the anointing of priests and kings.

Luk 22:41

A STONE’S THROW: But such a description is virtually meaningless (ie, how large a stone? how strong a throw?)… unless intended to convey some truth symbolically: Perhaps 1Sa 17:49: the stone’s throw of David to slay the giant Goliath.

Luk 22:42

// Mat 26:39… How could Jesus ask for such a thing? Because he was not yet “perfect”, although without sin: Heb 5:8,9.

THIS CUP: The hours of waiting, or the cross itself? If the cross itself, he would realize quickly that this could not be avoided — thus “not as I will…”

NOT MY WILL: Christ has a will of his own: Rom 15:3.

NOT MY WILL, BUT YOURS BE DONE: “My will is to play with earthly toys: Thy will is to work with heavenly tools. My will is to be comfortable: Thy will is to be useful. My will is to indulge the flesh: Thy will is to build up the Spirit. My will is to criticize and condemn: Thy will is to sympathize and help. My will is to proudly speculate and theorize: Thy will is to humbly study and learn. My will is to leave the work of the Truth to someone else, while I ‘seek my own things’: Thy will is to be ‘always abounding,’ ‘seeking not her own.’ My will is to wallow in childish self-pity: Thy will is to ‘rejoice always.’ My will is to complain about trials and troubles: Thy will is to count it all joy, knowing that tribulation worketh patience. My will is foolish talking and jesting: Thy will is gracious speech, seasoned with salt, as the Oracles of God. My will is to lay up baubles on earth: Thy will is to lay up treasure in heaven. My will leads only steadily downward, to sorrow and death: Thy will leads ever onward and upward, to eternal life and joy. ‘Thy will, not mine, be done’ ” (GVG).

Luk 22:43

AN ANGEL… STRENGTHENED HIM: Cp Isa 49:1-8. God will provide help to those who pray. This, fulfilling Psa 17:3-6; 31:16; 34:6. (Had the others already fallen asleep?)

Luk 22:44

ANGUISH: From root “agon”, lit an assembly to witness a context, or struggle!

SWEAT: Even though the night was very cold (Joh 18:18). Christ was suffering to remove the curse upon Adam: “In the sweat of your brow…” (Gen 3:19). Christ’s sacrifice had already begun (Psa 22;15; Isa 53:11).

WAS LIKE DROPS OF BLOOD: “Like” suggests interpretation: to Luke, the great drops of sweat symbolized and foreshadowed great drops of blood! Cp Psa 22:15; Isa 53:11. (Also, in the shadows and dark, sweat would look like blood!) (Or, perhaps, a phenomenon very rarely observed, but scientifically possible: under great stress the small capillaries near the surface of the skin can rupture, tinging the perspiration red.)

Luk 22:45

Peter’s 7 downward steps: (1) sleeping (v 45), (2) taking up sword (v 50), (3) “afar off” (v 54), (4) sitting among High Priest’s servants (v 55), (5) denial (v 57), (6) denial second time (v 58), and (7) denial third time (v 60).

EXHAUSTED FROM SORROW: Or, poss, “away from sorrow”, ie indifferent, oblivious to Christ’s sorrow. They slept away, having no real idea what their Master was going through.

Luk 22:47

Why was it necessary that the Son of Man be betrayed with a kiss? There is, of course, the obvious symbolism: the deceitful treachery of a familiar friend. But, on close examination, there would appear to be a practical reason for Judas to suggest a kiss: the time set for Jesus’ arrest was night, and the place a rather secluded garden. The Jews bent on taking Jesus have realized that, in the confusion of an arrest, he could slip out of their hands quite easily. The trick would be to single him out from his followers while they were still at some distance, so that the soldiers would know which of the shadowy figures to pursue and lay hands on. (Under conditions of normal visibility there would have been no problem identifying Jesus.) And thus the stratagem of having Judas precede the multitude, for only a member of the inner circle (so they would suppose) could get close enough to single out the leader from his followers.

Luk 22:50

ONE OF THEM: Peter (Joh 18:10). Was he aiming for Judas (cp Joh 13:24), but only managing to wound a bystander?

THE SERVANT OF THE HIGH PRIEST: Malchus (Joh 18:10). Is Malchus named because he later became a follower of Jesus? So this man, we may safely assume, leaves the service of the FALSE High Priest, to enter the service of the REAL High Priest, Jesus!

CUTTING OFF HIS EAR: See the contrast: some (like Jesus) wait, watch, pray, prepare, weigh alternatives, and (only then) act. Others (like Peter) doze off, sleep, wake suddenly, and then “cut off an ear”.

Luk 22:51

See Lesson, Military and police.

Even in his arrest Jesus brings healing to others. Cp touching of High Priest’s ear: Lev 8:23. (Think of the report Malchus would take to his master! Perhaps Malchus becomes a believer. This could be the reason his name is given in Joh 18:10. Thus the servant of one High Priest becomes the servant of a greater High Priest.)

All the occasions of Jesus touching, or being touched, in the context of healing (notice that not one of them is in John’s gospel): Mat 8:3,15; 9:20,21,29; 14:36; 17:7; 20:34; Mark 1:41; 3:10; 5:27,28,30,31; 6:56; 7:33; 8:22; 10:13; Luk 5:13; 6:19; 7:14,39; 8:44-47; 18:15; 22:51.

Luk 22:52

SWORDS AND CLUBS: The weapons, respectively, of Roman soldiers and Jewish temple guards.

Luk 22:53

Darkness closes down upon the scene. The garden, with its gnarled old olive trees, is dark and quiet again. The silence is broken only by the rustling of the leaves.

Luk 22:54

THE HOUSE OF THE HIGH PRIEST: Annas was no longer the official High Priest, but the title (and power and wealth) remained in family: 5 different sons, and finally his son-in-law Caiaphas became High Priest (from 18 to 36 AD: OP 23:262). They were a ruthless and ambitious family, who would do almost anything to maintain power (MP 332).

Two injustices here: (1) a private meeting, and (2) late at night. A night trial was illegal: Act 4:3; 5:17-19.

AT A DISTANCE: Luk 23:49.

Luk 22:55

Peter warmed himself by the fire of the world, but denied the living fire (cp Isa 50:11, in context of judgment — vv 8,9 — and smiting — v 11).

Luk 22:56

The only instance in the Gospels where a woman is not on Jesus’ side! Or is she?

Was Peter afraid especially because of his violent action against the High Priest’s servant? Cp John 18:26.

Luk 22:61

Jesus turned to: to the following multitude (Luk 14:25), the backsliding disciple (Luk 22:61), the impulsive disciple (Mat 16:23), and the trembling believer (Mar 5:30).

AND LOOKED STRAIGHT AT PETER: In the “mirror” of Jesus’ face Peter saw himself — what he truly was; and he could not stand the sight. See Lesson, Peter: The look.

Luk 22:64

PROPHESY: ‘Tell us who is striking you.’ One day he will!

Luk 22:66

Vv 66-71: One final audience (with Annas and Caiaphas both), to formulate “charges”. (By meeting during the daytime hours, they are seeking to legalize what had been decided — illegally — the night before: the Sanhedrin was only supposed to meet during the day!) Now they are finally ready.

Luk 14:1

HE WAS BEING CAREFULLY WATCHED: This was the real reason for the invitation! The wicked who watch to catch the righteous: Psa 37:32; Isa 29:20,21.

Luk 14:2

IN FRONT OF: “Emprosthen” = lit “in his eye”, positioned so as not to be overlooked.

DROPSY: Early name for edema, collection of water in body cavities.

Luk 14:3

IS IT LAWFUL?: This was a “new thing” in the earth: the Law made no provisions for healing whatsoever.

Luk 14:4

AND SENT HIM AWAY: To save him for these unbelievers.

Luk 14:5

Four occasions in Luke where there is conflict about Jesus performing miracles, etc on the Sabbath: Luke 6:2,9; 13:14; 14:3.

FALLS INTO A WELL: Thus running the risk of drowning, just as a person with dropsy (v 2). Cp 1Co 9:9,10: is God concerned with oxen ONLY?

Luk 14:7

THE GUESTS PICKED THE PLACES OF HONOR AT THE TABLE: “They love the place of honor at banquets and the most important seats in the synagogues” (Mat 23:6).

Luk 14:10

// Pro 25:6,7.

Luk 14:11

See Luk 11:43; 18:14; 20:46; 2Ch 7:14,15; Pro 3:34; 25:6,7; Mat 18:4; 23:12; Jam 4:10; 1Pe 5:6.

Luk 14:12

Advice for preaching the gospel.

Luk 14:14

RESURRECTION OF THE RIGHTEOUS: Resurrection in the absolute, or completed, sense: 1Co 15:21,42,52; Phi 3:11; Mat 22:30.

Luk 14:16

Vv 16-24: The parable of “excuses”: prosperity (v 18), work (v 19), and pleasure (v 20). (Gideon had to rid his army of the faint-hearted also!) “The principle of the parable still stands. Today men still ‘ask off’, pleading the claims of another field (ct Mat 13:44), another yoke (Mat 11:29), or another betrothal (ct 2Co 11:2)” (WGos 481).

Luk 14:18

THEY ALL ALIKE BEGAN TO MAKE EXCUSES: They seemed to have agreed together to stay away.

I MUST GO AND SEE IT: At supper time? A trivial, insulting excuse.

“We are all aware that the time is coming for the marriage feast of the Lamb. Are we so enthralled in our daily lives that we will be ones who put off attending? Yes, this life is always accelerating and we can easily be swept up in the tide, but we do not have to be. We really do have a choice where our focus is. We do make that choice every day. We can be Christ’s slave now. We can make him master of our lives today. Then maybe we can be the ones to spread the glorious announcement that the feast is ready. We can be the ones to grab others like us who are poor, crippled, blind, and lame, and those who live in the highways and byways and compel them to the come. Let us be ‘poor and crippled’ to the riches of this life, but ‘rich’ in the love of our master today! The choice is ours now… not later” (CPv).

Luk 14:20

I JUST GOT MARRIED, SO I CAN’T COME: Treating the invitation as if it were conscription (Deu 24:5-7).

Luk 14:21

ANGRY: “Orgizo” — a slow, deliberate hostility.

POOR: Those with no money to buy land (v 18).

CRIPPLED… BLIND: Those who could not work (v 19).

LAME: Those who could not marry (v 20)?

Luk 14:23

“Go even to the Gentiles” (cp Act 13:46).

Luk 14:24

NOT ONE OF THOSE MEN…: Words appropriate to the generation that perished in the wilderness: Deu 1:35.

Luk 14:25

Jesus turned to: to the following multitude (Luk 14:25), the backsliding disciple (Luk 22:61), the impulsive disciple (Mat 16:23), and the trembling believer (Mar 5:30).

Luk 14:26

HATE: See Mat 10:37; Luk 16:13. A Heb idiom (Hos 6:6n; cp Gen 29:30,31).

Luk 14:27

We should always give up worldly honors, for which we will be hated: Mat 10:22. Many have abandoned Christ as their first love, to serve a national patriotism, for example.

CARRY HIS CROSS AND FOLLOW ME: Fruit-bearers abiding IN Christ (Joh 15:5); witness-bearers speaking FOR Christ (Act 1:8); cross-bearers following AFTER Christ (Luk 14:27); burden-bearers being LIKE Christ (Gal 6:2).

Luk 14:30

BEGAN TO BUILD AND WAS NOT ABLE TO FINISH: In ct to God’s great work: Heb 4:3; 12:2; Joh 19:30.

Luk 14:31

ABOUT TO GO TO WAR: “Sunballo” = talk with, ie about war; a war council.

Luk 14:32

Ct Josiah in 2Ki 23:29.

Luk 14:33

ANY OF YOU WHO DOES NOT GIVE UP EVERYTHING HE HAS CANNOT BE MY DISCIPLE: “The eternal reward we claim to treasure so highly and seek so devotedly is perfection, spirituality, holiness, freedom from all the motions and lusts of the flesh, closeness to God, total godliness in thought and action. How badly do we really want this condition, and what are we really willing to give up to get it? If we are not willing to sacrifice everything else, and drop everything else in this life to strive for perfection in these divine things, then we reveal that our professed devotion to them and desire for them is shallow and weak. We really want the pleasure of this life and the flesh — and then God later, when this life is over, and the flesh is worn out and has lost its excitement and appeal. Giving up what we have ceased to enjoy is no sacrifice. God wants our best now, not our dregs” (GVG).

“There are only two ways to be: only two sides to take — God’s side and the flesh’s side. We have got to be all the way over on God’s side in everything. We cannot mix it. We cannot have half-and-half. Salvation depends on total choice of God’s side of every decision, every issue, every choice, every activity. Face it: it’s for your life” (GVG).

Luk 14:34

HOW CAN IT BE MADE SALTY AGAIN?: Or, “How shall it [ie the sacrifice] be seasoned?”

Luk 14:35

Insipid salt would corrupt good soil; fit only for the manure pile.