Introduction:
Coming …
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Chapter 1
Select Verse:
Verse 1
The gospel begins with a purpose statement. Here in Luke 1:1-4 the author explains why he wrote the book. Note first that the idea of writing a record about the life of Jesus Christ was not unique to Luke. According to him, many people had “undertaken to compile a narrative” of the things that had taken place in those days. The life of Jesus and what He did and taught was so spectacular that people believed it needed to be recorded for posterity. While we are blessed to have such a record, understand that it is of utmost importance that we be able to have confidence in the accuracy of what was written. People write from different perspectives and not everyone has their facts straight. Imagine what the account would look like if it was written by one of Jesus’ enemies or someone who did not understand His teaching. Not just anyone could write a true and accurate account of Jesus’ life and teachings. The fact that many had undertaken to write such a narrative was part of Luke’s motivation. He wanted people to know the truth and not just people’s opinions.
Verse 2
Note Luke’s sources for the facts about the life of Jesus here – “Those who from the beginning were eyewitnesses.” Luke is committed to not taking second-hand information. He wanted to speak to those who had witnessed the events themselves and heard the words of Jesus spoken with His voice.
Notice secondly that he received his information about the life and teaching of the Lord Jesus through “ministers of the word.” These ministers of the word were apostles and prophets who had proven themselves to be men of honour and integrity and whose reputations were without question. These ministers had witnessed the works of Jesus personally and heard Him teach.
Luke tells us that the source of his information about Jesus was men of absolute integrity who were with the Lord, heard His teaching and witnessed His miracles.
Verse 3
Note that Luke’s gospel was not quickly written. Luke carefully followed the life of Christ and His teaching “for some time” before committing it to writing.
Observe also the care Luke took in examining the facts of his narrative. The Greek phrase used here is: “παρηκολουθηκοτι ανωθεν πασιν ακριβως,” which can be translated as “following closely (side by side) from the beginning all (the whole) diligently (accuratly).” The words used here show us how careful Luke was about the details he reported.
Next, it was Luke’s passion to write an “orderly account.” The word “orderly” is καθεξη̃ς (kathexḗs) and refers to a series of events connected in a specific order. Luke’s precision here is to be admired. He not only wants to get the events correct but sees it as important to get the order of these events right as well.
Finally, note that he mentions the name of Theophilus here. The Greek word Θεόφιλος (Theóphilos) means “lover of God.” There is much debate over the identity of this individual. Some observe that Luke addresses him as “most excellent Theophilus” here. Such an address was generally reserved for important officials. Consider the following examples in the Book of Acts:
(26) “Claudius Lysias, to his Excellency the governor Felix, greetings. – Acts 23:26 ESV
(2) And when he had been summoned, Tertullus began to accuse him, saying: “Since through you we enjoy much peace, and since by your foresight, most excellent Felix, reforms are being made for this nation, – Acts 24:2 ESV
(25) But Paul said, “I am not out of my mind, most excellent Festus, but I am speaking true and rational words. – Acts 26:25 ESV
In each of these cases the phrase “most excellent” is used to refer to a government official of high ranking. It is possible, therefore, that Luke wrote this account for an important official of that time.
Other commentators focus on the meaning of the name Theophilus (lover of God) and interpret it to be a general reference to believers.
Whether the account was written for a high official or all believers, we have it as an official and carefully researched narrative of the life of Jesus Christ.
Verse 4
Luke’s goal in writing this book was that Theophilus would have a carefully researched and accurate account of Jesus’ life so that he could be certain of the things he had been taught. Understand here that stories about Jesus were likely circulating through the various communities of that day. It is quite possible that not all of those stories were accurate. The New Testament Scriptures were not compiled at that time. What Luke wrote was an official and authoritative account of proven events and teachings of Jesus that were beyond dispute. Theophilus could consult Luke’s account if he wanted to confirm the accuracy of any event or teaching attributed to Jesus.
Verse 5
Luke begins his account of Jesus’ life in the days of Herod, king of Judea. Herod was not a Jew but a foreigner sent by Rome to govern the region of Judea. These were days of political turmoil with Rome asserting its authority over the Jews in that region.
At this time, Zechariah served as a priest. King David, according to 1 Chronicles 24, organized the priests of his day into divisions with a schedule and duty assigned to each. Zechariah was in the division of Abijah. His wife was Elizabeth, a descendant of Aaron the High Priest.
Verse 6
Luke tells us two things about Zechariah and Elizabeth, his wife here.
First, they were righteous before God. The Greek word δίκαιος (díkaios) speaks about a person who conforms to rules and regulations and is in good standing before God.
Luke explains this in his second statement about them when he says that they “walked blamelessly in all the commandments and statutes of the Lord.” Zechariah and Elizabeth lived faithfully according to the Jewish laws and were devoted to God and committed to walking in His ways.
Verse 7
We learn here that Zechariah and Elizabeth were “advanced in years” but had never had a child. The reason for this was that Elizabeth was barren. For some reason, she had never been able to conceive.
Not being able to have a child would have been a burden for this couple. It was important in those days for a wife to bear a child and carry on the family line. From a human perspective, now, however, the chance of this happening is quite remote.
Verse 8
Luke takes us to a particular time in Zechariah’s life here. His priestly division was scheduled for duty at the temple and he was serving in that capacity.
Verse 9
In those days it was the custom to assign the priest’s responsibilities by casting lots. The practice was quite common in those days.
When the disciples wanted to replace Judas they did so by casting lots:
(24) And they prayed and said, “You, Lord, who know the hearts of all, show which one of these two you have chosen (25) to take the place in this ministry and apostleship from which Judas turned aside to go to his own place.” (26) And they cast lots for them, and the lot fell on Matthias, and he was numbered with the eleven apostles. – Acts 1:24-26 ESV
When Joshua divided the land of Israel among the various tribes he cast lots to determine which tribe would inherit each section of land:
(8) So the men arose and went, and Joshua charged those who went to write the description of the land, saying, “Go up and down in the land and write a description and return to me. And I will cast lots for you here before the LORD in Shiloh.” (9) So the men went and passed up and down in the land and wrote in a book a description of it by towns in seven divisions. Then they came to Joshua to the camp at Shiloh (10), and Joshua cast lots for them in Shiloh before the LORD. And there Joshua apportioned the land to the people of Israel, to each his portion. – Joshua 18:8-10 ESV
It was the clear understanding that by casting lots, they were leaving the decision to the Lord:
(33) The lot is cast into the lap, but its every decision is from the LORD. – Proverbs 16:33 ESV
In the mind of Zechariah, when the lot was cast for him to burn incense, he was doing so in the purpose and will of God at that time.
Verse 10
Incense in the Bible is often a symbol of prayer.
(2) Let my prayer be counted as incense before you, and the lifting up of my hands as the evening sacrifice! – Psalms 141:2 ESV
(3) And another angel came and stood at the altar with a golden censer, and he was given much incense to offer with the prayers of all the saints on the golden altar before the throne, (4) and the smoke of the incense, with the prayers of the saints, rose before God from the hand of the angel. – Revelation 8:3-4 ESV
Luke tells us that as Zechariah burned incense before the Lord, worshippers gathered in the temple courtyard to pray. The symbol was accompanied by the reality. Prayers rose to God with the incense in the courtyard that day.
Verse 11
As Zechariah burned incense, he noticed a figure standing at the right side of the altar. This would have taken him by surprise, for no one would interrupt the sacred responsibility given to him that day. Nor could just anyone approach that altar. Luke tells us, however, that the figure that presented himself to Zechariah was no human being, but an angel.
Verse 12
Note Zechariah’s response to the presence of the angel at the right side of the altar of incense. Luke tells us that he was troubled. The word ταράσσω (tarássō) speaks of agitation or emotional disturbance. This disturbance quickly led to fear. The word fear is φόβος (phóbos) and speaks of terror, or deep reverence and respect.
Zechariah understood that he was in the presence of something greater than himself and pulled back in terror and respect, uncertain of what was going to happen.
Verse 13
Note Zechariah’s response to the presence of the angel at the right side of the altar of incense. Luke tells us that he was troubled. The word ταράσσω (tarássō) speaks of agitation or emotional disturbance. This disturbance quickly led to fear. The word fear is φόβος (phóbos) and speaks of terror, or deep reverence and respect.
Zechariah understood that he was in the presence of something greater than himself and pulled back in terror and respect, uncertain of what was going to happen.
Verse 14
The angel who appeared to Zechariah at the altar of incense shared with him two details about the birth of their son John.
First, their son would bring them joy and gladness. This would not only be because he was the answer to their prayer, but because of the life he would live. Remember that according to Luke 1:6, Zechariah and Elizabeth were “righteous before God, walking blamelessly in all the commandments and statutes of the Lord.” This couple loved the Lord and their great passion in life was to serve and honour Him. We can only imagine what joy it would bring them to watch their only son, grow up to have that same passion.
Second, the angel told Zechariah that the birth of his son would cause many people to rejoice. He would go on to explain the reason for this in the next verse.
Verse 15
In verse 14 the angel told Zechariah that many would rejoice in the birth of their son John. He now shares the first reason for this rejoicing — “He will be great before the Lord.” God had a special purpose for their son John. He was born with a calling on his life. The angel will tell Zechariah something about that calling in verse 16.
Because John had a special calling, the angel told his father that John was not to drink wine or strong drink. This was a commitment John kept all his life. Consider what Jesus said about him in Luke 7:33:
(33) For John the Baptist has come eating no bread and drinking no wine, and you say, ‘He has a demon.’ – Luke 7:33 ESV
Many commentators see here a reference to the fact that John may have been raised as a Nazirite. A Nazirite was an individual under a special vow of separation before God for a specific purpose. That vow required the individual to live a certain lifestyle. They were obliged to separate themselves from wine and strong drink, from any grape juice or grapes in any form (Numbers 6:3,4). A Nazirite was not to shave their head or cut their hair until the time of their vow was completed (Numbers 6:5). Finally, the individual under a Nazirite vow was not to go near a dead body but remain pure before the Lord at all times (Numbers 6:6-7).
Observe also that the angel told Zechariah that this child, John, would be filled with the Holy Spirit even in his mother’s womb. God’s hand was upon this child even before he was born, filling him with His Holy Spirit and calling him to a particular role. His parents were to understand the importance of this role and raise him as a Nazirite, separated for the Lord and that purpose.
Verse 16
Zechariah and Elizabeth’s son John, according to the angel, would “turn many of the children of Israel to the Lord their God.” Note several details in these words here.
First, John would turn “many” to their God. The idea here is that his ministry was one of some significance and he would reach a multitude of people.
Second, observe that his role would be to the “children of Israel.” God called John to minister to his people, the Jews.
Finally, note that he would turn these Jews to “the Lord their God.” John would point his people to the God of Abraham, Isaac and Jacob. He would reveal the purpose of the God of Israel through His Son Jesus.
Verse 17
Finally, the angel told Zechariah that his son would go before him in the power of Elijah. This statement brings us back to the very last verse of the Old Testament which reads:
(5) “Behold, I will send you Elijah the prophet before the great and awesome day of the LORD comes. (6) And he will turn the hearts of fathers to their children and the hearts of children to their fathers, lest I come and strike the land with a decree of utter destruction.” – Malachi 4:5-6 ESV
This passage was very familiar to the Jews of Zechariah’s day. They understood that the promised Messiah would be preceded by a great prophet like Elijah, who would minister in the power of the Spirit and usher in the days of the Messiah.
What the angel was telling Zechariah was that his son would be the prophet foretold by Malachi. He would be anointed and empowered by the Holy Spirit to do three things:
First, he would be empowered to turn the hearts of the fathers to the children. He would restore the basic foundational structures of society as the lives of fathers and mothers were restored to a right relationship with God.
Second, John would bring the disobedient under the wisdom of the just. The word just here is δίκαιος (díkaios) and refers to those who are righteous or conformed to the rules and regulations of society or, more particularly, of God. John’s ministry would have an impact on those who wandered from God. He would see many repent of this sin and disobedience and be restored to God and a right relationship with Him.
Finally, John would prepare a people for the Lord God. This was the role Malachi prophesied. The one who went before the Messiah would turn the hearts of the fathers to their children, “lest I come and strike the land with a decree of utter destruction” (Malachi 4:6, ESV). John would prepare people to receive the Messiah. He would call them to repent of their sin lest this Messiah, upon His arrival, devour them because of their evil ways.
Verse 18
The words of the angel were quite clear. Zechariah and Elizabeth were to have a male child who would be called and filled with the Holy Spirit from birth to accomplish a vital ministry for the Lord God. The presence of the angel in itself was a miraculous encounter that inspired fear in Zechariah. Note, however, that, even though Zechariah was “righteous” and walked “blamelessly in all the commandments and statutes of the Lord” (verse 6), his human wisdom and understanding still stood in the way. He questioned the angel about this matter in the words: “How shall I know this? For I am an old man, and my wife is advanced in years.”
The word “know” does not express simply an intellectual understanding of the matter but the experience of it as well. In other words, Zechariah is not just saying, “How can I understand what you are telling me is true?” but also, “How can I ever experience this reality in my life.” He expresses his doubt about the truth of the angel’s words by saying, “For I am an old man and my wife is advanced in years.” In other words, we are too old to have a child. It is medically impossible.
Verse 19
The angel addresses Zechariah’s doubt by identifying himself.
First, the angel tells Zechariah his name — “I am Gabriel.” The name was not unknown to Zechariah as a priest. In the book of Daniel, we read how this same angel was sent to reveal the meaning of Daniel’s vision to him:
(15) When I, Daniel, had seen the vision, I sought to understand it. And behold, there stood before me one having the appearance of a man. (16) And I heard a man’s voice between the banks of the Ulai, and it called, “Gabriel, make this man understand the vision.” – Daniel 8:15-16 ESV
The identity of this angel carried weight. He was an important angel of God. Zechariah had no reason to doubt his word.
Second, Gabriel told Zechariah that he stood in the presence of God. That is to say, he stood before God as His servant in the very courtyards of heaven. He told Zechariah that he had just come from the presence of God to convey the message he had just given him.
Third, Gabriel reassured Zechariah that he was sent from God to bring him this good news. The promise he shared was from God.
Verse 20
If the reassurances of verse 19 were not enough for Zechariah, the angel gives him a sign from God to confirm the authenticity of the promise made. Gabriel tells Zechariah that he would not be able to speak until the day the promise was fulfilled. There is a double purpose for this sign.
First, the sign was intended to reassure Zechariah of the promise of God. God would be true to His word. Every day, Zechariah tried to communicate unsuccessfully with his voice; he was reminded of this promise of God for a son.
Second, the sign was intended as a rebuke. Note the words, “because you did not believe my words, which will be fulfilled in their time.” Zechariah’s disbelief was addressed through his inability to speak for these months. He was given cause to reflect on how he did not trust the words of the angel from God. He was reminded of his worldly way of thinking and how he questioned the power of God to do the impossible. How easy it is to measure God according to worldly standards. What is impossible with man is possible with God:
(26) But Jesus looked at them and said, “With man this is impossible, but with God all things are possible.” – Matthew 19:26 ESV
Verse 21
While Zechariah was communicating with the angel, worshippers standing outside in the courtyard began to wonder why he was delayed in returning to them. Access to the holy place where the altar of incense was located was forbidden to the ordinary worshipper. They could not go into this part of the temple to check on him, so they stood outside, wondering what was taking him longer than usual to burn the incense.
Verse 22
The answer to their question about why Zechariah was delayed came when he finally appeared from the holy place and was unable to speak. All he could do was make signs to those present. The worshippers assumed that Zechariah had seen a vision from God while he was burning incense. They did not understand the nature of the vision, but saw its impact on their priest.
Verse 23
Zechariah remained at the temple until his time of service had come to an end. Each priestly division had a specified time of service at the temple. They would remain there until that time was completed and they were relieved by the next scheduled division. When Zechariah’s time was over, he returned to his home, where he met a very perplexed wife, confused by his inability to speak and share the encounter he had with the angel.
Verse 24
As promised, Elizabeth, in her old age, conceived and became pregnant. Note her response to this pregnancy — “For five months, she kept herself hidden.” The idea seems to be that she kept this matter to herself and avoided public appearances.
Elizabeth was an old lady at this time and it would be quite exceptional to see a woman of this age in such a condition. It may be possible that Elizabeth was trying to avoid all that gossip that may have circulated in the community.
I wonder if part of Elizabeth’s desire to hide herself was to protect the child in her womb. Did she reduce her duties to care for this child and ensure his health?
While we can only speculate as to the reason for hiding herself, we can be assured that both parents saw this pregnancy as a blessing from God in their old age.
Verse 25
While Elizabeth hid herself during the first five months of her pregnancy, we can be assured that it was not out of shame. Note what she says here.
First, observe the phrase, “Thus the Lord has done for me.” There was no question in Elizabeth’s mind that the child in her womb was from God.
Second, note the words, “He looked on me, to take away my reproach among people.” If there was any shame for Elizabeth, it was in the fact that, prior to this time, she had not been able to bear a child. That shame and reproach was now removed. God had “looked on” her and removed that shame by giving her a son.
Verse 26
Verse 24 tells us that Elizabeth hid herself for five months. This was about to change when the sixth month of her pregnancy arrived. It was the angel Gabriel who announced to Zechariah that his wife, Elizabeth, would conceive (verse 19). Gabriel returns with a second message. This time, however, he went to the city of Nazareth with his word from God.
Verse 27
Gabriel was sent to a young virgin, engaged to be married to a man by the name of Joseph, a descendant of David. The virgin’s name was Mary. Note three important details here.
First, Mary was a virgin. Consider this in light of the prophecy of Isaiah who said:
(14) Therefore the Lord himself will give you a sign. Behold, the virgin shall conceive and bear a son, and shall call his name Immanuel. – Isaiah 7:14 ESV
The prophecy of the Old Testament indicated that the Messiah would be born of a virgin. Mary fulfilled this qualification.
Second, note that Joseph was a descendant of David. It was the understanding of the people of Jesus’ day that the Messiah would come from this line:
(42) Has not the Scripture said that the Christ comes from the offspring of David, and comes from Bethlehem, the village where David was?” – John 7:42 ESV
Third, observe that the angel Gabriel went into Galilee to bring his message. Consider this in light of Isaiah’s prophecy about Galilee here:
(1) But there will be no gloom for her who was in anguish. In the former time he brought into contempt the land of Zebulun and the land of Naphtali, but in the latter time he has made glorious the way of the sea, the land beyond the Jordan, Galilee of the nations. (2) The people who walked in darkness have seen a great light; those who dwelt in a land of deep darkness, on them has light shone. – Isaiah 9:1-2 ESV
Isaiah prophesied that the region of Galilee would see a great light. That light would be in the person of the prophesied Messiah.
It is not without reason, therefore, that Gabriel went to a virgin from the line of David who lived in Galilee. All of this was prophesied long before it took place. Gabriel is sent to announce that the prophecy is about to be fulfilled.
Verse 28
The angel Gabriel went to Nazareth in Galilee to a virgin who was engaged to be married to Joseph, a descendant of King David. Upon arrival, he greeted her, saying, “Greetings, O favoured one, the Lord is with you!”
Note first that the angel called Mary a favoured one. The word used here is χαριτόω (charitóō) and speaks about someone who is highly honoured. We can only imagine what a young girl from a simple family thought about this. To see an angel was in itself an overwhelming experience. To hear an angel from God speak of you as being highly honoured would have been more than Mary would have been able to understand.
Note also the phrase, “The Lord is with you.” Now there was a general sense in which we all experience the presence of the Lord. This, however, is not what we are speaking about here. The presence of the Lord the angel spoke about was a special presence for a particular purpose. Mary likely understood this when the angel spoke to her that day. God had, for some reason, singled her out for His purpose. We can only imagine how overwhelming these words must have been for this simple virgin of Nazareth.
The King James Version adds the phrase, “Blessed art thou among women.” These words are not found in every early Greek manuscript and, therefore, are omitted in some English translations. The words are nonetheless very true. Mary was blessed in a very special way and would have the privilege of being the chosen mother of the Lord Jesus Christ, the promised Messiah.
Verse 29
Note Mary’s response to the presence and words of the angel Gabriel.
First, she was “greatly troubled at the saying.” While the presence of the angel would have disturbed Mary, it was the words and message he brought her that were the source of her agitation and turmoil.
Second, Mary “tried to discern what sort of greeting this might be.” The word translated discern here is διαλογίζομαι (dialogízomai) and refers to giving consideration to or deliberating in one’s mind. The words the angel spoke were confusing to Mary. She did not know what he was speaking about or what he meant by calling her favoured. She began to reason in her mind what he might be speaking about and what God could have for her to do. She had no idea of God’s purpose at this moment.
Verse 30
Understanding Mary’s confusion, Gabriel clarifies his message. Note two details here in this verse.
First, observe the words, “Do not be afraid Mary.” The angel Gabriel called Mary by her name. This may have taken her by surprise, for she had never met him before, nor did she likely know his name.
Second, note that Mary was afraid. She quite possibly understood Gabriel to be a heavenly being and being alone in his presence would have been frightening for her.
To calm these fears, the angel Gabriel explains the message he had come to bring. He begins by telling her that she has found favour with God. The word favour is χάρις (cháris) meaning grace. The opposite of grace is merit. Merit is a reward given to those who have earned it. Grace is given without consideration of merit. You cannot earn grace. It is given to the undeserving.
Mary likely lived a righteous life and loved the Lord, but so did many other girls in her country. It was not because she was better than other girls her age that she was chosen and favoured by God. She did not earn the right to be the mother of Jesus; she was given that favour as a result of the unexplainable and undeserved grace of God, who chose her above all other girls to be the mother of our Lord.
Verse 31
Gabriel explains to Mary the purpose of God for her life. He told her that she would conceive and bear a son. She was to call his name Jesus. The name Jesus comes from the Hebrew יְהוֹשׁוּעַ (yehôšûa) meaning “the Lord delivers.” At this point, Mary likely did not fully understand the significance of that name.
Verse 32
Gabriel tells Mary three things about the child that would be born to her in this verse.
First, Mary’s child would be “great.” The word μέγας (mégas) can describe something great in size, value, importance, power or dignity. Her son would surpass all other children in all these ways.
Second, Mary’s Son would be called the “Son of the Most High.” Understand here that those who belong to the Lord Jesus are sons and daughters of God. This, however, is not what the angel is telling Mary. Jesus would be the Son of God. Joseph would not be Jesus’ father. While a sexual relationship is required for a woman to get pregnant, this is not what happened to Mary. In her case, God placed the child in her womb through extraordinary means without sacrificing Mary’s virginity. God is the Father of Jesus not because He created Him, but because He placed the pre-existing Jesus in Mary’s womb to be born as a man in the line of David.
Third, Jesus would be given “the throne of his father David.” Observe the phrase, “his father David.” From a legal perspective, Jesus was born into a family that had a direct line to David. This was important in that the Messiah was prophesied to be from this line.
Note that Jesus would be given the “throne of His father David.” We know that Jesus did not take this throne as the political king of Israel, ruling over a physical kingdom. Listen to what Jesus said about His kingdom when asked about it by Pilate in John 18:
(33) So Pilate entered his headquarters again and called Jesus and said to him, “Are you the King of the Jews?” … (36) Jesus answered, “My kingdom is not of this world. If my kingdom were of this world, my servants would have been fighting, that I might not be delivered over to the Jews. But my kingdom is not from the world.” – John 18:33,36 ESV
The kingdom Jesus established was not a political kingdom but a heavenly and spiritual one. His kingdom is in the hearts of men and women who bow their knees in surrender to His Lordship in their lives.
Verse 33
Note what Gabriel had to say about the kingdom of the Lord Jesus, Mary’s son.
First, Gabriel told Mary that Jesus would reign over the house of Jacob. In Mary’s mind, the reference to the house of David would be to the Jewish people who were descendants of Abraham, Isaac and Jacob. Admittedly, the Jews have rejected Him as their king but that does not mean that He has given up on them. He is still their king, whether they recognize Him or not. Scripture seems to indicate that He has yet a work to do in them as His people.
We should also understand the words of Gabriel in light of what Paul said in Galatians 3:
(7) Know then that it is those of faith who are the sons of Abraham. (8) And the Scripture, foreseeing that God would justify the Gentiles by faith, preached the gospel beforehand to Abraham, saying, “In you shall all the nations be blessed.” (9) So then, those who are of faith are blessed along with Abraham, the man of faith. – Galatians 3:7-9 ESV
The reign of Jesus over the house of Jacob is worldwide and not just of the Jewish nation. As Paul said to the Galatians: “Those who are of faith are blessed along with Abraham.”
Finally, Gabriel told Mary that the reign of Jesus would be forever without end. No power on earth or hell would overpower this reign. Mary’s son would vanquish sin, death and the power of Satan. He will reign throughout all eternity.
We can only imagine how difficult these words would have been for Mary, as a young virgin to understand. She would wondered at the great responsibility and honour that had been entrusted to her as a young girl.
Verse 34
Note Mary’s response to Gabriel’s message from God: “How will this be, since I am a virgin?” Understand here that Mary was engaged to be married and it would have been logical for her to assume that the angel was speaking about after her marriage to Joseph when they had her first child. This does not seem to be Mary’s thought process, however. Somehow she understood that the words Gabriel brought were not going to be delayed and that she would become pregnant very soon. This perplexed her because she was unmarried and had never had a sexual relationship with a man and did not plan on doing so until she was married to Joseph sometime in the future.
Verse 35
The angel Gabriel explains to Mary how she would conceive and become pregnant in the words: “The Holy Spirit will come upon you, and the power of the Most High will overshadow you.”
Note first that the Holy Spirit would come upon her. Throughout the Bible, we have records of how the Holy Spirit would fall upon individuals to empower them in some way for service.
Ezekiel 11:5 shows us how the Spirit of the Lord fell on Ezekiel and gave him words to speak to the people:
(5) And the Spirit of the LORD fell upon me, and he said to me, “Say, Thus says the LORD: So you think, O house of Israel. For I know the things that come into your mind. – Ezekiel 11:5 ESV
The Spirit fell upon Samson and gave him extraordinary strength to tear a lion to pieces:
(5) Then Samson went down with his father and mother to Timnah, and they came to the vineyards of Timnah. And behold, a young lion came toward him roaring. (6) Then the Spirit of the LORD rushed upon him, and although he had nothing in his hand, he tore the lion in pieces as one tears a young goat. But he did not tell his father or his mother what he had done. – Judges 14:5-6 ESV
The prophet Samuel told Saul that when the Spirit of the Lord fell on him, he would change him into a new man:
(6) Then the Spirit of the LORD will rush upon you, and you will prophesy with them and be turned into another man. – 1 Samuel 10:6 ESV
The Spirit of the Lord fell upon Cyrus of Persia and stirred him to proclaim freedom for the Israelites:
(22) Now in the first year of Cyrus king of Persia, that the word of the LORD by the mouth of Jeremiah might be fulfilled, the LORD stirred up the spirit of Cyrus king of Persia, so that he made a proclamation throughout all his kingdom and also put it in writing: – 2 Chronicles 36:22 ESV
This is what Mary is experiencing here. The Spirit of God fell upon her, and bypassing the normal means of pregnancy, planted the seed of the Lord Jesus Christ in her womb, anointing her to be the mother of our Lord.
Secondly, note the phrase: “The power of the Most High will overshadow you.” The Greek word ἐπισκιάζω (episkiázō) means to cast a shadow over. The shadow here is the presence and power of God. Imagine an individual in the hot sun of the desert thirsty and overcome by the heat. There before this individual is a great tree with long stretching branches casting a shadow over the hot sand of the desert. Under this shade, the traveller finds rest and reprieve from the scorching and life-threatening heat of the sun. There were difficult times for Mary ahead. The responsibility she was to carry could not be taken lightly. What a comfort it would be to know that God would overshadow her wherever she went. That shadow would protect and keep her as she carried this pregnancy through to the end.
Gabriel tells Mary that because this child was from God, he would be called holy. That is to say, he had been set apart by God and for His purpose. He was no ordinary child. He was not conceived by ordinary means but miraculously through the work of the Holy Spirit and would be called the Son of God.
In those days it would be much harder to understand what took place when Mary conceived and bore a child. In our day, doctors can implant an embryo into the womb of a mother by a medical intervention. It should not be difficult to understand how God, the author of life, was fully able to do the same.
Verse 36
Gabriel had another important revelation for Mary that day. He told her that her relative Elizabeth, who had been unable to conceive all her life, had now conceived a son in her old age and was six months pregnant. This news would have been very surprising for Mary but it would also have confirmed the miraculous power of God. In Elizabeth, Mary would have support and encouragement as together they carried a miraculous child in their wombs.
Verse 37
We must understand the phrase: “For nothing will be impossible with God” in the context of what the angel had just revealed to Mary. Gabriel told her that she would conceive and bear a son. Mary did not understand how this could be since she had never had a sexual relationship with a man. The angel told her that Elizabeth, who had been barren all her life, was now pregnant in her old age. This demonstrated the power of God to do the impossible. God could cause Elizabeth to become pregnant by normal means even when she was past the point of ever being fertile again. God could also put a child in the womb of a virgin who had never had a sexual relationship with a man. Nothing was impossible for God.
Verse 38
Observe Mary’s response to the message from God through Gabriel.
First, Mary declares: “I am the servant of the Lord.” This was not just a statement of fact but a commitment on Mary’s part to be His servant. She willingly surrenders to God as Her Lord and Master.
Second, Mary accepts the particular role God gave her in the words: “Let it be to me according to your word.” There was no discussion with Joseph here. She did not ask for time to consult her parents. This was a matter between her and God, and that day, she said “yes” to God and His purpose. She did not know the implications of that decision, but that was not her concern at the present. God wanted her and she surrendered to Him and agreed to be His servant.
Having delivered his message and received Mary’s response, Gabriel left her.
Verse 39
We are not told how long it was after receiving word from Gabriel that Mary left Nazareth to go to “a town in Judah.” We understand from verse 40 that she went to see Elizabeth. Luke tells us here that Mary “went with haste.” She would have been anxious to see Elizabeth and have someone to talk to and identify with at this point in her life.
Verse 56 tells us that Mary would stay with Elizebeth for three months. The angel told Mary in Luke 1:36 that Elizabeth was six months pregnant. This means that Mary was present when Elizabeth was in her ninth month of pregnancy. Luke 1:56-57 seems to infer that Mary left before Elizabeth gave birth to her son John. If this is the case, Mary must have left Nazareth immediately after the angel spoke to her.
Verse 40
Mary left Nazareth “with haste” to see Elizabeth. We are not told if she communicated anything to her parents or Joseph about the angel and his message. They were not the ones in whom she would confide and process this calling on her life. God provided her with a woman who was going through a similar situation. In Elizabeth, Mary would find an understanding ear. Elizabeth had also experienced a miraculous conception. I can only imagine the conversations that took place in those days as Mary and Elizabeth ate and worked together around the house.
Verse 41
Luke tells us that when Elizabeth heard Mary’s greeting, two things happened.
First, the baby in her womb lept. This was not normal. To understand what is happening here we need to see this event in light of what the angel told Elizabeth’s husband Zechariah about this child:
(15) for he will be great before the Lord. And he must not drink wine or strong drink, and he will be filled with the Holy Spirit, even from his mother’s womb. – Luke 1:15 ESV
Elizabeth’s son would be “filled with the Holy Spirit, even from his mother’s womb.” It was the Spirit of God in this child that lept when he heard the sound of Mary’s voice. The Spirit of God responded to the presence of the Saviour in Mary.
Second, Luke tells us that when the child lept in her womb, Elizabeth was also filled with the the Holy Spirit. This confirms what took place that day. As the Spirit of God moved in the child in her womb, He also welled up in Elizabeth his mother. She became very aware of the presence of God when Mary stepped into her house.
Verse 42
When Mary greeted her, Elizabeth was filled with the Holy Spirit. The idea here is that the Holy Spirit came upon her and she became aware of His empowering. Notice what took place when the Spirit came upon her. Elizabeth “exclaimed with a loud cry.” The word used here is ἀναφωνέω (anaphōnéō) which comes from the word “aná,” which in this case refers to intensity, and “phōnéō,” meaning to cry out. In other words, Elizabeth cried out with intensity. Note the words she spoke with such intensity.
Empowered by the Spirit of God, Elizabeth declared Mary to be blessed among women. This blessing was the result of God having chosen her to be the instrument through which His Son would come into this world.
Elizabeth also declared, through the Spirit, that the fruit of Mary’s womb was blessed by God the Father. Understand that the blessing of God was on Elizabeth’s child as well, Elizabeth recognizes, however, that the fruit of Mary’s womb surpassed her child. The blessing Elizabeth speaks about here is not just upon the child but also the work He had come to do. The child in Mary’s womb had a very special role to play and through Him, the whole world would be blessed.
Understand here that Elizabeth had no way of knowing about Mary’s pregnancy at this point. Verse 41 infers that she made this declaration as soon as she heard Mary’s greeting. The Spirit of God revealed these things to Elizabeth. His words would have been a further confirmation to Mary that God was in her pregnancy.
Verse 43
In verse 42 Elizabeth declared both Mary and the child in her womb to be blessed. Note here that not only does the Spirit of God reveal to Elizabeth that Mary was pregnant, but He also reveals the identity of this child in her womb – He was Elizabeth’s Lord.
Elizabeth is overwhelmed by the fact that God would grant her the privilege of welcoming the “mother of her Lord,” into her home. Understand that the only way Elizabeth could have known this detail was because it was revealed to her by the Spirit of God who filled her.
We can only imagine how surprised Elizabeth would have been at this revelation of the Spirit and the privilege she had been given to take Mary into her home. Consider this for a moment.
We understand from Luke 1:19 that Zechariah, Elizabeth’s husband, met the angel Gabriel when he was offering the burnt offering before the Lord. Gabriel announced to him that his wife Elizabeth would have a child in her old age (Luke 1:13) and that this child would “make ready for the Lord a people prepared” (Luke 1:17). This same angel spoke to Mary, announcing that she too would have a child (Luke 1:26). Zechariah understood perfectly what Mary had experienced when Gabriel appeared to her with his announcement. He would see in Mary the fulfillment of Gabriel’s words about his son.
Elizabeth experienced a miraculous pregnancy announced by the angel Gabriel. She understood what it was like to experience the kind of miracle Mary was experiencing in her body. There would be no questions about how this pregnancy had taken place from this couple. They would understand Mary’s situation perfectly. Elizabeth and Zechariah were given the tremendous privilege of taking young Mary into their home and ministering to her with all her questions at this time. They understood what she was going through like no one else, for they, too, were going through the very same thing. For the first three months of her pregnancy, Mary was supported and strengthened by this couple. We can only imagine how she also strengthened and encouraged Zechariah and Elizabeth as well.
Verse 44
Speaking to Mary, Elizabeth, declared that when she heard the sound of her greeting, the baby in her womb leaped for joy. Notice two details here.
First, the sound of Mary’s greeting caused Elizabeth’s baby to leap in her womb. In Luke 1:15, the angel Gabriel told Zechariah that his son would be filled with the Spirit “even from his mother’s womb.” The Spirit of God moved this child at the sound of Mary’s voice and overflowed in Elizabeth, announcing that Mary was pregnant with the Lord (see verses 41-43).
Second, observe that the child in Elizabeth’s womb leaped for joy. Elizabeth knew this because that joy apparently overflowed into her. The Spirit of God filled her unborn child with this joy in the presence of the Saviour.
These events would have confirmed to Mary and Zechariah the words of the angel Gabriel about their child. They would also have confirmed that Mary’s child was the one he was to introduce as the Messiah.
Verse 45
In Luke 1:42, Elizabeth, filled with the Holy Spirit, proclaimed that Mary was blessed among women because she had been chosen to be the mother of our Lord. Here, in verse 45, she once again blesses her, this time for a different reason. Elizabeth pronounced a blessing on Mary because she believed that what the Lord told her through the angel would happen just as He said. Understand here that Gabriel’s words defied logic and everything Mary understood about conception and pregnancy. Never before had a virgin conceived without knowing a man. Mary, however, accepted what the angel told her and trusted that God was able to do what He promised. Her faith in God and His Word brought blessing. Do you want to know such a blessing in your life? Trust God and what He says. Step out in faith and watch Him work.
Verse 46
Mary had just arrived at the home of Elizabeth and Zechariah. Upon entering the home and greeting her relatives, Elizabeth, filled with the Holy Spirit, declared her to be the mother of our Lord. We can only imagine how overwhelming and encouraging this must have been for Mary. God confirmed what He had declared through the angel Gabriel in the words of Elizabeth. In the next ten verses, we see Mary’s response as a young woman to the blessing of that first encounter with Elizabeth and her Spirit-filled words.
Mary begins here with the words, “My soul magnifies the Lord.” The word used here is μεγαλύνω (megalúnō) which means to make great or to praise. It is important to see these words of Mary in their context. God had given her the wonderful privilege of being the mother of our Lord. She had been chosen above all other women to know this blessing. I have met people who have known the hand of God in their lives, and they begin to think that there must be something in them that made God choose them above all other people. They become puffed up with pride and expect people to look up to them and see them as important. This is not Mary’s response. Her first response was to magnify or enlarge the name of her God. She did not focus on herself or recognize any special goodness in herself. All she sees is the amazing grace of God that would choose her. She praised Him. She gave Him all the glory.
Verse 47
Not only does Mary magnify the name of the Lord (verse 46) but note here that her spirit rejoiced in God her Saviour. Understand that the responsibility before her was a serious one. Many people would not understand what had happened to her. Her testimony about the Spirit of God making her pregnant would have been blasphemous in their minds. Her pregnancy outside of marriage would have been a social taboo and contrary to the command of God. If Joseph was not the father, she would have been seen as unfaithful. Even Joseph would have struggled to understand or accept her explanation of how she became pregnant. These were difficult matters to address, yet the Lord God gave her joy.
A spirit that rejoices in God is a spirit that is in tune with Him and walking in His purpose. The fact that Mary experiences such joy demonstrates that she had not been unfaithful or disobedient to the command of the Lord. The presence of God’s joy filled her heart as she faced the struggles before her.
Verse 48
Mary magnified the name of the Lord and was filled with joy because He had looked at her and given her such a privilege.
Note here how Mary describes herself and her condition in the words, “He has looked on the humble estate of His servant.” The word translated “humble estate” is ταπείνωσις “tapeínōsis” and speaks of something lowly or vile. Mary has no sense of self-importance here. She was from a poor background and had nothing worthy of attention. She is amazed that the Lord God would consider her to be the mother of Jesus Christ, the Messiah.
Note also that she describes herself as a servant. The word she uses here is δούλη (doúlē) which is a female bondservant obligated to a master. Bondservants were of low social status. Mary sees herself at the bottom of the social ladder.
Despite her poor estate and servant status, Mary knew that generations to come would call her blessed. She believed that her Son would accomplish great things and she would be honoured and blessed as his mother. She recognized the immense privilege she had received from God to be the mother of His Son. I suppose she was also somewhat baffled that God should choose such a humble and poor servant to be the mother of our Lord.
Verse 49
In contrast to her “humble estate” (verse 48), the Lord God was mighty. The word δυνατός (dunatós) speaks of one who is able and strong. This was a God to whom nothing was impossible. He could do everything He said He would. Nothing could stand against Him or hinder His purpose.
This mighty God, according to Mary, had done great things for her. The word translated as “great things” is μεγαλει̃ος (megaleíos) and can refer to miracles or to things that exceed the normal events of life. Mary was aware of God’s spectacular power and ability.
Note that the “great things” God did were, according to Mary, “for me.” She was aware of the hand of God upon her to accomplish miraculous things. I am assuming that if we were to open our eyes, we might also see these miraculous interventions of God in our lives as well.
Not only was God a mighty God, but Mary describes Him also as holy. The word ἁˊγιος (hágios) refers to something that is set apart from this earth and its defilements. As a holy God, He is pure and separated from sin. Mary understood that everything God did was good, right and pure.
Verse 50
In verse 49 Mary speaks of God as mighty and holy. These qualities separate Him from us as human beings. We are limited in ability and sinful in nature. Note, however, that Mary adds another quality that opens His heart to us. She tells us here that God is also merciful.
The word ἐˊλεος (éleos) speaks of compassion, and pity that is moved to respond to what it sees. While we may feel compassion or pity for someone and do nothing, mercy cannot remain inactive. It responds to the needs around it in acts of love and generosity.
Mary describes a God who is moved to respond to those who fear Him. The word φοβέω (phobéō) used in this sense carries the meaning of reverence and devotion. Mary is telling us that God’s mercy is extended to those who revere and commit themselves to Him. Note that this mercy of God extends from one generation to another. The God whose mercy saved me from sin is the same God who will deal with my children who wander from the path. The mercy of God was not just for Mary and her day, but for us as well. God does not change. He was and will always extend His merciful hand to those who love Him.
Verse 51
The God Mary describes here is a God of strength and might. Note, however, that He showed this strength to His people. The words, “He has shown strength,” show us that Mary is not just quoting from a theological textbook. She knows these things to be true personally. She goes on to describe how God showed His strength.
God showed His strength by scattering the “proud in the thoughts of their hearts.” God knew the thoughts of the proud, and though they puffed themselves up and achieved great power and authority, he scattered them, and their efforts came to nothing.
Consider, for example, those who built the tower of Babel in an attempt to make a name for themselves. God scattered them and their efforts amounted to nothing (see Genesis 11).
Consider what God did to King Herod in Acts 12:21-23 when he allowed people to declare him to be a god:
(21) On an appointed day Herod put on his royal robes, took his seat upon the throne, and delivered an oration to them. (22) And the people were shouting, “The voice of a god, and not of a man!” (23) Immediately, an angel of the Lord struck him down because he did not give God the glory, and he was eaten by worms and breathed his last. – Acts 12:21-23 ESV
In an instant, God humbled the proud Herod and took his life.
Writing in Psalm 2, the psalmist declares:
(2) The kings of the earth set themselves, and the rulers take counsel together, against the LORD and against his Anointed, saying, (3) “Let us burst their bonds apart and cast away their cords from us.” (4) He who sits in the heavens laughs; the Lord holds them in derision. (5) Then he will speak to them in his wrath, and terrify them in his fury, saying, (6) “As for me, I have set my King on Zion, my holy hill.” – Psalms 2:2-6 ESV
The mighty God of heaven laughs at the kings and rulers of this world who make their proud claims. He speaks to them in His fury and they are brought low.
Mary describes a mighty God who can bring down the most powerful forces of this earth.
Verse 52
Mary’s God was a sovereign God who removed the mighty from their thrones but exalted those who were humble and poor.
Throughout the history of this world, we have seen great leaders fall. Those who reached the pinnacle of their power have been stripped of their thrones in an instant.
We have also seen how God has taken the humble and lifted them to achieve great things. Mary could not explain the sovereign choices of God, but she experienced personally how God had taken her from her “humble estate” and lifted her to be the mother of our Lord.
In her mind, it was not those who were great in their minds who were truly great but those God elevated for His purpose.
Verse 53
Mary goes on to describe God as a God of mercy and compassion. She illustrates this by reminding us that He “filled the hungry with good things.” She would have heard how God fed His people with manna as they wandered through the wilderness on the way to the promised land. As a young woman of humble estate, Mary would likely have seen how God provided her family with all they needed. More specifically, however, she was very much aware of how God had chosen her, a young woman of no social standing, to be the mother of our Lord.
While God took note of the poor and needy, notice how Mary tells us that “he has sent the rich away empty.” We should not assume from this that God is against the rich. King David, a very rich man, is described as a man after God’s heart (see 1 Samuel 13:14; Acts 13:22).
The rich Mary speaks about here are those who have all they need but greedily seek more. They have not shared what they have with those in need or used it for the glory of God. Instead, they have used their possessions for themselves and to gain social standing in their community. Those who have looked down on the poor and needy, find themselves in the same situation as God does to them what they have done to others. Mary describes a God of justice and impartiality.
Verse 54
Continuing on this theme of mercy, Mary illustrates her point by pointing to the nation of Israel. She tells us here that God helped “His servant Israel in remembrance of His mercy.” Consider what Mary has to say here in light of the words God spoke to His people through Moses in Deuteronomy 7:
(7) It was not because you were more in number than any other people that the LORD set his love on you and chose you, for you were the fewest of all peoples, – Deuteronomy 7:7 ESV
God reminds His people here that they were small compared to other nations around them. He did not choose them because of their size or greatness but because He is a God of mercy who looks with compassion on the poor and needy.
Consider also the words of God through Moses in Deuteronomy 9:
(4) “Do not say in your heart, after the LORD your God has thrust them out before you, ‘It is because of my righteousness that the LORD has brought me in to possess this land,’ whereas it is because of the wickedness of these nations that the LORD is driving them out before you. (5) Not because of your righteousness or the uprightness of your heart are you going in to possess their land, but because of the wickedness of these nations the LORD your God is driving them out from before you, and that he may confirm the word that the LORD swore to your fathers, to Abraham, to Isaac, and to Jacob. – Deuteronomy 9:4-5 ESV
God made it clear to His people that He did not choose them because they were righteous. We see from the history of Israel that they often wandered from God and His purpose.
According to Mary, God chose Israel to remind them of His mercy. He wanted to demonstrate to the world that He was a God of mercy, compassion and forgiveness. We see how God chose a small and rebellious nation to be His children and we are encouraged. We understand that if He chose Israel, then He is willing also to show compassion to me in my sin.
Verse 55
As Mary concludes her words to Elizabeth, she directs us to the promise God made to Abraham. He was a relatively unknown man, married to a woman who could not bear children. It was to this man and his barren wife that God made a great promise. Consider what took place when the Lord spoke to Abraham in Genesis 18:
(10) The LORD said, “I will surely return to you about this time next year, and Sarah your wife shall have a son.” And Sarah was listening at the tent door behind him. (11) Now Abraham and Sarah were old, advanced in years. The way of women had ceased to be with Sarah. (12) So Sarah laughed to herself, saying, “After I am worn out, and my lord is old, shall I have pleasure?” – Genesis 18:10-12 ESV
Genesis 18 tells us that Sarah was an old woman, well past the time when she could bear children. God told her, however, that she would give birth to a male child. God would go on to tell Abraham that his innumerable offspring would be a blessing to the entire world:
(17) I will surely bless you, and I will surely multiply your offspring as the stars of heaven and as the sand that is on the seashore. And your offspring shall possess the gate of his enemies, (18) and in your offspring shall all the nations of the earth be blessed, because you have obeyed my voice.” – Genesis 22:17-18 ESV
Writing about this, the apostle Paul told the Galatians that the promise of God to Abraham was of a Saviour who would come to save them of their sin:
(8) And the Scripture, foreseeing that God would justify the Gentiles by faith, preached the gospel beforehand to Abraham, saying, “In you shall all the nations be blessed.” – Galatians 3:8 ESV
There are a few points we need to see here in this verse.
First, these final words of Mary come in the context of her reflection on God’s mercy. She illustrates the wonderful mercy of God by telling the story of how God took a relatively unknown man with a barren wife and gave them a child whose offspring would impact the world.
Second, note the similarity of Abraham’s story with that of Elizabeth and Zechariah. Like Abraham, God announced to Zechariah that he would have a son in his old age. Like Elizabeth, Sarah also was beyond the years of childbearing but was given a child through God’s miraculous mercy.
Third, consider also how God promised a child to Abraham and Sarah whose offspring would bless the world. Paul tells us in Galatians 3:8 that this offspring would be the Lord Jesus, the child Mary carried in her womb when she spoke these words.
God’s promises from the time of Abraham were seeing their complete fulfillment in Mary, Elizabeth and Zechariah that day. Through Abraham and His offspring, God would raise a Messiah who would reign forever throughout all eternity over a people He redeemed at the cost of His life.
Verse 56
Luke does not tell us what took place during the three months that Mary stayed with Elizabeth and Zechariah. I am sure that there were many things Zechariah would have liked to communicate in those days but remember that he was unable to speak. We can only imagine the conversations between Elizabeth and Mary. I am sure that Mary also would have been a great support to Elizabeth in her duties around the house in those days. By the time Mary left, Elizabeth would have been nine months pregnant. It is uncertain whether Elizabeth’s child had been born before Mary left.
Understand also that by this time, Mary would return to her hometown to face the rumours and confusion about her pregnancy. While Elizabeth’s community would be rejoicing in the birth of a son to her in her old age, Mary’s community would be confused by her pregnancy outside of wedlock.
Verse 57
The day finally came when Elizabeth, bore a child in her old age. Note that she gave birth to a son. This is what the angel told Zechariah, and was a fulfillment of the promise of God. This confirmation would have assured the couple that the prophecy about their child was also true (see Luke 1:13-17).
Verse 58
News about the birth of a son to Elizabeth in her old age travelled throughout the community. Luke tells us that when neighbours and relatives heard “that the Lord had shown great mercy” on Elizabeth, they rejoiced with her.
Note the phrase “the Lord had shown great mercy to her.” There was no question in the minds of the neighbours that Elizabeth’s pregnancy was from the Lord and a great act of mercy on His part. They understood the miraculous nature of this birth. They saw in it the merciful hand of God on a woman who, for all her life, had never been able to conceive or bear a child.
Verse 59
As was the custom, Elizabeth and Zechariah brought their child to be circumcised on the eighth day. Male children were officially given their names at the time of circumcision. The first-born child was traditionally called after his father.
Note that those performing the circumcision and naming of the child, following the tradition of the day, were going to call him Zechariah, after his father. The name Zechariah means, “the Lord remembers.” The angel Gabriel, however, had told Zechariah in Luke 1:13 that they were to call their son John which means “Jehovah is gracious.”
The challenge for Zechariah here was whether he would follow the tradition of the day or go against that tradition and listen to the words of the angel and call their son John.
Verse 60
The naming of Elizabeth and Zechariah’s son took place at his circumcision. It was customary for the first-born to bear the name of the father but the angel Gabriel told Zechariah that he was to name the child John. Remember that Zechariah could not speak because he did not initially believe the words of Gabriel, the angel sent from God to announce the birth of his son (see Luke 1:20). When the time came to name their child, those performing the circumcision were going to name him Zechariah after his father but Elizabeth stopped them and told them that they were going to call him John. Zechariah had communicated this to his wife and she now speaks on his behalf, in obedience to the word of the angel. They willingly disregarded the tradition of the day to be obedient to the word of the Lord.
Verse 61
Those performing the circumcision and naming of the child were confused by his parent’s decision to call their young boy, John. They challenge them on this, reminding them that none of their relatives were called by this name. Once again Elizabeth and Zechariah are forced to decide between the traditions of their day and the word of the Lord.
I have met people who just do what is expected of them and ignore the direction of the Lord. Traditions can often be confused with the word or purpose of the Lord but they are not always the same. In this case, God was asking John’s parents to go against their tradition in the naming of their child.
Verse 62
Uncertain as to whether to take Elizabeth’s words seriously, those performing the circumcision and naming of the child turned to the father for confirmation.
Notice how Luke tells us that they “made signs to his father inquiring what he wanted him to be called.” The phrase is somewhat confusing and might be understood in one of two ways.
First, remember that Zechariah and Elizabeth were in their old age when they gave birth to their son. This old age may have taken away Zechariah’s hearing and so those performing the circumcision and naming of his child needed to make signs to be understood.
Second, it also may be possible that Zechariah’s hearing was fine, but those questioning him did not know how to speak to someone who was mute. They made signs in an attempt to communicate not taking into account that his hearing may have been fine. The false assumption may have been that if they could not hear him, then he could not hear them.
However we understand these signs and gestures, those questioning Zechariah were seeking his confirmation of his wife’s words about disregarding tradition and calling their child John.
Verse 63
In response to their gestures and questions about the name of his son, Zechariah asked for a writing tablet. Because he could not speak, he wrote his response to them. On that tablet, he wrote: “His name is John.”
Zechariah chose to obey the words of the Lord and disregarding the tradition of the day, did as the angel Gabriel had told him to do.
Notice the response of those present that day — “And they all wondered.” The word used here is θαυμάζω (thaumázō). It refers to something astonishing. This break in tradition was an uncommon occurrence. Those present were astonished and confused about the decision both parents made that day.
Verse 64
Zechariah could not have known the impact of his decision to call his son, John. Luke tells us that immediately after writing, “His name is John,” on the tablet, Zechariah’s mouth was opened and his tongue loosed. He was able to speak again.
The decision about what to call his son may have been a small decision compared to many in Zechariah’s life but it was just as important. We are left to wonder what would have happened had he followed tradition and ignored the word of the Lord in the naming of his son. Would Zechariah have remained mute for the rest of his life?
Obedience brought healing. Notice how Zechariah broke out in words of blessing to God. His heart was filled with joy for this son and the healing he had received for his obedience.
There have been times in my life when I have experienced deep blessings because of obedience to what would be considered small things in the eyes of this world. God’s purpose for John did not hang on his name. God could have accomplished His purpose through him even if his name was not John. What a difference obedience made in the life of his father, however. He stood up against the tradition of the day and chose God’s purpose. That made all the difference in his life. It also set the tone for the life of his son by giving him an example to follow – absolute obedience in everything even if it goes against the accepted norms of society.
Verse 65
When Zechariah obeyed the word of the angel and was healed, fear came to all their neighbours. Zechariah’s obedience to the Lord brought great personal benefit to himself but the miracle that took place in his life went beyond any personal benefit he received. People in his neighbourhood saw a practical demonstration of the power of God in his healing. They knew that God had moved among them to bring this healing. The name of the Lord was honoured in the decision of Zechariah and Elizabeth to name their child John. Word of what took place that day spread throughout the hill country of Judea. People began to speak about Zechariah’s healing, the son born to them in their old age and their break with tradition.
Luke tells us that “fear” came on their neighbours. The word φόβος (phóbos) speaks of reverence, respect, honour or even terror. That fear was toward the God of Israel who had moved among them in such a way.
Zechariah and Elizabeth’s obedience had a powerful impact on their community and brought a deeper respect and reverence for the God of Israel. We are left to wonder what our absolute obedience to God in even small things could do for our society today.
Verse 66
Note one more impact of Zechariah and Elizabeth’s obedience to the angel here. Those who heard about the miraculous birth of John and the miracle that had accompanied it, asked the question: “What then will this child be?” The events surrounding the birth of John pointed people to his ministry. John’s reputation as a miracle child given to his parents in their old age, and the prophecy about him prepared the people to listen to what he would tell them about the Lord Jesus. Luke tells us that those who heard about John laid up the things they heard in their heart. That is to say, they remembered them and awaited their fulfillment. They understood that the hand of the Lord was on this child for a special purpose.
God asked Zechariah and Elizabeth to be the parents of a special child. God miraculously worked through their absolute obedience and submission, demonstrating His presence on that child and preparing the community for the day when his purpose would be revealed.
Verse 67
We discovered that when Zechariah wrote, “His name is John,” on the writing tablet in obedience to the word of the Lord through the angel Gabriel, his mouth was opened and he began to praise the Lord (Luke 1:64). Luke recounts the words of Zechariah that day as he explodes in praise and thanksgiving to God for his son and the purpose of God through him. Understand that neighbours and community members did not know the significance of John’s birth. The miracle of Elizabeth’s pregnancy, the birth of John and the healing of Zechariah needed explanation. Filled with the Holy Spirit, Zechariah brings this explanation. Luke calls the words of Zechariah a prophecy. That is to say, they were the words of God through him to bring clarity to what had just happened. The word of the Lord accompanies the signs the poeple saw that day.
Verse 68
Zechariah begins his prophecy with a word of praise. He blesses the Lord God of Israel because He had visited and redeemed His people.
This visitation came in part through the angel Gabriel announcing the birth of Zechariah and Elizabeth’s son John. Remember also, however, that Zechariah and Elizabeth had spent the last three months with Mary the mother of Jesus.
God had visited His people not only in the person of his angel Gabriel but also in the birth of Zechariah’s son John and the miracles that accompanied his birth. More specifically, however, the visitation of God came through the child in Mary’s womb, whom Zechariah knew to be the promised Messiah come to save His people from their sin.
Zechariah declared that God had come to redeem His people. The word λύτρωσις (lútrōsis) used here speaks of paying a ransom to release a person from bondage. This was the work the child in Mary’s womb would do. He would pay the penalty for our sins and release us from the guilt of sin and death.
Verse 69
Zechariah informs his people that God had raised a horn of salvation in the house of David.
The Jews of that day understood that the Messiah would come through the line of David. Zechariah declared that this child had been born.
Note here the phrase “horn of salvation.” For an animal, the horn is a weapon. Imagine a bull chasing you with his horn pointed directly at you. That horn is a symbol of power and strength, and something to be feared. Imagine now that this powerful horn is pointed at your enemy sin and death. What can stand against this horn of salvation. It crushes sin and demolishes death. Nothing can stand against this weapon intent on rescuing us from our enemy.
The horn here, according to Zechariah, is a person. That person was the Lord Jesus Christ who alone can conquer sin and the grave, breaking its bondage and restoring us to a right relationship with the Father. Note that this horn of salvation is “for us.” God sent His son to conquer sin and the grave for you and me. Zechariah marvels at this thought.
Verse 70
What Zecharaiah declared about the “horn of salvation” sent by God to deliver us from sin and its consequences was not Zechariah’s words alone. God spoke the same message through his holy prophets on many different occasions.
Consider the words of God in Genesis 3:15 when sin first entered the world:
(15) I will put enmity between you and the woman, and between your offspring and her offspring; he shall bruise your head, and you shall bruise his heel.” – Genesis 3:15 ESV
God told Adam and Eve that He would raise a child from their offspring to crush the head of Satan.
Isaiah predicted that a virgin would conceive and bear a child named Immanuel which means “God with us.”
(14) Therefore the Lord himself will give you a sign. Behold, the virgin shall conceive and bear a son, and shall call his name Immanuel. – Isaiah 7:14 ESV
This promised Immanuel would be pierced and crushed for our transgression but bring us healing:
(5) But he was pierced for our transgressions; he was crushed for our iniquities; upon him was the chastisement that brought us peace, and with his wounds we are healed. – Isaiah 53:5 ESV
Zechariah’s prophecy about the Messiah was confirmed through the mouths of many other prophets.
Verse 71
The coming of the promised “horn of salvation” was so that we could be saved from our enemies and from the hands of all who hate us. The people of Zechariah’s day understood this in a very practical way. They believed the Messiah would come and give them peace from war on this earth. They expected that He would usher in a time of prosperity and wealth and serve as their earthly king.
The prophecy of Zechariah, however, speak of even greater enemies than people who do not like us. We will certainly have our share of people who hate us as believers, but our greater enemies are sin, Satan and his demonic forces. Jesus sets us free from the consequences of sin. We are released from the curse of eternal separation from God in hell. We are given authority and power over Satan and his legal hold on us. The child in Mary’s womb would bring salvation much greater than the Jews of that day fully understood. This salvation is still available to all who will turn to Jesus today.
Verse 72
Note how the verse begins with the word “to.” This shows us its connection to the previous verse. Zecharaiah declared in verse 71 that God saved His people from their enemies and from the hands of those who hated them. He tells us now the reason God did this. According to Zechariah God saved His people for three reasons. He lists the first two here.
First, God saved His people from their enemies to show “the mercy promised to their fathers.” God made a promise to His people to save them and He would keep that promise because He never broke His Word. He was a God of truth.
Second, God saved His people “to remember his holy covenant.” Because He is a merciful God, He committed Himself to His people to care for them and watch over them. He would never abandon them in their need. He was a God of faithfulness.
Verse 73
The covenant and promise God made with His people went way back to Abraham. Consider what God said to Abraham in Genesis 22:
(15) And the angel of the LORD called to Abraham a second time from heaven (16) and said, “By myself, I have sworn, declares the LORD, because you have done this and have not withheld your son, your only son, (17) I will surely bless you, and I will surely multiply your offspring as the stars of heaven and as the sand that is on the seashore. And your offspring shall possess the gate of his enemies, (18) and in your offspring shall all the nations of the earth be blessed, because you have obeyed my voice.” – Genesis 22:15-18 ESV
Many generations have passed, but God has not forgotten His promise. He still cares for Abraham’s descendants and will fulfill the promise made in ways Abraham could never have imagined. God is raising a people from every tribe and nation to be blessed through Abraham.
The apostle Paul declared that the true descendants of Abraham are not just from Israel but “children of the promise.” That is to say, men and women from every nation who have come to faith in Jesus Christ and been born again as a child of God:
(6) But it is not as though the word of God has failed. For not all who are descended from Israel belong to Israel, (7) and not all are children of Abraham because they are his offspring, but “Through Isaac shall your offspring be named.” (8) This means that it is not the children of the flesh who are the children of God, but the children of the promise are counted as offspring. – Romans 9:6-8 ESV
The oath God made to Abraham was not just to one nation but to all nations of the earth. People from every tongue would know the Saviour and possess the gate of their enemy (Genesis 22:17). They would enter into the holy covenant sworn to Abraham. The truth and faithfulness of God have been proven from one generation to another as He brings more and more men and women into the covenant made with Abraham so many years ago, giving them victory over Satan and saving them from their sins.
Verse 74
There is one final reason why God has saved us from our enemies. Zechariah declares here that “being delivered from the hand of our enemies,” we “might serve without fear.”
The first point we need to see here is that we are saved to serve our Deliverer. While our salvation is an act of mercy on God’s part given to us when we did not deserve it, He has called all He saved to service and obedience. Those who belong to the Lord and a part of his “holy covenant” (verse 72) are called and equipped to live a holy life as children of God. They are given gifts and callings as his ambassadors to this world. This is a high and noble calling.
Secondly, observe here that we have been delivered from our enemies to serve without fear. We can step out boldly even onto enemy territory because the cross of Jesus Christ has conquered sin, Satan and the grave. We have power to overcome. We have been equipped with God’s Word to guide and His Spirit to empower and lead. Beyond this, however, we need not fear for our own lives. Our salvation has been assured through Jesus Christ’s work on the cross. We do not serve in hope that we might be saved, that has already taken place. The enemy may take our physical body but we will live on in eternity in the presence of our Lord. Zechariah rejoices in such a wonderful salvation.
Verse 75
Notice how we are to serve our Lord, according to Zechariah.
First, we are to serve in holiness. The word used here is ὁσιότης (hosiótēs) and refers to a life in tune with God and His purpose. It is derived from the word “hósios” meaning sacred. The holy person, in this sense, walks according to the Word of God.
Second, we are to serve in righteousness. The word righteousness is δικαιοσύνη (dikaiosúnē) and speaks of justice. Justice demands that we meet the claims and standards required of us to be in a right relationship with another person. Consider, for example, a thief who steals from me. By taking my property, he is now indebted to me and owes what he has taken from me. For justice to be met, that thief must restore what he took and pay for any loss I incurred as a result. Only then can he be again in a right standing before me.
What do I owe God? To what extent has my sin indebted me to Him? How could I ever pay that debt?
For justice to be met in my case, the penalty for my sin needs to be paid and accepted. This is the work of Jesus Christ in my life. He pays the penalty on my behalf. Beyond the payment of sin, however, is the consecration of my life to the one who died for me. I must walk now as one who has been pardoned. I must submit to His Lordship in my life. Righteousness has to do with payment for my sin through Jesus Christ and my commitment now to walk under His Lordship.
Notice, finally, that Zechariah tells us that we are to serve in holiness and righteousness “all our days.” A thief may be fined and put in prison for a few years and then released. The nature of our debt and the claim of God upon our lives will never end. For all our lives, we will be indebted to the mercy of God who saved us from our enemies. Throughout eternity, we will magnify this mercy and grace.
Verse 76
Turning his attention now to his son John, Zechariah speaks a prophetic word about him. Note first that the infant John would be called “the prophet of the Most High.” There is only one person who could be called the Most High. God alone deserves this title, for there is no one higher than Him. Zechariah’s son would declare the word and purpose of the Lord God to His people.
Observe second, that as a prophet of the Most High, John would “go before the Lord to prepare His ways.” When we were missionaries on the island of Mauritius, the prime minister of India came for a visit. Such an important dignitary was treated with special attention. Police officers were sent before his car to ensure that nothing stood in his way, interrupting or delaying his journey. Beyond this, however, were the many people who prepared for his stay in the country. As a prophet, John went before the Lord Jesus, announcing His appearance, declaring Him to be the promised Messiah and introducing Him to the world. He preached a message of repentance and called his people to open their hearts to receive Jesus as the Messiah and accept the work He was about to accomplish on their behalf.
Verse 77
Zechariah prophesied next that his son John, “the prophet of the Most High,” would give the knowledge of salvation and the forgiveness of sin to his people. Consider how this prophecy was fulfilled in John 1:
(29) The next day, he saw Jesus coming toward him and said, “Behold, the Lamb of God, who takes away the sin of the world! – John 1:29 ESV
Notice how John introduces Jesus as the “Lamb of God who takes away the sin of the world.” As his father prophesied, John would give people knowledge of salvation and the forgiveness of sin by pointing them to the sacrificial Lamb, who would be nailed to the cross of Calvary as payment for our sins.
Verse 78
John the Baptist would give his people knowledge of salvation and forgiveness by introducing them to the Lamb of God, Jesus Christ.
As the Lamb of God, Jesus would suffer and die on a cruel cross. He would lay His life down to pay a penalty for sin He did not commit. Why would He be willing to surrender to such suffering and cruelty? Zechariah offers an answer here. He tells us that it was “because of the tender mercy of our God.” Nothing else can explain why Jesus died in my place except that He is a merciful God.
Zechariah prophesied that the “sunrise would visit us from on high” because of the mercy of God. Every day that the sun rises is an act of mercy. We need to understand, however, that there are only so many sunrises we will see in our lifetime before we stand before Almighty God to give an account of our lives.
There is one sunrise that surpasses all others. Zechariah speaks about the revelation of the Son of God to this earth. Like the physical sun, Jesus rose one day and shone His light upon us, bringing the hope of salvation and eternal life. He came from on high as the very Son of God to demonstrate the tender mercy of God for all who would open their heart to Him and His work. Open your heart to Him, consider His work and accept it as your only hope of eternal life.
Verse 79
Jesus Christ, the sunrise of God, came to this world to shine His light of salvation and hope upon all who were sitting in the darkness and hopelessness of sin. Those upon whom Jesus shone the light of salvation were sitting in the shadow of death under the curse and judgement of God. The light of Jesus Christ revealed the way of peace, that had been hidden to those who did not know God. The peace His salvation revealed was a peace with God and a hope of eternal life in His presence.
Zechariah’s very own son, although not the Messiah, would introduce this great Lamb of God to the world. In this Lamb, there was forgiveness, hope and eternal life.
Verse 80
We know nothing about the childhood of John the Baptist, the son of Zechariah and Elizabeth. Luke simply tells us that he grew up and became “strong in spirit.” The idea seems to be that John grew up to become a man strong in the Lord and the power of His Spirit. The Spirit of God was upon John and his heart was in tune with God and His purpose.
Note also here that John would leave public life and go into the wilderness. He separated himself from day-to-day worldly affairs and concerns. It appears that he chose a monastic life and devoted himself to seeking the Lord in isolation and preparation for the day God would call him to announce the appearance of His Son.
Chapter 2
Select Verse:
Verse 1
Luke tells us that in those days, Caesar Augustus sent out a decree that the Roman world was to be registered. Caesar Augustus reigned over the Roman Empire from about 27 BC to AD 14. The registration was for taxation purposes. Israel, being under Roman domination at this time, was forced to register and pay taxes to Rome.
Verse 2
Luke, whose commitment is to historical accuracy (see Luke 1:1-4), tells us that the registration of Roman subjects under Caesar Augustus took place when Quirinius was governor of Syria.
The Treasury of Scripture Knowledge has this to say about Quirinus:
Κυρήνιος Kurḗnios; Quirinus (Lk 2:2) which refers to Publius Sulpitius Quirinus, a Roman Senator of an obscure family raised to the highest honors by Augustus. He was sent as governor or proconsul to Syria, first from 4 B.C. (the year of Jesus Christ’s birth) to 1 B.C., and again in A.D. 6-11. During his first governorship, the first taxing or enrollment occurred, which necessitated the visit of Joseph and Mary to Bethlehem. The second census took place A.D. 6 and is mentioned by Luke in Ac 5:37 and by Josephus. – (Treasury of Scripture Knowledge”. Cedar Rapids, IA: Laridian, Inc., 2003. Electronic Files © 2003 by Laridian. All rights reserved.)
Luke is quite particular about the historical accuracy of his account here.
Verse 3
Luke tells us that everyone was to be registered in their home town. It appears that each person was to return to the town where they had property. The registration would have required a declaration of property and its value as well as the names of the members of their family.
Verse 4
Luke tells us that Joseph went from Nazareth, where he lived, to Bethlehem, his hometown, to register. Some commentators believe that Joseph must have had property in Bethlehem for him to be required to register there. Luke tells us, however, that he went to Bethlehem, “because he was of the house and lineage of David.” 1 Samuel 20:6 tells us that King David was from the town of Bethlehem. Speaking to Jonathan, David said:
(6) If your father misses me at all, then say, ‘David earnestly asked leave of me to run to Bethlehem his city, for there is a yearly sacrifice there for all the clan.’ – 1 Samuel 20:6 ESV
Joseph, as a descendant of David, also lived in Bethlehem. Beyond this obvious understanding of the verse, however, is another more important detail we need to see. The prophet Micah declared:
(2) But you, O Bethlehem Ephrathah, who are too little to be among the clans of Judah, from you shall come forth for me one who is to be ruler in Israel, whose coming forth is from of old, from ancient days. – Micah 5:2 ESV
A great ruler, whose existence was from the beginning of time, was to be born in Bethlehem, according to Micah. This ruler was the Lord Jesus, the Messiah prophesied in the Old Testament. The Roman registration forced Joseph to go to Bethlehem at the precise moment Mary was going to give birth to this “ruler in Israel.” While it was certainly an inconvenience for Mary and Joseph to make this trip to Bethlehem, it was in fulfillment of an ancient prophecy.
Verse 5
While it was not necessary for Mary to go to Bethlehem for the registration as Joseph could have provided all the information required. Luke tells us, however, that she did go with him.
While there may be some practical reasons why Mary went with Joseph at this point in her pregnancy, of particular importance in the prophecy of Micah 5:2 stating that Jesus was to be born in Bethlehem. It is uncertain if Mary and Joseph were considering this prophecy at the time, but what is clear is that God was leading them both there in fulfilment of that prophecy.
It is also important to note that a marriage engagement was legally binding and so Joseph would have been required to register Mary as his engaged wife.
Verse 6
As prophesied, it was while Mary and Joseph were in Bethlehem that the time came for her to deliver her child. The circumstances were not ideal, but God was in it, and His prophetic promise was about to be fulfilled.
Verse 7
There in Bethlehem, crowded with people and no room in the local hotel for them to stay, Mary gave birth to her child. There was no crib for Him and so they cleaned out an animal feeding trough in the barn where they were staying, wrapped their child up in cloth and laid Him to rest. The Saviour of the world was born in humble circumstances. The very best this world had to offer was beneath His dignity, but He willingly laid aside these earthly privileges because He had not come to be comfortable and admired by the crowd. He came to serve and ultimately to die. He identified with the poorest among us and experienced, from His birth what it meant to suffer want.
Verse 8
Luke draws our attention to a group of shepherds in the region of Bethlehem. They were simple people performing the simple task of caring for sheep out in the field. Luke specifies that it was night. The sheep were likely sleeping at this time of the day. These shepherds were there to protect them from wild animals or bandits who might come and steal the sheep. It was not a glamourous job but a necessary one if the sheep were to be protected.
Verse 9
This night was going to be unlike any other. As the shepherds watched their sheep, an angel of the Lord appeared to them. Seeing an angel would have been overwhelming enough, but note that the glory of the Lord shone around them. The word δόξα (dóxa), in this case, refers to a physical manifestation of the dignity, excellence and holiness of God that appeared in the form of a brilliant light. This manifestation of the Lord’s presence caused the shepherds “great fear.” The word translated as fear is φοβέω (phobéō) and speaks of terror. Coupled with the word “great” here, we see just how afraid these shepherds were. They had been hired to protect the sheep from wild animals and armed thieves but this was something beyond their ability. Who could stand in the presence of such a powerful manifestation of God?
Verse 10
The angel, sensing the shepherd’s fear, tells them they had no reason to be afraid because he had come to bring them good news.
Note first that the news was “of great joy.” This great joy is contrasted here with the great fear the shepherds experienced. What they feared the most brought them the greatest news they could ever have hoped to receive. They found great grace in this powerful manifestation of God. The presence that could have destroyed them came instead to bring them peace and hope.
Observe second that this news was for “all people.” What they heard from the angel was not to be kept to themselves but shared with all who would listen. The angel is commissioning these shepherds to proclaim this “news of great joy” to all people. We have received the news to share it. It cannot be kept to ourselves.
Finally, consider the fact that this good news was shared with ordinary shepherds. Prophets of all ages predicted the coming of the Messiah. The proclamation of His appearance, however, falls on simple people like you and me to whom He has revealed Himself.
Verse 11
What was this news of “great joy?” The angel tells the shepherds that on that very day, a child had been born. Note what the angel tells the shepherds about this special child.
First, he was born in the city of David. The prophet Micah had this to say about Bethlehem, the city of David:
(2) But you, O Bethlehem Ephrathah, who are too little to be among the clans of Judah, from you shall come forth for me one who is to be ruler in Israel, whose coming forth is from of old, from ancient days. – Micah 5:2 ESV
It was in the city of David that the great leader “from ancient days” was to be born.
Second, observe that the child born that day was “a Saviour.” Admittedly, the Jews often understood this to be a political Saviour but Jesus came to be a Saviour from an even greater enemy, the power of sin and death.
Next, see that this child was Christ. The word “Christ” means anointed one. He came with an anointing of God upon His life. He was called to a particular role and ministry. He came to set us free from sin, Satan and the world. He was God’s chosen and anointed instrument for our salvation.
Finally, this child is Lord. Note the the phrase “who is Christ the Lord.” The little word, “is” shows us that this was not something He would grow into or accomplish by means of His work. He came as Christ and Lord. He was Lord even as a little infant in His mother’s arms. He was ruler from ancient times and that did not cease when He was conceived in His mother’s womb. He was and always will be Christ the Lord.
Verse 12
Having proclaimed that a Saviour had been born, the angel then proceeds to tell the shepherds how they would recognize Him. They would find Him wrapped in swaddling cloth lying in a manger.
The practice of swaddling was common in those days. A child would be tightly wrapped in cloth to imitate the womb and bring a measure of security. It also regulated the temperature of a newborn keeping them warm. It may also have been to protect the child from any harm.
While swaddling was a common practice, what was uncommon was that the swaddled child was placed in a animal feeding trough to sleep. The shepherds would identify the child by His presence in a manger.
There is a powerful contrast between the presence of the angel and the glory of the Lord that caused great fear for the shepherds, and the lowliness of this baby born in a stable and lay to rest in a manger. He was a Saviour for all people. He identified with the poor but knew wealth beyond measure. He lay in a manger tightly wrapped in swaddling bands but His presence filled the world.
Verse 13
Having communicated his message to the shepherds, the angel was joined by what Luke describes as a “multitude of the heavenly hosts.” The idea seems to be that many other angels joined with the one sent to the shepherds. If the shepherds were afraid of this one angel, we can only imagine how they felt in the presence of many. The revelation of this throng of angels to the shepherds demonstrated just how important the message was.
Notice what Luke tells us the angels were doing as they appeared to the shepherds. They were praising God. Angels appear in Scripture for various reasons. They come to bring messages, to protect or to guide. Here, however, their main focus was to worship God for the birth of this child born to Mary.
Why would the host of angels appear to the shepherds? They could have appeared to Mary and Joseph but they didn’t. Mary and Joseph already had an angelic visitation and knew what God was going to do through their Son. The message of the gospel, however, is for shepherds and ordinary people. Listen again to the words the angel spoke to the shepherds that day:
(11) For unto you is born this day in the city of David a Savior, who is Christ the Lord. (12) And this will be a sign for you: you will find a baby wrapped in swaddling cloths and lying in a manger.” – Luke 2:11-12 ESV
Note the words “For unto you,” “This will be a sign for you,” and “You will find.” The message was very personal. The angel spoke directly to these shepherds. The child was for them. They would find this child. There is something very extraordinary about the event that took place in the field that evening. God appeared to ordinary people like you and me and personalized the gospel to them. He spared no expense in doing this. He sent a whole host of angels to the shepherds that night. He also sent His only Son to be born as a man and offered that Son to them as their Saviour. That same offer is extended to you and me as well.
Verse 14
Note the words of the angelic throng who publicly praised the Lord that evening.
First, they proclaim: “Glory to God.” The word glory (δόξα, dóxa) speaks of honour and praise. These angels praised the name of the Lord God and declared His honour. This honour is given to God in light of the birth of Jesus Christ His Son. The angels are overcome with praise and thanksgiving for the purpose of God in bringing the offer of salvation to His people.
Observe secondly that this glory was “to God in the highest.” The word “highest” is translated from the Greek word ὑˊψιστος (húpsistos) and is derived from “húpsos,” meaning height. It is quite possible that the reference to “the highest” is to heaven. The word ὑˊψιστος (húpsistos), however, can also be interpreted as elevated or lofty. This has led other commentators to see the phrase “Glory to God in the highest,” to mean “may the most elevated and highest glory be attributed to God, who offered His son for the forgiveness of sin.”
Third, consider the words “and on earth peace.” The word εἰρήνη (eirḗnē) speaks about an absence of war. War should be seen, however, in a very broad sense. While we may not be in a country at war with another, we do experience warfare in various ways. For some, that battle is emotional or physical. They struggle with anxious concerns and problems. The warfare may be spiritual as we deal with the question of sin and our separation from God. Still, others struggle with physical ailments that keep them from knowing the peace of God in their lives. Finally, there are those whose battle is with other people and broken relationships with neighbours or family members. The peace Jesus came to offer touches every aspect of our lives. He comes to restore our relationship with God and each other. He comes to guide us through the battles we have with sin, the flesh and the devil.
Finally, note the phrase “among those with whom He is pleased!” The King James Version translates this phrase as “good will toward men.” The Greek phrase being translated is ἐν ἀνθρώποις εὐδοκίας which literally translated means “in human good-will.” The word “good-will” (εὐδοκία, eudokía) could also be translated as “please,” or “favour.” In other words, “among humans God’s pleasure and favour.” The angels glorify God because He extended His peace and favour to human beings through the birth of His Son Jesus Christ.
Verse 15
Note the response of the shepherds to the angels’ message that night. Luke tells us that when the angels went back to heaven, the shepherds spoke to each other. Clearly, to this point, they had not been communicating. They were fixated on the angels and their message.
When the angels left, however, the shepherds made plans to go to Bethlehem to see what had happened. Understand here that the angel had told them how they would find the child. He would be wrapped in swaddling cloths lying in a manger. We are not told how they found the particular stable where Jesus was born, but the words of the angel narrowed their search. They were looking for a stable with a manger in Bethlehem where a swaddled child lay.
Observe also that the shepherds attribute what they heard from the angels to be truly from the Lord. The phrase, “which the Lord has made known to us” makes this clear.
One thing is certain, the shepherds were not content with words alone. They were compelled in their hearts to find this child. I have met many who are content to know the truth of the gospel but who have never personally met the Saviour. Hearing the gospel and meeting the Saviour are two different matters. Those who hear must also say: “Let us go … and see this thing that … the Lord has made known to us.” Don’t be content with words alone. Go and see for yourself. Prove it to be true not just in words but in reality.
Verse 16
Observe what Luke tells us about the response of the shepherds to the angel’s message in the words, “They went with haste.” What Luke does not tell us is what happened to the sheep. This was not the shepherd’s priority right now. Like the disciples Jesus called at the sea of Galilee, who left their nets and followed Him, so it was with these shepherds. They left their sheep to seek the child.
We are not told how long they had to search for the stable, but according to Luke, they found Jesus just as the angel had told them – “lying in a manger.” Consider this in light of the words of God through Jeremiah the prophet who said:
(13) You will seek me and find me when you seek me with all your heart. (14) I will be found by you, declares the LORD, and I will restore your fortunes and gather you from all the nations and all the places where I have driven you, declares the LORD, and I will bring you back to the place from which I sent you into exile – Jeremiah 29:13-14 ESV
The God who declared His salvation through the angel directed the steps of the shepherds who determined in their hearts to seek His Son. God wants you to find His Son. He declares His salvation to you for that purpose. If you, like these shepherds, determine in your heart to seek Him, He will make Him known to you.
Verse 17
Notice the response of the shepherd when they found the stable where Jesus was born and saw that everything was just as the angel had told them. Luke tells us that they “made known the saying that had been told them concerning this child.” The saying made known to them is found in verses 11-14. The angels told them that they would find the Saviour, Christ the Lord, who had come to bring us peace, lying in a manger in Bethlehem.
Understand something important here. The shepherds did not just repeat the words given to them until they had confirmed the truth of those words. The news of a Saviour was amazing, especially when it came from the angel in such a spectacular manner. The shepherds, however, had to experience the reality of that truth for themselves before they could truly share it. That is what is happening here. These shepherds went and saw out for themselves that what the angel said was true. They met the child and confirmed the message they heard. The words they shared were words of experience and very personal to them. It is one thing to hear the gospel and quite another to meet the Saviour. It is those who meet the Saviour for themselves who truly have something to share.
Verse 18
The testimony of the shepherds caused “all who heard it to wonder.” The word used here is θαυμάζω (thaumázō) and speaks of being struck with admiration, to be astonished or to marvel. When the shepherds shared their story, all who heard what they said were struck with awe and marvelled at what they told them. The story of the angels and the baby lying in a manger amazed those who heard it. This is not to say that they all believed that this child was the Son of God, but they certainly had to admit that the experience the shepherds had was a supernatural one.
These shepherds were simple people. They did not have years of theological education. All they had was the revelation of the angels and their encounter with Jesus. That was all that was required. They simply shared their experience of the Christ and the revelation they had. People all around were struck with admiration at their story and forced to consider that this Jesus might indeed be the promised Messiah.
Verse 19
Note Mary’s response to the events that had taken place. Luke tells us that her response was two-fold.
First, “Mary treasured up all these things.” The word translated as “treasured up” is συντηρέω (suntēréō). It carries the meaning of preserving, keeping safe, or guarding carefully. These memories and stories were very special to Mary. Imagine you had a precious gem worth much to you. What would you do with this treasure? You would keep it in a safe place so that it would not get lost or damaged. This is what Mary is doing. The story of the shepherds and the revelation of the angel to them was something she kept safe in her mind. It was very special to her, and a reminder of the privilege she had been given to raise this child.
Second, Mary “pondered” these things in her heart. The word συμβάλλω (sumbállō) is derived from “sún,” meaning together, and “bállō” meaning to cast. Imagine that you had a jigsaw puzzle with a variety of pieces. These individual pieces need to be put together for the puzzle to make sense. The supernatural stories and events that took place in those days were overwhelming and confusing. Mary gathers the various stories about her child and puts them together like a jigsaw puzzle. As she pondered in her mind, putting piece by piece together, Mary came to a clearer sense of God’s purpose for her life and the life of her child. Like each of us today, Mary did not have all the answers, but piece by piece, God was making that known to her and over time, they began to make more sense.
Verse 20
After their time in Bethlehem, “the shepherds returned.” They returned to their sheep and we hear nothing more of them. Notice, however, how their lives had changed. Luke tells us that they returned glorifying and praising God for all they had heard, seen, and been told. They could not be the same after these events. Their lives would have been forever changed.
I do not doubt that they shared their story many times throughout their lives. We don’t know how many lives were impacted by their testimony or how many people dismissed their story as fanatical. What we do know is that God had a purpose for them and used them to proclaim the birth of His Son, Jesus, to the people of their day. I suspect that this calling followed them to the end of their lives.
Verse 21
Jesus was born into the Jewish faith. His parents were devout Jews. As was the custom of that day, after eight days, Jesus was brought to the priest to be circumcised and named. Mary and Joseph called their child Jesus which means Saviour. The name was prophetic and spoke of the work He had been called to do. This name had been given to Mary by the angel who announced to Mary that she would conceive.
(31) And behold, you will conceive in your womb and bear a son, and you shall call his name Jesus. – Luke 1:31 ESV
Verse 22
Leviticus 12 describes the requirements in the Law of Moses concerning the birth of a child. When a woman bore a male child, she would be unclean for seven days (Leviticus 12:1). On the eighth day, she was then to bring her child to the priest for circumcision (Leviticus 12:2). Even after the circumcision of her male child, the woman was unclean. She would remain in this condition for thirty-three days (Leviticus 12:4). During that time she was not to go to the place of worship or touch anything holy (Leviticus 12:4). When her days of purification were over she was to come to the priest with an offering of a one-year-old lamb or if she could not afford a lamb, two turtle doves or two pigeons. These were offered up for her as a sacrifice to complete her purification rites.
Observe also here that on the day of Mary’s purification, Mary and Joseph brought Jesus to Jerusalem to present him to the Lord. Understand that Jesus was their firstborn and there were particular regulations concerning a firstborn child in the Law of Moses. Consider what Exodus 13:1,2 tells us about this:
(1) The LORD said to Moses, (2) “Consecrate to me all the firstborn. Whatever is the first to open the womb among the people of Israel, both of man and of beast is mine.” – Exodus 13:1-2 ESV
Numbers 18:15-16 gives us more detail about this when it says:
(15) Everything that opens the womb of all flesh, whether man or beast, which they offer to the LORD, shall be yours. Nevertheless, the firstborn of man you shall redeem, and the firstborn of unclean animals you shall redeem. (16) And their redemption price (at a month old you shall redeem them) you shall fix at five shekels in silver, according to the shekel of the sanctuary, which is twenty gerahs. – Numbers 18:15-16 ESV
There was a redemption price to be paid for a first child. This was because, when the children of Israel were in Egypt, God spared the firstborn of their families but killed the firstborn of every Egyptian household (see Exodus 12:29-32).
Verse 23
Luke makes it clear that Mary and Joseph presented Jesus to the Lord God because of the regulations of the law of Moses stating that every firstborn was holy to the Lord. The word holy here carries the sense of being set apart for God. The reason for this had to do with the time the angel of death passed over the land of Egypt, slaying every child that was not in a home protected by the blood of the lamb painted on the doorposts (see Exodus 12). From that time forward, firstborn children belonged to the Lord and needed to be redeemed if the parents wanted to keep them for themselves.
Verse 24
While in Jerusalem, Mary and Joseph offered an appropriate sacrifice for Mary’s purification. The law of Moses stated that a woman who gave birth to a child was to offer a one-year-old lamb to the Lord. Recognizing that not every family could afford such a costly sacrifice, however, it made provision for a less costly one for poorer families:
(8) And if she cannot afford a lamb, then she shall take two turtledoves or two pigeons, one for a burnt offering and the other for a sin offering. And the priest shall make atonement for her, and she shall be clean.” – Leviticus 12:6-8 ESV
Mary and Joseph, not having money to offer a one-year-old lamb, brought the offering of “two turtledoves or two young pigeons.” This shows us that our Lord was born into a very simple family and not into wealth.
Verse 25
Luke recounts the story of a man by the name of Simeon who was in Jerusalem when Mary and Joseph brought Jesus to the temple. Note three details about Simeon here.
First, he was “righteous and devout.” The word righteous is δίκαιος (díkaios) and refers to something that conforms to what is right and just. Simeon was a man who walked according to the law of God and sought to please God in all that he did.
Simeon was also devout. The word used here is εὐλαβής (eulabḗs). It is derived from the word “eú,” meaning good or right, and “lambánō,” meaning to take. The idea is a person who takes what is good. This taking of good sometimes comes at a high cost. A devout person is willing to pay the price to do what is good, even if he has to give his life in return.
Second, Simeon waited for the consolation of Israel. Consolation is offered to those who are suffering. Consider this in light of the words of Isaiah 40 which predicted the coming Messiah:
(1) Comfort, comfort my people, says your God. (2) Speak tenderly to Jerusalem, and cry to her that her warfare is ended, that her iniquity is pardoned, that she has received from the LORD’s hand double for all her sins. (3) A voice cries: “In the wilderness prepare the way of the LORD; make straight in the desert a highway for our God. (4) Every valley shall be lifted up, and every mountain and hill be made low; the uneven ground shall become level, and the rough places a plain. (5) And the glory of the LORD shall be revealed, and all flesh shall see it together, for the mouth of the LORD has spoken.” – Isaiah 40:1-5 ESV
These prophetic words spoke of comfort being brought to Israel through the revealed “glory of the Lord” announced by a voice crying in the wilderness. These verses are quoted by John the Baptist in Luke 3:4-6 where Luke tells us that he was the voice crying out in the wilderness, announcing the presence of Jesus, the revealed glory of God.
Simeon’s “consolation of Israel,” was none other than the Lord Jesus who came to set His people free from sin. Simeon was waiting for the Messiah.
Third, observe that the Holy Spirit was on Simeon. In those days the Holy Spirit came upon individuals to equip them for ministry or to give a revelation of some sort. In this case, we will see that one of the roles of the Holy Spirit on Simeon was to reveal and confirm the presence of the Messiah in the person of the baby Jesus.
Verse 26
The Holy Spirit revealed to Simeon that he would not die until he had seen the Lord’s Christ. The word Christ means anointed. In this case, the Lord’s anointed was none other than the promised Messiah who was to come. Simeon knew that he would see the promised Messiah. Verse 25 tells us that he waited in Jerusalem for the “consolation of Israel.”
Verse 27
Luke tells us that Simeon came “in the Spirit into the temple,” on the very hour Jesus’ parents were present. The phrase “in the Spirit” seems to imply that Simeon was being led by the Spirit. The Spirit of God put it on his heart to go to the temple at that moment to meet the Lord Jesus and His parents.
As for Jesus’ parents, they were at the temple in simple obedience to the law of God and its regulations about purification for Mary after the birth of her son. God is orchestrating the circumstances and timing to accomplish His purpose.
Verse 28
Not only did the Spirit of God lead Simeon to the temple at that precise moment, but he drew his attention to the child who had come with Mary and Joseph that day.
Many parents came to the temple with their children. Circumcisions and purifications were common enough in those days. Jesus was no different in appearance than any other child. What was different, however, is what the Holy Spirit revealed to Simeon about Him. This was the person he had been waiting to see.
Nothing but the Spirit of God could have revealed this to Him. We are not told what Simeon expected when God told him that he would not die until he saw the Messiah. Was he looking for a preacher who spoke and did miracles? Was he looking for a great ruler who would lead His people away from Roman domination? We are not told. What we do know, however, is that Simeon did not see miracles or leadership. He saw a baby completely dependent on His parents. He reached out to that child, held Him in his arms, and blessed Him.
Verse 29
Note Simeon’s response to seeing the baby Jesus. He sees a fulfilment of the prophetic word given to him in Luke 1:26:
(26) And it had been revealed to him by the Holy Spirit that he would not see death before he had seen the Lord’s Christ. – Luke 2:26 ESV
Simeon was confident that he had seen the “consolation of Israel” that day. This is what he had longed to see. He was ready now to die in peace for he knew that God had been faithful to His word and sent a Saviour for His people. He did not need to know all the details or see what this child would grow up to become. It was enough that the child had come. Simeon was confident that He would accomplish the purpose of God.
Verse 30
Simeon declares here that he had seen the salvation of God. The salvation of God was a person. He was the sacrificial lamb. He is the penalty paid for my sin. He is my hope of eternal life. Salvation is not so much about what happened to me as it is about Jesus. Our hope, our pardon, our life and our strength to live are all in Him, and without Him, there would be no salvation. Our salvation is, first and foremost, a person, the Lord Jesus Christ. We cannot separate what happened to us from Him.
Verse 31
Simeon tells us here that God prepared this salvation in the presence of all people. The word prepare used here is ἑτοιμάζω (hetoimázō) and means to make ready. It is used in Luke 17:8 and speaks of a servant preparing his master’s supper:
(7) “Will any one of you who has a servant plowing or keeping sheep say to him when he has come in from the field, ‘Come at once and recline at table’? (8) Will he not rather say to him, ‘Prepare supper for me, and dress properly, and serve me while I eat and drink, and afterward you will eat and drink’? – Luke 17:7-8 ESV
Note how the master tells the servant to prepare supper for him. For that to happen there are a variety of things that need to take place. The meal needs to be cooked, the table needs to be set, its readiness announced and the food served. Simeon understood that like these servants, God had been preparing many years for this event. He had spoken through the prophets, rose up John the Baptist to announce His coming, and chose a young virgin to be the mother. He presented Him to Simeon as the promised Messiah.
God had been preparing for the right moment to send His Son. Simeon understood, however, that this Son was not just a Saviour for the Jewish nation but for “all peoples.” The child presented to Simeon on that day, would be the world’s Saviour. This, again, was something the Holy Spirit had to reveal to Simeon.
Verse 32
Simeon prophesied that the young baby before him would do two things.
First, He would be a “light for revelation to the Gentiles.” Imagine that you walked into a dark room. Because of the darkness, you see nothing and find yourself banging into and tripping over everything. This is what it was like for the Gentiles. They lived in darkness and could not understand or accept the prophetic word spoken about Jesus in ages past. They did not know the salvation of God because they were unable to understand or see the truth. Jesus came as a light to open their eyes so that these revelations would make sense.
Second, this young baby before Simeon would be a glory to the people of Israel. The Saviour of the world was born in Israel. From Israel, the message of salvation would reach the entire world. He would walk on Jewish ground and speak in the Jewish language. He would communicate the truth of salvation to them before any other nation. His greatest act of mercy was accomplished on a Roman cross planted in Jewish soil. What a privilege it was to be the people through whom the Saviour was revealed. What an honour it was to be the chosen people to receive this Messiah. This baby Jesus was Israel’s greatest boast and glory.
Verse 33
What was the response of Mary and Joseph to the word of Simeon that day? Luke tells us that they marvelled at what was said about Him. Understand that the angels had already spoken to Mary and Joseph about these things. Elizabeth declared Mary to be the mother of her Lord. The shepherds also communicated that He would be a Saviour. Jesus’ parents marvelled, not because the news was new to them, but because of how God kept speaking this truth to them by various means. Over and over again the truth about their baby was being confirmed. He was the Son of God. He was the Saviour to come. The parents couldn’t help but marvel at the fact that they should be His guardians and that God was true to His word.
Verse 34
Luke 2:27 tells us that Simeon came to the temple “in the Spirit.” The Holy Spirit revealed to him that the child Jesus was the prophesied Messiah who had come to be the glory of Israel and a light to the Gentiles (see verse 32). Simeon now turns his attention to Mary and speaks a prophetic word to her.
He begins by blessing both Mary and Joseph. This was, in reality, a prayer for the hand of the Lord and His presence to be upon them for good.
Speaking particularly to Mary, Simeon tells her that her child had been appointed for the rise and fall of many in Israel. We should consider this statement in light of what Paul told the Corinthians:
(23) but we preach Christ crucified, a stumbling block to Jews and folly to Gentiles, (24) but to those who are called, both Jews and Greeks, Christ the power of God and the wisdom of God. – 1 Corinthians 1:23-24 ESV
Jesus, Mary’s son, would be a controversial figure in Israel. His people struggled to accept Him as the promised Messiah. They rejected Him and crucified Him on a Roman cross. Jesus was a stumbling block for these Jews.
Among His people, however, were some who did accept Him as the Christ. These individuals gave their lives to Him and spread the news of His work and salvation. These sons and daughters of God rose above the persecution and mockery of the Jews, and through them, the message of the gospel reached the ends of the earth, bringing people of all ages and cultures into the kingdom of God.
Note second, that Simeon told Mary that this child had been appointed as a sign that was opposed. These were difficult words for Mary to hear. Jesus was a sign from God. The Greek word used here is σημει̃ον (sēmeíon) and speaks of something that is given as a token or miraculous evidence of God’s purpose. Jesus came as evidence of God’s goodwill and grace. He came as a sign of God’s purpose for salvation and pardon. He came as a sacrificial lamb from the Father as evidence of His willingness to forgive and restore His people to Himself. He was a sign “opposed,” however. The Jews turned their backs on Him and rejected Him as their Messiah and Lord.
Verse 35
Simeon goes on to tell Mary that a sword would pierce her soul. These words appear to be connected to his prediction in verse 34 about Jesus being a sign opposed. The opposition to Jesus would be like a sword piercing her soul. Mary would watch the crowds turn their backs on her son. She would stand by the cross as they mocked Him. We cannot tell how much seeing this would have broken her heart.
Note, however, that this opposition to Jesus would reveal the thoughts of many hearts. The crucifixion of Jesus Christ revealed the sinfulness and hardness of the human heart. God the Father sent His Son to die for the sins of the world, but the world rejected and killed His Son, turning their backs on His offer of forgiveness and pardon.
Verse 36
In the temple that day was a prophetess by the name of Anna, the daughter of Phanuel from the tribe of Asher. She had been married only seven years when her husband died. She was now an old woman. She, too, had been strategically placed in the temple that day.
Verse 37
We learn a little more about Anna here. Verse 36 tells us that she had been married for seven years when her husband died. She lived the rest of her life as a widow and never remarried. She was now eighty-four years old.
Note also that, as a widow, she remained in the temple worshipping, fasting and praying night and day. Her life was devoted entirely to the Lord her God.
Verse 38
Luke tells us that Anna was present “that very hour.” She was present when Simeon prophesied about the baby Jesus to Mary and spoke of Him as the promised Messiah.
Seeing Jesus and hearing the words of Simeon, Anna gave thanks to God and spoke about the Christ child to all who were “waiting for the redemption of Jerusalem.”
The phrase “all who were waiting for the redemption of Jerusalem,” speaks of those who understood they needed a Saviour. These individuals were waiting for the Messiah to come and establish His kingdom. Anna shared with them that this Messiah had been born.
Verse 39
Luke tells us that Mary and Joseph “performed everything according to the Law of the Lord.” Their sacrifices were made, and Mary had been purified according to the regulations written in the law of Moses.
Upon completion of their spiritual obligations, Mary and Joseph returned from Jerusalem to Nazareth, “their own town.” While Joseph was originally from Bethlehem (see Luke 2:3,4), he and Mary had now made Nazareth their hometown.
Verse 40
We know nothing about the childhood of Jesus Christ. Luke does tell us four things here, however, about Jesus as a child in the home of Mary and Joseph.
First, Jesus grew. That is to say, Jesus went through the normal process of maturing. He experienced growth pains and adjustments. God did not send an adult to this world but a baby who matured like every other child. He moved from absolute dependence on His parents into adulthood and learned from them and His experiences in life.
Second, Jesus became strong. A strong child is a healthy child. Luke is telling us something more than this, however. For Jesus to become strong, He needed first to be weak. As the Son of God, He laid aside His strength to become a man, dependent on His mother and father. He grew in strength as any child would. He knows our weaknesses and can identify with our limitations.
Third, Jesus was filled with wisdom. While His body was like ours, Jesus demonstrated great wisdom and understanding. I am sure that He set Himself apart from other children His age as a result of this wisdom and understanding of life with its problems and trials. Mary and Joseph would have likely noticed this wisdom and seen it as evidence of the hand of God on their child.
Finally, Luke tells us that the favour of God was upon Jesus. Luke does not go into any detail about how this favour was manifested in Jesus’ life. Suffice it to say that there was evidence that the hand of God was upon the life of Jesus protecting, keeping, empowering and giving wisdom.
Verse 41
Luke speaks of an incident that happened in the childhood of Jesus that demonstrates something of the wisdom and favour of God upon His life.
As devout Jews, it was the custom of Mary and Joseph to go each year to Jerusalem for the Passover. Today the route from Nazareth to Jerusalem is about 145 kilometres or 90 miles. Making this trip in those days would have been a significant undertaking for the average family who likely travelled by foot or donkey.
Verse 42
This particular trip from Nazareth to Jerusalem was special. Jesus was now twelve years old. This was the age at which a Jewish male would begin to follow the Jewish traditions and laws as an adult. While to this point, He had only watched His parents observe the religious traditions and customs, this time He would be a full participant.
Verse 43
Luke tells us that when the Passover feast was over, Jesus’ family began their journey back home. Unknown to His parents, Jesus did not go with the crowd that departed the city. He stayed behind.
Understand that there would have been a large crowd in Jerusalem that day. As a twelve-year-old and adult under the law, Jesus had the freedom to move about the crowd. Among them were friends and relatives from Nazareth with whom he would have been spending time. As a child with great wisdom, his parents had no concerns about Him.
Verse 44
Mary and Joseph left Jerusalem after the Passover. Having travelled for a day without seeing Jesus, they began to wonder where He was. Luke tells us that they expected Him to be with their relatives or acquaintances. They began to search among their fellow travellers to find Him.
Verse 45
When Mary and Joseph could not find Jesus among their fellow travellers, they returned to Jerusalem in hopes of finding Him there. We can only imagine the concern these parents had in not being able to find their twelve-year-old son. Remember that they had travelled a day before discovering His absence. It would have taken them another day to return to Jerusalem. They were, however, determined to find Him.
I suppose there are many people like Jesus’ parents in our day who have come to the realization that they have been travelling life’s road but left Jesus behind. Not all of them, however, have the humility to return to Jerusalem to find Him again.
Verse 46
Mary and Joseph did not immediately find Jesus. Luke tells us that it took them three days to locate their son. If it took one day to return to Jerusalem, they would have spent another two days looking for Him in the city. In the end, they found Him in the temple, listening to the instructions of the teachers and asking them questions.
It is easy to assume that because He was the Son of God, Jesus already knew all there was to know about His Father and His ways. This does not seem to be the case. He had to learn about His heavenly Father just as we do. He had to study to know His purpose. This appears to be what Jesus is doing here with the temple teachers.
Verse 47
Note the response of the teachers in the temple to the presence of this twelve-year-old Jesus. Luke tells us that they were amazed at His understanding and answers.
It appears that the teaching in the temple took the form of a question-and-answer style. We saw in verse 46 that Jesus had been asking questions but we discover here that He was also answering questions posed by His teachers.
Jesus’ teachers were amazed at His answers. The word translated “amazed” here is ἐξίστημι (exístēmi). It is derived from “ek,” meaning out, and “hístēmi,” meaning to stand. Together these two words convey the sense of being transported outside of oneself. The teachers could not believe what they were seeing and hearing. What they saw in Jesus was beyond anything they had ever heard before. They were astonished and marvelled at His comprehension of spiritual matters.
Understand that while Jesus had to learn like any other child, the hand of His Father was upon Him giving Him wisdom and understanding beyond that of the normal child His age.
Verse 48
When Mary and Joseph found Jesus they were “astonished.” The Greek word used here is ἐκπλήσσω (ekplḗssō) meaning to be struck by a force or to be knocked senseless. It is quite a powerful word but we should not see it in a negative sense. Mary and Joseph could have been struck with a powerful sense of awe or amazement seeing their son converse in such a way with the top religious leaders of the day. It is possible that Mary and Joseph listened to some of the discussion between Jesus and His teachers.
Eventually, Mary asked Jesus an important question: “Son, why have you treated us so?” The question reflects her deep concern for Him and not knowing where He was for three days. It is also a question about why He did not seem to show any concern for them and their anxiety. She tells Him how distressed they had been about not knowing where He was all this time.
Mary’s question is of great importance. It brought up the matter of Jesus’ obligation to His earthly parents and His priorities in life. It was an immensely practical question, but challenged Jesus to reflect on His calling and purpose on this earth.
Verse 49
Observe Jesus’ answer to Mary’s question in verse 48. Jesus answers by asking Mary two questions.
First, Jesus asked Mary why they had been looking for Him. Initially, the question seems strange as we can understand how any parent would be concerned about finding their missing child. Jesus’ question here, however, is not so much about the natural response of a parent to a missing child as it is specifically about their anxious concern for Him. Mary and Joseph knew that Jesus was the Son of God, chosen to be the Saviour of the world. They understood that the hand of God was upon Him and would keep Him until that purpose was accomplished. Their anxious distress was misplaced. In essence, Jesus seems to be asking: “Why have you become so distressed looking for me? Don’t you know how my Father is keeping and protecting me for His purpose?”
The second question is an extension of the first: “Did you not know that I must be in my Father’s house?” Where else would one who was called by God to be the Saviour of the world be but in the presence of His Father, preparing for the work to which He had been called? Jesus understood from an early age the calling of the Father on His life. His whole life was devoted to that purpose, and nothing distracted Him from the task. These questions would have shown Mary and Joseph just how committed Jesus was to the call of God on His life. It revealed that God was speaking to Him and that they were going to have to loosen their grip and let Him do the will of His heavenly Father.
Verse 50
Luke tells us that Mary and Joseph did not understand Jesus’ answer to their question. They were likely so distressed and possibly angry with Him that they were unable to grasp the depth of what He was telling them that day. Many things keep us from hearing what the Lord is saying. Sometimes we need to address our attitudes before we can truly hear what He wants to communicate.
Verse 51
It would be possible to assume that from the time Jesus began to understand the call of the Father on his life, he would have done His own thing. This is not the case. It was the will of the Father that Jesus learned to be submissive and obedient to His parents. Jesus remained in His family and, according to Luke, was “submissive to them.” While Jesus understood He was called, He still needed to learn obedience and submission. What better place could there be for those lessons than in His family? Jesus would begin His ministry at the age of thirty. He would wait another eighteen years before He would see the fulfillment of God’s purpose for His life. He would not only learn submission and obedience but also patience in those days.
As for Mary, she stored up the stories, incidents and words of Jesus in her heart, keeping them like a precious treasure. She would, over the years, put these various pieces together to get a better sense of what God had been preparing for her Son.
Verse 52
From the age of twelve onward, Luke tells us that Jesus increased in wisdom, stature and favour with God and man.
Jesus learned wisdom through His teachers and the things He experienced just like you and me. The word “stature” here is ἡλικία (hēlikía) and refers to maturity. Jesus grew from childhood into adulthood and maturity as an adult. Jesus also matured spiritually and socially. He grew in favour with God as He learned to walk in His purpose. He also grew in favour with people as He demonstrated the character of His Father to them in actions and behaviour.
Chapter 3
Select Verse
Verse 1
Luke moves ahead in time. It is now the fifteenth year of the reign of Tiberius Caesar, and Pontius Pilate was then governor of Judea; Herod was the tetrarch of Galilee, his brother Philip was the tetrarch of Ituraea and Trachonitis, and finally, Lysania was the tetrarch of Abilene.
The Roman Caesar, as the emperor, held the top position in the nation. In this case, Tiberius, though it appears he was unpopular, provided stability, peace and prosperity for the Roman empire at the time of Christ.
The Roman governor was given charge to administer a particular district in the empire. Pontius Pilate was over the region of Judaea. He is particularly known in the New Testament for his role in the crucifixion of Jesus.
The Roman tetrarch governed one-fourth of the empire. In some cases, he was called a king, as in the case of Herod, who was the tetrarch of Galilee (see Luke 1:5, Mark 5:22, Luke 2:3).
Verse 2
Luke continues to give us the time frame of the chapter by citing that it was during the high priesthood of Annas and Caiaphas.
Note that Luke tells us there were two high priests at this time. This was very unique as it was not the practice of the Jews to have more than one High priest. In its devotional comments on John 18:12-18, Ligonier Ministries has this to say about this dilemma:
Although Caiaphas was the high priest recognized by the Romans, it seems that Annas was still regarded by the Jews as the legitimate holder of the sacred office. The Romans had deposed Annas from the priesthood in AD 15, about fifteen years before Jesus’ trial. But according to Jewish custom, the high priest was high priest for life, so the Jews would have continued to see Annas as the legitimate office holder. ( https://learn.ligonier.org/devotionals/taken-to-the-high-priest)
This explanation seems to explain why Luke speaks here of two high priests in those days.
It was in these unique days that the Lord spoke to John, the son of Zechariah, while he was living in the wilderness. The implication here is that God began to call John into his ministry and sent him from the wilderness to the people of Israel.
Verse 3
Notice the response of John to the Lord speaking to him. He went around the Jordan proclaiming a baptism of repentance for the forgiveness of sins.
We must understand what John is doing here. What was the subject of his message? Luke tells us that he proclaimed a baptism of repentance. Let’s consider a few details about this baptism of John.
First, observe what the prophet Malachi prophesied about “Elijah the prophet” who would come before the “great and awesome day of the Lord.”
(5) “Behold, I will send you Elijah the prophet before the great and awesome day of the LORD comes. (6) And he will turn the hearts of fathers to their children and the hearts of children to their fathers, lest I come and strike the land with a decree of utter destruction.” – Malachi 4:5-6 ESV
Malachi told his people that God would send a prophet like Elijah before the coming of the Lord Jesus. Jesus tells us in Matthew 17:10-13 that this prophet was John the Baptist. Malachi prophesied that John would turn the hearts of the fathers and children toward each other lest the Lord come and strike the land with destruction. In other words, John would call His people to repent and be reconciled with each other before the coming of the Lord. John’s message of a baptism of repentance was prophesied, therefore, by Malachi.
Second, observe that John practiced a baptism of repentance. This baptism is not to be confused with the baptism of Jesus, which would be instituted later. The key component in John’s baptism was repentance and preparation for the coming Messiah. The one being baptized needed to repent of their sin. John preached this message and practiced this baptism in preparation for the coming of the Messiah, lest He come and “strike the land with a decree of utter destruction” – Malachi 4:6 ESV. How disrespectful and blasphemous it would be to receive the Messiah walking in sin and rebellion against the God who sent Him! John prepares the way for the Lord through his baptism.
The Jews were familiar with the use of water for cleaning. The Levitical priests were cleansed, in part, through the sprinkling of water:
(6) “Take the Levites from among the people of Israel and cleanse them. (7) Thus you shall do to them to cleanse them: sprinkle the water of purification upon them, and let them go with a razor over all their body, and wash their clothes and cleanse themselves. – Numbers 8:6-7 ESV
When a person came into contact with a dead body, they were to separate themselves and be unclean for seven days, after which they were to be sprinkled with water, bathe and wash their clothes before they could be clean again.
(19) And the clean person shall sprinkle it on the unclean on the third day and on the seventh day. Thus on the seventh day he shall cleanse him, and he shall wash his clothes and bathe himself in water, and at evening he shall be clean. – Numbers 19:19 ESV
The Jews practiced ceremonial cleansing by sprinkling or bathing in water. John called for his people to repent of their sins and be cleansed through the water of baptism. It should be observed here that ceremonial cleansing was not the same as the salvation Jesus came to offer. Many Jews were cleansed by the water of purification but returned to their sin and were not right with God.
Luke goes on to tell us that John’s baptism was for the forgiveness of sins. Once again we must understand two important details here.
First, while John was baptized, he was not the one forgiving sin. John had no authority to forgive sin. People repented before God and received His forgiveness. John baptized them with water to seal them and illustrated what God had done in their lives through their repentance.
Second, forgiveness of sin, in this case, is not the same as the salvation Jesus came to offer. John’s baptism did not save those who came from the penalty of sin, it merely sealed and illustrated the forgiveness and cleansing of God for certain sins.
Many are forgiven, but not all are saved from the penalty of sin. God may forgive a sinner for a particular sin, but that sinner may never become His child and will be separated for all eternity from God. Countless animals were sacrificed in the Old Testament for the forgiveness of particular sins, but the offensive sin nature was not addressed. These same people would come repeatedly for more forgiveness but still end up separated from God because of their sinful nature.
I do not doubt that many of those who were baptized by John genuinely repented of sin, but not all who were baptized would come to know the Saviour John preached. That is why, after preaching a baptism of repentance, John then pointed those baptized by Him to the Lamb of God, who alone could take away the sins of the world.
Verse 4
Luke introduced the reader to John the Baptist in verse 3. He tells us that John was the one Isaiah spoke about when he prophesied in Isaiah 40:3:
“The voice of one crying in the wilderness: ‘Prepare the way of the Lord, make his paths straight.
Matthew tells us a similar thing when he says:
1 In those days John the Baptist came preaching in the wilderness of Judea, 2 “Repent, for the kingdom of heaven is at hand.” – Mt 3:1-2
Mark demonstrates his agreement with both gospel writers when he writes:
4 John appeared, baptizing in the wilderness and proclaiming a baptism of repentance for the forgiveness of sins. – Mk 1:4
Matthew, Mark and Luke all agree that John was the voice crying out in the wilderness.
Observe also that John prepared the way for the Lord and made His path straight. John’s proclamation of a baptism of repentance was part of that preparation. He called people to be ready for the promised Messiah by repenting of their sins, being restored in their faith, and walking with Him. When Jesus did appear, John introduced Him to the world as the Lamb of God.
Verse 5
Isaiah prophesied that a “voice” would cry out in the wilderness, preparing the way for the Lord and making His paths straight. This was the work of John the Baptist as he prepared the people for the coming of the Lord Jesus into the world. Isaiah details here what it means to make the path of the Lord straight.
First, to make a path straight is to fill in the valleys. The word Isaiah uses in the original Hebrew, translated here as “fill,” is נָשָׂא (nāśā), which means to lift up. A valley is a low point between the mountains. It is as if the mountains are sagging and do not have the strength to hold up their middle. I suppose we can all identify with what Isaiah is telling us here. Each of us has our weaknesses that need to be strengthened. Though we may have our high points and strengths, we need to be aware of our weaknesses as well. As we prepare for the Lord’s return, the call goes out to us to strengthen what is weak and leave no unguarded place in our lives. Lift up the valleys and fill in the gaps and holes.
Second, to make the path straight means to make low mountains and hills. Pride can be fatal. There are times when we lift ourselves up above God and fail to see our need for Him, His strength, and wisdom. We can take things on without understanding our need for His guidance and blessing. We can think too much of ourselves and our ability. God calls us here to humble ourselves before Him. There is but one Lord and we must submit to Him. There are times when these mountains and hills will to be made low and understand their place.
Third, to make a path straight we need to address the bends and curves. As much as I would like to think that I am focused on the Lord and walking straight toward Him, I find that I am all too often distracted by the world and its temptations. I wander a little here and there and then return to the path set out for me. These distractions can keep us from being productive and fruitful in the service of the Lord. If you take a moment before the Lord to seek Him on this matter, He will show you the things that keep you from the task He has given you to do.
The crookedness in the path not only comes in distractions but also through sin and compromise. Consider the words of Joshua to his people:
(6) Therefore, be very strong to keep and to do all that is written in the Book of the Law of Moses, turning aside from it neither to the right hand nor to the left, (7) that you may not mix with these nations remaining among you or make mention of the names of their gods or swear by them or serve them or bow down to them, (8) but you shall cling to the LORD your God just as you have done to this day. – Joshua 23:6-8 ESV
We must set our eyes on the path before us, not looking to the left or the right.
Fourth, if the path is to be straight, the rough place must become level. The word Luke uses here is λει̃ος (leíos). It could also be translated by the word “smooth.” The idea is that the bumps are levelled out, and the road has a smooth surface. Have you ever met someone who excuses their roughness by saying that it is just who they are? Admittedly, these rough patches are not like the mountains that need to be made low but they are abrasive and difficult to navigate nonetheless. There are things in my life that some may consider small but they are not completely in tune with the Spirit of God. It may be an impatience or I may find myself becoming unkind with my words. Whatever those rough patches are, they need to be made smooth. God is calling us to walk in absolute obedience. We are often content with 60% when He is calling us to address all sin, no matter how big or small it might seem to be in our lives.
Can you imagine John the Baptist reflecting on Isaiah’s prophecy about his ministry? He was called to challenge his listeners to absolute obedience and faithfulness to God. I can only conclude that those who took this matter seriously, came to the same conclusion –there was no way they could walk in perfect obedience. If they were to be right with God, they needed a Saviour.
Verse 6
Luke concludes Isaiah’s prophecy here by pointing his readers to the purpose of John’s work. He prepared the way for the Lord. Who was this Lord? He was the salvation of God. This thought comes in striking contrast to Isaiah’s challenge to make every path straight, fill in the valleys, level out the mountains, straighten the crooked paths and smooth out the rough patches. We can do all of this and still need a Saviour. This Saviour and Lord came in the person of Jesus Christ.
Note that Isaiah tells us that all flesh would see this salvation. To see the salvation of God is one thing. To experience it and be saved is quite another. Jesus came to reveal His salvation to all flesh. He came as a light in a dark world. Consider what John has to say about the salvation Jesus offered, however:
(4) In him was life, and the life was the light of men… (9) The true light, which gives light to everyone, was coming into the world. (10) He was in the world, and the world was made through him, yet the world did not know him. (11) He came to his own, and his own people did not receive him. (12) But to all who did receive him, who believed in his name, he gave the right to become children of God, (13) who were born, not of blood nor of the will of the flesh nor of the will of man, but of God. – John 1:4,9-13 ESV
While not everyone accepts this light of salvation, Jesus promised that every nation would hear about it before He returned:
(14) And this gospel of the kingdom will be proclaimed throughout the whole world as a testimony to all nations, and then the end will come. – Matthew 24:14 ESV
The good news about the Christ John announced, would move from one nation to another until all flesh and people of every nation heard of the salvation of God.
Verse 7
Luke concludes Isaiah’s prophecy here by pointing his readers to the purpose of John’s work. He prepared the way for the Lord. Who was this Lord? He was the salvation of God. This thought comes in striking contrast to Isaiah’s challenge to make every path straight, fill in the valleys, level out the mountains, straighten the crooked paths and smooth out the rough patches. We can do all of this and still need a Saviour. This Saviour and Lord came in the person of Jesus Christ.
Note that Isaiah tells us that all flesh would see this salvation. To see the salvation of God is one thing. To experience it and be saved is quite another. Jesus came to reveal His salvation to all flesh. He came as a light in a dark world. Consider what John has to say about the salvation Jesus offered, however:
(4) In him was life, and the life was the light of men… (9) The true light, which gives light to everyone, was coming into the world. (10) He was in the world, and the world was made through him, yet the world did not know him. (11) He came to his own, and his own people did not receive him. (12) But to all who did receive him, who believed in his name, he gave the right to become children of God, (13) who were born, not of blood nor of the will of the flesh nor of the will of man, but of God. – John 1:4,9-13 ESV
While not everyone accepts this light of salvation, Jesus promised that every nation would hear about it before He returned:
(14) And this gospel of the kingdom will be proclaimed throughout the whole world as a testimony to all nations, and then the end will come. – Matthew 24:14 ESV
The good news about the Christ John announced, would move from one nation to another until all flesh and people of every nation heard of the salvation of God.
Verse 8
John challenges the “brood of vipers” who came to him to repent of their sins. The fact that John called them to repentance demonstrated that this was possible. These guilty sinners could escape the “wrath to come” if they turned from their sin. Grace was available to pardon all who did so.
Observe that repentance was not just a change of mind but also a change of lifestyle. John expected that those who repented “bear fruits in keeping with repentance.” True repentance is demonstrated by a change of behaviour. If I repent and return to my sin I show that my repentance is not genuine.
Those who came to John had false security. They said: “We have Abraham as our father.” In other words, they trusted the fact that they were Jewish descendants of Abraham, the chosen people of God. It is not enough to say: “I belong to such and such a church.” If your life does not demonstrate that you belong to Jesus, then your church membership counts for nothing.
John tells those coming to him that God could raise up children for Abraham from the stones on the river bank. In other words, what made them more worthy of baptizing than the unresponsive stones they walked on as they made their way to hear him preach? They were just as dead to spiritual matters as these stones. Their hearts were just as hard toward the things of God as these stones.
Verse 9
John reminded those who trusted in the fact that they had Abraham as a father, that the axe was laid to the root of the tree. Note that he speaks in the present tense. The judgement of God was not for a future time but had already been pronounced against them. They were guilty before God and under His judgment. Because they did not bear fruit “in keeping with repentance,” they would be cut down and thrown in the fire. The sentence had been pronounced and these individuals would be chopped down like unfruitful trees and cast into the eternal flames of hell.
John did not hide from the truth. He proclaimed the harsh reality of sin and its consequences. He was not looking for a following. His heart was to warn people of their sinful ways and the judgment to come.
Verse 10
Evidence of the power of God in John’s ministry is revealed here in this verse. John had just called those who came to him a “brood of vipers” who were not producing fruit in keeping with repentance. Those words could have been taken as offensive and insulting. Notice, however, the response of those who heard him preach. They asked: “What then shall we do?” This question reveals two details about the people who came to John that day.
First, it reveals an acceptance of his message. They did not challenge John’s assumptions about them. They did not walk away. They stayed and asked the question: “What can we do about this sin and rebellion?” In asking this question they are accepting John’s assessment. They confess that they are indeed sinners under the wrath of God and in need of repentance.
Second, the question reveals a desire to change and be made right. They knew that they were under the judgment of God and wanted to make things right with Him. They come to John asking him how they could escape this wrath to come. They wanted to be free from God’s wrath.
Verse 11
John answers those who asked him what they needed to do to escape the wrath of God. He responds in a very practical way. Whoever had two tunics was to share with the one who had none. Those who had food to eat were to share with those who were hungry.
The apostle Paul was asked a similar question in Acts 16 by the Philippian jailor:
(30) Then he brought them out and said, “Sirs, what must I do to be saved?” – Acts 16:30 ESV
Paul’s answer was quite different from John’s:
(31) And they said, “Believe in the Lord Jesus, and you will be saved, you and your household.” – Acts 16:31 ESV
John’s answer was to tell the people to do good to their neighbours. Paul tells them to believe in the Lord Jesus. It is important to understand that John and Paul lived in two different times. John was introducing Jesus as the Old Testament Messiah but did not have the advantage of hearing Jesus’ teaching. Paul, on the other hand, had a much deeper understanding of the salvation Jesus came to bring.
What is interesting to note about John’s answer, however, is that it does not focus on Old Testament sacrifices and rituals but on a heart that is moved by God to love. This was radical for that time. He is telling the people that what counted was not that they were descendants of Abraham and offered sacrifices to God but that they repented and walked in obedience and love for their Creator.
Verse 12
Various kinds of people came to be baptized by John. Among them were tax collectors. These individuals were hated by the general population. They collected taxes for Rome, who was an unwelcome conqueror. Beyond this, however, was the fact that they were to submit the amount Rome demanded but also made their living by taking more than Rome required and keeping it for themselves. These tax collectors were among those who came to hear John preach. As they stood before him contemplating baptism, they too were compelled to ask: “Teacher, what shall we do?” The Spirit of God was moving among the people who came to hear John. He was convicting them of sin and challenging them to consider their ways.
Verse 13
John’s response to the tax collectors was to tell them not to collect more than they were authorized to collect. In other words, they were not to defraud people and enrich themselves by taking more than required.
Verse 14
Soldiers were also present listening to John, When they asked him what they were to do to be spared from the wrath of God, John told them:
“Do not extort money from anyone by threats or by false accusation, and be content with your wages.”
These soldiers were not always well paid. They would, from time to time, misuse their authority to get money from people. At other times they would falsely accuse them in an attempt to pervert justice or to enrich themselves. John does not hold back here. He reminded the soldiers of what they were doing and called them to repent and learn to be content with their wages.
Verse 15
John’s preaching was quite powerful. Crowds were gathering to hear him and the Spirit of God seemed to be working through his preaching and calling people to repent. There was an air of expectation all around as people’s hearts were being touched by John’s ministry. All of this seemed to get people wondering if John might be the Messiah.
There is a temptation for all who know the blessing of God in their ministry for people to focus on them and think more highly of them than they ought.
Verse 16
John the Baptist responds here to the question of whether he was the Christ who was to come. His answer comes in two parts.
First, John compares himself to Christ. He tells his listeners that Christ was mightier than him. Compared to Christ, he was weak and insignificant. John told them that he was unworthy to stoop down and untie Christ’s sandals. This responsibility was usually given to the servant of the household, who would bend down, untie their master’s sandals, and wash their feet. John did not feel worthy of even doing this.
Second, John compares the ministry of Christ to his own. He baptized with water but Christ would baptize with the Holy Spirit and fire. That fire would consume their sin and the Spirit of God would give them life and empower them to live a godly life.
In John’s mind, there was no comparison between his ministry, as powerful as it was in those days, and the ministry of Jesus Christ.
Verse 17
John goes on to describe the ministry of Jesus Christ more fully. He tells his listeners that Christ would come with a winnowing fork in His hand. The word used here for winnowing fork is πτύον (ptúon) which refers either to a fan or a shovel used to toss grain into the wind to remove the chaff. The lighter chaff would blow away while the grain fell to the ground.
Notice why Christ came with a winnowing fork. He intended to clear up His threshing floor. The threshing floor was where the grain would fall when it was tossed into the air to separate the chaff. The circulating chaff needed to be removed from these floors and burned in a fire.
The winnowing fork is a symbol of judgment. The threshing floor could be compared to this earth filled with the righteous and the ungodly. The righteous grain needed to be separated from the ungodly chaff. Once separated, this ungodly chaff would then be cast into God’s “unquenchable fire” of judgment.
According to John, Christ would come to bring judgment and to draw out a people called by His name to walk in His purpose.
Verse 18
We see from this section the type of preacher John proved to be. He spoke boldly of sin and the judgement to come, and called people to repent and turn to Christ. According to Luke, John preached “good news.” Notice, however, that this good news came in the context of first helping them understand their need. The good news John preached, was pardon and forgiveness for sin and rebellion.
It is hard to understand good news if we do not first understand the bad. The bad news is that we are sinners destined for eternal separation from God. This sets the stage for the wonderful news of pardon and forgiveness through Jesus Christ. All too often we fail to help people fully appreciate the good news of the gospel because we fail to tell them about their sin.
Verse 19
John was so bold in his preaching and renunciation of sin that he was willing to reprove even those in high positions for their evil deeds. Such was the case for Herod the Tetrarch. A tetrarch was a governor of one of four divisions in the Roman Empire. He was a very important man with a lot of political power and influence.
Luke tells us that a situation arose between Herod and his brother’s wife Herodias. Herod had an affair with her and ultimately took her as his wife. John rebuked Herod for this and declared that what he did was evil. This declaration would ultimately lead to John’s death by beheading (see Matthew 14:3-12).
Verse 20
John’s denunciation of Herod’s illegitimate relationship with his brother’s wife did not go over well with the Tetrarch. According to Luke, Herod had John locked up in prison for his words.
Sometimes the ways of the Lord are confusing to us mortals. We have a case here where John preached the truth and renounced sin but was imprisoned for it, no longer able to minister. He would ultimately be beheaded for preaching this truth. We are in the midst of a great spiritual battle for the souls of humankind. Understand, however, that John had accomplished his mission. He was given the time to preach and announce Christ to the world before he was killed. The enemy did not win this battle by imprisoning John. God saw fit that he accomplished his purpose before he was removed.
Verse 21
While Luke does not go into much detail here, one day, when John was baptizing, Jesus appeared before him and requested to be baptized. We understand from other gospel accounts that John initially did not feel worthy of baptizing Jesus, but upon Jesus’ insistence, he did so. Notice what took place when John baptized Jesus. Luke tells us that the heavens were opened.
Many people had been baptized by John before Jesus, but never once were the heavens opened for them. There was something different about the baptism of Jesus that spoke to everyone witnessing it. Jesus’ baptism was a declaration of God’s approval of Jesus as the Christ.
Verse 22
While Luke does not go into much detail here, one day, when John was baptizing, Jesus appeared before him and requested to be baptized. We understand from other gospel accounts that John initially did not feel worthy of baptizing Jesus, but upon Jesus’ insistence, he did so. Notice what took place when John baptized Jesus. Luke tells us that the heavens were opened.
Many people had been baptized by John before Jesus, but never once were the heavens opened for them. There was something different about the baptism of Jesus that spoke to everyone witnessing it. Jesus’ baptism was a declaration of God’s approval of Jesus as the Christ.
Verse 23
Luke tells us that when Jesus began His ministry, He was thirty years old. Initially, the priests would enter their service at the age of thirty. We see this in Numbers 4:46-47:
(46) All those who were listed of the Levites, whom Moses and Aaron and the chiefs of Israel listed, by their clans and their fathers’ houses, (47) from thirty years old up to fifty years old, everyone who could come to do the service of ministry and the service of bearing burdens in the tent of meeting, – Numbers 4:46-47 ESV
While Jesus was not a Levitical priest, there may be some significance in Him beginning His ministry at this age.
Note also the words: “being the son (as was supposed) of Joseph, the son of Heli.” Luke has been clear in his account of the birth of Jesus that Joseph was not His biological father. The words “as was supposed,” however, show that the average person made this assumption. Most people saw Joseph as Jesus’ father though those who understood what had taken place with Mary knew better.
Verse 24
Luke now proceeds to show the genealogy of Jesus from Joseph to Adam. He says nothing about these individuals but simply records their names. We were introduced in verse 23 to Jesus, Joseph and Heli (the father of Joseph). Here, in verse 24, Luke takes us back another five generations to another Joseph, the ancestor of Matthat, Levi, Melchi, and Jannai.
Verse 25
Going back nine to thirteen generations from Jesus we meet Mattathias, Amos, Nahum, Esli and Naggai.
Verse 26
The male heads in generations 14-18 from Jesus were Maath, Mattathias, Semein, Josech and Joda.
Verse 27
In generations 19-23 we meet Joanan, Rhesa, Zerubbabel, Shealtiel, and Neri. The story of Zerubbabel is found in Haggai 1, where it tells us that he was the governor of Judah when Israel returned from exile in Babylon.
Verse 28
Melchi, Addi, Cosam, Elmadam and Er lived at least 24-28 generations before Jesus and they were the heads of their families.
Verse 29
Joshua, Eliezer, Jorim, Matthat and Levi are listed as the heads of generations 29-33.
Verse 30
Simeon, Judah, Joseph, Jonam and Eliakim are next on the list and go back 34-38 generations from Jesus.
Verse 31
With the names Melea, Menna, Mattathaa, Nathan and David we arrive at the time of King David of Israel, 39-43 generations prior to the arrival of Christ. We begin now to get a sense of just how long the people of God waited for the Messiah to come.
Verse 32
King David’s father and his ancestors are given here. Jesse, Obed, Boaz (in the days of Ruth), Sala and Nahshon are listed as generations 44-48 before the coming of Christ.
Verse 33
Amminadab, Admin, Arni, Hezron, Perez and Judah are next on this genealogical record, and are generations 49-53 in this list.
Verse 34
With generations 54-58, we are now back to the days of Jacob, Isaac, Abraham, Terah and Nahor, recorded in the book of Genesis. Many genealogical records were concerned with tracing the nation back to Abraham who was considered the father of the Jewish nation. Luke, however, goes further than this and continues to trace the genealogical record. His concern is not just to identify Jesus as a Jew but as the Son of God.
Verse 35
Generations 59-63 include the names of Serug, Reu, Peleg, Eber and Shelah.
Verse 36
In generations 64-68, we come to the days of Noah. Cainan, Arphaxad, Shem, Noah and Lamech were the family heads these days.
Verse 37
Methuselah, Enoch, Jared, Mahalaleel and Cainan are listed as generations 69-73 from the time of Jesus.
Verse 38
Finally, we have the names of Enos, Seth and Adam, the first man on the list in generations 74-76. Note, however, that Luke does not stop at Adam. He adds a 77th name to this list. Adam was the son of God. He was the source of all this family. He had no father but was the eternal God and creator of the world as we know it. Luke traces the genealogy of Jesus right back to God. He tells us that Jesus was the Son of God.
Significantly, Luke does not stop at Abraham. His concern is not to show people that Jesus was a Jew but that He was the Son of God. Jesus came not just for the Jewish nation but for the whole world. He identified with us all, regardless of race.
Chapter 4
Select Verse:
Verse 1
Jesus is ready to begin His ministry. Note, however, that He did not begin until after His baptism. What is of particular significance about this is that it was at that time that the Holy Spirit fell upon Jesus in the form of a dove. The Spirit anointed Christ and empowered Him for ministry at His baptism. Jesus would exercise His ministry in the power of the Holy Spirit and under His leadership. Luke begins verse 1, therefore, with the words, “Jesus, full of the Holy Spirit.” Jesus did not minister in His strength alone. He was at one with the Spirit and the Father in everything He did.
Note that Luke tells us that the Holy Spirit led Jesus into the wilderness. As the Son of God, He both submitted to and expected this guidance. In this case, the Holy Spirit directed Jesus into a barren, desolate and lonely place.
When it comes to the leading of the Spirit, we do not get to pick and choose the leading we want to follow. We follow even when it leads us to these desolate and lonely places. The Spirit of God must have our absolute obedience.
Verse 2
For forty days Jesus was tempted by the devil in the wilderness. This is where the Spirit of God led Jesus. It was the purpose of God that Jesus be tempted. Understand that it was not His purpose, however, that Jesus submit to those temptations. You can be sure that the Spirit who led Jesus into this place would also empower Him to overcome each trial sent His way.
Luke tells us that during those forty days, Jesus had nothing to eat. He was hungry and His physical body was in a weakened condition after that time. Consider this for a moment. If you knew you had a moment of intense effort ahead of you, would you not prepare yourself by eating a good meal? That, of course, would be true if the effort was physical or mental. In Jesus’ case, however, it was His soul that was being tempted. Jesus was engaged in a spiritual battle. While physical food may benefit the body and mind, it does not have the same impact on our soul. The strength of our soul is not in physical food but in spiritual. We can be assured that during those forty days, his soul was being amply fed as He communed with His Father and found strength in the Spirit.
Verse 3
It was when Jesus was in this weakened physical and mental state that the devil decided to attack Him. Note first how the devil, addresses this weakened condition by telling Jesus to command that the stones in the desert be changed to bread. Understand that there was nothing wrong with Jesus changing stones into bread. Later in His ministry, He would change water into wine. We can be sure that Satan is not speaking to Jesus out of compassion and mercy. There is a very subtle purpose in His mind to distract Jesus from the purpose of the Father.
Consider the statement of Satan more closely. Note the words, “If you are the Son of God.” This is the basis for the question and any action Jesus might take. Satan is not concerned about Jesus’ hunger; It would be to his advantage if Jesus died of hunger in the wilderness. Satan is challenging Jesus to prove that He was the Son of God.
Consider those forty days of isolation and struggle in the wilderness. Luke tells us that he was tempted by the devil in those days. He had just been baptized and filled with the Holy Spirit for the purpose of God. This leads Him to isolation, barrenness, physical hunger and intense demonic oppression and temptation. Where was the Father in this? Where was the blessing of God? Where were the masses of people accepting Him as the Messiah? In the midst of all this, Satan comes to Jesus and says, “Are you really the Son of God? Is this how a father treats his son? Is this what is in store for you? How can you say you are really the Son of God when this has been your lot these forty days? You sat in heaven beside the Father but now look at you. You’re rejected and abandoned.” It is in this context that Jesus’ faith is tested. Did He trust the leading of the Spirit? Would these circumstances make Him waver in His faith and knowledge of who He was? Would He feel the need to listen to Satan and prove to Himself that He was the Son of God by some miracle?
Verse 4
Note Jesus’ response to Satan. Turning to the Word of God, He quotes Deuteronomy 8:3: “Man shall not live by bread alone.” The passage in Deuteronomy goes on to say: “but man lives by every word that comes from the mouth of the Lord.”
Jesus resists Satan by turning to the Word of God. He reminds Him that circumstances do not dictate truth. God’s Word is a reliable and authoritative guide in all matters. This is what He clung to in times of barrenness, isolation and loneliness. Yes, His hunger was real. Yes, those forty days were brutal. God’s sovereign Word, however, would never change. The Word of the Father was sufficient for Him.
Verse 5
Luke tells us that the devil next “took him up and showed him all the kingdoms of the world in a moment of time.”
The word translated as “took Him up” is ἀνάγω (anágō). It is derived from aná, meaning up, and ágō, meaning to bring or to lead. Together these words carry the sense of leading someone up. The Textus Receptus texts (the foundation for the translation of the King James Version) tell us that the devil took Jesus up to a mountain.
What is particularly interesting in this verse is that the devil then showed Jesus “all the kingdoms of the world in a moment of time.” The question we need to ask here is this: How did the devil show Jesus all the kingdoms of the world in a moment of time? There is no mountain on earth from which you can physically see every nation.
In our day of internet connectivity, it might be possible to catch a glimpse of every nation on a computer screen if we were tied to a live feed. Understand, however, that this was not a reality in those days. To see every nation on the earth in a moment requires spiritual vision. Something greater than human vision is in place here. Satan and Christ are speaking on a different level and seeing things that are not visible to the human eye.
Verse 6
With the vision of every nation on the earth before them, Satan then made a committment to the Lord Jesus. He told Jesus that he had the authority to give both the authority and glory of all these nations to Him and that he would do so on one condition. He will state that condition in the next verse. For now, consider three very important facts.
First, Satan tells Jesus that all the nations of the earth have been delivered over to him. When did this happen? It all began in the Garden of Eden when our first parents rebelled against God. At that time, Adam and Eve disobeyed God and submitted to Satan and his temptation. Sin ravaged their souls, minds and bodies as a result. It spread, like a cancer, from one generation to another, separating humankind from God and His purpose. Sin was the dominion of Satan. He was absolute lord and master over every sinner. He held their destinies in his hands and used them to accomplish his evil purposes on earth. All of this would end up in eternal separation from God. The world as we know it was delivered over to Satan as its lord and master through sin and rebellion against God.
Second, Satan tells Jesus that authority had been delivered to him and he had the right to give it to whomever he pleased. The word Satan uses here in the Greek language is ἐξουσία (exousía). It speaks about permission, liberty or power. In other words, Satan has been given permission, liberty and power over this world. That permission and legal right came when we chose to rebel against God. Sin is the power Satan has over us, the prison cell in which he keeps us, the control he has over our destiny, the language our sinful hearts understand, and the darkness that blinds our eyes. As long as sin is in the picture, he has absolute authority over us.
Third, Satan tells Jesus that he has the glory of the nations at his disposal.
“Their glory… has been delivered to me, and I give it to whom I will.”
Consider the nature of this worldly glory. How many powerful leaders in history have been the tools of Satan to promote his evil agenda? How many famous entertainers and movie stars have pushed his evil philosophy? How many men and women have sold their souls for great riches and ease? These individuals are powerful, famous, influential and rich in the eyes of this world. They have everything they want in life. But all of this comes at a cost. Listen to what Jesus had to say about this in Mark 8:
(35) For whoever would save his life will lose it, but whoever loses his life for my sake and the gospel’s will save it. (36) For what does it profit a man to gain the whole world and forfeit his soul? – Mark 8:35-36 ESV
To obtain the glory of this world has cost many their eternal soul.
Yes, Satan has been given authority and worldly glory to give to whomever he pleases. To obtain it, however, you must sacrifice your soul to eternal hell. Satan offers Jesus this authority and glory.
Verse 7
In verse 6, Satan offers to give up his authority and release all the world’s glory to Jesus on one condition. He states that condition here – “If you, then, will worship me, it will all be yours.” Consider this offer for a moment.
What would all the glory of the world accomplish? Worldly fame, riches and influence would not achieve the purpose of God. The Lord Jesus could have been born in a famous family with riches and influence but He shunned that and chose the simple home of Mary and Joseph. His desire was not to be rich and famous. God had a much greater purpose for His Son than this.
What about the authority Satan offered Him? It was not authority over a dominion of sin that Jesus sought. His kingdom was not of this world. His was a kingdom of righteousness and victory over darkness not authority in darkness. Christ had no interest in worldly glory and authority over a sinful kingdom.
More important was the fact that if Jesus sinned by worshipping the devil, then all hope of salvation would have disappeared. He was the only spotless lamb. There was no other sacrifice that could have been made to cover the sins of the world. If He failed His mission, the world would have been lost. Satan would have become the undisputed ruler over this world, and we would have been eternally separated from God.
Verse 8
Jesus responds to Satan’s second temptation by quoting from Deuteronomy 5:13:
“You shall worship the Lord your God, and him only shall you serve.”
Once again, Jesus is guided by the Word of God. He commits Himself to absolute obedience and faithfulness to His Father’s will. He would not worship Satan. He shunned everything this world had to offer – its glory and its authority, to be faithful to His Father and His purpose for His life.
Verse 9
In this final recorded temptation, Satan takes Jesus to Jerusalem and sets him on the pinnacle of the temple. The pinnacle of the temple was likely the highest point in Jerusalem. Notice the words of Satan here:
“If you are the Son of God, throw yourself down from here.”
Satan challenges Jesus to prove Himself. There is no question that Satan knew that Jesus was the Son of God. In this very chapter, Luke records an incident where evil spirits came out of many declaring Jesus to be the Son of God:
(40) Now when the sun was setting, all those who had any who were sick with various diseases brought them to him, and he laid his hands on every one of them and healed them. (41) And demons also came out of many, crying, “You are the Son of God!” But he rebuked them and would not allow them to speak, because they knew that he was the Christ. – Luke 4:40-41 ESV
The words of Satan, “If you are the Son of God,” are intended to stir Christ to action. It is a natural response to defend our honour. Satan is seeking to stir Christ to prove himself by doing something so spectacular that it would remove all doubt that He was the Son of God.
Verse 10
Notice how Satan uses Scripture to tempt Jesus. He quotes Psalm 91:11 in this verse. In Psalm 91, the psalmist speaks of how the Lord is his protector and that He would send His angels to guard those who belonged to Him.
What Satan is saying to Jesus is something like this: “The Scriptures say that God keeps those who love Him, and sends His angels to protect them. You, Jesus, declare Yourself to be the Son of God. If this is the case than God would certainly send His angels to protect and keep You. He would not let anything happen to His beloved Son. Show me if that promise of God is true. Prove to me that You are really the Son of God. I want to see those angels come running to your aid as you fall of the pinnacle of the temple.”
Verse 11
Satan quotes from Psalm 91:12 where the Psalmist tells us that God protects His own. He recites this verse to Jesus after telling Him to jump off the pinnacle of the temple. He is asking Jesus to prove that He is the Son of God and that Psalm 91:11-12 is true. Satan is insinuating that if Psalm 91:11-12 was true, Jesus could foolishly jump off the temple, and angels would come rushing to His aid, catching Him on the way down so He didn’t get hurt. This, according to Satan, would prove that Jesus was the Son of God.
I have seen this satanic reasoning before. I have heard people say if God wanted me to stop having an adulterous affair, then He would stop me from doing so. That is like saying, I am going to jump from that pinnacle of the temple and expect that if God doesn’t want me to do so, He will catch me on the way down. The fact of the matter is this: If you would open your eyes and see the truth of His Word you would not have jumped because God has already made this matter clear. If you jump, you do so in disobedience and disregard to His Word. Many have hit rock bottom and ended up in despair because they have foolishly jumped when God’s Word was asking them to remain firm.
Verse 12
Jesus responds to the temptation of Satan with a quote from Deuteronomy 6:16: “You shall not put the Lord your God to the test.”
Imagine that you were caught doing something wrong and brought before a judge. The judge finds you guilty, but because it was your first offence, he lets you off with a warning.
What would happen if you left that courtroom and immediately went out and did the same thing again? Would you not test the patience of that judge? When you stand before him a second time, you can be sure it will not go as well for you as it did the first. To test God is to disrespect His patience and compassion and misuse or dishonour His mercy and grace.
By foolishly jumping off the pinnacle of the temple Jesus would have been misusing the grace of God to save Himself from harm. In my country, we have a number we dial when there is a medical or criminal emergency. To use that emergency number foolishly or for anything other than a genuine emergency is a punishable offence.
We all know that God is a compassionate and merciful God. There is comfort and support for all who need it. We must, however, take these characteristics seriously. To joke, manipulate or take these qualities for granted is a serious offence. Some people believe they deserve God’s mercy and grace. This is not true. God is not obligated to extend His hand to any one of us. Grace, by definition, is unmerited or undeserved favour.
We are to live our lives taking care of what God has given us. We are to walk sensibly and honourably in all we do. We are to respect God, our bodies, our neighbours, and the environment around us. God is not our servant. It is not His obligation to clean up our mess when we disobey and fall short of His standard. When we jump foolishly off the pinnacle of the temple, outside of His purpose, to prove a point, He is under no obligation to pick up the pieces when we hit rock bottom. If anything, we will need to confess our foolish disrespect and sin and fall upon His undeserved favour for pardon.
Verse 13
The time came when Satan could do no more. The test was over and Jesus had conquered every trial and temptation thrown at Him. Luke tells us that Satan left the presence of Jesus.
Note, here that while Satan left the presence of Jesus, he did not give up. Luke tells us that he “departed from him until an opportune time.” Satan was watching for every opportunity in the life of Jesus to infiltrate and cause disturbance. We see this in the hatred and jealousy of the religious leaders who sought to kill Him. He shows up in the life of Judas who betrayed Jesus. He influenced Peter to deny his Lord. Most of all, we see it in the bitter crucifixion and cruel death of our Lord.
Verse 14
When Jesus’ temptation was over, Luke tells us that He returned to Galilee “in the power of the Spirit.” Observe here that the Lord Jesus trusted and walked in the power of the Spirit. This was the power that moved and enabled Jesus.He chose to draw from this divine source rather than an earthly strength. Notice what took place as a result:
“A report about him went out through all the surrounding country.”
The ministry of Jesus demonstrated that God was moving through Him. People could not help but notice this. What Jesus did could not be explained by any human strength. What He preached was not from any worldly wisdom. People took note and began to share it with others.
Verse 15
Luke tells us that Jesus would go to the synagogues of that region and teach there. There was freedom for visitors to speak in these centres of worship.
Note the response of the people to His teaching. He was “glorified by all.” The word glorified is δοξάζω (doxázō) and refers to recognition, praise or honour. In other words, the people recognized Him and His teaching and held Him in high regard.
Verse 16
One of the first places Jesus would minister was in Nazareth, where he had grown up. Note that, as a Jew, he attended synagogue on the Sabbath. On this particular occasion, Jesus was given the scroll to read a passage from Scripture.
The synagogue in Nazareth was familiar to Him. This is likely where he and his family attended every Sabbath. The people present knew Him and His family.
Verse 17
During the service at the synagogue, there would be various readings. This reading was from the prophets and a scroll containing the words of Isaiah was handed to Jesus to read. Jesus took the scroll, unrolled it until He found a particular portion and began to read.
Verse 18
The passage Jesus read that day was from Isaiah 61:1-2. In this section of his prophecy, Isaiah declared a time of great prosperity for the people of God (Isaiah 60). This would be a time when ancient ruins would be rebuilt (Isaiah 61:4), and the salvation of God would appear (Isaiah 62:11). The portion of this prophecy Jesus read declared that the Spirit of God had come upon His servant and anointed him to proclaim a five-fold message. Luke gives us four of the five prophetic announcements here in this verse.
First, good news would be announced to the poor.
Second, liberty was proclaimed to those who were held in captivity.
Third, the blind would recover their sight.
Fourth, a declaration of liberty was pronounced to the oppressed.
It is not hard to see how Jesus fulfilled these first four declarations. He healed the blind and brought hope to the oppressed, captive and poor. He cared for them and demonstrated compassion and mercy toward them. Beyond this, however, we also see how Jesus ministered to the spiritually oppressed. He set them free from demons and falsehood. He opened the spiritual eyes of the blind. He set those captive to sin, free, through the forgiveness He brought on the cross. Those who were spiritually poor and destitute were made children of God and heirs of eternal life.
Verse 19
The final prophetic declaration of Isaiah 61:1-2 was a proclamation of the year of the Lord’s favour. We can see how the return of God’s people from exile would have been a powerful fulfillment of that wonderful word of Isaiah. Understand, however, that many prophecies of the Old Testament have multiple fulfillments. The release of God’s people from Egypt or Babylon was a picture of another release. The favour shown to God’s people in those days pictured an even greater day of favour to come. Jesus came to proclaim a day of salvation better than release from Babylon or Egypt. He came to announce release from the curse of sin and its consequences. He came to declare the forgiveness and salvation of God.
Verse 20
Having read the portion of Isaiah, Jesus rolled up the scroll, gave it back to the attendant and sat down. In our modern Christian churches, the act of sitting down indicates that we have completed what we were doing. This is not the case here. A teacher in that culture would sit down to teach. Note what Luke tells us happened when Jesus sat down:
“And the eyes of all in the synagogue were fixed on him.”
By sitting down, Jesus indicated that he had something to say. Everyone then turned to listen to His word.
Verse 21
With every eye fixed on Him, Jesus declared that the prophecy of Isaiah had been fulfilled in their hearing. The words were very bold, but it is unclear how much those sitting in the synagogue understood their meaning.
It would certainly have been good news to hear that the year of God’s favour had come. Who wouldn’t want to have good news proclaimed to the poor, liberty announced to the captive, blind people healed and the oppressed released from their burden?
Jesus, however, was declaring something much deeper than this that day. He was declaring that He was the one prophesied to bring this year of God’s favour. He was the Messiah and ultimate fulfillment of Isaiah’s prophetic word. Those present were hearing the voice of the Messiah prophesied by Isaiah.
Verse 22
Note the response of the worshippers in the synagogue to the words of Jesus.
First, they spoke well of Him. In this context, they seem to appreciate the words He shared.
Second, they marvelled at the gracious words coming from His mouth. The word χάρις (cháris), translated as gracious, speaks of favour, kindness or compassion. Grace is a quality of God. The words of Jesus appear to reflect this quality as He spoke. The presence of God was evident in Jesus’ instruction. This seems to strike the people who heard him speak.
Third, those present in the synagogue asked the question: “Is not this Joseph’s son?” They were surprised by the fact that someone so simple, who lived among them, could have spoken with such grace. This would prove to be a stumbling block for the citizens of Nazareth. They could not understand how God could use one of them to be His servant. Their concept of what God could do among their own was very limited.
Verse 23
The people of Nazareth, Jesus’ hometown, wondered how a son of Joseph could speak with such grace. They could not believe that anyone from Nazareth could amount to anything, especially if they came from a poor family like that of Mary and Joseph. Note Jesus’ response to these individuals.
Jesus quotes a common proverb of the day to His fellow citizens. That proverb went something like this: “Physician, heal yourself.” The meaning is quite simple. The doctor was often so busy healing other people that the health of his own family was often ignored. What was Jesus saying to the people of Nazareth that day and what was its connection to the proverb?
It appears that Jesus had been in Capernaum before coming to Nazareth. While there, He had performed some miracles. This was not the case in Nazareth, however. He did not perform any miracles in His hometown.
The people of Nazareth were telling Him that he was like a doctor who healed others while ignoring his own family. He performed miracles for other towns but not for the town where He grew up.
Verse 24
Jesus, understanding the heart of Nazareth toward Him, reminded His fellow citizens that no prophet was accepted in his hometown.
There is an English proverb that says: “Familiarity breeds contempt.” In other words, we treat those closest to us with the most disrespect. The people of Nazareth were an example of this proverb. They couldn’t believe that anyone of significance could come from their town. They had watched Jesus grow up among them. How could a little boy from Joseph’s family ever become a prophet of God? They were too familiar with Him to accept Him as anything but the son of Joseph the poor carpenter of Nazareth.
Verse 25
Jesus has just told the people of Nazareth that no prophet was accepted in his hometown. He illustrates this with a story from the time of Elijah. In 1 Kings 17, we read how God proclaimed through the prophet that there would not be any rain in the land. Jesus tells us here how that prophetic declaration came true, and for three and a half years, no rain fell on the land. This resulted in the failure of crops and a great famine. As you can imagine, there was tremendous hardship in those days among the people of God.
Verse 26
Jesus speaks here of the famine that took place during the days of Elijah, as recorded in 1 Kings 17. While there were many widows in the land of Israel suffering in those days, God sent His servant to minister to a widow in the city of Zarephath in Sidon. Elijah was sent to other people and not to his nation. Jesus uses this illustration to show that God does not always send His prophets to their people. Many times, His prophets are better received outside their hometown.
Verse 27
Jesus uses a second illustration to show how God often sends His servants to other nations rather than their people. This time He reminds the people of His hometown of the story of Naaman the Syrian from 2 Kings 5. In that story, God sent Naaman, the military commander, to Elisha to be healed of his leprosy. While there were many lepers in Israel, it was this Syrian that God wanted to heal.
These illustrations of Jesus illustrate how important it is to be sensitive to the leading of the Lord. God does not always lead us in ways that make sense to ourselves.
Verse 28
Over the last few verses, Jesus has been speaking directly to the people of Nazareth. He showed that He understood their feelings toward Him. He knew how they struggled to accept Him as a prophet of God when they knew Him as the son of Joseph. He knew they were jealous of the fact that He had performed miracles in Capernaum and not in Nazareth. He showed them from Scripture how God used both Elijah and Elisha to minister to people outside of their nation.
These words seemed to upset the people of Nazareth. Luke tells us that they were “filled with wrath.” Jesus’ words seemed to rebuke them. They were unwilling to believe His claim to be a prophet of God. It may be that by using the illustrations about Elijah and Elisha, they saw Jesus as placing Himself on the same level as their great saints, something they were unwilling to accept. All of these things made them angry with Him.
Verse 29
Notice the anger in the hearts of the people of Nazareth toward Jesus. They were so furious with His claim and His words, that they rose up in the synagogue and drove Him out of the town. They didn’t want Him or His influence to be in their community anymore. They brought Him to the brow on which the town was built to throw Him off the cliff to His death. This type of murderous hatred has its source in Satan himself. We who are His servants must prepare ourselves for such attacks.
Verse 30
While the people of His hometown wanted to kill Him, this was not His time nor the way Jesus was to die. Luke tells us that He “passed through their midst and went away.” We are not given any further details about this. Did He simply walk away from them? Did something miraculous take place? We are not told. Suffice it to say that God had another purpose for His Son and He was kept from this untimely death. The Father had a purpose and the people of Nazareth would not hinder that purpose. Those same protective hands will be upon us as we walk in obedience to His purpose.
Verse 31
From Nazareth, Jesus made His way northward to the top of the Sea of Galilee, where Capernaum was located. As he did in Nazareth, Jesus went to the synagogue on the Sabbath and began teaching the people.
Verse 32
There was something about the teaching of Jesus that astonished the people of Capernaum. The word translated astonish, here is ἐκπλήσσω (ekplḗssō). It speaks of striking with force by a blow or knocking someone senseless. It describes a strong response from the people who heard Jesus speak. They experienced Him as someone who possessed great spiritual authority in His words.
Verse 33
Present that day in the synagogue was a man who had an unclean spirit. This man appears to be interrupting the service by crying out in a loud voice. It is uncertain why he was in the synagogue. It is possible that he is an instrument of Satan to disrupt the worship of God. What is important for us to note, however, is the fact that there was a great need present that day. Here was a man with an unclean spirit needing to be set free.
I have been a pastor in a small rural church for a number of years now. It has never ceased to amaze me how many needs walk through the doors of the building where we meet. Sickness, pain and brokenness are the norm. Here in the synagogue of Capernaum was a man held hostage by an unclean spirit. This man was in the presence of those who claimed to know the God who could set him free. He was indeed interrupting the worship, but those cries were also cries for help and deliverance.
Verse 34
Notice what the man with the unclean spirit said.
First, the spirit cried, “Ha! What have you to do with us, Jesus of Nazareth? Understand here that the demon is speaking. His words are not necessarily a reflection of the heart of those present in the synagogue. The authority of Jesus threatened the efforts of this demon in the man. The power of Jesus’ preaching was pushing back the darkness of Satan and this demon was threatened. You can almost hear him uncomfortably scream, “Leave us alone.”
Second, the unclean spirit cried out, “Have you come to destroy us?” The unclean spirit knew that there was hostility between the kingdom of God and the kingdom of Satan. This spirit also knows that this man who preached with authority also had authority over them. He had indeed come to destroy the power of the evil one over the souls of men and women. He had come to set them free from their evil domain.
Finally, note that the unclean spirit knew what the people in the synagogue in Capernaum did not know as of yet. This spirit knew that Jesus was the Holy One of God. That is to say, He was the Messiah who was to come to bring pardon, and victory over sin and the kingdom of Satan. It was this fact that brought fear to the unclean spirit. He had authority over the man he oppressed, but there was one present who was greater than him. This Jesus had authority over even the hosts of hell for He was the Holy One of God.
Note here how the unclean spirit speaks in the plural. It may be that the spirit is speaking of itself and the man he possessed. It is as if the unclean spirit spoke for the man and his destiny was tied to its. Jesus would change this alliance however, the separate the one from the other.
Verse 35
Jesus rebuked the unclean spirit when it spoke through the man attending the synagogue. Notice several details here.
First Jesus rebuked this unclean spirit. The word used here is ἐπιτιμάω (epitimáō) which speaks of a strong admonition. Jesus speaks with authority. He can do this because he has power over this demonic spirit.
Second, Jesus told the unclean spirit to be silent. I have heard of cases where individuals hold conversations with evil spirits. Jesus did not do this. He simply silenced them. What these spirits of Satan had to say was not worth listening to. We are not to give them any opportunity to spread their lies and deceit.
Third, Jesus, having compassion for the man, commanded the unclean spirit to come out of him. We see from this that the spirit had been living in that man, speaking through him and likely influencing his way of life. The spirit had to be removed if he was to live a normal life again. Jesus took authority over this spirit and demanded it leave the man’s body.
Fourth, the spirit was forced to obey the voice of Jesus. Note that when this spirit left, the man felt something happen in him and he was thrown to the ground as a result.
Finally, Luke tells us that while the man was thrown to the ground when the spirit left, he was not harmed. Luke knew that these unclean spirits had the power to harm. In this case, however, Jesus did not permit this to take place. We see the authority of Jesus over demonic spirits here.
Verse 36
The response of the worshippers in the synagogue was one of amazement. Note that they expressed this amazement by saying, “What is this word?” Luke explains what they meant by this question in the second half of the verse.
Notice the words, “For with authority and power he commands the unclean spirits, and they come out!” By beginning with the word “for,” Luke connects what he says with what had just been spoken by the people. In other words, Luke is explaining the meaning of the question, “What is this word?” Luke is telling us that, in essence, the people were saying something like this, “What kind of word is this that when He speaks, even the demons are forced to obey?”
Verse 37
What the people saw taking place that day in the synagogue began to spread throughout the community and surrounding regions. The power demonstrated by Jesus over evil spirits was something the people could not keep to themselves. Here was a religious leader who spoke with power and authority. He was not someone who could be ignored.
Verse 38
After leaving the synagogue, Jesus went to Simon’s house. Simon would later become more commonly known by the name Peter, the disciple of Jesus.
Observe that Peter was a married man. He owned a home in Capernaum and before becoming a disciple of Jesus, made his living as a fisherman. It appears that Peter’s mother-in-law lived with them at this time. The fact that there is no father-in-law mentioned may indicate that she was a widow at this stage in her life and was living with her daughter and Peter, who were caring for her in her senior years.
When Jesus arrived at Peter’s home, his mother-in-law was sick with a high fever. Those present appealed to Jesus on her behalf. In other words, they asked Jesus if He would heal her of this fever.
Verse 39
Notice the response of Jesus to the request to heal Peter’s mother-in-law.
First, He stood over her. Peter’s mother-in-law was likely lying down in bed. Jesus went where she was and stood over her bed.
Second, Jesus rebuked the fever. The word Luke uses here is the same word used in verse 35 when Jesus spoke to the unclean spirit. Jesus spoke with authority and commanded the fever to leave.
Observe that the fever left her immediately. The fever responded to the voice of Jesus, just as the unclean spirit did. Jesus demonstrates His authority not only over unclean spirits but also over disease and sickness.
Having been healed of her fever, Peter’s mother-in-law responded by rising from her bed and offering hospitality to Jesus and His disciples. This was the least she could do in response to her healing.
Verse 40
News about how Jesus healed the man with the unclean spirit, spread throughout the region (see verse 37). By the time the sun was setting that day, those who heard this news had brought sick and diseased friends to Jesus for healing. Luke tells us that He “laid His hands on every one of them,” and they were healed. It appears that everyone who came that day experienced the healing of Jesus and went away whole.
Verse 41
Luke recounts how demons came out of many who came to Jesus for healing that evening. We read of cases in Scripture where demons were the cause of physical afflictions and diseases and by casting out the demon, the affliction was healed.
Luke appears, however, to tell us that demonic affliction was not always the cause of sickness or disease. We see this in how he tells us in verse 40 that “everyone” who came to Jesus was healed. Here in this verse, however, he recounts that demons “came out of many.” The use of the word “many,” implies that demons did not come out of all. Some were healed without any evidence of demonic oppression.
What is of interest to Luke here is how many of the demons cried out, “You are the Son of God!” Demons of hell declared Him to be the Son of God and fled from Him in terror. These demons had no doubt about who He was and feared His name and His authority.
Notice how Jesus rebuked the unclean spirits and would not allow them to speak. Luke tells us that the reason for this was that they knew Him to be the Christ. The question we are left with here is why would Christ silence such a declaration? There may be two reasons for this.
First, everything had its time. A declaration that Jesus was the Christ, would have stirred up the religious leaders and divided the people. In Luke 4:16-30 we see the response of Nazareth to Jesus telling them that He was the prophet spoken of in Isaiah 61. They brought Him to the top of the hill and wanted to cast Him off to His death. It was not time for Jesus to die. It was not His intention to stir up the crowds and divide them over this issue before that time.
Second, the demons of hell were not the ones to declare Him as the Messiah. Jesus wanted nothing to do with the words of demons. Consider this in light of what Paul told the Corinthians in 2 Corinthians 6:14:
(14) Do not be unequally yoked with unbelievers. For what partnership has righteousness with lawlessness? Or what fellowship has light with darkness? – 2 Corinthians 6:14 ESV
The ministry of Jesus was separated completely from the darkness of Satan. No demon of hell would announce His presence. No unclean spirit would have any part in His ministry. Jesus pushed every evil spirit of hell away, resisting every temptation, and blocking His ears to anything they had to say.
Verse 42
Luke tells us that “the sun was setting” when people arrived with the sick and diseased that day (see verse 40). We are not told how long into the night Jesus ministered to the people. Luke tells us, however, that when it was day, He left for a desolate place.
Jesus’ intention is very likely to recover from a night of intense ministry. I have often felt deep emotional, spiritual and physical fatigue after a time of ministry. Jesus needed time for rest and refreshment in the presence of the Father. He needed to get away from people and the constant demand.
Jesus intentionally left the ministry to rest and be with His Father. It is easy for us to place ministry at the highest level in our lives. Jesus willingly walked away from ministry opportunities for a higher cause, to rest and be refreshed in His relationship with the Father. Ministry is not our highest calling in life. An intimate and personal relationship with God is a much higher calling.
Note how people continued to seek Jesus. They did not want Him to leave their community. There were so many needs in this one town that Jesus could have remained there for the rest of His earthly life. Needs, however, do not equal calling. God had a calling on Christ’s life that would take Him away from the needs in Capernaum to other towns and cities. Jesus needed to walk in the call of God and not be distracted by the needs of any one community.
Verse 43
To those who wanted Him to remain in Capernaum, Jesus said, “I must preach the good news of the kingdom of God to the other towns as well.”
Note that Jesus went on to tell the people in Capernaum that this was why he had been sent to this earth. Jesus did not remain in this one town because He had been called to preach in other towns as well. The work in Capernaum was not completed, but it was not the purpose of God for His Son to remain there. He was to announce the good news in many towns of Israel before He laid down His life for them.
If we focus on need, we will miss the call of God. There are needs everywhere. We must learn instead to discern the purpose of God for our lives and walk in it.
Verse 44
The verse tells us that Jesus preached in the synagogues of Judea. There is some confusion here in the original Greek manuscripts from which this verse is translated. A note in the English Standard Version indicates that some early Greek manuscripts use the word Galilee instead of Judea.
Galilee was in the northern part of Israel in the region of the Sea of Galilee. The Jordan River flowed from the Sea of Galilee toward the south into the Dead Sea in the south where Judea was located.
The King James Version of the Bible tells us that Jesus preached in the synagogues of Galilee and not Judea as translated in more modern versions. It is generally understood by Bible scholars, based on the evidence of the ancient manuscripts, that the word Luke used was Judea. From the context of the passage, however, this is not so clear.
From Luke 4:31 we understand that Jesus is in the region of “Capernaum, a city of Galilee.” Luke then goes on in the next chapter to tell the story of how Jesus began to call His disciples when He was at the Sea of Gennesaret (see Luke 5:1). Gennesaret is the region by the Sea of Galilee and is an alternative name for the Sea of Galilee. The context seems to indicate that Jesus did not leave to go to Judea but remained longer in Galilee. Luke’s statement about Jesus preaching in the synagogues of Judea, therefore, seems to be out of context.
Another issue of concern with the translation of Judea in the ESV is a parallel text in Mark 1. Mark seems to recount the same events with the healing of the man with the unclean spirit (compare Mark 1:21-28 with Luke 4:31-37), Jesus going to Simon’s house and healing his mother-in-law (compare Mark 1:29-31 with Luke 4:38-39). Mark also tells us how many came to Jesus at sundown with the sick and those oppressed by demons (compare Mark 1:32-34 with Luke 4:40-41). Mark even tells us how Jesus went to find a desolate place to pray (compare Mark 1:35 with Luke 4:42). What is significant here is how Mark concludes the section with these words:
(39) And he went throughout all Galilee, preaching in their synagogues and casting out demons. – Mark 1:39 ESV
Mark tells us that Jesus preached in the synagogues of Galilee. There does not seem to be any question about the location where Jesus preached in Mark’s account. Ancient manuscripts agree that the word used in Mark’s account is Galilee, not Judea.
While we are not one hundred percent certain which is the right word here, or exactly what Luke is trying to convey, we do understand that Jesus did preach in synagogues in both Judea and Galilee.
Chapter 5
Select Verse:
Verse 1
Jesus is still in the region of Galilee. On this occasion, He was standing by the lake of Gennesaret. Gennesaret was south of Capernaum where He had cast out the demon and healed Simon’s mother-in-law. Like Capernaum, it was by the Sea of Galilee. The Lake of Gennesaret and the Sea of Galilee are likely the same body of water.
Note what Jesus was doing at the lake. The crowd was pressing in on Him to hear the word of God. Jesus not only preached in the synagogues but also wherever He had an opportunity.
It is of interest to observe that Luke tells us that “the crowd was pressing in on him.” This leads us to believe that a large following had gathered. They wanted to know what He had to say and likely also to see Him perform some miracles.
Verse 2
As Jesus stood by the lake with the crowd pressing in on Him, He saw two boats. The boats were likely anchored near the shore. Luke tells us that the fishermen had left them and were washing their nets.They had likely come in after a fishing expedition and were preparing their nets for the next day.
Verse 3
Luke tells us that Jesus got into one of the boats. That boat belonged to Simon. Simon was likely with Jesus in the boat because Luke says that Jesus told him to take it out a little from the land. Jesus then sat down in the boat and began to teach the people.
The act of sitting down to teach was very common in those days. Teachers would generally sit down before their students to teach.
By pushing out into the lake, Jesus avoided the push of the crowd and was able to project His voice clearly to those who gathered on the shore to hear Him speak.
Verse 4
Luke does not tell us the subject of Jesus’ teaching that day. He has a different purpose in mind. That purpose is to tell us about Simon, the man in the boat with Jesus.
When Jesus finished teaching the crowd, He turned to Peter and told him to take the boat into deeper water where they could let down his nets for a catch of fish.
While the crowd was important, Jesus’ main focus here was on one man. Instead of mingling with the crowd after speaking to them, Jesus left them on the shore to minister to Peter.
Verse 5
Notice the response of Peter to the request to take his boat into deeper water. He informed Jesus that he and his co-workers had been fishing all night and had caught nothing. His hope of catching anything at this time was very small.
While Peter did not have much expectation of catching anything, because Jesus had asked him to go out again, he was willing to do so. There are times when all we can do is be obedient. Faith takes a step even when its expectation is small.
Verse 6
Simon took his boat into deeper waters even though he did not have much expectation of catching fish. Note, however, that when he did this in obedience to the Lord’s request, his nets quickly filled with a large number of fish. Luke tells us that his nets actually began to break as a result of the quantity of fish they held.
Simon risked going into deeper waters at the request of Jesus. Those deeper waters may not be in a fishing boat for us, but whatever those deeper waters are, they will stretch us in our faith. Jesus does not ask Simon to have great faith to see this miraculous catch; He simply asks him to be obedient. Faith grows through obedience to the Lord and a willingness to push out into deeper waters at His command.
Verse 7
The catch of fish was so great that day that, Simon had to signal to his partners in the other boat to come and help them. Luke tells us that they filled both boats so full that they began to sink.
That catch was not because Simon had great faith. He had small expectations. It was because he pushed out into deeper waters, just as Jesus had told him. It wasn’t Simon’s skill that found those fish. That was a miracle of Jesus. Every bit of his skill was used, however, in getting those fish to shore. Simon had fished all night without success. When he submitted to the voice of Christ, however, he accomplished more than he could ever have imagined. More will be accomplied through obediece than all our human strength, wisdom, and human skill.
Verse 8
As Simon contemplated what had just happened, he knew he was seeing a miracle. That day, overwhelmed by what he saw, he fell down at Jesus’ feet crying out: “Depart from me, for I am a sinful man, O Lord.” Let’s take a moment to consider what Simon is saying here.
First, note that Simon confesses Jesus as Lord. In saying this, Simon recognized that he was in the presence of someone much greater than him. This had been clearly demonstrated to him by the miraculous catch of fish.
Second, observe that Simon fell down at Jesus’ knees. This was an act of deep respect and adoration.
Third, as he bowed before Jesus, Simon understood how sinful he was. He saw Jesus as one with the Father in holiness and sinlessness. He felt ashamed to be in the presence of such a holy and powerful Lord.
Finally, Simon asked Jesus to depart from him. The sense of shame and unworthiness he felt was so powerful he felt unworthy to be in the presence of this Lord.
Simon was broken as he ventured out into deeper waters with the Lord Jesus. Jesus brought him out deeper to speak to Him and reveal His person to Simon. The Spirit of God was working in Simon that day, opening his eyes to the truth about Jesus. He would return to shore a new man.
Verse 9
It was the catch of fish that broke Simon. Jesus spoke to him in a way he understood. In all his years as a fisherman, he had never seen anything like this miraculous catch. He and his fellow fishermen were astonished at what they had taken ashore. This broke Simon. It is uncertain how much Simon understood about Jesus at this point but he knew enough to trust Him and His preaching and commit his life to what He taught.
Verse 10
With Simon that day were James and John, the sons of Zebedee. They were Simon’s fishing partners. The context tells us that all three of these men were afraid. This fear came as a result of being in the presence of One who had control over nature. It also came as a result of the fact that they were crude fishermen whose spiritual walk was not likey where it should have been. They felt small and sinful in the presence of Jesus.
Note the response of the Lord to these crude fishermen. He tells them not to be afraid. He had not come to condemn them but to invite them to be His partners in reaching men and women for the cause of the gospel. He tells them that from that moment on, all three of them would be fishing for the souls of men and women in the cause of Jesus Christ.
The choice of His first three disciples is quite amazing. We see Simon’s small faith. He was a man fully aware of his sinfulness. His partners were fearful sinners as well. Jesus doesn’t choose His disciples from the well-trained lawyers or teachers of the law. Instead, His followers would be simple untrained fishermen who struggled just to make a living. These fishermen did not have a good grasp on who Jesus was or what he had come to do, but they were willing to follow Him and teachable, and this is what Jesus was looking for.
Verse 11
Simon, James and John were so touched by the miracle of that day that when they brought their boats to shore they left everything to follow Jesus. This meant leaving their jobs, their equipment, their homes and their family. They willingly and without hesitation abandoned it all.
Verse 12
Luke recounts in this section the story of a man who was healed of leprosy. He introduces the story by telling the reader that it was in “one of the cities.” The name of the city and its location is unknown. The parallel accounts in Matthew 8:1-4, and Mark 1:40-45 do not mention the name of the city either. The closest we can come to identifying the region is in Mark’s account. Mark 1:40-45 is sandwiched between two verses that do give us a location. Mark 1:39, the verse immediately preceding Mark’s account of this event tells us Jesus was in Galilee:
(39) And he went throughout all Galilee, preaching in their synagogues and casting out demons. – Mark 1:39 ESV
Mark then goes on in the very next verse after the account of the leper to say that Jesus returned to Capernaum:
(1) And when he returned to Capernaum after some days, it was reported that he was at home. – Mark 2:1 ESV
Mark seems to leave us with the impression that Jesus was still in Galilee close to Capernaum when he met this “man full of leprosy.”
Note that this leper came to Jesus and fell on his face before him begging him. Observe what he said to Jesus that day:
“Lord, if you will, you can make me clean.” – Lk 5:12
The word “will” here is θέλω (thélō) and means to wish or desire. The leper does not seem to have any doubt that Jesus can heal him. He seems to believe that his healing was totally possible for Jesus. The question in his mind was not about Jesus’ ability but rather His willingness.
I suppose this is the challenge for each of us in our prayers. We know that the Lord can answer our requests but we are not sure if this is His purpose and will for our lives.
Verse 13
Jesus responds to the leper. From verse 12 we understand that the leper was not certain if Jesus wanted to heal him, although he had no doubt that He could if He wished to. In response, “Jesus stretched out his hand and touched him.” We need to understand the importance of these words. Remember that this man was a leper and no one would even approach him because of the uncleanness of his disease. Jesus not only approached him but physically touched him.
Consider what the Law of Moses had to say about leprosy:
(45) “The leprous person who has the disease shall wear torn clothes and let the hair of his head hang loose, and he shall cover his upper lip and cry out, ‘Unclean, unclean.’ (46) He shall remain unclean as long as he has the disease. He is unclean. He shall live alone. His dwelling shall be outside the camp. – Leviticus 13:45-46 ESV
The leper was to identify himself by wearing torn clothes, letting his hair hang loose and wearing a mask over his mouth. He was to cry out to anyone who approached him and say, “Unclean, unclean.” The leper was to live outside of the camp of Israel in isolation.
According to Leviticus 22:4-6, anyone who touched anything unclean became unclean themselves:
(4) None of the offspring of Aaron who has a leprous disease or a discharge may eat of the holy things until he is clean. Whoever touches anything that is unclean through contact with the dead or a man who has had an emission of semen, (5) and whoever touches a swarming thing by which he may be made unclean or a person from whom he may take uncleanness, whatever his uncleanness may be-; (6) the person who touches such a thing shall be unclean until the evening and shall not eat of the holy things unless he has bathed his body in water. – Leviticus 22:4-6 ESV
By touching the leper, Jesus did what no other Jewish person would do. They would not risk defiling themselves by touching a leper.
Note also the words of Jesus to the leper: “I will; be clean.” Jesus conveys here His willingness to heal this man of leprosy. He was not only able but also willing.
The simple touch of Jesus appears to be sufficient for the man to be healed. Luke tells us that the leprosy left him immediately. We are not told what the indication of this was, but certainly his skin cleared up and there was no more evidence of the disease in his body.
Verse 14
After healing the leper, Jesus told him to go and show himself to the priest and make an offering for his cleansing. Our Lord pointed the man to the requirements of the Law of Moses and expected him to follow this procedure for his cleansing. Until Jesus died as the final sacrifice for sin, the Law of Moses was still in effect. The man was required to make an offering if he was to be declared clean before God and his community. This declaration would restore him to his family and society again.
Verse 15
News of what Jesus had done for the leper spread throughout the region. This resulted in crowds of people gathering to hear Jesus speak and see Him heal their sick relatives and friends.
Luke tells us particularly that “great crowds gathered.” The idea seems to be that large numbers of people surrounded Jesus in those days. They appear to be drawn to Jesus because of the demonstration of His power to heal. They wanted to know who he was the the message he came to bring. I am sure, however, that among them were those whose only desire was to be healed of their sickness and disease.
Verse 16
Luke told us in verse 15 that “great crowds” came to Jesus to hear what He had to say and to be healed of their sickness. Notice that this verse begins with the word “but.” This connects the thought of verse 15 with the words that follow. It shows us Jesus’ response to the large crowds gathering to hear him speak and heal their diseases. Luke informs us that Jesus would withdraw from these crowds and seek out solitude in a desolate place where He could pray.
If Satan cannot keep us from ministry, he may very well overwhelm us with opportunity to the point where we are being controlled by the crowds rather than the purpose of God. The people in that crowd would have been bombarding Jesus with requests and demands. What does Jesus do in this situation? He leaves these human demands and needs and goes to speak with His Father. He needed to hear from Him instead of the crowd. There will always be needs. Not one of us will ever be able to meet all of them. I have personally burnt myself out trying to minister to every request that came my way. Jesus gives us a powerful lesson here. Instead of letting people dictate the shape of your ministry, seek the will of the Father instead.
Verse 17
People from all levels of society came to hear the Lord Jesus speak. On this occasion, the Pharisees and the teachers of the law, were listening to Him teach. At this point, it is quite possible that they had not yet made up their mind about our Lord’s teaching. He was so popular with the crowd, however, that it would have been important for them, as spiritual leaders, to know what Jesus was teaching.
Note that not only did Jesus draw people from every level of society, but He also drew crowds from “every village of Galilee and Judea, and from Jerusalem.” His fame was quickly spreading and people were coming from near and far to hear His teaching.
Notice one more detail here in this verse. Luke tells us that “the power of the Lord was with him to heal,” on that particular occasion. Let’s briefly consider this phrase.
First, what does Luke mean by “the power of the Lord?” The Greek word κύριος (kúrios) speaks of a lord and master. The word is used to refer to the Lord God in the Scripture, although it can be used to speak about a human master as well. Note, in this case, that the word “Lord” is capitalized, inferring respect and honour and leaving no doubt as to the identity of the Lord referred to here. The word Lord refers to God Almighty, the supreme and all-powerful Lord of lords. Luke is telling us that the power of God Almighty was upon the Lord Jesus.
Second, observe that the power of Almighty God was on the Lord Jesus for a particular purpose. That purpose was to heal. When God has a purpose, He empowers His servants for that purpose. The phrase “the power of the Lord was with him to heal,” implies that the Father had a plan for His Son that day. It was the desire of God to heal someone in the crowd.
Verse 18
When God has a purpose, He will make that purpose known. In this case, some men came to Jesus bringing a paralyzed friend on a bed. Note the phrase, “They were seeking to bring him in and lay him before Jesus.” There are two implications here.
First, the men were trying to “bring him in.” Jesus appears to be in a building of some kind.
Second, the phrase, “they were seeking to bring him in,” implies a level of difficulty in accomplishing that task. Clearly, the crowd was tightly packed, and getting their friend through was nearly impossible.
While it was the will of the Lord God to heal that day, the path to that healing was difficult.
Verse 19
The men bringing their paralyzed friend to Jesus found that there was no way to get through the crowd to Him. They refused to give up seeking his healing, however. Finding their way to the flat roof of the house, they proceeded to remove the tiles. After making a hole big enough, they lowered their friend down on his bed to where Jesus was. This move required tremendous boldness, perseverance and an unwillingness to let obstacles get in the way. They saw Jesus as the only hope their friend had, and would stop at nothing to place him before the Lord.
Verse 20
Notice Jesus’ response to this bold move of the paralytic’s friends.
First, Jesus saw their faith. They believed Jesus could heal their friend and chose to overcome every obstacle to get him to the Lord.
Second, when Jesus saw this faith, He responded with the words, “Man, your sins are forgiven you.” While his friends came for physical healing, Jesus addressed sin in his life. The word sin in the Greek language is ἁμαρτία (hamartía) and refers to an offence to God. That offence may be in the form of willful or unconscious disobedience. It may also refer to a character or nature that is offensive to a holy God. So for example, the psalmist says this about his nature at birth:
(5 ) Behold, I was brought forth in iniquity, and in sin did my mother conceive me. – Psalms 51:5 ESV
We speak of someone being born in sin when they were conceived out of wedlock. This psalm, however, was written by David who was conceived in a loving marriage. The idea, therefore, is that David knew he was born with a sinful nature, even before he had the opportunity to demonstrate this by his choices in life.
Isaiah the prophet speaks of this when he says:
(8) You have never heard, you have never known, from of old your ear has not been opened. For I knew that you would surely deal treacherously, and that from before birth you were called a rebel. – Isaiah 48:8 ESV
Sin, then, is either a conscious or unconscious decision that is offensive to God or a state of being that is contrary to Him and His purpose. We are sinners, not just because we sin but because we have a sinful nature.
The effects of sin are seen not only in our separation from God but also in the sickness, diseases and deaths around us. Sin’s curse is a curse of sickness, death and eternal separation from God.
As Jesus looked at this man paralyzed in his bed, He understood the curse of sin on his life. There are times when the judgement of God falls upon those who rebel against Him, but even good people who walk faithfully in the ways of the Lord feel the effect of sickness and death.
It is uncertain whether Jesus saw a particular sin in this man’s life or whether He was releasing him from the curse of sin in general. The word translated forgive here is ἀφίημι (aphíēmi). It speaks about something being sent away or to be released from the power of something. What Jesus appears to be saying here is that He released this man from the power of sin in His life.
Verse 21
This declaration of release from the power of sin and forgiveness before God, offended the Pharisees present that day. In their mind, there was only one person who could forgive sin, and that was God. For anyone else to declare such forgiveness was blasphemous.
Ultimately, what the Pharisees were saying was true. I can forgive someone else for their sin against me, but ultimately, only God can set us free from the consequences of sin, separation and death.
What the Pharisees did not understand here was the nature of Jesus Christ and His authority. As the Son of God, He had authority over sin and death. It was for this very reason He came. By releasing this paralytic from the consequences of sin in His life, Jesus declared His purpose on this earth. This was something the religious leaders were unprepared to accept and set them against Jesus and His teaching for the rest of His ministry.
Verse 22
The Pharisees reacted against Jesus’ declaration of the paralytic’s forgiveness and release from sin and its consequences on his body. It appears that their opposition to Jesus was not public. They likely feared the response of the crowd should they publicly oppose Him.
Note here that Luke tells us that Jesus “perceived their thoughts.” This knowledge of their thoughts was yet another indication of Jesus’ relationship with the Father. Consider the words of David about God in Psalm 139:
(1) O LORD, you have searched me and known me! (2) You know when I sit down and when I rise up; you discern my thoughts from afar. (3) You search out my path and my lying down and are acquainted with all my ways. (4) Even before a word is on my tongue, behold, O LORD, you know it altogether. – Psalms 139:1-4 ESV
Who can truly discern thought but God? Who but God and know the inner workings of the heart?
Jesus demonstrates a knowledge of the hearts and thoughts of the Pharisees and challenges them with the words, “Why do you question in your hearts?” This would have caught these religious leaders off guard and challenged their thinking about Jesus by demonstrating His understanding of very private thoughts they had never expressed publicly.
Verse 23
Responding to the thoughts of their heart, the Lord Jesus, speaking to the Pharisees, says, “Which is easier, to say, ‘Your sins are forgiven you,’ or to say, ‘Rise and walk’?” Consider what Jesus is saying here.
The words we use can impact how people respond. You can say the same thing using different words and get totally different responses. Jesus tells the Pharisees that He could have expressed Himself in two different ways here.
First, Jesus could have looked at the paralytic and said, “Rise and walk.” What would have been the Pharisees’ response to these words? Would they not have marvelled at the power of God to heal through Jesus?
Instead of saying, “Rise and walk,” however, Jesus said, “Your sins are forgiven you.” In other words, Jesus declared a release from the consequences of sin on the paralytic’s body.
What is the difference between these two statements and its ultimate impact? What was the cause of these consequences on the paralytic’s body? It was sin. Both statements would release the man from sin’s consequences on his body. “Rise and walk,” declared forgiveness and release as well as “Your sins are forgiven.” Both statements had the same purpose and would result in the same release.
Verse 24
If both statements of verse 23 had the same meaning, why did Jesus choose the more controversial of the two, knowing that it would cause a reaction among the Pharisees? Luke explains this here in Jesus words, “But that you may know that the Son of Man has authority on earth to forgive sins”
It was the intention of Jesus to convey to the religious leaders that he had the authority to forgive sin. It was time to reveal His purpose for coming to this earth. He came to release us from the power and authority of sin in our lives.
Note that Jesus not only tells the people about his authority over sin, but He also demonstrates that power as he speaks to the paralytic and says, “I say to you, rise, pick up your bed and go home.” The paralytic’s response to these words of Jesus would prove the authenticity of Jesus’ declaration to the Pharisees that day.
Verse 25
Note the response of the paralytic to the words of Jesus to rise, pick up his bed and go home. Luke tells us that he immediately rose to his feet, picked up his bed and went home glorifying God.
The response of the paralytic to the words of Jesus confirmed the truth of what Jesus said that day. He had, as the Son of Man, the authority to forgive sin. God confirmed this authority to all those present, by healing this paralytic.
Verse 26
While the Pharisees felt Jesus had committed a sin worthy of death by blaspheming God, the people were seized with amazement. They had never seen such a miracle before.
Note, also how they “glorified God and were filled with awe.” The glory goes to God here. The people understood that it was God who had healed this man through the person of Jesus.
The phrase, “We have seen extraordinary things today,” however, seems to indicate that their attention was focused on the miracle and not so much on the lesson of the miracle.
The Pharisees struggled with Jesus’ declaration of forgiveness and His statement about having this authority. Their problem with Jesus was a theological one. On the other hand, the crowd was simply amazed at the miracle and glorified God for practical evidence of His presence among them.
Both responses fall short. The Pharisees could not see the power of the miracle and what it revealed because they were caught up in their particular understanding of theology. On the other hand, the people completely missed the theological implication of the miracle because they were so overwhelmed by the sign itself.
Jesus’ declaration and the sign He gave that day were intended to be seen together. The sign backed up the words and was evidence that what Jesus said was true.
Verse 27
Leaving the home where Jesus had healed the paralytic, He and His disciples went out and saw a tax collector sitting at his booth. From the context, we see that Jesus was by the lake of Gennesaret (see Luke 5:1), otherwise known as the Sea of Galilee. It appears that this man had set up a booth somewhere by this lake. It is possible that boats were coming in to offload taxable goods, and this booth was set up there to collect this money. Luke tells us that the collector was a man by the name of Levi.
As they passed by the booth, Jesus spoke to Levi and asked him to follow Him. Understand here that tax collectors were generally despised in the region. They collected tax on behalf of the hated Roman government. Nobody really likes paying taxes, especially to an unwelcomed conquering nation. People like Levi were agents of this foreign conqueror. Beyond this, however, was the fact that the way they made their living was through the income paid to them. Rome demanded a set amount of taxes but anything over this was for the collector. As a result these men often profited handsomely off the backs of their fellow citizens, some of whom had to struggle deeply just to provide for their basic needs. For Jesus to ask this man to follow Him would have been quite shocking for the disciples who were with Him at the time.
Verse 28
Levi does not seem to question the Lord Jesus when He asks him to follow. Luke tells us that he left everything, rose and followed Jesus. It is uncertain if Levi knew what he was getting into when he left his booth that day. The fact that he got up and followed Jesus, however, seems to show us that he was willing to make a sacrifice to hear Jesus and consider His teaching.
Verse 29
Jesus and His disciples went to Levi’s house. Notice two details about this time.
First, Luke tells us that the tax collector prepared a “great feast.” The phrase “great feast” indicates that they dined richly that day. Levi had the resources to provide such a feast. Those riches were obtained very likely from the taxes he collected. Understand, however, that not just anyone would have prepared such a rich feast for Jesus. Levi’s willingness to invest much in this meal shows us that he had a deep respect for Jesus and what He stood for.
Second, observe that Levi invited a “large company of tax collectors and others” to the feast he had prepared. Luke specifically tells us that there was a large gathering that day. Those gathered around the table were the most despised people in the nation. Jesus did not hesitate to dine with them.
Verse 30
Note the response of the religious leaders to Jesus dining with tax collectors. Both the Pharisees and scribes grumbled at His disciples. The word translated as grumbled in this verse is γογγύζω (goggúzō) meaning to complain. Their complaint is directed to the disciples of Jesus here. The nature of this concern is seen in the question they asked, “Why do you eat and drink with tax collectors and sinners?”
The religious leaders of the day had a legalistic view of faith. They would not dine with tax collectors who took advantage of others to make a living. They would not associate with anyone who did not live a righteous life. Somehow they believed that this kind of relationship made them guilty by association. In the Old Testament, if someone touched anything unclean, they would become unclean themselves. This appears to be the reason for not associating with sinners. They believed that by eating with them, Jesus and His disciples were taking part in their evil ways. They were making themselves unclean by association or by being with them.
Verse 31
Jesus’ differs from the religious leaders of that day in His understanding of righteousness. These leaders believed that they needed to keep themselves clean on the outside by doing all the right things and keeping away from people who did not walk in obedience to the Law of Moses. Jesus responds to their complaint about Him dining with tax collectors and sinners by telling the Pharisees and scribes that it was the sick who needed a physician not those who were well.
Imagine a doctor unwilling to go near a sick person for fear that they would catch their disease. Imagine a soldier unwilling to go to war because they might get hurt. Imagine a Saviour who refused to approach a sinner to offer them salvation and pardon. Of what use would these people be?
A doctor needs to heal. A Saviour needs to save. They can’t do that if they refuse to reach out to those in need. The righteousness Jesus spoke about here was a willingness to reach out to win the lost and to heal the hurting.
Verse 32
Jesus tells the Pharisees and scribes that He had not come to call the righteous to repentance but the sinner.
We need to understand this statement in its context. Quoting from the Psalmist, the apostle Paul tells the Romans:
(10) as it is written: “None is righteous, no, not one; (11) no one understands; no one seeks for God.(12) All have turned aside; together they have become worthless; no one does good, not even one.”- Romans 3:10-12 ESV
We know that there is no one apart from Jesus Christ who was truly righteous and apart from Him we would all be under the judgement of God.
When Jesus tells the Pharisees that He did not come to call the righteous to repentance, He is reminding them that it is the sinner who needs to be reached. He is not saying here that the religous leaders were righteous and the tax collectors were sinners. He is simply telling them that His role, whether it be around a table with the tax collectors or in a discussion with the Pharisees was to call every sinner to repentance and to offer them forgiveness through His work on the cross. He came to this earth because of sinners. He came to reach them with hope and forgiveness. While the Pharisees avoided sinners, Jesus came particularly for them.
Verse 33
The verse begins with the words, “And they said to him.” Luke does not give the identity of the people speaking to Jesus here. Matthew, on the other hand, seems to point to the disciples of John as the ones asking the question:
(14) Then the disciples of John came to him, saying, “Why do we and the Pharisees fast, but your disciples do not fast?” – Matthew 9:14 ESV
Observe that the question revolves around the practice of praying and fasting. The disciples of John prayed and fasted often. The Pharisees also regularly observed these traditions.
On the other hand, instead of fasting and praying, Jesus and His disciples ate and drank. In the minds of these disciples, there was a big difference between the practice of Jesus and that of the established religion of the day. One was very sombre and solemn; the other was joyous and celebratory. These disciples were confused about the faith Jesus presented.
I wonder if the question was really about fasting or was it about the joy they saw in the faith of Jesus and His disciples that was so radically different from the established traditions of the day.
Verse 34
Jesus responds to the question about fasting by using the illustration of a wedding. “Can you make wedding guests fast while the bridegroom is with them?” He asks.
Consider this question for a moment. Who was the bridegroom? Was it not Jesus the promised Messiah who had come to set His bride free from the tyrany of sin and bondage to Satan? As Jesus dined with the tax collectors and sinners in Luke 5:15, He was pleased to announce pardon for all who would come to Him. As He ministered throughout the region of Galilee, He set men and women free from the bondage of sickness and demonic possession.
Was this the time to afflict themselves and fast? Was this the time to be sorrowful and somber? This was a joyous time. The Lord Jesus was walking on the earth, the kingdom of God was expanding. Satan and his hosts were being pushed back. This was a day of rejoicing and celebration. Those who continued to afflict themself and grieve were like those who mourned at a wedding. They insulted the bridegroom by not joining in and celebrating His victory.
Verse 35
Jesus was not against fasting. He told His inquirers that when the bridegroom was taken away from them, His disciples would engage in this practise. Notice two details here.
First, Jesus identifies as the bridegroom. This is a very endearing term. He was a bridegroom to His church and disciples. He loved and cared for them as a loving husband would for his wife.
Second, observe the phrase “taken away.” The phrase seems to speak of the crucifixion of our Lord and His return to the Father. He was crucified for His bride and left her without His physical presence.
In the days before His departure, Jesus experienced tremendous persecution. He was beaten, mocked and crucified for the faith He taught. His disciples would also endure these trials after He left. They too would be beaten, rejected, imprisoned and killed for the message He gave them to preach. Those days would be days of struggle and turmoil. At that time, His disciples would fast and pray, seeking His strength and wisdom to endure the opposition set before them.
Verse 36
While the question posed to Jesus was about fasting, it appears that it was deeper than this. The disciples of John the Baptist, as well as the Pharisees, fasted and prayed regularly. Their faith was a sombre and solemn one. On the other hand, Jesus and His disciples ate and drank observing a very different lifestyle. The question seems to be as much about the different expressions of faith as it was about fasting. It is in this context that the Lord Jesus told this parable.
The parable was about two garments, an old one and a new one. Imagine that you had an old garment that developed a tear so you buy a new garment, cut a piece from it and use it to patch the old one. What is the problem with this?
First, why would you destroy a perfectly good garment to patch one that was wearing out? You destroy the new garment by cutting it and patching it onto an old one that will likely not last.
Second, the new unshrunken patch from the new garment, when washed, will shrink and likely tear the worn-out fabric of the old garment, making it worse.
Third, the new patch will not match the faded old garment. It will be obvious to all that the new patch and the old faded garment do not work well together. In the end, you cheapen the old garment by patching it with a new cloth that does not match.
Jesus seems to understand that nature of the question here. He addresses the difference between the faith He preached and the religion of the Pharisees. The old garment of the Law was incompatible with the faith Jesus proclaimed. You could not trust the law to save you and follow Jesus at that same time.
Verse 37
Jesus uses a second illustration here. This time He speaks about new wine and old wineskins. Wine was kept in containers made from animal hide. This hide, when new, had the ability to expand with the new wine as it fermented. As the skins aged, however, they lost their elasticity and became more brittle. This meant that if new wine was placed in them, it would expand and likely break the old skins causing the wine to leak out and be lost.
Once again, Jesus reveals that the new wine of the faith He preached could not be contained in that old wineskin of the law. As new wine bursts old wineskins, so faith in Jesus, destroys all confidence in that law to save.
Verse 38
New wine had to be put in new wineskins. The expanding new wine would burst the old wineskin and was completely incompatible with it. What is Jesus teaching here? He is telling us that we cannot trust the law to save us and be His disciple at the same time. We must die to our confidence in the flesh and throw out that old wineskin. Observation of the law will never save you or give you a right relationship with God. Consider what the apostle Paul said about this in Romans 3:20:
20 For by works of the law no human being will be justified in his sight, since through the law comes knowledge of sin. – Ro 3:20, ESV
The only thing that the law does, according to Paul is give us a knowledge of how much we need a Saviour.
He went on in Romans 7:4 to say that believers had to die to the way of the law to belong to Christ:
4 Likewise, my brothers, you also have died to the law through the body of Christ, so that you may belong to another, to him who has been raised from the dead, in order that we may bear fruit for God. – Ro 7:4, ESV
The law will never save you or give you a right relationship with Christ. Your salvation is not based on how well you observe the requirements of God. That old wineskin of the law must be cast aside if you want to taste the new wine of God’s salvation through Jesus Christ and His work alone.
Verse 39
The best wines are usually those that have been aged for some time. Old wine is considered to be much better than new. Jesus plays on this theme in this verse.
Jesus tells us that no one who tastes old wine wants the new. What does this old wine represent? In this context, it is the religion of the Pharisees and scribes. It was the laws and traditions passed down from Abraham and observed for years by the Jewish people.
What was the new wine? It was the faith Jesus taught that could not be contained in those old wineskins. It was a faith that was fermenting and expanding in the hearts of those who received Him and believed in His name.
Jesus seems to be saying that those who were steeped in the old way of the Law did not want anything new. Their hearts were settled in the traditions of Moses, and they did not want to change. They were content to follow these laws in an attempt to be right with God. They rejected Jesus and the way of faith.
There is something humanly satisfying to think that we can merit our salvation by our good works. The notion that we cannot merit salvation by our own efforts is offensive to many. The idea that we are unworthy of God’s grace is often repulsive to us. The individuals Jesus speaks about here rejected the teaching of a right relationship with God through Jesus Christ, apart from their own personal efforts. They were content with what they had. They would continue to follow the law, the best they could in an attempt to merit their own salvation. They had no desire for anything new. The old way was good enough for them. This mentality continues to be prevalent today.
Chapter 6
Select Verse:
Verse 1
Luke recounts the story of how the disciples were going through a grainfield on the Sabbath. As they passed by, they plucked some heads, rubbed them together in their hands to break up the grain and ate. Consider a few details here.
First, notice how the disciples freely take grain from a field that did not belong to them. There was no sin in this. The law of Moses permitted a person to eat freely from any vineyard or grain field as they passed through:
(24) “If you go into your neighbour’s vineyard, you may eat your fill of grapes, as many as you wish, but you shall not put any in your bag. (25) If you go into your neighbor’s standing grain, you may pluck the ears with your hand, but you shall not put a sickle to your neighbor’s standing grain. – Deuteronomy 23:24-25 ESV
Second, the day the disciples passed through the grainfield was a Sabbath. The Lord fed the children of Isreal with manna as they travelled through the wilderness. They were to gather this food for six days but they were not to go out in search of manna on the Sabbath. No food was gathered on that day:
(29) See! The LORD has given you the Sabbath; therefore, on the sixth day, he gives you bread for two days. Remain each of you in his place; let no one go out of his place on the seventh day.” – Exodus 16:29 ESV
What we see here is the disciples gathering food to eat on the Sabbath day as they pass through the field. It may be that this act of collecting food on the Sabbath was considered inappropriate and a breaking of the Law of Moses.
Third, observe that the disciples also rubbed the heads in their hands to separate the grain from the husk. The fact that Luke particularly mentions this act may show that it was considered to be work and forbidden as a Sabbath activity.
Verse 2
Some Pharisees saw the disciples plucking and eating grain on the Sabbath. They questioned why they were doing something unlawful on that day.
There is some question as to what particularly the Pharisees found unlawful. It may be the collecting of food on the Sabbath, or possibly rubbing the heads in their hands to harvest the grain. For whatever reason, the Pharisees accused the disciples of breaking the Sabbath.
Understand here that this was no light charge. We have an example of what took place to a man accused of breaking the Sabbath in Numbers 15:
(32) While the people of Israel were in the wilderness, they found a man gathering sticks on the Sabbath day. (33) And those who found him gathering sticks brought him to Moses and Aaron and to all the congregation. (34) They put him in custody because it had not been made clear what should be done to him. (35) And the LORD said to Moses, “The man shall be put to death; all the congregation shall stone him with stones outside the camp.” (36) And all the congregation brought him outside the camp and stoned him to death with stones, as the LORD commanded Moses. – Numbers 15:32-36 ESV
For gathering sticks on the Sabbath, this man was stoned to death. The disciples understood the seriousness of the accusation here.
Verse 3
It was Jesus who responded to the Pharisees and their question about why the disciples had broken the Sabbath law.
Note here the assurance of the Pharisees about their interpretation of that law from verse 2:
“Why are you doing what is not lawful to do on the Sabbath?”
These religious leaders are confident in their understanding of the Sabbath law and its application in this particular situation. They were the interpreters of the law and studied it regularly.
In response to their challenge, Jesus gives an example from the Old Testament story of David as recorded in 1 Samuel 21:1-6. Here the author relates a time when David was fleeing for his life from King Saul. He and his men left in haste and had no food or weapons for their protection.
It is important to note that Jesus points the Pharisees to the Scriptures they claimed to study. In doing so, Jesus shows them that He was not presenting a foreign doctrine or some new idea. His authority in His response was the Scriptures themselves.
Verse 4
In the illustration Jesus gave, David and his men, when fleeing from Saul, went to Ahimelech the priest and asked for food. All the priest had available was holy bread that had been set out on the table before the Lord. Assuring, himself that David and his men were ceremonially clean, the priest took that bread and gave it to David and his men in their time of need.
The law of Moses was quite specific about this bread. We read the following in Leviticus 24:5-9:
(5) “You shall take fine flour and bake twelve loaves from it; two-tenths of an ephah shall be in each loaf. (6) And you shall set them in two piles, six in a pile, on the table of pure gold before the LORD. (7) And you shall put pure frankincense on each pile, that it may go with the bread as a memorial portion as a food offering to the LORD. (8) Every Sabbath day Aaron shall arrange it before the LORD regularly; it is from the people of Israel as a covenant forever. (9) And it shall be for Aaron and his sons, and they shall eat it in a holy place since it is for him a most holy portion out of the LORD’s food offerings, a perpetual due.” – Leviticus 24:5-9 ESV
The law stated that this bread was “a most holy portion out of the Lord’s food.” As holy food, it was to be eaten by Aaron and his sons “in a holy place.” It was this holy bread that Ahimilech, the priest gave David and his men as they fled from Saul.
Jesus does not question the “unlawfulness” of what David and his men did that day. They ate bread that was reserved for the priests alone. He does, however, present a biblical example of a case where the rigid interpretation of the law was not taken by Ahimilech, who chose to have compassion on David and his men instead.
Verse 5
In verse 4, Jesus gave an example of a priest who disobeyed the law of Moses to show compassion to David. He moves on here in this verse to make a bold statement – “The Son of Man is lord of the Sabbath.”
There is no question as to the identity of the Son of Man Jesus speaks about here. Consider what Jesus said in Mark 8:31:
(31) And he began to teach them that the Son of Man must suffer many things and be rejected by the elders and the chief priests and the scribes and be killed, and after three days rise again. – Mark 8:31 ESV
Jesus, speaking of Himself, tells us that he would be rejected by the religious leaders, killed and rise again on the third day. Speaking to Judas who betrayed Him, Jesus said:
(48) But Jesus said to him, “Judas, would you betray the Son of Man with a kiss?” – Luke 22:48 ESV
Jesus identifies Himself as the Son of Man to Judas.
Jesus told the Pharisees that He had authority over the Sabbath. In other words, His purpose and leading took priority over the law of the Sabbath.
Would there ever be a time when the purpose of God would run contrary to the Law of Moses?
Consider the case of Ahimilech and the holy bread. He believed he needed to give this bread to David out of compassion for Him in his need.
Consider also the response of Jesus to the religious leaders in Matthew 12:
(10) And a man was there with a withered hand. And they asked him, “Is it lawful to heal on the Sabbath?”— so that they might accuse him. (11) He said to them, “Which one of you who has a sheep if it falls into a pit on the Sabbath, will not take hold of it and lift it out? – Matthew 12:10-11 ESV
Jesus was quite willing to show compassion to a sick man on the Sabbath. He also showed the Pharisees how, on the Sabbath, they would rescue their sheep if it fell into a pit. While the Sabbath law was intended as a guideline, it did not take priority over the leading of the Lord Jesus and His greater purpose. He was Lord over the Sabbath. There would be times when the harsh and legalistic interpretation of the law needed to give way to compassion and mercy. I am quite willing to break the speed limit sign on the highway if I am trying to save the life of a loved one needing emergency medical care. What kind of person would let someone suffer needlessly on a Sabbath when they had the means to comfort and relieve their affliction in Jesus’ name?
The Sabbath was not intended to keep people from doing good. It was not designed to restrict mercy to six days a week. The purpose of Jesus took priority over the rigid interpretation of the law of Moses.
Verse 6
Luke seems interested in communicating the Lord’s teaching about the Sabbath. He recounts here a second confrontation between Jesus and the religious leaders over this holy day.
On this occasion, Jesus was teaching in the synagogue when a man who had a withered right hand was present. Understand here that this withered hand was not likely a matter of life or death. We are not told how long the man had suffered from this serious inconvenience. It would have been possible for Jesus to meet him the next day and heal him so as not to create a stir among the religious leaders.
Verse 7
The scribes and Pharisees were watching Jesus. They were trying to find some way of accusing Him of wrongdoing. They wanted to discredit Him before the people.
Luke tells us that on this particular occasion, Jesus was teaching. Consider the attitude of the scribes and Pharisees as they listened to Jesus’ words. They wanted to find a reason to accuse Him of falsehood. They were not listening to see what the Lord might have to say to them. Their main concern was to find some fault in Jesus teaching or actions so that they could diminish Him before the people.
These leaders were particularly watching to see if Jesus would heal the man with the withered hand. Note the motivation for this watching. It was not out of compassion for the man who suffered, but rather to find a means of accusing Jesus of breaking the Sabbath.
The religious leaders sat in the synagogue with hatred in their heart for Jesus, a spirit seeking to entrap Him and a total lack of compassion for the suffering of the man with the withered hand. I wonder what God sees in the hearts of those who sit in the churches of our day!
Verse 8
The attitude of the religious leaders did not escape Jesus. Knowing full well their thoughts, Jesus spoke to the man with the withered hand and asked him to come forward and stand before the gathered crowd.
It would have been easy to avoid a confrontation, especially in a meeting such as this. Something was wrong, however, and Jesus was going to address the matter. The religious leaders were stewing in anger and bitterness toward our Lord. They were leading people into a legalistic faith that had no compassion or genuine holiness of heart. They taught a faith that was about outward appearance but did not promote true holiness. This was not something Jesus was willing to tolerate in the worship of His Father. The attitude of the religious leaders did not bring glory to God, and Jesus was willing to risk their wrath to speak to them about this.
The man with the withered hand would become a teaching tool. Jesus would use him to convey a very important spiritual lesson, that if the religious leaders did not understand, maybe the average person present would.
Verse 9
Notice how, before healing the man with the withered hand, Jesus asked a question. The question conveys the reason Jesus chose to heal him on that Sabbath day.
Observe the phrase, “And Jesus said to them.” We are left wondering who Jesus is addressing here. The context gives us a clue. Luke tells us in verse 7 that the religious leaders were waiting to see if Jesus would heal this man on the Sabbath. Verse 8 tells us that Jesus knew the thoughts of these religious leaders and invited the man with the withered hand to come forward in response. It seems safe to say, therefore, that the question Jesus asks here is directed particularly at these religious leaders.
Note the question: “I ask you, is it lawful on the Sabbath to do good or to do harm, to save life or to destroy it?” Consider Jesus’ question here in light of the words of James 4:17 which says:
(17) So whoever knows the right thing to do and fails to do it, for him it is sin. – James 4:17 ESV
Listen also to the apostle’s words in James 2:15-16:
(15) If a brother or sister is poorly clothed and lacking in daily food, (16) and one of you says to them, “Go in peace, be warmed and filled,” without giving them the things needed for the body, what good is that? – James 2:15-16 ESV
Jesus rebuked the religious leaders in Mark 7:11-13 for avoiding their obligations toward their parents under the pretext of religious tradition and false spirituality:
(11) But you say, ‘If a man tells his father or his mother, “Whatever you would have gained from me is Corban”’ (that is, given to God) — (12) then you no longer permit him to do anything for his father or mother, (13) thus making void the word of God by your tradition that you have handed down. And many such things you do.” – Mark 7:11-13 ESV
When Jesus told the religious leaders in the synagogue that they had the option of doing right or wrong by this man he was telling then that they could heal him or let him suffer.
In this case, the religious leaders used their religion to escape doing what God had called them to do. They were harming the kingdom for the sake of their laws. They were mistreating and distancing people God had brought into their midst to heal and bless. By leaving this man in his affliction when they could relieve him, they were doing harm.
On the other hand, they could also do good. Doing good in this context is related to setting this man free from the effects of the curse of sin on his life in particular.
When given the option on the Sabbath day, either to harm or to do good what would these religious leaders do? To turn from a man suffering on the Sabbath was to harm. To heal him and set him free on the Sabbath was to do good. They had to make a choice. The Pharisees and scribes chose harm the man by letting him suffer. Jesus chose to do good.
Verse 10
Luke tells us that after asking the question of verse 9, Jesus then looked around at the people present. We are not told how long He looked at them. Was there an uncomfortable silence as He paused for that moment to examine their response to His question?
Jesus then, speaking to the man with the withered hand, asked him to stretch it out. Consider this for a moment. Luke does not indicate that Jesus touched the man or said anything more. All He does is ask the question, “Is it lawful, on the Sabbath, to do good or to do harm, to save life or to destroy it?”
When nobody answered the question He asked, it was as if Jesus then placed it in the hands of the Father. It was as if He was saying, “Okay, if nobody has an answer to whether it is lawful to heal on the Sabbath, let’s place the matter in the Father’s hands and ask Him about it.” He then asked the man to stretch out his withered hand to see what the Father’s response would be. Jesus says or does nothing, He just lets the Father respond.
Before those present that day, the Father healed that outstretched hand. He answered the question in a way that no one could deny. Jesus’ authority was also confirmed that day as the Father responded through this public miracle.
Verse 11
Observe the response of the religious leaders to the healing of the man with the withered hand. Luke tells us that they were “filled with fury and discussed with one another what they might do to Jesus.”
A great miracle of God took place that day, but the only response of the leaders was to become furious with Jesus. There is no concern for the man who was healed. No consideration or respect for the powerful presence of God manifested itself that day. All they could think about was how to deal with Jesus.
Jesus confronted these religious leaders in a way that exposed their hypocrisy and revealed holes in their understanding of Scripture. They were furious with Him for this and saw Him now as their enemy. They were religious people, but they had no sensitivity to the Spirit of God or to what He wanted to teach them through the Lord Jesus.
Verse 12
Luke begins the verse with the words, “In those days.” The assumption seems to be that he is speaking about the days after the healing of the man with the withered hand and the furious response of the religious leaders to this miracle. If this is the case, then we see Jesus now seeking a place of isolation where He can be with His Father alone in prayer. Luke specifically tells us that “all night he continued in prayer to God.”
We are not told the subject of His prayer. Before going up to the mountain, however, He had seen the hardness of the Pharisee’s hearts and their resistance to His message. After leaving the mountain, Jesus proceeded to select twelve disciples. It is likely that both these matters were on His heart that night.
Verse 13
After spending the night in prayer, when the morning came, Jesus called His disciples to Him and chose twelve of them to be apostles. Understand here there was likely a good number of men and women who followed Jesus wherever He went. These individuals would all have considered themselves His disciples, as they followed after Him and learned from Him. While Jesus had many followers, He selected twelve from among them and gave them a special status and relationship with Him. He chose these twelve to draw nearer to Him. He would work more closely with them and give them a particular responsibility in His kingdom. Luke tells us that Jesus called them apostles. The word ἀπόστολος (apóstolos) simply refers to one who is sent. In this case, they would be sent by Jesus to do a very particular work of establishing His church.
Verse 14
Luke names six of the twelve apostles here. Jesus changed Simon’s name to Peter. His brother Andrew was also chosen to serve as an apostle. Among those also listed here as apostles are James, John, Philip and Bartholomew.
Verse 15
Four more apostles are listed here. Matthew, Thomas, James the son of Alphaeus, and Simon the Zealot. Note that there are two apostles named James. There are also two apostles named Simon, although Jesus changed one of their names to Peter. The other, Simon, was a Zealot, an anti-Roman revolutionary party functioning in the region at that time.
Verse 16
We have seen that Jesus selected two men named Simon and two men by the name of James to be His disciples. We discover here finally that He also chose two men by the name of Judas. The first Judas was the brother of the first James we met in verse 14. The second Judas was Judas Iscariot who would betray Jesus. The name Iscariot in the Greek language is ʼΙσκαριώτης (Iskariṓtēs) and is believed to be derived from the town Kerioth. The name simply identifies the family as being from that region of Judah.
Verse 17
From Luke 12 we discover that Jesus went to a mountain to pray. Likely, some of His disciples were there as well. Luke tells us that after selecting twelve to be His apostles (see verse 13), Jesus “came down with them and stood on a level place.” Observe here that a “great crowd of his disciples” were present there. These disciples were those who believed in him and likely followed Him wherever He went. They should not be confused, however, with the twelve disciples that Jesus chose on the mountaintop.
Also present on that level plain was a multitude of people from Judea, Jerusalem, and as far away as Tyre and Sidon. These individuals are distinguished from the crowd of Jesus’ disciples, likely because they were not necessarily believers but came because they had heard about Him and how He had been performing miracles. We see how the fame of Jesus has been spreading across the land.
Verse 18
A multitude of people from Judea, Jerusalem, Tyre and Sidon came to hear Jesus and to be healed of their sickness. In verse 17, Luke distinguished them from the crowd of disciples, likely because they had not yet been convinced about Jesus and His mission. It is possible that some of this multitude would become disciples or followers of Jesus after hearing Him speak and experiencing His miracles.
Note here that while many in this multitude were not yet disciples, Luke tells us that those who were troubled by unclean spirits were cured. We need to understand here that this troubling by unclean spirits was often connected with physical symptoms. People often presented themselves to Jesus with physical ailments, and His response was to cast out an evil spirit, and they would be healed or cured of their disease.
While evil spirits are connected with physical afflictions in Scripture, we should be careful about not seeking an evil spirit in every physical ailment. Many causes of sickness can be easily cured by natural means and have no connection with an unclean spirit. Note here that Jesus was willing to heal those who had not yet become His disciples. We should see in this our obligation to the unbelievers around us today as well.
Verse 19
Luke tells us that this crowd gathered on the level plain “sought to touch Jesus” because power came out of Him to heal them. Understand two details here.
First, imagine a “great multitude” all gathering around Jesus attempting to touch Him. As I reflect on this I see a certain amount of confusion, pushing, shoving and chaos. I also see Jesus being overwhelmed with desperate people crying out for His touch.
Second, observe how Luke tells us that “power came out from him and he healed them all.” I have had times of intense ministry and come away exhausted. After addressing the prophets of Baal in 1 Kings 18, Elijah came from that event exausted physically and emotionally (see 1 Kings 19:4-8). I believe Jesus to be the Son of God, but I also know that He dwelt in a human body that was subject to fatique. I can only imagine how exausting this time of ministry was for our Lord, as He serve as an instrument of God’s power to bring healing to those who touched Him.
Verse 20
Luke shares briefly some of the highlights of what our Lord taught on that level plain. We begin here with a series of blessings Jesus offers to a select group of people.
Our Lord begins with a blessing on those who are poor. The word used here in the Greek language is πτωχός (ptōchós). It is derived from ptōssō meaning to crouch or cower. It speaks of a person who is stooped down helplessly. It can refer to one who is destitute of money but also to a humble person or one who suffers affliction in this life. Jesus tells these individuals that the kingdom of God is theirs.
We need to understand that Jesus is not saying that to enter the kingdom of God you just have to suffer in this world. What He is saying, however, is that there is hope for those who are afflicted on this earth. These individuals may be kept from the privileges of high society in this life, but the doors of God’s kingdom and eternal life are open to all who will come through His Son Jesus. The power of God’s kingdom can set them free from the oppression of this world and the curse of sin that afflicts them. In fact, those who have little in this world are often more open to the kingdom of God than those whose confidence is in the riches and privileges of this life.
Verse 21
The next blessings are offered to those who are hungry and weep.
Jesus tells those who are hungry that they would be satisfied. Hunger may endure for a time but the satisfaction Jesus offers is eternal. How easy it is for us to focus on the few years we spend on this earth and forget the eternal hope we have through Jesus Christ. What lack do you have now that cannot be multiplied many times over in the age to come? Jesus promises satisfaction to those who lack in this present world. The word used here is χορτάζω (chortázō) which speaks of being filled. This is a picture of absolute contentment and delight. Understand here that the satisfaction Jesus offers is because the kingdom of God is breaking through the ranks of the kingdom of Satan that holds us in despair. The kingdom of God is not just in eternity but even now in the hearts of those who have submitted to the reign and Lordship of Christ. This means that even in our present hunger there is a satisfaction and contentment in Christ and His provision.
To those who weep Jesus promises laughter. The word weep here is κλαίω (klaíō) and refers to a deep wailing and grief. This grief will be turned into laughter. This laughter comes as the presence of the Lord breaks through and works out every detail for good.
Notice that Jesus does not promise that life for His disciple will be problem-free. He tells us that there will be hunger and weeping in our walk with Him. He reminds us, however, that despite the hunger and weeping, we will see His provision and rejoice in His presence working out all things for good. As we submit to Him and His kingdom purpose we will rejoice and be satisfied.
Verse 22
Luke 6:20 tells us that Jesus “lifted up his eyes on His disciples” and spoke these blessings. The idea is that these blessings were intended for those who loved and followed Jesus. So far, we see that the disciples of Jesus would experience poverty, hunger and weeping. Jesus goes on to tell them that they would also experience hatred and evil.
As followers of Jesus, His disciples would be excluded from the temple and driven from cities and towns. They would be ridiculed and reviled because they were His followers. Our Lord tells His disciples that people would “spurn their name as evil on account of the Son of Man!” That is to say, they would treat believers in Jesus Christ as enemies.
Understand here that we are in the midst of a spiritual battle. Satan hates Jesus and all who belong to Him. He will do his utmost to blaspheme the name of Jesus Christ and His followers. It should not surprise us, therefore, that we will be hated because of our stand. Jesus promises, however, that His blessing will be upon all who faithfully endure to the end. He will not neglect them in their time of need. His hand will be on them in their trial.
Verse 23
Jesus has a word for those who are hated and reviled for His name. He tells them to rejoice and leap for joy. Note two reasons for this rejoicing and leaping.
First, the disciples of Jesus are to rejoice and leap for joy when hated, reviled and spurned because their “reward is great in heaven.” God has a crown for those who persevere to the end. That reward is greater than anything we may suffer here below. Runners push themselves during the race, enduring pain and suffering for the prize that is ahead. So it is with believers. We push on, battling the enemy for the glory of the prize before us.
Second, we are to rejoice and leap for joy because we are in the company of a great host of prophets who went on before us and faced this same abuse. We are not alone in the battle. Men and women of faith have preceded us and faced a similar struggle. They set an example for us. They inspire us with their endurance. We have the privilege of standing with these great heroes of the faith in the battle before us. We will stand with them rejoicing in the victory that will inevitably be ours in Jesus Christ. We will sit with them at the celebration table rejoicing in the goodness and power of our God to overcome.
Verse 24
Jesus moves now to a series of woes or curses. He begins with a curse upon those who are rich in this world.
Understand here that not all rich people are under this curse of God. David was rich beyond anything we could ever imagine but was “a man after God’s own heart.” When Jesus speaks here about those who are rich, He is speaking about those whose hearts are in this world and not in eternity.
Notice what Jesus tells these worldly rich — “You have received your consolation.” The idea is that these people have made worldly wealth their comfort and abandoned God and His kingdom. God hands them over, therefore, to this wealth. There will be no eternal or spiritual blessings from God for those who have rejected Him for their earthly security and pleasure. They will see how far their worldly wealth will take them in their time of need. Having chosen this world’s comfort, they will have none of God’s consolation.
Verse 25
The next curse is upon those who are “full now” and “laugh now.” The idea is that these individuals have everything this world has to offer. They have no lack of food, pleasure or provision. In fact, this is what their lives are all about. They fill themselves with this world. They have no room for God. They see no need of Him. They laugh and rejoice in every pleasure they can afford. They keep themselves from no worldly delight.
Note what Jesus tells these individuals. He tells them that the day is coming when they will be hungry, mourn and weep. The pleasures of this world will not satisfy them forever. The day will come when they will stand before a holy God, having blasphemed His name in their laughter and worldly pleasures, and be found wanting. They will face an eternity, separated from God and His blessing. In those days, their souls will be famished, their hearts filled with weeping, and their souls eternally grieved by their separation from all that is good and satisfying.
Verse 26
Finally, Jesus speaks to those who are well-spoken of in this world. They are well-spoken of because they are people-pleasers. Their lives revolved around gaining approval and being respected. Listen to the words of Paul to the Galatians:
(10) For am I now seeking the approval of man, or of God? Or am I trying to please man? If I were still trying to please man, I would not be a servant of Christ. – Galatians 1:10 ESV
The apostle came to the realization that if he was trying to please people he could not be a true servant of God. There are times when our service of God will call us to take a stand against people. We will be asked to preach what people do not want to hear. We will be challenged to leave our families and friends to follow the Lord. Jesus speaks about a people who could not do this. They would turn their back on God to gain the approval of men and women around them. They would abandon God’s principles to please people.
God reminds these individuals that they were in that large company of false prophets throughout the ages who did the same. They spoke what people wanted them to hear but did not faithfully proclaim the truth. There is a curse upon such individuals.
Verse 27
Jesus moves now in His teaching at the level place to some words about how His followers were to treat their enemy. He tells those who were listening to Him that they were to love their enemies. The word used here is ἀγαπάω (agapáō). This kind of love is not feeling-based but a commitment of the mind and will to seek the well-being of another. In fact, Jesus expresses this sense of the word when He says, “Do good to those who hate you.” The commitment of the believer is to do good to everyone no matter how those people respond. Understanding that God reached out to us when we were His enemies, obligates believers to do likewise for those who hate them.
Verse 28
According to Jesus, His followers were to bless those who cursed them. The word bless is εὐλογέω (eulogéō). It is derived from the word eú, meaning good or well, and lógos meaning word. The idea is that we respond to those who curse us by speaking well of and to them. We will not use our words in revenge. We will choose not to speak evil of them.
Blessing, however, is not only about how we use our words. My actions must also be part of that blessing. Believers will respond in kindness and compassion toward those who wish evil upon them. The attitude of their worst enemy will not distract them from seeking to do good to them and minister to them in their need.
Jesus tells His disciples that day that if they were His true followers they would pray for those who abused them. Consider what our Lord did in Luke 23 when the Roman soldiers nailed him to a cross and left Him to die:
(33) And when they came to the place that is called The Skull, there they crucified him, and the criminals, one on his right and one on his left. (34) And Jesus said, “Father, forgive them, for they know not what they do.” And they cast lots to divide his garments. – Luke 23:33-34 ESV
Jesus prayed for those who crucified him, asking that the Father would forgive them for their actions. He sets an example for us to follow, challenging us to cry out to the heavenly Father on behalf of those who abuse and harm us.
Verse 29
Jesus illustrates what it means to bless one’s enemy here. He gives two examples to explain His teaching.
The first example is of a person striking a believer on the cheek. The normal response would be to strike back stroke per stroke to vanquish the enemy. Jesus tells the believer, however, not to respond in this way but rather to turn the other cheek.
This act of turning the other cheek is ultimately a refusal to take things into our own hands but a conscious choice to leave the matter in the hands of the Almighty God who cares for us. We allow Him to be our defence, knowing that He will not only teach us through this but also do what is right and just.
The second illustration Jesus uses here is of a believer whose cloak is forcibly taken from him. Once again, the normal response is to go after the person who has stolen from us, retrieve our belongings and punish the thief for his or her actions.
Jesus tells believers, however, that they are not to hold on so tightly to the things of this world. Their treasure was in heaven. Worldly goods will perish. Everything we have is God’s. If God wants to take what we have and give it to someone else, let’s willingly part with it. In fact, the individual in this illustration of Jesus was not only to allow his or her cloak to be taken but also to demonstrate a willingness to give even more by offering their tunic also.
This teaching is rooted in the sense that everything I have as a follower of Jesus belongs to Him. He has the right to use all that I have for His glory. I will not hold on so tightly to my worldly goods that I cannot set them free for Him to use as he sees fit. I will take nothing of this world with me, and all I have is for Him to use as He pleases.
Verse 30
This verse is often difficult for us to understand. As an author, I give my books out freely. Over the years I have given away hundreds of thousands of dollars worth of books free of charge. I receive regular requests from all over the world for free books. I have on my desk now requests for tens of thousands of books for free. The fact of the matter is that I do not have the finances to respond to everyone’s demands. If I were to respond to these requests, I would place my family in jeopardy and no longer be able to care for them.
Jesus tells us here to give to everyone who begs from us. The reality of the matter, however, is that we simply do not have enough resources to give to everyone who asks without compromising our other God-given obligations. To understand what Jesus is saying here we need to examine this in light of two other Bible passages.
The first passage is from 1 Corinthians 15:2 and reads:
(2) On the first day of every week, each of you is to put something aside and store it up, as he may prosper, so that there will be no collecting when I come. – 1 Corinthians 16:2 ESV
Note how Paul challenges the believer to put aside something each week, “as he may prosper.” The phrase is significant and shows that what each person can give is directly related to how the Lord has prospered them. Some could give more while some could give less.
The second passage is from 2 Corinthians 8:12 where Paul says:
For if the readiness is there, it is acceptable according to what a person has, not according to what he does not have. – 2 Corinthians 8:12 ESV
Paul tells the Corinthians that they could be ready to give but that readiness was of no benefit unless they had the resources to back it up. God calls us to give what we have and not what we do not have.
When Jesus tells us to give to everyone who begs, He is speaking in that context of our ability. We cannot give what we do not have to give. But we ought to be ready to part with what we can give when someone asks for it.
Jesus goes on in this passage to teach that we are not to demand back what someone takes from us. We are to willingly surrender what we have and trust God to be our Provider in time of need. The idea is that we leave this battle with the Lord and place our confidence in Him and not in a legal system or in our effort to wrestle back from someone else what belongs to us. We let the Lord fight for us.
Verse 31
Jesus tells His listeners that they were to do to others what they wished they would do to them. On the outside, this is quite simple to understand. What we need to consider, however, is that every person is different. We all have our preferences, and what I want or need is not necessarily the same as someone else.
If I am always thinking about what I would like, then I am never thinking about the other person, their needs or desires. I might want my friend to go out for coffee with me every day and spend hours talking, so I take him out every morning without considering the fact that he really does not have the time, and I am placing him under undue stress to meet his other daily obligations. What I would want my friend to do for me, in this case, only creates stress and undue conflict for him.
To do for others what we wish they would do for us, we need to put ourselves in their shoes. If I were a person struggling with many stressful obligations and little time to complete them, would I want a friend regularly taking up my time chatting about things that really do not matter? What would I want that friend to do for me? Maybe I might benefit from having him come over to my house to help me with my overwhelming responsibilities instead.
Only by placing ourselves in the shoes of another person can we truly understand what Jesus is telling us here. We need to do to others as we wish they would do for us if we were in their situation and had their preferences and needs.
Verse 32
It is natural for us to love those who love us and bless us. Even the worst sinner can do this. Those who love us, bless and lift us up. They are pleasant to be around. What is not natural, however, is to love those who curse us and make life difficult for us. This kind of love is divine.
Notice the question Jesus asks here about loving those who love us. “What benefit is that to you?” Understand that there is great benefit when we love each other. A family that loves each other lives in harmony. They have each other’s support. There is joy in being together. These things are beneficial for everyone involved. When Jesus asks the question, “What benefit is that to you,” He is not belittling the natural benefits of love.
Observe, however, how Jesus follows up this question with the statement, “For even sinners love those who love them.” This gives us the context of the question Jesus asks. He is comparing the believer with the unbeliever or the one who seeks to please God and the one who has no concern to do so. What reward is there for doing what the sinner does naturally? How do we distinguish ourselves as believers? What evidence is there that the Spirit of Christ dwells in us? What kind of love blesses the heart of the Father? Is it not the kind of love that commits itself to the good of those who curse you? Is it not the kind of love that responds in kindness and gentleness to those who abuse you and misrepresent you? Is this not the kind of love that is rewarded in heaven? Is this not what rejoices the heart of the Father? Is there not eternal reward for those who love as Christ loved them?
Verse 33
There is an expression in English that goes like this: “You scratch my back and I’ll scratch yours.” The idea is that I will relieve your itch if you relieve mine. I will help you if you help me. If you do not give to me, then don’t expect anything from me.
Once again, there is something mutually beneficial about helping each other. We both have our needs met. Notice, however, that Jesus states that this is the way of the world. Even sinners will do this naturally. They will give if they know that it will benefit them in the end. They will help those they know will help them when they are in need. They are, in essence, building credit for future needs.
What is not natural, however, is when we do good to those who will never be able to return the favour. Giving without any need or desire for recognition or return on our investment is not something that comes naturally to us. We may never receive a reward in this life but there will be one in the life to come. Consider this in light of what Jesus taught in Matthew 6:
(1) “Beware of practicing your righteousness before other people in order to be seen by them, for then you will have no reward from your Father who is in heaven. (2) “Thus, when you give to the needy, sound no trumpet before you, as the hypocrites do in the synagogues and in the streets, that they may be praised by others. Truly, I say to you, they have received their reward. (3) But when you give to the needy, do not let your left hand know what your right hand is doing, (4) so that your giving may be in secret. And your Father who sees in secret will reward you. – Matthew 6:1-4 ESV
According to Jesus, what He sees us doing in secret, with no desire for earthly benefit, He will reward in heaven. Jesus presents here a faith that is no longer focused on worldly benefits but looks to eternity and its heavenly reward and the privilege of pleasing the Father.
Verse 34
Jesus uses a third illustration here in His teaching. He spoke in verse 32 about loving those who love us. He goes on to speak about doing good to those who do good to us in verse 33. Finally, He speaks in this verse about loaning to those from whom we expect to receive.
We loan something to someone with the understanding that they will return what we have loaned them. Jesus tells us that even the unbeliever will do this with the understanding that they will receive back the same amount they loaned so that they do not suffer loss.
What person would loan, however, to someone knowing that what they loaned would never be returned? Would you loan to someone knowing that they would never have the means to repay or return what you had given them?
There have been times when I have loaned to people and never received back what I had loaned. This only leads to wrong attitudes in my heart. I have determined, therefore, not to loan what I can give. I would rather give than loan with expectations of return. Jesus calls for an attitude of generous giving that does not hold onto anything it can spare for the blessing of another individual without any need for return.
Verse 35
Instead of always looking for a worldly return, Jesus tells us to love enenies who will not love us back. He asks us to lend without any expectation or need of return. He promises two things for those who live this kind of life.
First, their reward will be great. This reward will be from God the Father. I have seen personally how God provides my need when I have chosen to commit what I have to Him and use it for His glory. He becomes my provider in ways I never thought possible. If I will use what He gives for His glory, He will see that I get what I need for that purpose. Beyond this, I have a promise of future reward for living in His purpose for my life.
Second, when we adopt the kind of lifestyle that reflects the heart of God in giving without need of return, we will be “Sons of the Most High” Understand here that Jesus is not telling us that we become “sons of the Most High” by living this lifestyle. There is only one way to become a son of God. John tells us this in John 1:12 when he said:
(12) But to all who did receive him, who believed in his name, he gave the right to become children of God, – John 1:12 ESV
When Jesus tells us that we will be “sons of the Most High” by loving our enemies and lending without excecting in return, He is telling us that we are acting as children of God by demonstrating His kindness to the ungrateful and evil. We prove to all that we are God’s children and reflect His character by out actions.
Verse 36
Jesus ends this section of His teaching by challenging His listeners to be merciful just as the Father is merciful. It is all too natural to live as children of this world. Jesus calls us to cease looking to ourselves and to what is natural to us but to look to the Father as our example instead. Sin has distorted our nature, thoughts and actions. As long as we continue to walk on this path, we will never please the Father. Jesus calls us to a higher life, one that runs contrary to the world and its ways. One that exemplifies the character of our Creator.
Verse 37
Jesus moves now to a section about judging. The word He uses is κρίνω (krínō) which speaks of distinguishing between good and evil. To judge, in this sense, is to form an opinion based on a set of criteria as to whether an action, person, object or idea is worthy or unworthy, acceptable or unacceptable.
Note first the phrase, “Judge not.” People often take this out of context by not quoting the rest of Jesus’ statement here. Jesus actually said, “Judge not, and you will not be judged.” I have met individuals who, when confronted with sin, misquote Jesus’ words but tell me that Jesus said that I was not to judge. The implication in the minds of these people is that I have no right to challenge their evil ways.
The problem with this is that Jesus calls me to confront the sinful ways of a brother or sister. Consider for example the teaching of Jesus in Matthew 18:
(15) “If your brother sins against you, go and tell him his fault, between you and him alone. If he listens to you, you have gained your brother. – Matthew 18:15 ESV
Listen also to the words of Jesus in Luke 17 when he tells us to rebuke a brother who sins:
(3) Pay attention to yourselves! If your brother sins, rebuke him, and if he repents, forgive him, – Luke 17:3 ESV
In the Gospel of John, speaking to the religious leaders of His day Jesus says:
(24) Do not judge by appearances, but judge with right judgment.” – John 7:24 ESV
Jesus tells the people of that day to “judge with right judgment.”
It seems to me, therefore, that to say that Jesus tells us not to judge one another is a misquoting of the text.
It is more likely that what Jesus is telling us here in this verse is that if we judge we will also be judged with that same judgement. If we condemn we will also be held accountable by the same standard.
Consider what Jesus says later in this passage:
(42) How can you say to your brother, ‘Brother, let me take out the speck that is in your eye,’ when you yourself do not see the log that is in your own eye? You hypocrite, first take the log out of your own eye, and then you will see clearly to take out the speck that is in your brother’s eye. – Luke 6:42 ESV
Note also his statement to the lawyers of the day when He said:
(46) And he said, “Woe to you lawyers also! For you load people with burdens hard to bear, and you yourselves do not touch the burdens with one of your fingers. – Luke 11:46 ESV
Before you make a judgment about someone else, their actions or attitudes, consider yourself. It is all too easy for us to see the speck in our brother’s eye but miss the log in our own. When you judge someone else, you open yourself up to being examined. You may not like what you find.
Instead of judging others for their actions or attitudes, Jesus tells us to forgive. Note His words here, “Forgive, and you will be forgiven.” We should see this in light of Jesus’ words in Mark 11:25:
(25) And whenever you stand praying, forgive, if you have anything against anyone, so that your Father also who is in heaven may forgive you your trespasses.” – Mark 11:25 ESV
Instead of judging someone for something you could very likely have done in their situation, we are to forgive. If we forgive others, our heavenly father will forgive us:
(14) For if you forgive others their trespasses, your heavenly Father will also forgive you, (15) but if you do not forgive others their trespasses, neither will your Father forgive your trespasses. – Matthew 6:14-15 ESV
Understand also that when I willingly forgive others, when I fall, they will more readily forgive me. When I judge them, they will more likely judge me, especially if I fall into the same error.
Verse 38
Jesus moves on from this principle of not judging and condemning to giving freely. “Give, and it will be given to you,” Jesus tells us. Some interpret this verse to mean that by giving to others we obligate God to give to us in return. I had an email a number of years ago from an individual wanting money from me. He told me that if I gave to him, the Lord would multiply my investment in his life many times over.
Our understanding of this verse depends on our understanding of the Christian concept of giving. Is there a difference between how the world gives and how Jesus calls us to give?
Consider first what Jesus told the crowd that came seeking food from Him in John 6:
(27) Do not work for the food that perishes, but for the food that endures to eternal life, which the Son of Man will give to you. For on him, God the Father has set his seal.” – John 6:27 ESV
Believers, according to Jesus, are not to focus on this world and the things that will perish. Instead, they are to set their minds on the things that are above. If you give with the desire to receive more of this world, then you are not giving as the Lord intended.
Second, believers are to give freely and without expectation or requirement of repayment.
(12) He said also to the man who had invited him, “When you give a dinner or a banquet, do not invite your friends or your brothers or your relatives or rich neighbors, lest they also invite you in return and you be repaid. (13) But when you give a feast, invite the poor, the crippled, the lame, the blind, (14) and you will be blessed, because they cannot repay you. For you will be repaid at the resurrection of the just.” – Luke 14:12-14 ESV
Scripture calls us to give selflessly without focusing on earthly rewards. This is our obligation. What God does with this is up to Him. Jesus tells us, however, that the Father who sees this attitude will provide us with a “good” or abundant measure in return for our faithfulness. We will have all that we need to accomplish His purpose.
Note, Jesus’ words, “For with the measure you use it will be measured back to you.” Will you give generously? It will be generously provided for you to give. Will you surrender all that you have? You will be supplied with all that you need. There is no hoarding here. You have to give to receive. We don’t grow fat off the supply provided. We are merely the vessel in and through which the blessings of God are dispersed to those who need them.
Understand here that an empty vessel has nothing to offer. For that vessel to supply the needs of those around it, it must overflow. We give of that abundant overflow, pouring out to all around us, showering them with the blessings we have received from our heavenly Father.
Verse 39
Jesus tells a parable here in this section about two blind people. The parable, in essence, is two simple questions with an obvious answer. It does, however, portray an important spiritual point.
The first question is this: “Can a blind man lead a blind man?” Generally speaking, a blind person needs someone with sight to lead him to avoid the obstacles on the way.
The second question calls the listener to reflect on the answer to the first. “Will they not both fall into a pit?” If a blind person is being led around by another blind person, it is quite likely that they will both fall into a pit or trip over some unseen obstacle on the pathway.
The question we must address here is this: What is Jesus saying through this parable, and what is its meaning in the context? To answer this, we need to examine the response of Jesus to the disciples in Matthew 15:12-14 where He uses the same parable:
(12) Then the disciples came and said to him, “Do you know that the Pharisees were offended when they heard this saying?” (13) He answered, “Every plant that my heavenly Father has not planted will be rooted up. (14) Let them alone; they are blind guides. And if the blind lead the blind, both will fall into a pit.” – Matthew 15:12-14 ESV
Note here how the parable of Jesus is in the context of the Pharisees being offended at Jesus’ teaching. Jesus calls them blind guides. A guide leads another. In this case, these blind Pharisees were leading their blind followers straight into a pit.
Jesus repeats this thought in Matthew 23:23-24 where He again confronts the religious leaders of His day, calling them blind guides.
(23) “Woe to you, scribes and Pharisees, hypocrites! For you tithe mint and dill and cumin, and have neglected the weightier matters of the law: justice and mercy and faithfulness. These you ought to have done, without neglecting the others. (24) You blind guides, straining out a gnat and swallowing a camel! – Matthew 23:23-24 ESV
Jesus seems to be speaking about the religious leaders of His day who lead people without understanding the truth of God and His salvation. The end result would be that both leader and follower alike would fall into the pit where they would remain for all eternity, separated from God and His people.
Verse 40
Having stated that the religious leaders of His day were blind guides. Jesus moves on to say that disciples, when fully trained, will be just like their teachers. In this case, if the teachers of the law were blind, their disciples, when fully trained, would be no better. They would be just as blind. Jesus seems to be warning the people of His day about the teaching of their religious leaders.
Verse 41
The religious leaders of the day were quick to point out the sins of the people. They were much less quick to address their own sin. This, of course, is not just a problem for leaders but for every believer.
Jesus illustrates this by using the example of an individual who spots a speck in his brother’s eye that needs to be removed but fails to notice the log in his own eye.
It is easier to see the sin in our brother’s life than our own. How often have we accused someone else of something only to have them respond by pointing out our own shortcomings, which are just as bad? It is for this reason we need to be slow to judge a brother or sister.
Verse 42
While it is easier to notice our brother’s sin than our own, how can we truly help our brother address his sin when we are in a worse state than he is? In the illustration Jesus used in verse 41, would it not be easier to help a brother remove his speck if we first remove the log from our eye?
Imagine drowning in a lake when you spot your brother also drowning a distance away from you. How can you help your brother when you are going under yourself? What support can you be when every breath you take and every effort you make is required to keep yourself alive? Will you not just take him down with yourself if you attempt to help him in your condition?
To help our brother, we need to be standing on firm ground. You cannot help him if by taking his weight, he drags you down with himself. You need to remove the log and have a measure of victory over your own sin and blindness if you are going to be of any true help to your brother in need.
Jesus is showing us how easy it is to judge others. We need, however, to be a people who are more quick to judge ourselves. Only by opening our eyes to our own shortcomings and addressing them, can we truly be of any support to a brother or sister in need.
Verse 43
Jesus has been speaking in the context of the blind religious leaders leading their disciples into a pit. He has also spoken to His listeners about the hypocrisy of pointing out the speck in a brother’s eye when they had a log in their own. This is the context for what he has to say here in verse 43.
Observe how the verse begins with the word “for.” This connects to the thoughts of the previous verses about spiritual blindness and hypocrisy. Jesus tells us that a good tree will not bear bad fruit, nor is a bad tree capable of bearing good fruit.
Sometimes we can become so focused on the fruit that we forget the tree. Jesus’ advice about how to bear good fruit is quite simple — take care of the tree! It does not matter how many courses you take on spiritual gifts or the fruit of the Spirit. If you are not in a right relationship with God, you will not bear good fruit. Everything begins there. Take care of your relationship with the heavenly Father and the fruit will follow. If your relationship with God is non-existent or on shaky ground, this will be reflected in your life and service.
Verse 44
If you want to know what kind of tree is growing in your backyard, wait for it to bear fruit. If you are convinced it is an apple tree and at harvest time it produces bananas, then you know you were wrong. A tree is known by the fruit it bears. Jesus illustrates this by telling us that we will never find figs on a thornbush or grapes on a bramble bush. Figs belong on a fig tree and grapes on a grapevine. They will not grow anywhere else. The point Jesus is making is this: You can know you are a genuine believer by the fruit you produce.
Understand something important here. Imagine that I wanted to have an apple tree in my backyard, so I find a thornbush, go to the store, buy some apples and place them on the branches of the thornbush. Now, in my backyard, I have a tree with apples, but it is not a genuine apple tree.
There is a world of difference between human effort and spiritual fruit. You can’t confuse the thorn bush with store-bought apples with the tree that naturally produces apples. If you are a genuine believer, and the Spirit of God dwells in you, then you will produce genuine fruit. It will not be an imitation but the genuine fruit of the Spirit of God being produced from within.
Verse 45
Jesus concludes his reflection on the tree and its fruit by telling us that the good person produces good fruit, but the evil person produces evil. If you want to know if someone is genuine, examine their lives.
Notice specifically what Jesus says here about the good person. This person produces fruit from the “good treasure of his heart.” The Greek word καρδία (kardía) used here speaks of the seat of human life, desire, and impulses. It is distinct from our physical life and activities. The heart, in this sense, is not the physical organ that pumps blood to keep us alive but rather the seat of our passions priorities and motivations.
Jesus tells us that a good person is good because of what is taking place in his heart. He is good because his passions, priorities and motivations are in tune with God and His purpose. This is a work of the Spirit of God in the life of the genuine believer.
Observe also that Jesus speaks here about “good treasure.” A treasure is something precious and valuable. There is something very significant in the heart of the genuine believer. The very presence of God’s Spirit is at its centre giving life, hope, and purpose for all eternity.
As for the evil person, there is an evil treasure in his heart. There are many things the evil person treasures, such as worldly possessions, recognition, or pleasure. These things motivate the evil person in how they live and the kind of fruit they produce in their lives.
Jesus concludes by telling us that it is out of the abundance of the heart that the mouth speaks. Take a moment to listen to someone speak and it will not be long before you begin to see what is important to them. As they express their passions and desires in life, you will see what motivates them each day. They are either feeding the good or evil treasure of their heart. They speak from either a heart filled with the world or a heart filled with the Spirit of God.
Verse 46
According to Luke 6:17,18, Jesus has been “on a level place with a crowd of His disciples and a great multitude of people from all Judea and Jerusalem and the seacoast of Tyre and Sidon who had come to hear him.” It is to these individuals that Jesus speaks here in this next section.
Jesus asks the crowd before Him a question:
46 “Why do you call me ‘Lord, Lord,’ and not do what I tell you? – Lk 6:46, ESV
It appears from this that the people who followed Jesus, came to hear Him preach and heal their sick were calling Him Lord. This was, of course, a term of respect. The word κύριος (kúrios) comes from kúros meaning might, or power. κύριος speaks of a lord or master. In calling Him Lord, the people recognized that He was not only worthy of respect but also of obedience and submission.
It is easy to call someone Lord when you want something from him. The test of the sincerity of your words, however, is not in what you say but in what you do. This is what Jesus is telling the crowd that day. If you truly believe that Jesus is Lord, then you will submit completely to Him and His will. You will die to your own plans and agendas and surrender to His.
There were many followers in the crowd that day who were full of the right words, but unwilling to follow up on what they said.
Verse 47
Jesus goes on to speak particularly to those who came to hear Him speak but did not do what He said. It is easy to assume that this statement refers to someone else. The fact of the matter, however, is that Jesus ultimately speaks to everyone of us. I don’t know of anyone who is perfect. I have been a servant of God for many years and I cannot say that I have perfectly followed the Lord Jesus in every detail of my life. There are times when I find my attitude not being what it should be. I need to go deeper into obedience in various areas of my life and ministry. I need to trust Him more. I need to surrender even more to Him and His purpose. I need this reminder of Jesus here in this passage.
Jesus told the crowd that He was going to show them what it was like being a person who listened to Him but did not obey. He would do this in the form of an illustration.
Verse 48
Jesus compares the person who hears Him speak and puts it into practice to a person who, building a house, dug a deep foundation on a rock. When the waters rose and the great flood came crashing against that foundation, because it was well anchored to the rock, it remained secure.
The teaching of Jesus is not just word but life. Consider what Moses told the people of Isreal in his day:
(46) he said to them, “Take to heart all the words by which I am warning you today, that you may command them to your children, that they may be careful to do all the words of this law. (47) For it is no empty word for you, but your very life, and by this word you shall live long in the land that you are going over the Jordan to possess.” – Deuteronomy 32:46-47 ESV
Moses told the Israelites that the words he shared with them were not empty but their “very life.” This is what Jesus is telling us here. His words impart life.
First, they impart life in salvation. The word of God points us to the salvation of the Lord through which we can escape the great flood of judgement to come.
Second, the word of God and our obedience to it gives us true and vital spiritual life in this world. Disobedience to the Word of Christ will only grieve the Holy Spirit and strip us of the vital life He wants us all to know in Christ.
When tempted by the devil in the desert, the Lord Jesus turned to the Word of God and resisted every temptation through obedience to that Word. This Word will protect and keep us in those times of trial in our lives as well.
To disregard the Word of the Lord is to perish.
Verse 49
Jesus moves on now to tell the crowd what the person who hears Him speak but does not obey is like. He compares this person to someone who built a house on the ground without a foundation. The waters rose, and the flood crashed up against this house, and the result was catastrophic. The house fell down and was ruined beyond repair.
We can only imagine such a house with its walls crashing to the ground and the great flood sweeping them away to be forever lost. There would be no hope of ever putting such a home together again. It was completely gone.
This warning is very powerful. Do you hear what Jesus is saying? If you don’t listen to His words, you will be like this house, broken and crushed, swept away and forever lost, never to rise again. Your hope is in the Word of God and in taking what He says seriously.
Chapter 7
Select Verse:
Verse 1
Jesus has been speaking to a crowd from Jerusalem, Judea, Tyre and Sidon (see Luke 6:17-18). When He finished talking to them, Luke tells us that Jesus went to Capernaum. Capernaum is located on the northern shore of the Sea of Galilee.
Verse 2
In Capernaum, there lived a centurion, whose servant was at the point of death. A centurion was a Roman military officer who had charge of one hundred soldiers. Luke mentions that the centurion “highly valued” this servant. We are not told why he was of such high value to the centurion. It may be either because of his capable service or possibly even a friendship that had developed between them.
Verse 3
When the centurion heard that Jesus had come to Capernaum, he sent Jewish elders to ask Him to come to heal his servant. Note two details here.
First, the centurion sent for Jesus on behalf of his servant. He believed that Jesus could heal him and so he acted on his behalf with the intention of saving his life. We see the compassion of the centurion toward his servant here.
Second, the centurion did not go to Jesus himself. Instead, he sent Jewish religious leaders to implore Jesus on behalf of his cherished servant. We learn from verse 6 that part of the reason for sending these Jewish elders was because the centurion did not feel worthy to go himself.
Verse 4
When the Jewish leaders came to Jesus they pleaded with Him on behalf of the centurion and his servant. The word translated as plead earnestly is παρακαλέω (parakaléō) and speaks of strongly beseeching or imploring. The elders are petitioning Jesus with a somewhat spirited effort to go to the centurion’s house to heal his servant.
Note their argument here. They tell Jesus that this particular centurion “is worthy to have you do this for him.” These words from the lips of Jewish elders about a Roman soldier were quite rare as Rome was a foreign occupying nation, strongly opposed by the Jewish people. Apparently, this centurion was an exception to the rule.
Verse 5
Unlike many other Roman occupiers of Israel, this centurion was worthy of Jesus’ attention, according to the elders for two reasons.
First, he loved the Jewish nation. Unlike many other Roman officials, the centurion had maintained a good relationship with the Jews and had proven his love for the Jewish nation, despite his presence in the country as a military leader of a foreign occupying nation.
Second, the centurion proved his love for the Jewish people and their nation by building a synagogue for them in Capernaum. The Jews were indebted to him for their place of worship. In their minds, this proved his love for them, their religion and their nation. It also proved to them that he was worthy of Jesus’ special attention.
The idea that people merited the attention of God by their good deeds is foreign to us as Christians, but this was central to the faith of these Jewish elders at that time. They believed the centurion had proven himself worthy of special attention from Jesus by his good deeds on behalf of the Jewish nation.
Verse 6
Hearing the request from the Jewish elders, Jesus determined to go to see the Roman centurion. Upon learing that Jesus approached his home, however, the centurion sent friends to Jesus with the words: “Lord, do not trouble yourself, for I am not worthy to have you come under my roof.” There is a difference between the attitude of the Jewish elders and the centurion here.
While the elders saw the centurion as a man who was worthy of Jesus’ attention, this was not his attitude. He did not believe himself to be worthy of hosting Jesus in his home.
The Jewish rulers based the centurion’s worthiness on his love for their nation and the fact that he built them a synagogue. The centurion, on the other hand, looked not at what he did but at the person of Jesus Christ. Compared to Jesus, the centurion felt very unworthy. Here was a man who could heal the sick and preach in the power of God. Jesus was no ordinary Jew. He was more than this. The power of God Almighty was upon Him. Compared to Jesus, the centurion felt small and insignificant. His greatest efforts on behalf of the Jewish nation were nothing compared to what Jesus did and who He demonstrated Himself to be.
Verse 7
The centurion, tells Jesus here that he did not presume to come to Him because he was unworthy. As a military commander, the centurion knew his place. He did not assume to be able to walk up to the Roman emperor and speak to him. He was too low on the chain of command to do this. Neither did he believe himself worthy to walk up to Jesus and ask Him to do something for his servant. He saw Jesus as being of much higher rank and authority, and as a mere centurion, he did not presume he could casually host Him in his house or ask Him to do something for his servant. Who was he that such an important person as Jesus would be interested in seeing him or taking the time to listen to His need?
Note the words the centurion spoke to Jesus here: “But say the word, and let my servant be healed.” Observe two details.
First, observe that the focus is not on the centurion but on his servant. The centurion felt unworthy of Jesus’ presence in his home. He did not feel he had any right to ask Jesus for anything for himself. His request, however, is for his beloved servant. He takes a risk to speak to Jesus on his behalf. “Let my servant be healed,” he asked.
Observe second, that the centurion asked Jesus simply to speak a word so that his servant could be healed. He did not feel worthy of having Jesus come to his home but he believed that if Jesus would simply speak the word, his servant could be healed from a distance. Jesus did not have to see his servant, nor did He have to touch him. All He had to do was speak a word and command that he be well again and it would happen.
The centurion demonstrates his faith and confidence in Jesus’ authority over sickness and disease. He also demonstrates confidence in His grace and mercy to heal the servant of one who was unworthy of His attention.
Isn’t this how we must all approach Jesus? Who among us is worthy of His salvation? But who among us could know this salvation apart from His gracious mercy extended to those who called out to Him. The picture of Jesus approaching the home of an unworthy centurion is a demonstration of wonderful mercy and compassion. He hears the unworthy cry of the centurion for his servant and responds in loving mercy toward that cry.
Verse 8
The centurion, feeling unworthy of Jesus entering his home, tells Him instead to simply speak the word and his servant would be well. He bases this on his understanding of military command.
As a centurion, he had been given authority over one hundred soldiers. His command was to be obeyed at all costs by those under him. When he told a soldier to go somewhere, that soldier obeyed immediately without question. When he told that soldier to come to see him, that soldier appeared before him to await his order. Whatever he told that soldier to do, he did it.
The centurion, saw the authority of Jesus to extend beyond men to the forces of sickness, disease and the demons of hell. He had heard of how demons fled at Jesus’ command and sickness and disease were cured at the word of his mouth. He saw the authority of Jesus over these forces and believed that a word from His mouth was sufficient to push back the sickness that afflicted his servant. He had absolute confidence in the authority of Jesus over sickness and disease in this world.
Verse 9
Note the response of Jesus to the words of the centurion in verse 8. He marvelled at him. The word marvel is θαυμάζω (thaumázō). It conveys a sense of admiration and wonder. Jesus is pleased with the attitude demonstrated by the centurion and the faith He had in His ability.
Observe what he told the crowd that followed Him that day: “I tell you, not even in Israel have I found such faith.” The religious leaders who brought Jesus to the centurion believed he was worthy of Jesus’ attention because he built them a synagogue. It was as if God owed the centurion something.
The centurion, however, asked nothing for himself but only for his servant. He saw Jesus as one who bore the authority of God on this earth. He was Lord over sickness and disease. His word alone drove affliction away and imparted life and wholeness. His word alone would drive back the forces of hell. The confidence this centurion had in Jesus put the Jews to shame. While they debated and questioned Jesus’ authority, the centurion was very clear that Jesus had full authority over sin and death.
Verse 10
We have no record here that Jesus went to see the centurion. In fact, Luke tells us that those friends who came to tell Jesus to stay away because the centurion felt unworthy of His presence at his home, returned to the house and found the servant well. It appears that Jesus spoke the word and the servant was healed. He did so without seeing the servant or going to the centurion’s home. The healing was quiet and without spectacle. The crowd did not see Jesus heal that servant but news would have likely reached them about his healing. Though quiet and hidden from view, the miracle was nonetheless very powerful. The grace of God was revealed to an unworthy servant and the authority of Jesus over sickness and disease was unveiled.
Verse 11
Soon after the healing of the centurion’s son, Jesus went from Capernaum to a town called Nain. Nain is located close to Nazareth, about 40 kilometres or 25 miles southwest of Capernaum. Jesus was there with His disciples and a great crowd followed Him. This crowd likely followed to hear Him teach and see the miracles He performed.
Verse 12
As Jesus, His disciples, and the crowd approached the town of Nain, they noticed a funeral procession. A man was being carried out of the town likely to a burial plot. Notice what Luke tells us about this man. He was the only son of a widowed mother. This son had likely been her only source of support and the mother would have depended on him for financial aid and assistance. There is no mention here of a wife or children, only the man’s widowed mother. This may imply that the dead man was fairly young and unmarried.
Luke also tells us that there was a “considerable crowd from the town with the widow.” The people of the town felt her loss and stood with her in support.
Verse 13
Notice Jesus’ response to the grieving mother.
First, when Jesus saw her, He felt compassion for her. The word translated as compassion is σπλαγχνίζομαι (splagchnízomai) and speaks of a deep yearning or pity. Jesus’ heart was broken for this lady and her situation. He felt her pain deeply.
Second, Jesus’ compassion moved Him to speak to the widow. Observe that He told her not to weep. Weeping is a natural response to the loss of a loved one. The apostle John records Jesus’ response to the death of his friend Lazarus when he wrote John 11:35:
(35) Jesus wept. – John 11:35 ESV
Clearly, there is nothing wrong with weeping over the loss of an only son. Jesus’ command not to weep here is for a very special reason. He was about to do something that would remove all tears from the widow’s eyes.
Verse 14
After telling the widow not to weep, Jesus approached the “bier”. A bier is a frame or stand upon which a corpse or coffin is carried. Jesus does two things upon approaching the bier.
First, Jesus touched the bier. Luke’s explanation of what took place when Jesus touched the bier, shows us His intention. “The bearers stood still.” Jesus’ purpose in touching that bier was to stop the procession.
Second, when the procession had stopped and all eyes were on Him, Jesus then spoke to the dead man and said, “Young man, I say to you, arise.”
Observe the words, “young man.” The man who had died was young and had a full life ahead of him. This may have been the reason for such a large crowd that day. This young man died in the prime of his life.
Jesus speaks directly to this young man lying dead on his bier. He commands his dead body to rise. In essence, He is commanding life to come back to him.
Verse 15
Observe the response of the dead body to the command of Jesus to rise. Luke tells us that the “dead man sat up and began to speak.” Jesus demonstrated that He had power over death. Our great enemy death has no ultimate victory over those who belong to Jesus. Writing to the Thessalonians, Paul told them that the day would come when the Lord Jesus would descend from heaven with a “cry of command” and the dead would rise to be with Him forever:
(16) For the Lord himself will descend from heaven with a cry of command, with the voice of an archangel, and with the sound of the trumpet of God. And the dead in Christ will rise first. (17) Then we who are alive, who are left, will be caught up together with them in the clouds to meet the Lord in the air, and so we will always be with the Lord. – 1 Thessalonians 4:16-17 ESV
We have here a foretaste of what will one day be a great resurrection of the dead.
Notice how Luke tells us that Jesus gave this young man to his mother. The bier likely was lowered when the man rose from the dead. Jesus then took him to his mother and presented him alive to her.
Verse 16
Note the response of the crowd to this miracle of Jesus. Luke tells us that “fear seized them all.” The word translated fear is φόβος (phóbos) and speaks of terror, reverence or honour. The fear these individuals experienced was from being in the presence of the divine. They stood before someone who had the power to raise the dead. This was not a power they had seen before. They stood in deep awe and reverence.
Note secondly that the crowd glorified God. They understood that the power they saw that day was not of human origin. It was from God and they gave Him the glory for such a powerful demonstration of His might.
Finally, the crowd recognized Jesus as a great prophet through whom God was working in their midst. They did not yet see Jesus as God but as His servant through whom the Father was doing mighty works.
Verse 17
The miracle Jesus performed that day not only resulted in glory being given to the Father but also that his fame began to spread throughout the region of Judea and the countryside.
Sometimes the only way for the work of God to spread is for God to elevate His servant and spread his fame. People came to Jesus because of the reports they had heard of Him. When they came and heard Him speak, they were forced to make up their mind about Him and His message.
The problem with fame, however, is that all too many people are unable to handle it. It goes to their head and they become proud. It takes special grace from God to remain humble and focused when crowds begin to gather.
A number of years ago I was seeking the Lord for greater authority and power in ministry. In response, He showed me a picture of a pouch and told me that this pouch was humility. He then went on to tell me that I could only have as much authority as my pouch of humility could contain. That picture has remained with me.
Jesus is a picture of this pouch of humility carrying the perfect authority of the father wherever He went. Fame and authority must always be carried in a pouch of humility. There was no one who demonstrated this better than the Lord Jesus. His life from beginning to end demonstrated the balance of authority and perfect humility. Here in Jesus we see one whose fame spread throughout the regions he travelled but whose humility was such that he would lay His life down as a servant for those to whom He ministered.
Verse 18
Among those who followed Jesus were disciples of John the Baptist. Remember that John had announced the coming of Jesus and declared him to be the lamb of God who took away the sins of the world (see John 1:29). It would have been quite natural for his disciples to follow Jesus and listen to His teaching.
Note here that these disciples reported to John the things that they were seeing and hearing. John would also have been curious to hear what Jesus was teaching and to hear reports of His miracles.
Verse 19
Luke tells us here how John the Baptist sent two disciples to Jesus with a very important question: “Are you the one who is to come, or shall we look for another?”
According to the parallel passage in Matthew 11, John the Baptist was in prison when he sent these two disciples to Jesus:
(2) Now when John heard in prison about the deeds of the Christ, he sent word by his disciples (3) and said to him, “Are you the one who is to come, or shall we look for another?” – Matthew 11:2-3 ESV
It is uncertain why John asked this question. There are two schools of thought here.
First, some suppose that John, at this time in his life, was going through a crisis of faith. He was in prison for his faith and speaking out against Herod and his ungodly relationship with his brother’s wife. Did John, like the Jews of his day, have a certain idea about what the kingdom of God would look like under the Messiah? Was Jesus fulfilling those expectations? It is possible that John needed clarification about the role and function of the Messiah.
Second, others reject the idea that John was having a crisis of faith and teach that he was actually using these questions as a means of teaching his disciples about Jesus and His role as Messiah. By having his disciples ask these questions of Jesus, they would hear directly from Him how He fulfilled the role of the promised Messiah.
Verse 20
In obedience to their teacher, the disciples of John found Jesus and asked whether He was the one who was to come or if they needed to look for another. The question is very direct and one that no one else seemed to have the courage to ask. Many people wondered if Jesus was the Messiah but few dared to ask Him directly, especially with a heart that was open to listen to His response. It was a question, however, that demanded a response and a question for which we all must have an answer. Is Jesus the Son of God and Saviour? The question is likely the most important one we can ask for upon its answer hangs our destiny and salvation.
Verse 21
When John’s disciples came to Jesus with that vital question, Luke tells us that our Lord was healing people of diseases and plagues. He was casting out evil spirits and many who were blind were having their physical sight restored. Luke is telling us what he thought about this question here by pointing us to the miraculous signs Jesus was performing. He is showing us how the curse of sin through sickness and demonic oppression was being pushed back through the authority and power of Jesus. In Luke’s mind, who but the Messiah could demonstrate such power and authority over evil.
Verse 22
Note the response of Jesus to John’s disciples. He does not directly answer the question but instead tells his disciples to return to their master, John, and tell him what they saw. In particular, they were to tell him that the blind received their sight, the lame walked again, lepers were cleansed, the deaf heard, the dead were raised up, and the poor had the good news preached to them.
Consider this word of Jesus in the context of the prophecy of Isaiah about the Messiah:
(1) The Spirit of the Lord GOD is upon me because the LORD has anointed me to bring good news to the poor; he has sent me to bind up the brokenhearted, to proclaim liberty to the captives, and the opening of the prison to those who are bound – Isaiah 61:1 ESV
Jesus points John and His disciples to the Scriptures and the evidence of the prophetic word about the Messiah. He is asking them to make up their own mind about Him by examining the signs He performed and comparing them to the clear teaching of Scripture written about Him.
Verse 23
Jesus ends His answer to John’s disciples by telling them that the person who was not offended by Him was blessed. The word offended in the Greek language is σκανδαλίζω (skandalízō). It speaks of a stumbling block or something over which a person might trip or be led astray.
When Jesus preached in Nazareth, His hometown the people of the region were offended by Him and His preaching. They could not believe that anyone from their hometown could have such a calling from God:
(55) Is not this the carpenter’s son? Is not his mother called Mary? And are not his brothers James and Joseph and Simon and Judas? (56) And are not all his sisters with us? Where then did this man get all these things?” (57) And they took offence at him. But Jesus said to them, “A prophet is not without honour except in his hometown and in his own household.” (58) And he did not do many mighty works there, because of their unbelief. – Matthew 13:55-58 ESV
The Pharisees also were offended by the teaching of Jesus:
(12) Then the disciples came and said to him, “Do you know that the Pharisees were offended when they heard this saying?” – Matthew 15:12 ESV
In both of these cases, the offence kept the people of that day from accepting Jesus as the Messiah or even listening to what He had to teach. To be offended in this sense is to reject His teaching. It is to allow prejudices and preconceived ideas to keep us from accepting the obvious truth.
Verse 24
Jesus has been answering the question posed by John’s disciples in verse 19. After telling them to go back to John, who was in prison, and tell him what they saw, Jesus then speaks directly to the crowd who had likely heard his answer.
Jesus begins his address about John by asking the crowd a question – “What did you go out into the wilderness to see?
Note first, the reference to the wilderness. As a young man, John lived in the wilderness away from the influences of common society. Matthew speaks about John the Baptist in Matthew 3 where he says:
(1) In those days John the Baptist came preaching in the wilderness of Judea, (2) “Repent, for the kingdom of heaven is at hand.” (3) For this is he who was spoken of by the prophet Isaiah when he said, “The voice of one crying in the wilderness: ‘Prepare the way of the Lord; make his paths straight.’” – Matthew 3:1-3 ESV
Matthew describes John a voice “crying out in the wilderness.” To hear John preach, people needed to go to the wilderness to hear him.
Notice second the reference to a reed shaken by the wind. The question John asked could have been interpreted by the crowd to mean that John was uncertain about the truth he preached. After proclaiming that Jesus was the Lamb of God who took away the sins of the world, John now sent his disciples to ask if Jesus really was the one who was to come or if they needed to look for another. Jesus knew the thoughts of the people in the crowd and used an illustration here of a reed tossed by the wind. If you have ever seen reeds in a strong wind, you will know that, unlike a sturdy tree, the reeds blow wherever the wind takes them. They do not have the power to resist the wind.
The picture Jesus is painting here is of a person who is driven by every wind of doctrine or influenced by the people around them. Such a person is unstable. Paul challenges the Ephesians not to be like this in Ephesians 4:14 when he says:
(14) so that we may no longer be children, tossed to and fro by the waves and carried about by every wind of doctrine, by human cunning, by craftiness in deceitful schemes. – Ephesians 4:14 ESV
The question Jesus is asking the crowd that day is this: What kind of person did you see when you went out into the wilderness and heard John speak? Did he appear to you to be someone who was driven to and fro by every wind of doctrine? Did he appear to you to be one who was influenced by the people listening to him? Was he like a reed shaken by the wind?
A quick look at John the Baptist clearly demonstrated that he held nothing back. He spoke powerfully to the religious leaders calling them a “brood of vipers” (Matthew 3:7). He told soldiers to stop extorting money and falsely accusing people (Matthew 3:14). He openly challenged Herod for taking his brother’s wife (Matthew 14:3). Clearly, the people who went to see John in the wilderness understood that he was not a reed blown in the wind. He stood tall and strong against the falsehood of the day.
Verse 25
Jesus demonstrated in verse 24 that John was not a reed blown by the wind. He stood strong against falsehood and unrighteousness in his day. John was not a leader influenced by people and popular opinions.
Jesus moves next to speak about John and his lifestyle. Again he asked the crowd what they saw as they went out into the wilderness to hear John preach. Was he dressed in soft and luxurious clothing? Did he live in the lap of luxury? Did you see John in the courts of great officials and kings?
According to Matthew 3, John wore a camel’s hair garment with a leather belt. He ate locusts and wild honey. His clothing was very simple. He ate what he could scavenge from the earth. He was not caught up in making an impression. He shunned wealth and possessions and was content to live off the land one day at a time.
(4) Now John wore a garment of camel’s hair and a leather belt around his waist, and his food was locusts and wild honey. – Matthew 3:4 ESV
Unlike many religious leaders in Jerusalem, John the Baptist’s commitment was to the message he preached and not to anything he could gain from his position.
Verse 26
Who was John the Baptist? He was not a man influenced by people, nor was he caught up in possessions and reputation. When the people went into the wilderness to see John, they went to hear a prophet of God. He was, first and foremost, a mouthpiece of God, communicating His heart to the people who came to hear him. This was the passion of John –to share the word of God unashamedly to all who would listen.
Notice here, according to Jesus, that John was more than an ordinary prophet. He had a very special role not given to any other. Jesus will explain this more fully in verse 27.
Verse 27
Jesus told the crowd that John was “more than a prophet.” He explained this by quoting from Malachi 3:1:
‘Behold, I send my messenger before your face, who will prepare your way before you.’
Malachi spoke of a messenger who was to come to prepare the way for the coming of the Lord. According to Jesus, John the Baptist was the messenger promised by Malachi, tasked with the role of preparing the way for the Messiah.
Verse 28
Jesus has some powerful words to speak here about John. According to Jesus, there was none greater than him among those born of women. This greatness was not because he was better than anyone else, although he did live a life devoted to Christ and his purpose. John, like every one of us, was a sinner in need of a Saviour.
John’s greatness was not so much because of his lifestyle as it was his calling. He had been specifically chosen by God to announce the coming of the best news this world has ever heard — the coming of the Lamb of God to save the world from sin.
As great as John was, notice that Jesus told the crowd that day that the least in the kingdom of God was greater than John. Let’s break this statement down to see what Jesus is saying here.
First, what is the kingdom of God? The kingdom of God in the New Testament is not so much a physical kingdom at this time, as it is the rule of Christ in the hearts and lives of those who have become his children and surrendered to His Lordship.
What is the greatness of those who are part of this kingdom? Their greatness is found in the forgiveness of Jesus, the work of His Spirit in their lives and their eternal destiny in the presence of Christ forever.
You can have everything this world has to offer and fall far short of God’s purpose for your life if you do not belong to Him. You can offer your life in sacrificial service, but if you do not belong to Christ and are not His child, then all of that is vain.
The greatness of those who belong to the kingdom of God is found in the work of Jesus in their lives, forgiving, transforming and sealing for life in eternity.
Verse 29
Note what Luke tells us was the response of the ordinary people, including the tax collectors, to the words of Jesus that day. They declared God just. The word translated “just” is δικαιόω (dikaióō) and refers to something righteous. In other words, The crowd declared that God’s ways were right and perfect.
The people had just heard Jesus speak about John the Baptist and his ministry. John announced the promised Messiah who came to save the world from sin and to establish a new kingdom over which He would be Lord.
Jesus declared that those who belonged to this kingdom would be greater than John the Baptist. They would experience forgiveness and hope of eternal life through His work on the cross. John died before the Lord and did not see or experience the implications of that cross in the life of the believer.
Those belonging to the kingdom of God submit to the Lordship of Jesus Christ and His reign in their hearts. Through Him, they experience forgiveness of sin and new life.
Among the crowd gathered to hear Jesus that day were many who had been baptised by John. This was the message he preached to them –forgiveness through the coming Messiah who would take away the sins of the world. These individuals had repented of their sins and looked to the Messiah John announced as their hope of forgiveness and eternal life.
Verse 30
While the crowd generally accepted the message of Jesus, this was not the case for the Pharisees and lawyers. Luke tells us that they rejected the purpose of God and refused the baptism of John. John’s baptism was a baptism of repentance. All who came to be baptised by Him confessed their sin and declared their hope in Jesus the Messiah.
The religious leaders were the hardest in heart. They rejected this message of the kingdom of God and Jesus as the Messiah. They refused to recognize their sin and saw no need of being baptised or repenting. They were content with the old ways and traditions and there they would remain. In doing so, they rejected the purpose of God and sealed their eternal fate.
Verse 31
Having told the people about John the Baptist in verses 24 to 28, Jesus now moves on to speak about the people of John’s generation who had heard him preach.
Verse 32
Jesus compares the people of that generation to children sitting in the marketplace. As with most children, they can’t sit too long before they need to be busy with something. Some among them take up a flute and begin to play joyous music, expecting the others to dance but these children do not respond to the flute and refuse to dance. So, instead of playing joyous flute music, they sing a sad song, but these same children refuse to weep when they sing the song. They were not content with either the joyous or sad music. I can imagine them sitting there in the marketplace bored out of their mind, refusing to join the other children in play.
Verse 33
Jesus gets to the point of His illustration in verse 32. This generation was like immature children discontent with everything. John the Baptist came to them in his simple attire, not eating bread or drinking wine, and they looked at him and said, “He has a demon.” They rejected John and his message and wanted nothing to do with him.
Verse 34
Unlike John the Baptist, Jesus, the Son of Man came eating bread and drinking wine. The response of that generation was to say: ‘Look at him! A glutton and a drunkard, a friend of tax collectors and sinners!’ Like the immature children in the marketplace, they refused to dance to the joyous music or weep with the sad music, rejecting both Jesus and John and the message they brought. They sat there finding fault with everyone and rejecting everything.
Verse 35
Jesus concludes His comparison of that generation with the words, “Yet wisdom is justified by all her children.” To understand what Jesus is saying here we need to consider the word “justified.” The Greek word δικαιόω (dikaióō) in this context speaks about recognition, a declaration or to set forth. The idea seems to be that true wisdom is set forth or revealed in the lives of its children. These children demonstrate wisdom in how they live and in the decisions they make.
This appears to be in direct contrast to the children who sat in the marketplace discontent with everything. It is a reference to the Pharisees and lawyers of verse 30 who refused to accept either the teaching of John or Jesus but criticized them both, demonstrating their disdain for the wisdom of God.
Verse 36
Jesus was invited to a Pharisee’s home for a meal. It is uncertain why the religious leader invited Jesus. For the most part, the Pharisees had rejected Jesus’ teaching and were seeking a reason to kill Him. Jesus, however, does not hesitate to join him for a meal.
Verse 37
While they were reclined at the table, “a woman of the city, who was a sinner,” learned that Jesus was present in the home. We are not told the nature of her sin, nor it is necessary in this context. Suffice it to say that she was not a righteous woman, nor did she concern herself with living according to the Law of Moses or the purpose of God for her life.
Note, however, that when she learned that Jesus was at the Pharisee’s home, she found an alabaster flask of ointment and went to see Him. Alabaster is a soft mineral that can be easily carved and used as a container. In this case, the alabaster flask contained a perfumed ointment.
Verse 38
It is uncertain how the sinful woman was able to enter the Pharisee’s home. Under normal conditions, she would not likely have been permitted entrance, nor would any Pharisee have wanted to be seen with her.
She made her way to the table where Jesus was reclined and, standing behind Him, began weeping, wetting His feet with her tears and wiping them with her hair. She also kissed His feet and anointed them with the ointment she had brought with her.
While it was common for servants to wash the feet of the family guests, this was quite different. The woman behind Jesus was an uninvited sinner. She seemed to be making a bit of a scene. We can imagine that there would have been individuals present who were deeply offended by her presence and what she was doing that day.
On the other hand, observe that the woman was in tears. Something was happening in her that brought out those tears. Her devotion to Jesus is seen in how she wiped his feet with her hair, kissed them and anointed them with her special perfume. She was demonstrating to all present what she felt about Jesus. She may have been ashamed of her ways, but she was not ashamed of Jesus.
Verse 39
Observe the response of the Pharisee who hosted the meal. Luke tells us that when he saw this woman and what she was doing he began to say to himself: “If this man were a prophet, he would have known who and what sort of woman this is who is touching him, for she is a sinner.”
Note first, the statement, “If this man were a prophet, he would have known.” The Pharisee was uncertain about Jesus. He might have considered Him to be a prophet but what he saw that day seemed to crush that idea. A genuine prophet would have known that this woman was a sinner. In the Pharisee’s mind, however, Jesus did not seem to be aware of this.
Second, observe the difference in perspective between Jesus and the Pharisee. The Pharisee could not get past the fact that this woman was a sinner. To have her touch him would have made him impure. He wanted nothing to do with her. He judged her by her actions and lifestyle.
Jesus, on the other hand, did not seem to have a problem with the woman. He accepted her actions as they were, an act of love and devotion to Him. He saw her tears and understood that she was a sinner coming with a repentant heart.
Verse 40
We understand from verse 39 that the Pharisee said to himself that if Jesus were truly a prophet he would have known who the woman was who was touching him. Luke makes it clear in verse 39 that these thoughts were not vocalized but said to himself.
What is interesting to see here, however, is how Jesus, as a prophet, understands the thoughts of this man’s mind and addresses those thoughts in particular.
Jesus speaks directly to the Pharisee and calls him by name. He told Simon the Pharisee that He had something to say to Him. Simon grants Jesus permission to speak.
Verse 41
Jesus is in the home of Simon the Pharisee. A sinful woman came in while they were dining and washed Jesus’ feet with her tears and wiped them with her hair. This caused Simon to wonder if Jesus knew who she was and, if so, why He would let her touch Him. Jesus, knowing Simon’s thoughts, determined to tell him a parable.
The parable Jesus told Simon that day related to a moneylender who had two debtors. The first one owed him five hundred denarii, and the second debtor owed him fifty. One denarius was equivalent to about a day’s work for a labourer.
Verse 42
Neither debtor could pay what they owed to the moneylender so he determined to cancel their debt. Having painted the picture, Jesus now asked Simon a question. “Now which of them will love him more?”
To put this in perspective, the first man owed the equivalent of one year four and a half months salary. The second owed only one month and three weeks. Who would be the most grateful for the cancelling of his debt? To whom would the cancelling of this debt bring the greatest release?
Verse 43
Simon told Jesus that the man who was forgiven the most probably loved the moneylender more. Jesus assured him that he had answered correctly. What Simon did not realize, however, was how Jesus was going to apply the simple truth He had just communicated to him.
Verse 44
Still speaking to Simon, Jesus directed his attention to the sinful woman. He reminded him that when He arrived at his home, he did not give him water to wash his feet, a common courtesy of the time. This woman, however, wet His feet with her tears and wiped them with her hair. While Simon did not show the simplest courtesy, this sinful woman went far beyond what was expected.
Verse 45
A kiss on the cheek is a common form of greeting in many cultures, showing respect and affection for the guest. When Jesus arrived at Simon’s house, the host did not greet him with such a kiss. This sinful woman, however, stooped down and kissed Jesus’ feet, showing more respect and love for Him than Simon.
Verse 46
Before soap was common, oil was used as a cleanser. It would help dissolve the dirt and also moisturize the skin. Imagine a guest arriving at your home after travelling on the dusty roads of Jerusalem. He is hot and sweaty from the heat of the day and dusty from the roads. You greet him at the door with water to cleanse his feet and oil to absorb the sweat and dust on his face and moisturize his skin. Simon did not offer these acts of hospitality to Jesus. The sinful woman, on the other hand, took precious ointment from her alabaster flask and anointed Jesus’ feet as He reclined to eat.
Verse 47
Jesus now gets to the point of His parable. The woman before them had committed many sins in her life. Simon, on the other hand, lived a generally good life serving God and trying to walk according to the Law of Moses.
This woman, however, repenting of her sin, understood how much she was forgiven by Christ. Like the man owing 500 denarii, she was truly grateful to Christ for the forgiveness of so many sins.
Simon, on the other hand, while he knew he sinned occasionally and needed forgiveness for these sins, did not feel he was as much a sinner as this woman. He was like the man who owned only 50 denarii.
The point Jesus makes is this: “He who is forgiven little, loves little.” Simon did not grasp the concept of grace as much as this sinful woman. She knew the depth of her depravity and sinfulness. She understood how much she had been forgiven. She saw the grace of God in a way that Simon never could. She had been forgiven much and deeply appreciated the immense love and grace of God that would reach down to her when she was so sinful. She expressed this love through her actions that day. Simon’s lack of hospitality, demonstrated that his love and gratitude to Jesus was lacking.
Verse 48
Seeing her repentant heart, Jesus extends His forgiveness to the sinful woman. She came to Jesus a broken woman, sinful and grieving over her evil ways. She would leave pardoned for her past and set free to live a new life. Admittedly, it would take people a while to see her in a new light. Jesus, however, declared that before God, her past would no longer stand against her. She was released from guilt and shame and stood cleansed before God of all her sins.
Verse 49
Note the response of those who were at the table with Jesus to this declaration of forgiveness — “Who is this, who even forgives sins?” In the Jewish mind, there was only one person who could forgive sin. God alone has this authority and power. He alone has the right to pardon sinners and set them free from guilt. That was generally accomplished through the sacrifice of an animal on their behalf. The idea that Jesus could declare forgiveness without requiring that this woman make the customary sacrifices was quite foreign to those reclining at the table.
In Luke 5:17-20 Jesus healed a paralytic that was lowered down to Him through the roof of the home where He taught. That day He declared that this man’s sins were forgiven and told him to rise from his bed and go home. The religious leaders present that day accused Jesus of blasphemy for declaring the man’s sins forgiven:
(21) And the scribes and the Pharisees began to question, saying, “Who is this who speaks blasphemies? Who can forgive sins but God alone?” – Luke 5:21 ESV
Luke does not go into detail about the response of those reclining at the table that day. He simply tells us that they began to question who Jesus was to be able to forgive sins. Some may have wondered if He was the Son of God. Others may have, like the Pharisees of Luke 5, believed that He was blasphemous for such a declaration.
Verse 50
While others may have questioned Jesus’ right to forgive this woman, Jesus, speaking directly to her, says: “Your faith has saved you; go in peace.” Observe two details here.
First, Jesus told the woman that her faith had saved her. What was the nature of that faith? The woman demonstrated her faith in Jesus by coming to Him as a helpless sinner, repenting with tears and placing her full confidence in Him alone for forgiveness. Her faith was not in what she had done but in the mercy and compassion of a great Saviour to pardon.
Second, observe that Jesus told her to “go in peace.” Kneeling before Jesus that day, she had no peace. Her heart was in turmoil. Her soul was in distress. Jesus knew this agitation. She could not have peace as long as she was not forgiven and in a right relationship with God. Jesus declared her sins forgiven and every obstacle to a relationship with God removed. She stood before Jesus that moment a new woman, cleansed of every sin and freed from past guilt and shame. She could, from that point forward, be at peace with God and assured that her past shame would never again come between her and her God.
Chapter 8
Chapter 9
Chapter 10
Chapter 11
Chapter 12
Chapter 13
Chapter 14
Chapter 15
Chapter 16
Chapter 17
Chapter 18
Chapter 19
Chapter 20
Chapter 21
Chapter 22
Chapter 23
Chapter 24
