Logos Bible Study

Luke 9:51–19:48

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Rejection in Samaria

9:51Now when168 the days drew near169 for him to be taken up,170 Jesus171 set out resolutely172 to go to Jerusalem.1739:52He174 sent messengers on ahead of him.175 As they went along,176 they entered a Samaritan village to make things ready in advance177 for him, 9:53but the villagers178 refused to welcome179 him, because he was determined to go to Jerusalem.1809:54Now when his disciples James and John saw this, they said, “Lord, do you want us to call fire to come down from heaven and consume181 them?”1829:55But Jesus183 turned and rebuked them,1849:56and they went on to another village.

Challenging Professed Followers

9:57As185 they were walking186 along the road, someone said to him, “I will follow you wherever you go.”1879:58Jesus said to him, “Foxes have dens and the birds in the sky188 have nests, but the Son of Man has no place to lay his head.”1899:59Jesus190 said to another, “Follow me.” But he replied,191 “Lord, first let me go and bury my father.” 9:60But Jesus192 said to him, “Let the dead bury their own dead,193 but as for you, go and proclaim the kingdom of God.”1949:61Yet195 another said, “I will follow you, Lord, but first let me say goodbye to my family.”1969:62Jesus197 said to him, “No one who puts his198 hand to the plow and looks back199 is fit for the kingdom of God.”200

The Mission of the Seventy-Two

10:1After this1 the Lord appointed seventy-two2 others and sent them on ahead of him two by two into every town3 and place where he himself was about to go. 10:2He4 said to them, “The harvest is plentiful, but the workers are few. Therefore ask the Lord of the harvest5 to send out6 workers into his harvest. 10:3Go! I7 am sending you out like lambs8 surrounded by wolves.910:4Do not carry10 a money bag,11 a traveler’s bag,12 or sandals, and greet no one on the road.1310:5Whenever14 you enter a house,15 first say, ‘May peace16 be on this house!’ 10:6And if a peace-loving person17 is there, your peace will remain on him, but if not, it will return to you.1810:7Stay19 in that same house, eating and drinking what they give you,20 for the worker deserves his pay.21 Do not move around from house to house. 10:8Whenever22 you enter a town23 and the people24 welcome you, eat what is set before you. 10:9Heal25 the sick in that town26 and say to them, ‘The kingdom of God27 has come upon28 you!’ 10:10But whenever29 you enter a town30 and the people31 do not welcome32 you, go into its streets33 and say, 10:11‘Even the dust of your town34 that clings to our feet we wipe off35 against you.36 Nevertheless know this: The kingdom of God has come.’3710:12I tell you, it will be more bearable on that day for Sodom38 than for that town!39

10:13“Woe to you, Chorazin!40 Woe to you, Bethsaida! For if41 the miracles42 done in you had been done in Tyre43 and Sidon,44 they would have repented long ago, sitting in sackcloth and ashes. 10:14But it will be more bearable for Tyre and Sidon in the judgment than for you! 10:15And you, Capernaum,45 will you be exalted to heaven?46 No, you will be thrown down to Hades!47

10:16“The one who listens48 to you listens to me,49 and the one who rejects you rejects me, and the one who rejects me rejects50 the one who sent me.”51

10:17Then52 the seventy-two53 returned with joy, saying, “Lord, even the demons submit to54 us in your name!”5510:18So56 he said to them, “I saw57 Satan fall58 like lightning59 from heaven. 10:19Look, I have given you authority to tread60 on snakes and scorpions61 and on the full force of the enemy,62 and nothing will63 hurt you. 10:20Nevertheless, do not rejoice that64 the spirits submit to you, but rejoice65 that your names stand written66 in heaven.”

10:21On that same occasion67 Jesus68 rejoiced69 in the Holy Spirit and said, “I praise70 you, Father, Lord71 of heaven and earth, because72 you have hidden these things from the wise73 and intelligent, and revealed them to little children. Yes, Father, for this was your gracious will.7410:22All things have been given to me by my Father.75 No one knows who the Son is except the Father, or who the Father is except the Son and anyone to whom the Son decides76 to reveal him.”

10:23Then77 Jesus78 turned79 to his80 disciples and said privately, “Blessed81 are the eyes that see what you see! 10:24For I tell you that many prophets and kings longed to see82 what you see but did not see it, and to hear what you hear but did not hear it.”

The Parable of the Good Samaritan

10:25Now83 an expert in religious law84 stood up to test Jesus,85 saying, “Teacher, what must I do to inherit eternal life?”8610:26He said to him, “What is written in the law? How do you understand it?”8710:27The expert88 answered, “Love89 the Lord your God with all your heart, with all your soul, with all your strength, and with all your mind,90 and love your neighbor as yourself.”9110:28Jesus92 said to him, “You have answered correctly;93 do this, and you will live.”

10:29But the expert,94 wanting to justify95 himself, said to Jesus, “And who is my neighbor?” 10:30Jesus replied,96 “A man was going down97 from Jerusalem98 to Jericho,99 and fell into the hands of robbers, who stripped him, beat100 him up, and went off, leaving him half dead.10110:31Now by chance102 a priest was going down that road, but103 when he saw the injured man104 he passed by105 on the other side.10610:32So too a Levite, when he came up to107 the place and saw him,108 passed by on the other side. 10:33But109 a Samaritan110 who was traveling111 came to where the injured man112 was, and when he saw him, he felt compassion for him.11310:34He114 went up to him115 and bandaged his wounds, pouring oil116 and wine on them. Then117 he put him on118 his own animal,119 brought him to an inn, and took care of him. 10:35The120 next day he took out two silver coins121 and gave them to the innkeeper, saying, ‘Take care of him, and whatever else you spend, I will repay you when I come back this way.’12210:36Which of these three do you think became a neighbor123 to the man who fell into the hands of the robbers?” 10:37The expert in religious law124 said, “The one who showed mercy125 to him.” So126 Jesus said to him, “Go and do127 the same.”

Jesus and Martha

10:38Now as they went on their way, Jesus128 entered a certain village where a woman named Martha welcomed him as a guest.12910:39She130 had a sister named Mary, who sat131 at the Lord’s feet132 and listened to what he said. 10:40But Martha was distracted133 with all the preparations she had to make,134 so135 she came up to him and said, “Lord, don’t you care136 that my sister has left me to do all the work137 alone? Tell138 her to help me.” 10:41But the Lord139 answered her,140 “Martha, Martha,141 you are worried and troubled142 about many things, 10:42but one thing143 is needed. Mary has chosen the best144 part; it will not be taken away from her.”

Instructions on Prayer

11:1Now1 Jesus2 was praying in a certain place. When3 he stopped, one of his disciples said to him, “Lord, teach us to pray, just as John4 taught5 his disciples.” 11:2So he said to them, “When you pray,6 say:

Father,7 may your name be honored;8

may your kingdom come.9

11:3Give us each day our daily bread,10

11:4and forgive us our sins,

for we also forgive everyone who sins11 against us.

And do not lead us into temptation.”12

11:5Then13 he said to them, “Suppose one of you14 has a friend, and you go to him15 at midnight and say to him, ‘Friend, lend me three loaves of bread,1611:6because a friend of mine has stopped here while on a journey,17 and I have nothing to set before18 him.’ 11:7Then19 he will reply20 from inside, ‘Do not bother me. The door is already shut, and my children and I are in bed.21 I cannot get up and give you anything.’2211:8I tell you, even though the man inside23 will not get up and give him anything because he is his friend, yet because of the first man’s24 sheer persistence25 he will get up and give him whatever he needs.

11:9“So26 I tell you: Ask,27 and it will be given to you; seek, and you will find; knock, and the door28 will be opened for you. 11:10For everyone who asks29 receives, and the one who seeks finds, and to the one who knocks, the door30 will be opened. 11:11What father among you, if your31 son asks for32 a fish, will give him a snake33 instead of a fish? 11:12Or if he asks for an egg, will give him a scorpion?3411:13If you then, although you are35 evil, know how to give good gifts to your children, how much more will the heavenly Father give the Holy Spirit36 to those who ask him!”

Jesus and Beelzebul

11:14Now37 he was casting out a demon that was mute.38 When39 the demon had gone out, the man who had been mute began to speak,40 and the crowds were amazed. 11:15But some of them said, “By the power of Beelzebul,41 the ruler42 of demons, he casts out demons.” 11:16Others, to test43 him,44 began asking for45 a sign46 from heaven. 11:17But Jesus,47 realizing their thoughts, said to them,48 “Every kingdom divided against itself is destroyed,49 and a divided household falls.5011:18So51 if52 Satan too is divided against himself, how will his kingdom stand? I ask you this because53 you claim that I cast out demons by Beelzebul. 11:19Now if I cast out demons by Beelzebul, by whom do your sons54 cast them55 out? Therefore they will be your judges. 11:20But if I cast out demons by the finger56 of God, then the kingdom of God57 has already overtaken58 you. 11:21When a strong man,59 fully armed, guards his own palace,60 his possessions are safe.6111:22But62 when a stronger man63 attacks64 and conquers him, he takes away the first man’s65 armor on which the man relied66 and divides up67 his plunder.6811:23Whoever is not with me is against me,69 and whoever does not gather with me scatters.70

Response to Jesus’ Work

11:24“When an unclean spirit71 goes out of a person,72 it passes through waterless places73 looking for rest but74 not finding any. Then75 it says,…

Read in Logos
Luke 10:2: And he said to them, “The harvest is plentiful, but the laborers are few. Therefore pray earnestly to the Lord of the harvest to send out laborers into his harvest.

This passage has been shortened. Keep reading Luke 9:51–19:48 in Logos

Footnotes

  1. 168 Grk “And it happened that when.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.
  2. 169 Grk “the days were being fulfilled.” There is literary design here. This starts what has been called in the Gospel of Luke the “Jerusalem Journey.” It is not a straight-line trip, but a journey to meet his fate (Luke 13:31–35).
  3. 170 Taken up is a reference to Jesus’ upcoming return to heaven by crucifixion and resurrection (compare Luke 9:31). This term was used in the of Elijah’s departure in 2 Kgs 2:9.
  4. 171 Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
  5. 172 Grk “he set his face,” a Semitic idiom that speaks of a firm, unshakable resolve to do something (Gen 31:21; Isa 50:7).
  6. 173 For location see ; ; ; ; ; ; ; ; .
  7. 174 Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.
  8. 175 Grk “sent messengers before his face,” an idiom.
  9. 176 Grk “And going along, they entered.” The aorist passive participle πορευθέντες (poreuthentes) has been taken temporally. Here καί (kai) has not been translated because of differences between Greek and English style.
  10. 177 Or “to prepare (things) for him.”
  11. 178 Grk “they”; the referent (the villagers) has been specified in the translation for clarity.
  12. 179 Or “did not receive”; this verb, δέχομαι (dechomai), is a term of hospitality or welcome (L&N 34.53).
  13. 180 Grk “because his face was set toward Jerusalem.” Jerusalem is to be the place of rejection, as Luke 9:44 suggested. Jesus had resolved to meet his fate in Jerusalem, so the rejection was no surprise.
  14. 181 Or “destroy.”
  15. 182 Most , especially the later ones (A C D W Θ Ψ f1, 13 33 𝔐 it), read here “as also Elijah did,” making the allusion to 2 Kgs 1:10, 12, 14 more explicit. The shorter reading has better and earlier support (𝔓45, 75 א B L Ξ 579 700* 1241 lat sa). It is difficult to explain how the shorter reading could have arisen from the longer, especially since it is well represented early on. However, the longer reading looks to have been a marginal note originally, incorporated into the text of Luke by early scribes. An allusion to 2 Kgs 1:10, 12, 14.
  16. 183 Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
  17. 184 Many ([D] K Γ Θ f1, 13 [579] 700 2542 it) have at the end of the verse (with slight variations) “and he said, ‘You do not know what sort of spirit you are of, for the Son of Man did not come to destroy people’s lives, but to save [them].’ ” This variant is clearly secondary, as it gives some content to the rebuke. Further, it is difficult to explain how such rich material would have been omitted by the rest of the witnesses, including the earliest and best . The point of the rebuke is that now was not the time for judgment but patience; see 2 Pet 3:9.
  18. 185 Grk “And as.” Here καί (kai) has not been translated because of differences between Greek and English style.
  19. 186 Grk “going,” but “walking” is an accurate description of how they traveled about.
  20. 187 Most (A C W Θ Ψ f13 33 𝔐) add κύριε (kurie, “Lord”) here, but scribes were prone to add to the text, especially appellations for the Lord. The shorter reading also enjoys significant support (𝔓45, 75 א B D L Ξ f1 lat co). The statement “I will follow you wherever you go” is an offer to follow Jesus as a disciple, no matter what the cost.
  21. 188 Grk “the birds of the sky” or “the birds of the heaven”; the Greek word οὐρανός (ouranos) may be translated either “sky” or “heaven,” depending on the context. The idiomatic expression “birds of the sky” refers to wild birds as opposed to domesticated fowl (cf. πετεινόν).
  22. 189 Jesus’ reply is simply this: Does the man understand the rejection he will be facing? Jesus has no home in the world (the Son of Man has no place to lay his head).
  23. 190 Grk “And he”; the referent (Jesus) has been specified in the translation for clarity. Here δέ (de) has not been translated.
  24. 191 Grk “said.”
  25. 192 Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
  26. 193 There are several options for the meaning of Jesus’ reply Leave the dead to bury their own dead: (1) Recent research suggests that burial customs in the vicinity of Jerusalem from about 20 b.c. to a.d. 70 involved a reinterment of the bones a year after the initial burial, once the flesh had rotted away. At that point the son would have placed his father’s bones in a special box known as an ossuary to be set into the wall of the tomb. Thus Jesus could well be rebuking the man for wanting to wait around for as much as a year before making a commitment to follow him. In 1st century Jewish culture, to have followed Jesus rather than burying one’s father would have seriously dishonored one’s father (cf. Tobit 4:3–4). (2) The remark is an idiom (possibly a proverbial saying) that means, “The matter in question is not the real issue,” in which case Jesus was making a wordplay on the wording of the man’s (literal) request (see L&N 33.137). (3) This remark could be a figurative reference to various kinds of people, meaning, “Let the spiritually dead bury the dead.” (4) It could also be literal and designed to shock the hearer by the surprise of the contrast. Whichever option is preferred, it is clear that the most important priority is to preach the gospel (proclaim the kingdom of God).
  27. 194 The kingdom of God is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20–21.
  28. 195 Grk “And another also said.”
  29. 196 Grk “to those in my house.”
  30. 197 Here δέ (de) has not been translated.
  31. 198 Grk “the”; in context the article is used as a possessive pronoun ( ).
  32. 199 Jesus warns that excessive concern for family ties (looks back) will make the kingdom a lesser priority, which is not appropriate for discipleship. The image is graphic, for who can plow straight ahead toward a goal while looking back? Discipleship cannot be double-minded.
  33. 200 The kingdom of God is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20–21.
  34. 1 Grk “And after these things.” Here δέ (de) has not been translated.
  35. 2 There is a difficult textual problem here and in v. 17, where the number is either “seventy” (א A C L W Θ Ξ Ψ f1, 13 𝔐 and several church fathers and early versions) or “seventy-two” (𝔓75 B D 0181 lat as well as other versions and fathers). The more difficult reading is “seventy-two,” since scribes would be prone to assimilate this passage to several OT passages that refer to groups of seventy people (Num 11:13–17; Deut 10:22; Judg 8:30; 2 Kgs 10:1 et al.); this reading also has slightly better support. “Seventy” could be the preferred reading if scribes drew from the tradition of the number of translators of the , which the puts at seventy-two ( ), although this is far less likely. All things considered, “seventy-two” is a much more difficult reading and accounts for the rise of the other. Only Luke notes a second larger mission like the one in 9:1–6.
  36. 3 Or “city.”
  37. 4 Here δέ (de) has not been translated.
  38. 5 The phrase Lord of the harvest recognizes God’s sovereignty over the harvest process.
  39. 6 Grk “to thrust out.”
  40. 7 Grk “Behold I.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis ( 1).
  41. 8 On the imagery of lambs see Isa 40:11, Ezek 34:11–31, and John 10:1–18.
  42. 9 This imagery of wolves is found in intertestamental Judaism as well; see Pss. Sol. 8:23.
  43. 10 On the command Do not carry see Luke 9:3. The travel instructions communicate a note of urgency and stand in contrast to philosophical teachers, who often took a bag. There is no ostentation in this ministry.
  44. 11 Traditionally, “a purse.”
  45. 12 Or possibly “a beggar’s bag” (L&N 6.145; πήρα).
  46. 13 Or “no one along the way.”
  47. 14 Here δέ (de) has not been translated.
  48. 15 Grk “Into whatever house you enter.” This acts as a distributive, meaning every house they enter; this is expressed more naturally in English as “whenever you enter a house.”
  49. 16 The statement ‘May peace be on this house!’ is really a benediction, asking for God’s blessing. The requested shalom (peace) is understood as coming from God.
  50. 17 Grk “a son of peace,” a Hebrew idiom for a person of a certain class or kind, as specified by the following genitive construction (in this case, “of peace”). Such constructions are discussed further in L&N 9.4. Here the expression refers to someone who responds positively to the disciples’ message, like “wisdom’s child” in Luke 7:30.
  51. 18 The response to these messengers determines how God’s blessing is bestowed—if they are not welcomed with peace, their blessing will return to them. Jesus shows just how important their mission is by this remark.
  52. 19 Here δέ (de) has not been translated.
  53. 20 Grk “eating and drinking the things from them” (an idiom for what the people in the house provide the guests).
  54. 21 On the phrase the worker deserves his pay see 1 Tim 5:18 and 1 Cor 9:14.
  55. 22 Grk “And whatever town you enter,” but this is more often expressed in English as “whenever you enter a town.” Here καί (kai) has not been translated because of differences between Greek and English style.
  56. 23 Or “city.” Jesus now speaks of the town as a whole, as he will in vv. 10–12.
  57. 24 Grk “and they”; the referent (the people who live in the town) has been specified in the translation for clarity.
  58. 25 Here καί (kai) has not been translated because of differences between Greek and English style. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation. Ministry (heal the sick) is to take place where it is well received (note welcome in the preceding verse).
  59. 26 Grk “in it”; the referent (that town) has been specified in the translation for clarity.
  60. 27 The kingdom of God is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20–21.
  61. 28 Or “come near to you,” suggesting the approach (but not arrival) of the kingdom. But the combination of the perfect tense of ἐγγίζω (engizō) with the preposition ἐπί (epi) most likely suggests that the sense is “has come upon” (see ἐγγίζω 2; W. R. Hutton, “The Kingdom of God Has Come,” 64 [Dec 1952]: 89–91; and D. L. Bock, Luke [], 2:; cf. also “is at hand for you”). These passages argue that a key element of the kingdom is its ability to overcome the power of Satan and those elements in the creation that oppose humanity. Confirmation of this understanding comes in v. 18 and in Luke 11:14–23, especially the parable of vv. 21–23.
  62. 29 Grk “whatever town you enter,” but this is more often expressed in English as “whenever you enter a town.”
  63. 30 Or “city.”
  64. 31 Grk “and they”; the referent (the people who live in the town) has been specified in the translation for clarity.
  65. 32 More discussion takes place concerning rejection (the people do not welcome you), as these verses lead into the condemnation of certain towns for their rejection of God’s kingdom.
  66. 33 The term πλατεῖα (plateia) refers to the “broad street,” so this refers to the main roads of the town.
  67. 34 Or “city.”
  68. 35 See Luke 9:5, where the verb is different but the meaning is the same. This was a sign of rejection.
  69. 36 Here ὑμῖν (humin) has been translated as a dative of disadvantage.
  70. 37 Or “has come near.” As in v. (see above), the combination of ἐγγίζω (engizō) with the preposition ἐπί (epi) is decisive in showing that the sense is “has come” (see ἐγγίζω 2, and W. R. Hutton, “The Kingdom of God Has Come,” 64 [Dec 1952]: 89–91).
  71. 38 The allusion to Sodom, the most wicked of OT cities from Gen 19:1–29, shows that to reject the current message is even more serious than the worst sins of the old era and will result in more severe punishment. The noun Sodom is in emphatic position in the Greek text.
  72. 39 Or “city.”
  73. 40 Chorazin was a town of Galilee that was probably fairly small in contrast to Bethsaida and is otherwise unattested. Bethsaida was declared a polis by the tetrarch Herod Philip, sometime after a.d. 30.
  74. 41 This introduces a second class (contrary to fact) condition in the Greek text.
  75. 42 Or “powerful deeds.”
  76. 43 For location see ; ; ; ; .
  77. 44 Tyre and Sidon are two other notorious OT cities (Isa 23; Jer 25:22; 47:4). The remark is a severe rebuke, in effect: “Even the sinners of the old era would have responded to the proclamation of the kingdom, unlike you!” For location see ; ; .
  78. 45 Capernaum was a town on the northwest shore of the Sea of Galilee, 680 ft (204 m) below sea level. It was a major trade and economic center in the North Galilean region. For location see ; ; .
  79. 46 The interrogative particle introducing this question expects a negative reply.
  80. 47 In the OT, Hades was known as Sheol. It is the place where the unrighteous will reside (Matt 11:23; Luke 16:23; Rev 20:13–14).
  81. 48 Grk “hears you”; but as the context of vv. 8–9 makes clear, it is response that is the point. In contemporary English, “listen to” is one way to express this function (L&N 31.56).
  82. 49 Jesus linked himself to the disciples’ message: Responding to the disciples (listens to you) counts as responding to him.
  83. 50 The double mention of rejection in this clause—ἀθετῶν ἀθετεῖ (athetōn athetei) in the Greek text—keeps up the emphasis of the section.
  84. 51 The one who sent me refers to God.
  85. 52 Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
  86. 53 See the note on the number “seventy-two” in .
  87. 54 Or “the demons obey”; see L&N 36.18.
  88. 55 The prepositional phrase “in your name” indicates the sphere of authority for the messengers’ work of exorcism.
  89. 56 Here δέ (de) has been translated as “so” to indicate that Jesus’ reply in vv. 18–20 follows from the positive report of the messengers in v. 17.
  90. 57 This is an imperfect tense verb.
  91. 58 In Greek, this is a participle and comes at the end of the verse, making it somewhat emphatic.
  92. 59 This is probably best taken as allusion to Isa 14:12; the phrase in common is ἐκ τοῦ οὐρανοῦ (ek tou ouranou). These exorcisms in Jesus’ name are a picture of Satan’s greater defeat at Jesus’ hands (D. L. Bock, Luke [], 2:).
  93. 60 Or perhaps, “trample on” (which emphasizes the impact of the feet on the snakes). See L&N 15.226.
  94. 61 Snakes and scorpions are examples of the hostility in the creation that is defeated by Jesus. The use of battle imagery shows who the kingdom fights against. See Acts 28:3–6.
  95. 62 Or “I have given you authority to tread on snakes and scorpions, and [authority] over the full force of the enemy.” The second prepositional phrase can be taken either as modifying the infinitive πατεῖν (patein, “to tread”) or the noun ἐξουσίαν (exousian, “power”). The former is to be preferred and has been represented in the translation. The enemy is a reference to Satan (mentioned in v. 18).
  96. 63 This is an emphatic double negative in the Greek text.
  97. 64 Grk “do not rejoice in this, that.” This is awkward in contemporary English and has been simplified to “do not rejoice that.”
  98. 65 The verb here is a present imperative, so the call is to an attitude of rejoicing.
  99. 66 The verb here, a perfect tense, stresses a present reality of that which was a completed action, that is, their names were etched in the heavenly stone, as it were.
  100. 67 Grk “In that same hour” (L&N 67.1).
  101. 68 Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
  102. 69 Jesus rejoiced. The account of the mission in 10:1–24 ends with several remarks about joy.
  103. 70 Or “thank.”
  104. 71 The title Lord is an important name for God, showing his sovereignty, but it is interesting that it comes next to a reference to the Father, a term indicative of God’s care. The two concepts are often related in the NT; see Eph 1:3–6.
  105. 72 Or “that.”
  106. 74 Grk “for (to do) thus was well pleasing before you,” ἔμπροσθεν 1.δ; speaking of something taking place “before” God is a reverential way of avoiding direct connection of the action to him.
  107. 75 This verse has been noted for its conceptual similarity to teaching in John’s Gospel (10:15; 17:2). The authority of the Son and the Father are totally intertwined.
  108. 76 Or “wishes”; or “intends”; or “plans” (cf. βούλομαι 2.b). Here it is the Son who has sovereignty.
  109. 77 Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
  110. 78 Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
  111. 79 Grk “turning to the disciples, he said.” The participle στραφείς (strapheis) has been translated as a finite verb due to requirements of contemporary English style.
  112. 80 Grk “the”; in context the article is used as a possessive pronoun ( ).
  113. 81 This beatitude highlights the great honor bestowed on the disciples to share in this salvation, as v. 20 also noted. See also Luke 2:30.
  114. 82 This is what past prophets and kings had wanted very much to see, yet the fulfillment had come to the disciples. This remark is like 1 Pet 1:10–12 or Heb 1:1–2.
  115. 83 Grk “And behold.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic. The Greek word ἰδού (idou) at the beginning of this statement has not been translated because it has no exact English equivalent here, but adds interest and emphasis ( 1).
  116. 84 Traditionally, “a lawyer.” This was an expert in the interpretation of the Mosaic law (see also Luke 7:30, where the same term occurs).
  117. 85 Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
  118. 86 The combination of inherit with eternal life asks, in effect, “What must I do to be saved?”
  119. 87 Grk “How do you read?” The pronoun “it” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.
  120. 88 Grk “And he”; the referent (the expert in religious law, shortened here to “the expert”) has been specified in the translation for clarity. Here δέ (de) has not been translated.
  121. 89 Grk “You will love.” The future indicative is used here with imperatival force (see and ).
  122. 90 A quotation from Deut 6:5. The fourfold reference to different parts of the person says, in effect, that one should love God with all one’s being.
  123. 91 This portion of the reply is a quotation from Lev 19:18. The verb is repeated in the translation for stylistic reasons.
  124. 92 Grk “And he”; the referent (Jesus) has been specified in the translation for clarity. Here δέ (de) has not been translated.
  125. 93 Jesus commends the reply (you have answered correctly). What is assumed here, given the previous context, is that he will respond to Jesus’ message, as to love God is to respond to his Son; see v. 22.
  126. 94 Grk “And he”; the referent (the expert in religious law, shortened here to “the expert”) has been specified in the translation for clarity.
  127. 95 Or “vindicate.” The expert in religious law picked up on the remark about the neighbor and sought to limit his responsibility for loving. Some believed this obligation would only be required toward the righteous (Sir 12:1–4). The lawyer was trying to see if that was right and thus confidently establish his righteousness (wanting to justify himself).
  128. 96 Grk “answering, said.” This is redundant in contemporary English and has been simplified to “replied.”
  129. 97 The journey from Jerusalem to Jericho was 17 mi (27 km), descending some 1800 ft (540 m) in altitude. It was known for its danger because the road ran through areas of desert and caves where the robbers hid.
  130. 98 For location see ; ; ; ; ; ; ; ; .
  131. 99 For location see ; ; ; ; ; .
  132. 100 Grk “and beat,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
  133. 101 That is, in a state between life and death; severely wounded.
  134. 102 The phrase by chance adds an initial note of hope and fortune to the expectation in the story.
  135. 103 Here καί (kai) has been translated as “but” to indicate the contrast present in this context between the priest’s expected action (helping the victim) and what he really did.
  136. 104 Grk “him”; the referent (the injured man) has been specified in the translation for clarity.
  137. 105 It is not said why the priest passed by and refused to help. It is not relevant to the point of the parable that no help was given in the emergency situation.
  138. 106 The text suggests that the priest went out of his way (on the other side) not to get too close to the scene.
  139. 107 Here κατά (kata) has been translated “up to”; it could also be translated “upon.”
  140. 108 The clause containing the aorist active participle ἐλθών (elthōn) suggests that the Levite came up to the place, took a look, and then moved on.
  141. 109 Here καί (kai) has been translated as “but” to indicate the contrast present in this context between the previous characters (considered by society to be examples of piety and religious duty) and a hated Samaritan.
  142. 110 This is at the beginning of the clause, in emphatic position in the Greek text.
  143. 111 The participle ὁδεύων (hodeuōn) has been translated as an adjectival participle (cf. , , ); it could also be taken temporally (“while he was traveling,” cf. , ).
  144. 112 Grk “he”; the referent (the injured man) has been specified in the translation for clarity.
  145. 113 “Him” is not in the Greek text but is implied. The verb means “to feel compassion for,” and the object of the compassion is understood. Here is what made the Samaritan different: He felt compassion for him. In the story, compassion becomes the concrete expression of love. The next verse details explicitly six acts of compassion.
  146. 114 Here καί (kai) has not been translated because of differences between Greek and English style. Instead, because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
  147. 115 The words “to him” are not in the Greek text but are implied. The participle προσελθών (proselthōn) has been translated as a finite verb due to requirements of contemporary English style.
  148. 116 The ancient practice of pouring oil was designed to comfort and clean the wounds (Isa 1:6).
  149. 117 Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative. Because of the length and complexity of this Greek sentence, a new sentence was started here in the translation.
  150. 118 It is not clear whether the causative nuance of the verb included actual assistance or not (“helped him on” versus “had him get on”; see L&N 15.98), but in light of the severity of the man’s condition as described in the preceding verses, some degree of assistance was almost certainly needed.
  151. 119 His own animal refers to a riding animal, presumably a donkey, but not specified.
  152. 120 Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.
  153. 121 Grk “two denarii.” The two silver coins were denarii. A denarius was a silver coin worth about a day’s pay for a laborer; this would be an amount worth about two days’ pay.
  154. 122 Grk “when I come back”; the words “this way” are part of an English idiom used to translate the phrase.
  155. 123 Jesus reversed the question the expert in religious law asked in v. 29 to one of becoming a neighbor by loving. “Do not think about who they are, but who you are,” was his reply.
  156. 124 Grk “And he”; the referent (the expert in religious law) has been specified in the translation for clarity. Here δέ (de) has not been translated.
  157. 125 The neighbor did not do what was required (that is why his response is called mercy) but had compassion and out of kindness went the extra step that shows love. See Mic 6:8. Note how the expert in religious law could not bring himself to admit that the example was a Samaritan, someone who would have been seen as a racial half-breed and one not worthy of respect. So Jesus makes a second point that neighbors may appear in surprising places.
  158. 126 Here δέ (de) has been translated as “so” to indicate the concluding summary.
  159. 127 This recalls the verb of the earlier reply in v. 28.
  160. 128 Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
  161. 129 Most have “into the house” (𝔓3vid א C L Ξ 33 579 ) or “into her house” (א1 A C2 D W Θ Ψ 070 f1, 13 𝔐 lat) at the end of the sentence. But the English translation masks the multitude of variants: Different forms of “house” (οἰκίαν [oikian], οἶκον [oikon]) and “her” occur (see ). These variations argue against authenticity; they no doubt arose because of the abrupt ending of the sentence (the Greek is more literally translated simply as “Martha received him”), prompting copyists to add the location. The shorter reading is found in 𝔓45, 75 B sa. For the meaning “to welcome, to have as a guest” see L&N 34.53.
  162. 130 Here καί (kai) has not been translated because of differences between Greek and English style.
  163. 131 This reflexive makes it clear that Mary took the initiative in sitting by Jesus.
  164. 132 The description of Mary sitting at the Lord’s feet and listening to him makes her sound like a disciple (compare Luke 8:35).
  165. 133 The term distracted means “to be pulled away” by something (L&N 25.238). It is a narrative comment that makes clear who is right in the account.
  166. 134 Grk “with much serving.”
  167. 135 Here δέ (de) has been translated as “so” to indicate that the following was a result of Martha’s distraction.
  168. 136 The negative οὐ (ou) used with the verb expects a positive reply. Martha expected Jesus to respond and rebuke Mary.
  169. 137 Grk “has left me to serve alone.”
  170. 138 The conjunction οὖν (oun, “then, therefore”) has not been translated here.
  171. 139 Most (A B* C D W Θ Ψ f1, 13 𝔐 it) read “Jesus” instead of “the Lord” here, but κύριος (kurios, “Lord”) has the support of some weighty papyri, uncials, and other witnesses (𝔓3, [45],75 א B2 L 579 892 lat sa).
  172. 140 Grk “answering, said to her.” This is redundant in contemporary English and has been simplified to “answered her.”
  173. 141 The double vocative Martha, Martha communicates emotion.
  174. 142 Or “upset.” Here the meanings of μεριμνάω (merimnaō) and θορυβάζομαι (thorubazomai) reinforce each other (L&N 25.234).
  175. 143 Or, with some (𝔓3 [א] B C2 L 070vid f1 33 [579] ), “few things are needed—or only one” (as well as other variants). The textual problem here is a difficult one to decide. The shorter reading is normally preferred, but it is not altogether clear how the variants would arise from it. However, the reading followed in the translation has good support (with some internal variations) from a number of witnesses (𝔓45, 75 A C* W Θ Ψ f13 𝔐 lat sa).
  176. 144 Or “better”; Grk “good.” This is an instance of the positive adjective used in place of the superlative adjective. According to , this could also be treated as a positive for comparative (“better”).
  177. 1 Grk “And it happened that while.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
  178. 2 Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
  179. 3 Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
  180. 4 John refers to John the Baptist.
  181. 5 It was not unusual for Jewish groups to have their own prayer as a way of expressing corporate identity. Judaism had the Eighteen Benedictions and apparently John the Baptist had a prayer for his disciples as well.
  182. 6 When you pray. What follows, although traditionally known as the Lord’s prayer, is really the disciples’ prayer. It represents how they are to approach God, by acknowledging his uniqueness and their need for his provision and protection.
  183. 7 Most , including later majority (A C D W Θ Ψ 070 f13 33vid 𝔐 it), add ἡμῶν ὁ ἐν τοῖς οὐρανοῖς (hēmōn ho en tois oujranois, “our [Father] in heaven”) here. This makes the prayer begin like the version in Matt 6:9. The shorter version is read by 𝔓75 א B (L: + ἡμῶν) 1 700 as well as some versions and fathers. Given this more weighty external evidence, combined with the scribal tendency to harmonize Gospel parallels, the shorter reading is preferred. God is addressed in terms of intimacy (Father). The original Semitic term here was probably Abba. The term is a little unusual in a personal prayer, especially as it lacks qualification. It is not the exact equivalent of “Daddy” (as is sometimes popularly suggested), but it does suggest a close, familial relationship.
  184. 8 Grk “hallowed be your name.”
  185. 9 Most (א A C D W Θ Ψ 070 f13 33vid 𝔐 it) read at the end of the verse “may your will be done on earth as [it is] in heaven,” making this version parallel to Matt 6:10. The shorter reading is found, however, in weighty (𝔓75 B L ), and cannot be easily explained as arising from the longer reading. Your kingdom come represents the hope for the full manifestation of God’s promised rule.
  186. 10 Or “Give us bread each day for the coming day,” or “Give us each day the bread we need for today.” The term ἐπιούσιος (epiousios) does not occur outside of early Christian literature (other occurrences are in Matt 6:11 and Didache 8:2), so its meaning is difficult to determine. Various suggestions include “daily,” “the coming day,” and “for existence.” See ; L&N 67:183, 206.
  187. 11 Grk “who is indebted to us” (an idiom). The picture of sin as debt is not unusual. As for forgiveness offered and forgiveness given, see 1 Pet 3:7.
  188. 12 Most (א1 A C D W Θ Ψ 070 f13 33 𝔐 it syc,p,h) add “but deliver us from the evil one,” an assimilation to Matt 6:13. The shorter reading has better attestation (𝔓75 א*,2 B L 1 700 vg sa Or). Internally, since the that have the longer reading here display the same tendency throughout the Lord’s Prayer to assimilate the Lukan version to the Matthean version, the shorter reading should be regarded as authentic in Luke. Or “into a time of testing.” The request Do not lead us into temptation is not to suggest that God causes temptation, but is a rhetorical way to ask for his protection from sin.
  189. 13 Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
  190. 14 Grk “Who among you will have a friend and go to him.”
  191. 15 Grk “he will go to him.”
  192. 16 The words “of bread” are not in the Greek text, but are implied by ἄρτους (artous, “loaves”).
  193. 17 Grk “has come to me from the road.”
  194. 18 The background to the statement I have nothing to set before him is that in ancient Middle Eastern culture it was a matter of cultural honor to be a good host to visitors.
  195. 19 Κἀκεῖνος (kakeinos) has been translated “Then he.”
  196. 20 Grk “answering, he will say.” This is redundant in contemporary English and has been simplified to “he will reply.”
  197. 21 Grk “my children are with me in the bed.” In Jewish homes in the time of Jesus, the beds were often all together in one room; thus the householder may be speaking of individual beds (using a collective singular) rather than a common bed.
  198. 22 The syntax of vv. 6–7 is complex. In the Greek text Jesus’ words in v. 6 begin as a question. Some see Jesus’ question ending at v. 6, but the reply starting in v. 8 favors extending the question through the entire illustration. The translation breaks up the long sentence at the beginning of v. 7 and translates Jesus’ words as a statement for reasons of English style.
  199. 23 Grk “he”; the referent (the man in bed in the house) has been specified in the translation for clarity.
  200. 24 Grk “his”; the referent (the first man mentioned) has been specified in the translation for clarity.
  201. 25 The term ἀναίδεια (anaideia) is hard to translate. It refers to a combination of ideas, a boldness that persists over time, or “audacity,” which comes close. It most likely describes the one making the request, since the unit’s teaching is an exhortation about persistence in prayer. Some translate the term “shamelessness” which is the term’s normal meaning, and apply it to the neighbor as an illustration of God responding for the sake of his honor. But the original question was posed in terms of the first man who makes the request, not of the neighbor, so the teaching underscores the action of the one making the request.
  202. 26 Here καί (kai, from καγώ [kagō]) has been translated as “so” to indicate the conclusion drawn from the preceding parable.
  203. 27 The three present imperatives in this verse (Ask … seek … knock) are probably intended to call for a repeated or continual approach before God.
  204. 28 Grk “it”; the referent (a door) is implied by the context and has been specified in the translation for clarity.
  205. 29 The actions of asking, seeking, and knocking are repeated here from v. 9 with the encouragement that God does respond.
  206. 30 Grk “it”; the referent (a door) is implied by the context and has been specified in the translation for clarity.
  207. 31 Grk “the”; in context the article is used as a possessive pronoun ( ).
  208. 32 Most (א A C D L W Θ Ψ f1, 13 33 𝔐 lat syc,p,h bo) have “bread, does not give him a stone instead, or” before “a fish”; the longer reading, however, looks like a harmonization to Matt 7:9. The shorter reading is thus preferred, attested by 𝔓45, 75 B 1241 sys sa.
  209. 33 The snake probably refers to a water snake.
  210. 34 The two questions of vv. 11–12 expect the answer, “No father would do this!”
  211. 35 The participle ὑπάρχοντες (huparchontes) has been translated as a concessive participle.
  212. 36 The provision of the Holy Spirit is probably a reference to the wisdom and guidance supplied in response to repeated requests. Some apply it to the general provision of the Spirit, but this would seem to look only at one request in a context that speaks of repeated asking. The teaching as a whole stresses not that God gives everything his children want, but that God gives the good that they need. The parallel account in Matthew (7:11) refers to good things where Luke mentions the Holy Spirit.
  213. 37 Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
  214. 38 The phrase “a demon that was mute” should probably be understood to mean that the demon caused muteness or speechlessness in its victim, although it is sometimes taken to refer to the demon’s own inability to speak (cf. , “a demon that could not talk”).
  215. 39 Grk “And it happened that when.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Here δέ (de) has not been translated either.
  216. 40 This miracle is different from others in Luke. The miracle is told entirely in one verse and with minimum detail, while the response covers several verses. The emphasis is on explaining what Jesus’ work means.
  217. 41 Grk “By Beelzebul.” Beelzebul is another name for Satan. So some people recognized Jesus’ work as supernatural, but called it diabolical.
  218. 42 Or “prince.”
  219. 43 Grk “testing”; the participle is taken as indicating the purpose of the demand.
  220. 44 The pronoun “him” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.
  221. 45 Grk “seeking from him.” The imperfect ἐζήτουν (ezētoun) is taken ingressively. It is also possible to regard it as iterative (“kept on asking”).
  222. 46 What exactly this sign would have been, given what Jesus was already doing, is not clear. But here is where the fence-sitters reside, refusing to commit to him.
  223. 47 Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
  224. 48 Jesus here demonstrated the absurdity of the thinking of those who maintained that he was in league with Satan and that he actually derived his power from the devil. He first teaches (vv. 17–20) that if he casts out demons by the ruler of the demons, then in reality Satan is fighting against himself, with the result that his kingdom has come to an end. He then teaches (v. 21–22) about defeating the strong man to prove that he does not need to align himself with the devil because he is more powerful. Jesus defeated Satan at his temptation (4:1–13) and by his exorcisms he clearly demonstrated himself to be stronger than the devil. The passage reveals the desperate condition of the religious leaders, who in their hatred for Jesus end up attributing the work of the Holy Spirit to Satan.
  225. 49 Or “is left in ruins.”
  226. 50 Grk “and house falls on house.” This phrase pictures one house collapsing on another, what is called today a “house of cards.”
  227. 51 Here δέ (de) has been translated as “so” to indicate that the clause that follows is a logical conclusion based on the preceding examples.
  228. 52 This first class condition, the first of three “if” clauses in the following verses, presents the example vividly as if it were so. In fact, all three conditions in these verses are first class. The examples are made totally parallel. The expected answer is that Satan’s kingdom will not stand, so the suggestion makes no sense. Satan would not seek to heal.
  229. 53 Grk because.” “I ask you this” is supplied for the sake of English.
  230. 54 Most read your sons as a reference to Jewish exorcists (cf. “your followers,” L&N 9.4; for various views see D. L. Bock, Luke [], 2:), but more likely this is a reference to the disciples of Jesus themselves, who are also Jewish and have been healing as well (R. J. Shirock, “Whose Exorcists are they? The Referents of οἱ υἱοὶ ὑμῶν at Matthew 12:27/Luke 11:19,” 46 [1992]: 41–51). If this is a reference to the disciples, then Jesus’ point is that it is not only him, but those associated with him whose power the hearers must assess. The following reference to judging also favors this reading.
  231. 55 The pronoun “them” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.
  232. 56 The finger of God is a figurative reference to God’s power (L&N 76.3). This phrase was used of God’s activity during the Exodus (Exod 8:19).
  233. 57 The kingdom of God is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20–21.
  234. 58 The phrase ἔφθασεν ἐφʼ ὑμᾶς (ephthasen eph’ humas) is important. Does it mean merely “approach” (which would be reflected in a translation like “has come near to you”) or actually “come upon” (as in the translation given above, “has already overtaken you,” which has the added connotation of suddenness)? The issue here is like the one in 10:9 (see there on the phrase “come on”). Is the arrival of the kingdom merely anticipated or already in process? Two factors favor arrival over anticipation here. First, the prepositional phrase “upon you” suggests arrival (Dan 4:24, 28 Theodotion). Second, the following illustration in vv. 29 looks at the healing as portraying Satan being overrun. So the presence of God’s authority has arrived. See also L&N 13.123 for the translation of φθάνω (phthanō) as “to happen to already, to come upon, to come upon already.”
  235. 59 The referent of the expression “a strong man” is Satan.
  236. 60 The word αὐλή (aulē) describes any building large and elaborate enough to have an interior courtyard, thus “dwelling, palace, mansion” (L&N 7.6).
  237. 61 Grk “his goods are in peace.”
  238. 62 Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
  239. 63 The referent of the expression “a stronger man” is Jesus.
  240. 64 Grk “stronger man than he attacks.”
  241. 65 Grk “his”; the referent (the first man mentioned) has been specified in the translation for clarity.
  242. 66 Grk “on which he relied.”
  243. 67 Or “and distributes.”
  244. 68 Some see the imagery here as similar to Eph 4:7–10, although no opponents are explicitly named in that passage. Jesus has the victory over Satan. Jesus’ acts of healing mean that the war is being won and the kingdom is coming.
  245. 69 Whoever is not with me is against me. The call here is to join the victor. Failure to do so means that one is being destructive. Responding to Jesus is the issue.
  246. 70 For the image of scattering, see Pss. Sol. 17:18.
  247. 71 This is a reference to an evil spirit. See Luke 4:33.
  248. 72 Grk “man.” This is a generic use of ἄνθρωπος (anthrōpos), referring to both males and females.
  249. 73 The background for the reference to waterless places is not entirely clear, though some Jewish texts suggest spirits must have a place to dwell, but not with water (Luke 8:29–31; Tob 8:3). Some suggest that the image of the desert or deserted cities as the places demons dwell is where this idea started (Isa 13:21; 34:14).
  250. 74 Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
  251. 75 Most , including a few early and important ones (𝔓45 א* A C D W Ψ f1, 13 𝔐 lat), lack τότε (tote, “then”). Other , including some early and important ones (𝔓75 א2 B L Θ Ξ 070 33 579 892 1241 co), have the adverb. Although the external evidence better supports the longer reading, the internal evidence is on the side of the shorter, for conjunctions and adverbs were frequently added by copyists to remove asyndeton and to add clarification. The shorter reading is thus preferred. The translation, however, adds “Then” because of English stylistic requirements. has τότε in brackets indicating doubts as to its authenticity.

Cross references

  1. 73 See 1 Cor 1:26–31.

The NET Bible First Edition, Copyright 1996-2005 by Biblical Studies Press