12:42 Christ did not directly answer Peter’s question (v. 41), but implied that these truths apply to unbelievers—most of all those to whom much has been committed (v. 48). steward. See note on 16:1.
12:43 Blessed is that servant. The faithful steward pictures the genuine believer, who manages well the spiritual riches God has put in his care for the benefit of others, and the careful management of the master’s estate. Faithful expression of the duty of such spiritual stewardship will result in honor and reward (v. 44).
12:45 to beat the…servants. This wicked steward’s unfaithfulness and cruel behavior illustrates the evil of an unbelieving heart.
12:46 cut him in two. I.e., utterly destroy him. This speaks of the severity of final judgment of unbelievers.
12:47, 48 The degree of punishment is commensurate with the extent to which the unfaithful behavior was willful. Note that ignorance is nonetheless no excuse (v. 48). That there will be varying degrees of punishment in hell is clearly taught in Matt. 10:15; 11:22, 24; Mark 6:11; Heb. 10:29 (see notes there).
12:49 fire. I.e., judgment. See note on Matt. 3:11. For the connection between fire and judgment, see Is. 66:15; Joel 2:30; Amos 1:7, 10–14; 2:2, 5; Mal. 3:2, 5; 1 Cor. 3:13; 2 Thess. 1:7, 8.
12:50 a baptism. A baptism of suffering. Christ was referring to His death. Christian baptism symbolizes identification with Him in death, burial, and resurrection. distressed. See note on Matt. 26:38. till it is accomplished. Though distressed about His coming passion, it was nonetheless the work He came to do, and He set His face steadfastly to accomplish it (see note on 9:51; cf. John 12:23–27).
12:51 not at all. See note on Matt. 10:34.
12:54–56 See note on Matt. 16:2, 3.
12:58 make every effort along the way. See note on Matt. 5:25.
12:59 mite. See notes on 21:2; Mark 12:42.
Luke 13
13:1 Galileans whose blood Pilate had mingled with their sacrifices. This incident is in keeping with what was known about the character of Pilate. Evidently, some worshipers from Galilee were condemned by Rome—perhaps because they were seditious zealots (see note on Matt. 10:4)—and were sought out and killed in the temple by Roman authorities while in the process of offering a sacrifice. Such a killing would have been the grossest sort of blasphemy. Incidents like this inflamed the Jews’ hatred of Rome and finally led to rebellion, and the destruction of Jerusalem in A.D. 70.
13:2 worse sinners. It was the belief of many that disaster and sudden death always signified divine displeasure over particular sins (cf. Job 4:7). Those who suffered in uncommon ways were therefore assumed to be guilty of some more severe immorality (cf. John 9:2).
13:3 unless you repent. Jesus did not deny the connection between catastrophe and human evil, for all such afflictions ultimately stem from the curse of humanity’s fallenness (Gen. 3:17–19). Furthermore, specific calamities may indeed be the fruit of certain iniquities (Prov. 24:16). But Christ challenged the people’s notion that they were morally superior to those who suffered in such catastrophes. He called all to repent, for all were in danger of sudden destruction. No one is guaranteed time to prepare for death, so now is the time for repentance for all (cf. 2 Cor. 6:2). you will all likewise perish. These words prophetically warned of the approaching judgment of Israel, which culminated in the catastrophic destruction of Jerusalem in AD 70. Thousands in Jerusalem were killed by the Romans. See note on Matt. 23:36.
13:4 Siloam. An area at the S end of the lower city of Jerusalem, where there was a well known pool (cf. John 9:7, 11). Evidently one of the towers guarding the aqueduct collapsed, perhaps while under construction, killing some people. Again, the question in the minds of people was regarding the connection between calamity and iniquity (“worse sinners”). Jesus responded by saying that such a calamity was not God’s way to single out an especially evil group for death, but as a means of warning to all sinners. Calamitous judgment was eventually coming to all if they did not repent.
13:6 fig tree. Often used as a symbol for Israel (see notes on Matt. 21:19; Mark 11:14). In this case, however, the parable’s lesson about fruitlessness applies equally to the whole nation, and to each individual soul.
13:8 let it alone this year. This illustrates both the intercession of Christ and the extreme patience and graciousness of the Father.
13:10 synagogues. See note on Mark 1:21. the Sabbath. The Pharisees’ Sabbath traditions were the issue that most frequently provoked controversy in Jesus’ ministry. Cf. 6:5–11; 14:1–5; Matt. 12:2–10; Mark 2:23—3:4.
13:11 had a spirit of infirmity. This suggests that her physical ailment, which left her unable to stand erect, was caused by an evil spirit. However, Christ did not have to confront and drive out a demon, but simply declared her loosed (v. 12), so her case appears somewhat different from other cases of demonic possession He often encountered (cf. 11:14; see note on v. 16).
13:12 He called her to Him. The healing was unsolicited; He took the initiative (cf. 7:12–14). Furthermore, no special faith was required on her part or anyone else’s. Jesus sometimes called for faith, but not always (cf. 8:48; Mark 5:34).
13:14 ruler. An eminent layman whose responsibilities included conducting meetings, caring for the building, and supervising the teaching in the synagogue (cf. 8:41; Matt. 9:18; Mark 5:38).
13:15 loose his ox. Nothing in Scripture forbade either the watering of an ox or the healing of the sick (see notes on 6:9; Matt. 12:2, 3, 10). Their Sabbath traditions actually placed a higher value on animals than on people in distress—and therefore corrupted the whole purpose of the Sabbath (Mark 2:27).
13:16 a daughter of Abraham. She was a Jewess. whom Satan has bound. Job’s physical ailments and other disasters were also inflicted by Satan, with divine permission. This woman had apparently been permitted to suffer, not because of any evil she had done, but so that the glory of God might be manifest in her (cf. John 9:3).
13:19, 21 See notes on Matt. 13:32, 33.
13:22 through the cities and villages. Luke’s geographical points of reference are often vague; the readers he had in mind were probably largely unfamiliar with Palestinian geography anyway. Matthew 19:1; Mark 10:1; and John 10:40 all say that Christ moved His ministry to the region E of the Jordan, known as Perea. That move probably took place at about this point in Luke’s narrative. Therefore the cities and villages He traveled through may have included places in both Judea and Perea. journeying toward Jerusalem. During His ministry in Judea to Perea, Christ actually went to Jerusalem on more than one occasion—at least once for the Feast of Tabernacles (John 7:11—8:59), another time for the Feast of Dedication (John 9:1–10:39), and another time when He raised Lazarus. Luke’s focus was on Christ’s constant progression toward His final trek to Jerusalem for the express purpose of dying there—and he therefore described all Christ’s traveling as one long trek toward Jerusalem. See notes on 9:51; 17:11.
13:23 are there few who are saved? That question may have been prompted by a number of factors. The great multitudes that had once followed Christ were subsiding to a faithful few (cf. John 6:66). Great crowds still came to hear (14:25), but committed followers were increasingly scarce. Moreover, Christ’s messages often seemed designed to discourage the half-hearted (see note on 14:33). And He Himself had stated that the way is so narrow that few find it (Matt. 7:14). This contradicted the Jewish belief that all Jews, except for tax collectors and other notorious sinners, would be saved. Christ’s reply once again underscored the difficulty of entering at the narrow gate. After the resurrection, only 120 disciples gathered in the upper room in Jerusalem (Acts 1:15), and only about 500 in Galilee (1 Cor. 15:6; see notes on 24:34; Matt. 28:16).
13:24 Strive. This signifies a great struggle against conflict. Christ was not suggesting that anyone could merit heaven by striving for it. No matter how rigorously they labored, sinners could never save themselves. Salvation is solely by grace, not by works (Eph. 2:8, 9). But entering the narrow gate is nonetheless difficult becau
se of its cost in terms of human pride, because of the sinner’s natural love for sin, and because of the world’s and Satan’s opposition to the truth. See notes on 16:16; Matt. 11:12. many…will seek to enter. I.e., at the judgment, when many will protest that they deserve entrance into heaven (cf. Matt. 7:21–23).
13:25 I do not know you. Cf. Matt. 7:23; 25:12. Clearly, no relationship ever existed, though they had deluded themselves into thinking they knew the owner of the house (v. 26). Despite their protests, He repeated His denial emphatically in v. 27.
13:28 weeping and gnashing of teeth. See note on Matt. 22:13.
13:29 They will come. By including people from the 4 corners of the earth, Jesus made it clear that even Gentiles would be invited to the heavenly banquet table. This was contrary to prevailing rabbinical thought, but perfectly consistent with the OT Scriptures (Ps. 107:3; Is. 66:18, 19; Mal. 1:11). See notes on 2:31; Mark 13:27.
13:30 last…first…first…last. See note on Matt. 20:16. In this context the saying seems to contrast Jews (“the first”) and Gentiles (“the last”). See note on 14:11.
13:31 depart from here. Herod Antipas ruled Galilee and Perea (see note on Matt. 2:22). Christ was probably either approaching Perea or ministering there already (see note on v. 22). The Pharisees—no friends of Herod themselves—may have warned Christ because they hoped the threat of violence from Herod would either silence Him—or drive Him back to Judea, where the Sanhedrin would have jurisdiction over Him.
13:32 that fox. Some have suggested that Jesus’ use of this expression is hard to reconcile with Ex. 22:28; Eccl. 10:20; and Acts 23:5. However, those verses apply to everyday discourse. Prophets, speaking as mouthpieces of God, and with divine authority, were often commissioned to rebuke leaders publicly (cf. Is. 1:23; Ezek. 22:27; Hos. 7:3–7; Zeph. 3:3). Since Jesus spoke with perfect divine authority, He had every right to speak of Herod in such terms. Rabbinical writings often used “the fox” to signify someone who was both crafty and worthless. The Pharisees, who trembled at Herod’s power, must have been astonished at Christ’s boldness. today and tomorrow, and the third day. This expression signified only that Christ was on His own divine timetable; it was not meant to lay out a literal 3-day schedule. Expressions like this were common in Semitic usage, and seldom were employed in a literal sense to specify precise intervals of time. See note on Matt. 12:40. be perfected. I.e., by death, in the finishing of His work. Cf. John 17:4, 5; 19:30; Heb. 2:10. Herod was threatening to kill Him, but no one could kill Christ before His time (John 10:17, 18).
13:33 it cannot be. Not all prophets who were martyred died in Jerusalem, of course. John the Baptist, for example, was beheaded by Herod, probably at Herod’s palace in Machaerus. This saying was probably a familiar proverb, like the adage in 4:24; Matt. 13:57. The statement is full of irony, noting that most of the OT prophets were martyred at the hands of the Jewish people, not by foreign enemies. Luke’s inclusion of this saying underscores his theme in this section of his gospel—Jesus’ relentless journey to Jerusalem for the purpose of dying (see note on 9:51).
13:34 O Jerusalem, Jerusalem. There is great tenderness in these words, as seen in the imagery of a hen with chickens. This outpouring of divine compassion foreshadows His weeping over the city as He approached it for the final time (19:41). Clearly, these are deep and sincere emotions (see note on Matt. 9:36). I wanted…but you were not willing. Lit. “I willed, but you willed not.” Christ’s repeated expressions of grief over the plight of Jerusalem do not diminish the reality of His absolute sovereignty over all that happens. Nor should the truth of divine sovereignty be used to depreciate the sincerity of His compassion. See note on Matt. 23:37.
13:35 This account of Luke’s clearly falls at an earlier point in Christ’s ministry than the parallel account in Matt. 23:37–39, which took place in the temple during Christ’s final days in Jerusalem. The wording of the two laments is nonetheless virtually identical. Here Christ delivers prophetically the same message He would later pronounce as a final judgment. Blessed. Quotation from Ps. 118:26.
Luke 14
14:1 Sabbath. See note on 13:10. Luke shows Christ healing on the Sabbath more frequently than any of the other gospels. Christ seems to have favored the Sabbath as a day for doing acts of mercy. watched Him closely. Evidently the Pharisee had less than honorable motives for inviting Him to a meal.
14:2 dropsy. A condition where fluid is retained in the tissues and cavities of the body—often caused by kidney or liver ailments, including cancer.
14:3 lawyers. I.e., scribes. See note on 10:25. Is it lawful. He had repeatedly defended Sabbath healings, and His arguments consistently silenced the nay-sayers (cf. 6:9, 10; 13:14–17). Here and in 6:9, He questioned the scribes about the legality of healing on the Sabbath beforehand—and still they could give no cogent reasons why they believed healing was a violation of Sabbath laws (cf. v. 6).
14:5 a donkey or an ox. Cf. 13:15; Matt. 12:11, 12. Common humanitarianism (not to mention economic necessity) taught them that it was right to show mercy to animals on the Sabbath. Should not the same principles be applied in showing mercy to suffering people?
14:7 best places. I.e., the best seats at the table. Cf. 11:43; Matt. 23:6.
14:11 whoever exalts himself will be humbled. Jesus favored this sort of paradoxical play on words (cf. 9:24; 13:30; 17:33; 18:14; Matt. 23:11, 12). This comment made the point of vv. 8–10 clear. The point of this whole lesson closely parallels Prov. 25:6, 7.
14:12 do not ask your friends, your brothers. Clearly this is not to be taken as an absolute prohibition against inviting friends or relatives to a meal. Christ employed similar hyperbole in v. 26. Such language is common in Semitic discourse and is used for emphasis. His point here is that inviting one’s friends and relatives cannot be classified as a spiritual act of true charity. It may also be a rebuke against those prone to reserve their hospitality for “rich neighbors” who they know will feel obligated to return the favor. Cf. Deut. 14:28, 29.
14:14 repaid at the resurrection. I.e., with treasure in heaven (cf. 18:22).
14:15 he who shall eat bread in the kingdom. The man probably held the common view that only Jews would be invited to the heavenly feast (see note on Matt. 8:12). Perhaps this was an idle or pious saying, made without much serious reflection. Christ replied with a parable that pictures the inclusion of Gentiles.
14:16 a great supper. This parable, similar in many ways to the one in Matt. 22:2–14, and making the same point, is nonetheless distinct. That parable was told on a different occasion, and some key details differ. invited many. Apparently no one declined the invitation. The man evidently had every reason to expect that all who were invited would attend.
14:17 those who were invited. Guests for a wedding, which could last a full week, were preinvited and given a general idea of the time. When all the many preparations were finally ready, the preinvited guests were notified that the event would commence. The preinvited guests refer to the people of Israel, who by the OT had been told to be ready for the arrival of the Messiah.
14:18 excuses. All the excuses smack of insincerity. One does not purchase property without seeing it first. And since the purchase was already complete, there was no urgency. The land would still be there after the banquet. Likewise (v. 19), one does not purchase oxen without first testing them. The man who had recently married (v. 20) was excused from business travel, or serving in the military (Deut. 24:5), but there was no legitimate reason for newlyweds to avoid such a social engagement.
14:21 the poor and the maimed and the lame and the blind. I.e., people the Pharisees tended to regard as unclean or unworthy. The religious leaders condemned Jesus for His associations with prostitutes and tax collectors (cf. 5:29, 30; 15:1; Matt. 9:10, 11; 11:19; 21:31, 32; Mark 2:15, 16).
14:22 still there is room. God is more willing to save sinners than sinners are to be saved.
14:23 into the highways and hedges. This evidently represents the Gentile regions. compel the
m to come in. I.e., not by force or violence, but by earnest persuasion.
14:24 none of those men who were invited. I.e., those who refused. Having spurned the invitation, Israel was shut out of the banquet. The master’s judgment against them was to seal their own decision. Most of them were killed by divine judgment at the hands of the Romans in A.D. 70. See notes on Matt. 22:7; 23:36; 24:2.
14:25 great multitudes. Christ’s aim was not to gather appreciative crowds, but to make true disciples (see note on 13:23). He never adapted His message to majority preferences, but always plainly declared the high cost of discipleship. Here He made several bold demands that would discourage the half-hearted.
14:26 hate. A similar statement in Matt. 10:37 is the key to understanding this difficult command. The “hatred” called for here is actually a lesser love. Jesus was calling His disciples to cultivate such a devotion to Him that their attachment to everything else—including their own lives—would seem like hatred by comparison. See 16:13; Gen. 29:30, 31 for similar usages of the word “hate.”
14:27 bear his cross. I.e., willingly. This parallels the idea of hating one’s own life in v. 26. See notes on 9:23; Matt. 10:38; cf. Mark 8:34.
14:28 count the cost. The multitudes were positive but uncommitted. Far from making it easy for them to respond positively, He set the cost of discipleship as high as possible (vv. 26, 27, 33)—and encouraged them to do a careful inventory before declaring their willingness to follow. Cf. 9:57–62.
14:33 forsake all. Only those willing to carefully assess the cost (vv. 28–32) and invest all they had in His kingdom were worthy to enter. This speaks of something far more than mere abandonment of one’s material possessions; it is an absolute, unconditional surrender. His disciples were permitted to retain no privileges and make no demands. They were to safeguard no cherished sins; treasure no earthly possessions; and cling to no secret self-indulgences. Their commitment to Him must be without reservation. See notes on 9:23–26.
The MacArthur Study Bible, NKJV Page 506
