HarperCollins Study Bible

by Harold W. Attridge

  15.43 Arimathea, probably the same town as Ramathaim (1 Sam 1.1) or Rathamin (1 Macc 11.34), in northwest Judea. The council in which Joseph held membership is not identified; cf. Lk 23.50. Kingdom of God. See note on 1.15.

  15.44–45 Pilate is surprised that Jesus had died so soon after crucifixion. The speedy death may be seen as a divine response to the lament of v. 34.

  15.46 Linen cloth. See note on 14.51–52; cf. Jn 19.40. Taking down the body, laid it in a tomb. Cf. 6.29.

  15.47 See v. 40.

  Mark 16

  The Resurrection of Jesus

  1When the sabbath was over, Mary Magdalene, and Mary the mother of James, and Salome bought spices, so that they might go and anoint him. 2And very early on the first day of the week, when the sun had risen, they went to the tomb. 3They had been saying to one another, “Who will roll away the stone for us from the entrance to the tomb?” 4When they looked up, they saw that the stone, which was very large, had already been rolled back. 5As they entered the tomb, they saw a young man, dressed in a white robe, sitting on the right side; and they were alarmed. 6But he said to them, “Do not be alarmed; you are looking for Jesus of Nazareth, who was crucified. He has been raised; he is not here. Look, there is the place they laid him. 7But go, tell his disciples and Peter that he is going ahead of you to Galilee; there you will see him, just as he told you.” 8So they went out and fled from the tomb, for terror and amazement had seized them; and they said nothing to anyone, for they were afraid.a

  THE SHORTER ENDING OF MARK

  And all that had been commanded them they told briefly to those around Peter. And afterward Jesus himself sent out through them, from east to west, the sacred and imperishable proclamation of eternal salvation.b

  THE LONGER ENDING OF MARK

  Jesus Appears to Mary Magdalene

  9 Now after he rose early on the first day of the week, he appeared first to Mary Magdalene, from whom he had cast out seven demons. 10She went out and told those who had been with him, while they were mourning and weeping. 11But when they heard that he was alive and had been seen by her, they would not believe it.

  Jesus Appears to Two Disciples

  12After this he appeared in another form to two of them, as they were walking into the country. 13And they went back and told the rest, but they did not believe them.

  Jesus Commissions the Disciples

  14Later he appeared to the eleven themselves as they were sitting at the table; and he upbraided them for their lack of faith and stubbornness, because they had not believed those who saw him after he had risen.c 15And he said to them, “Go into all the world and proclaim the good newsd to the whole creation. 16The one who believes and is baptized will be saved; but the one who does not believe will be condemned. 17And these signs will accompany those who believe: by using my name they will cast out demons; they will speak in new tongues; 18they will pick up snakes in their hands,e and if they drink any deadly thing, it will not hurt them; they will lay their hands on the sick, and they will recover.”

  The Ascension of Jesus

  19So then the Lord Jesus, after he had spoken to them, was taken up into heaven and sat down at the right hand of God. 20And they went out and proclaimed the good news everywhere, while the Lord worked with them and confirmed the message by the signs that accompanied it.f

  * * *

  a Some of the most ancient authorities bring the book to a close at the end of verse 8. One authority concludes the book with the shorter ending; others include the shorter ending and then continue with verses 9-20. In most authorities verses 9-20 follow immediately after verse 8, though in some of these authorities the passage is marked as being doubtful.

  b Other ancient authorities add Amen

  c Other ancient authorities add, in whole or in part, And they excused themselves, saying, “This age of lawlessness and unbelief is under Satan, who does not allow the truth and power of God to prevail over the unclean things of the spirits. Therefore reveal your righteousness now”—thus they spoke to Christ. And Christ replied to them, “The term of years of Satan’s power has been fulfilled, but other terrible things draw near. And for those who have sinned I was handed over to death, that they may return to the truth and sin no more, that they may inherit the spiritual and imperishable glory of righteousness that is in heaven.”

  d Or gospel

  e Other ancient authorities lack in their hands

  f Other ancient authorities add Amen

  16.1–8 Cf. Mt 28.1–8; Lk 24.1–12; Jn 20.1–10. Mark’s epilogue, the announcement of Jesus’ resurrection.

  16.1–2 When the sabbath was over, after sundown on Saturday; specifically, very early on Sunday, the first day of the week. Mary Magdalene, Mary, Salome. See note on 15.40. Anoint him. See 14.8; cf. Jn 19.38–40.

  16.3–4 The women’s question and the sight of the stone, which was very large (see also 15.46), already rolled back create dramatic tension and arouse expectation of something extraordinary.

  16.5 A young man…in a white robe. See notes on 9.3; 14.51–52. The young man should be understood as an angel; it was customary in Jewish texts of the Second Temple period to refer to what we would call an angel as “a man” (Dan 8.15–16; 9.21) or “a young man” (2 Macc 3.26, 33; Josephus, Antiquities 5.277).

  16.6 He has been raised. See also 8.31; 9.9, 31; 10.34; Jn 5.21; Acts 4.10; 13.30; Rom 4.24; 1 Cor 15.3–4; 2 Tim 2.8.

  16.7 You will see him. See also Jn 21.14; Acts 2.32; 3.15; 10.40–41; 1 Cor 9.1; 15.5–8. Just as he told you. See 14.28.

  16.8 Terror and amazement. See also vv. 5–6; see note on 4.41.

  THE SHORTER ENDING OF MARK. This was added not earlier than the fourth century CE. The phrase from east to west presumes subsequent expansion of the Christian proclamation; cf. 13.10; Rom 15.22–29.

  THE LONGER ENDING OF MARK. Though known as early as the late second century CE, the longer ending is missing from the earliest, most reliable Greek manuscripts and seems to mix motifs and phrases from the other Gospels.

  16.9 Early on the first day of the week. See note on 16.1–2. He appeared first to Mary Magdalene. See Mt 28.9–10; Jn 20.11–18. From whom…demons. See Lk 8.2.

  16.10–11 See Lk 24.9–11.

  16.12–13 See Lk 24.13–35.

  16.14 According to Luke-Acts, the risen Jesus appeared to early witnesses as they were sitting at the table. See Lk 24.30–31, 36–43; Acts 10.41. Lack of faith, or “unbelief” see 6.6; 9.24. Stubbornness, lit. “hardness of heart” see 3.5; 6.52; 8.17; 10.5.

  16.15 Go into all the world and proclaim (also v. 20; cf. 13.10). See Mt 28.19; Lk 24.47; Jn 20.21; Acts 1.8. Good news. See note on 1.1.

  16.16 The one…saved. See also Titus 3.5; 1 Pet 3.21; cf. Mt 28.19; Acts 2.38. The one…condemned. See also Jn 3.18.

  16.17 On signs that accompany belief (also v. 20), see, e.g., Jn 2.23; 4.48;6.30; cf. Mk 8.11–12; 13.22. By using my name. See 9.39; see also note on 1.24. Cast out demons. See 3.15;6.7; 9.38. Speak in new tongues. See also Acts 2.4–11;10.46; 19.6; 1 Cor 14.

  16.18 Pick up snakes. See also Lk 10.19; Acts 28.3–6. Lay their hands on the sick…recover. See also Acts 3.1–10; 5.12–16; 9.12, 17–18; Jas 5.14–15.

  16.19 The Lord. See notes on 5.19; 11.3. Taken up into heaven. See also Lk 24.51; Acts 1.2, 11, 22; 1 Tim 3.16; cf. 2 Kings 2.11. Sat down at the right hand of God (see Ps 110.1), a prevalent NT metaphor for Jesus’ exaltation; see also Mk 14.62; Acts 2.33–34;5.31; 7.55–56; Rom 8.34; Eph 1.20; Col 3.1; Heb 1.3;8.1; 10.12; 12.2; 1 Pet 3.22.

  16.20 Proclaimed the good news everywhere. See notes on 1.1; 13.10; 16.15. On divine cooperation with and confirmation of Christian believers, see also Acts 4.30; 6.8; 14.3; 15.12; Rom 15.19; Heb 2.3–4.

  The Gospel According to LUKE

  1 | 2 | 3 | 4 | 5 | 6 | 7 | 8 | 9 | 10 | 11 | 12 | 13 | 14 | 15 | 16 | 17 | 18 | 19 | 20 | 21 | 22 | 23 | 24 |

  THE GOSPEL ACCORDING TO LUKE presents a dramatic narrative of the birth, words and deeds, death, and resurrection of Jes
us. Its author, identified by tradition as Luke, offers an “orderly account” to assure readers about “the truth” of their Christian instruction (1.3–4). A sequel, the Acts of the Apostles, picks up in Jerusalem where the Gospel leaves off and portrays the spread of early Christianity all the way to Rome. The manner in which Luke revises and incorporates preexisting Christian sources (e.g., Mark and the “sayings source” Q) into one long, continuous narrative displays considerable literary talent. The arrangement of the plot and attention to various details suggest that in addition to telling the story of Jesus, Luke’s Gospel is also fundamentally concerned with addressing social and theological issues of crucial importance to the church of the author’s own time. Key among these is the relation of Christian communities to the salvific legacy of Israel, on the one hand, and to the political, religious, and social milieu of the Roman-dominated world, on the other. At times, therefore, Luke’s narrative decisions may be based more on the situation of the Christian community toward the end of the first century than on a presentation of historical events during the time of Jesus. Modern readers would do well to keep these two levels in mind when reading the Gospel.

  Author

  NOWHERE DOES THE AUTHOR reveal his identity. The prologue to the Gospel (1.1–4) makes it clear that the author is dependent on others and is not an eyewitness. The title “Gospel According to Luke” is found at the end of the oldest extant manuscript of the Gospel (P75,ca. 175–225 CE). The attribution to Luke may have been suggested by the presence of Luke’s name in Paul’s Letter to Philemon (v. 24) and in some Letters attributed to Paul (Col 4.14; 2 Tim 4.11) in light of the so-called “we” passages in Acts (16.10–17; 20.5–15; 21.8–18; 27.1–28.16), which give the impression that the author of Acts at times traveled with Paul. These first-person plural references may, however, have been inserted for literary effect and therefore not signal any firsthand knowledge of Paul on the part of the author. This assessment is confirmed by the overall portrait of Paul in Acts, which conflicts at numerous points with the self-testimony of Paul’s own writings. The tone and perspective of Luke’s two volumes fit a time removed from Paul and his concerns. The traditional identification of Luke as the author of Luke-Acts seems to have emerged during a time (the latter half of the second century) when it seemed important to trace the authoritative writings of the early church directly to the apostles or their associates.

  Date and Place of Composition

  MOST SCHOLARS DATE THE GOSPEL sometime after the destruction of Jerusalem by the Romans in 70 CE (19.41–44; 21.20–24) and before the end of the first century; between 85 and 95 is a good estimate. Some suggest that the date should be pushed into the early second century. Luke’s geographical location is unknown, and scholars have suggested numerous possible sites ranging across the ancient Mediterranean world. Ancient tradition placed him in Antioch. Luke’s obvious attachment to Paul and the Pauline tradition in Acts could indicate his connection to one of the cities of the Pauline mission around the Aegean.

  Style and Genre

  LUKE IS OFTEN IDENTIFIED as the first Christian historian, and there is truth in this claim, as long as one recognizes that crucial distinctions separate the methods and goals of ancient historiography from those of its modern counterpart. Luke’s historical interests are clearly subordinate to his theological vision and pastoral agenda. For example, an especially noticeable structural difference compared to Mark and Matthew is found in Luke’s extensive section 9.51–19.27, which portrays Jesus making his way to Jerusalem. This “travel narrative” is a creation of Luke, who has selected material of various origins and arranged it in the framework of a journey. Among other purposes it underlines the importance of Jerusalem in salvation history as the place where Jesus’ destiny will be realized (9.30, 51; 13.33), and it develops the profile of discipleship, with particular attention to the proper use of possessions, that one must exhibit if one would follow him “on the way.”

  The Gospel reflects Luke’s wide reading of the Septuagint, the Greek OT. He is capable of imitating its style when appropriate (e.g., chs. 1–2), employs a wide range of allusions to it, and even uses biblical prototypes (e.g., the Elijah-Elisha cycle) to construct entire scenes with regard to both the details of language and structural elements. Elsewhere Luke’s stylistic ability betrays the marks of a Hellenistic education in his employment of rhetorical conventions, storytelling ability (e.g., 24.13–35), and the execution of a synthetic, narrative imagination.

  Purpose

  THE INTERNAL EVIDENCE OF THE GOSPEL AND ACTS suggests that Luke may have been a “God fearer” (a sympathizer with Judaism) before becoming a Christian. Luke’s ideal gentile convert is one who continues to practice Jewish piety (Acts 10.2; see also Lk 7.1–10), and gentile Christians are urged to adhere to behavior that would permit association with Jews (Acts 15.20). Luke’s audience is obviously Greek-speaking, acquainted with scripture (i.e., the Greek OT), already Christian, and largely gentile. One of Luke’s chief concerns is to demonstrate how God’s faithful fulfillment of scriptural promises to Israel gives birth to a church that includes both Jews and Gentiles. The narrative of the Gospel and its sequel in Acts are designed to show how the church stands in continuity with the ancient people of God, yet also represents a new development that fulfills God’s purpose of universalizing salvation (2.29–32). Another key goal is to address the relation of Christianity to its social environment. Luke portrays Christianity as an enlightened movement that is politically harmless to the Roman order—one can be both a Roman and a Christian. Thus the church emerges as a pluralistic community of Jews and Gentiles, Romans and non-Romans in the common people of God. [DAVID L. TIEDE, revised by CHRISTOPHER R. MATTHEWS]

  Luke 1

  Dedication to Theophilus

  1Since many have undertaken to set down an orderly account of the events that have been fulfilled among us, 2just as they were handed on to us by those who from the beginning were eyewitnesses and servants of the word, 3I too decided, after investigating everything carefully from the very first,a to write an orderly account for you, most excellent Theophilus, 4so that you may know the truth concerning the things about which you have been instructed.

  The Birth of John the Baptist Foretold

  5In the days of King Herod of Judea, there was a priest named Zechariah, who belonged to the priestly order of Abijah. His wife was a descendant of Aaron, and her name was Elizabeth. 6Both of them were righteous before God, living blamelessly according to all the commandments and regulations of the Lord. 7But they had no children, because Elizabeth was barren, and both were getting on in years.

  8Once when he was serving as priest before God and his section was on duty, 9he was chosen by lot, according to the custom of the priesthood, to enter the sanctuary of the Lord and offer incense. 10Now at the time of the incense offering, the whole assembly of the people was praying outside. 11Then there appeared to him an angel of the Lord, standing at the right side of the altar of incense. 12When Zechariah saw him, he was terrified; and fear overwhelmed him. 13But the angel said to him, “Do not be afraid, Zechariah, for your prayer has been heard. Your wife Elizabeth will bear you a son, and you will name him John. 14You will have joy and gladness, and many will rejoice at his birth, 15for he will be great in the sight of the Lord. He must never drink wine or strong drink; even before his birth he will be filled with the Holy Spirit. 16He will turn many of the people of Israel to the Lord their God. 17With the spirit and power of Elijah he will go before him, to turn the hearts of parents to their children, and the disobedient to the wisdom of the righteous, to make ready a people prepared for the Lord.” 18Zechariah said to the angel, “How will I know that this is so? For I am an old man, and my wife is getting on in years.” 19The angel replied, “I am Gabriel. I stand in the presence of God, and I have been sent to speak to you and to bring you this good news. 20But now, because you did not believe my words, which will be fulfilled in their time, you will become mute, unable to speak, until the day
these things occur.”

  21Meanwhile the people were waiting for Zechariah, and wondered at his delay in the sanctuary. 22When he did come out, he could not speak to them, and they realized that he had seen a vision in the sanctuary. He kept motioning to them and remained unable to speak. 23When his time of service was ended, he went to his home.

  24After those days his wife Elizabeth conceived, and for five months she remained in seclusion. She said, 25“This is what the Lord has done for me when he looked favorably on me and took away the disgrace I have endured among my people.”

  The Birth of Jesus Foretold

  26In the sixth month the angel Gabriel was sent by God to a town in Galilee called Nazareth, 27to a virgin engaged to a man whose name was Joseph, of the house of David. The virgin’s name was Mary. 28And he came to her and said, “Greetings, favored one! The Lord is with you.”b 29But she was much perplexed by his words and pondered what sort of greeting this might be. 30The angel said to her, “Do not be afraid, Mary, for you have found favor with God. 31And now, you will conceive in your womb and bear a son, and you will name him Jesus. 32He will be great, and will be called the Son of the Most High, and the Lord God will give to him the throne of his ancestor David. 33He will reign over the house of Jacob forever, and of his kingdom there will be no end.” 34Mary said to the angel, “How can this be, since I am a virgin?”c 35The angel said to her, “The Holy Spirit will come upon you, and the power of the Most High will overshadow you; therefore the child to be bornd will be holy; he will be called Son of God. 36And now, your relative Elizabeth in her old age has also conceived a son; and this is the sixth month for her who was said to be barren. 37For nothing will be impossible with God.” 38Then Mary said, “Here am I, the servant of the Lord; let it be with me according to your word.” Then the angel departed from her.