52And Jesus increased in wisdom and in years,n and in divine and human favor.
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a Or the Christ
b Gk army
c Other ancient authorities read peace, goodwill among people
d Gk Symeon
e Or the Lord’s Christ
f Gk In the Spirit, he
g Gk he
h Gk slave
i Gk Symeon
j Gk Hanna
k Gk him
l Gk they
m Or be about my Father’s interests?
n Or in stature
2.1–20 Cf. Mt 1.18–25; 2.1–12. Luke situates Jesus’ birth in the context of imperial edicts that affected occupied Israel (see also Acts 17.7).
2.1 A general decree of this sort is not otherwise attested. Gaius Octavius ruled as Caesar, or Emperor, from 31 BCE to 14 CE and was acclaimed Augustus, or “revered,” in 27 BCE. All the world, probably Roman rhetoric for the whole empire.
2.2 A Roman registration, or census (see Acts 5.37), established control, especially for taxes and conscription. According to Josephus, Quirinius became governor of Syria (a Roman province that included Galilee and Judea) only in 6 CE, while Luke’s story is still set in the time of Herod the Great, who died in 4 BCE (see 1.5; Mt 2.1).
2.3 A Roman census registered people in their places of residence, which for Mary and Joseph would have been Nazareth.
2.4 Nazareth. See note on 1.26. Bethlehem, south of Jerusalem, was the Judean village of King David’s origin (1 Sam 16.1; 17.12; see also Mt 2.5–6; Jn 7.42). On Jesus’ lineage from the family of David, see 1.27; 3.23–38. Luke interprets the decree of v. 1 to require registration in Bethlehem owing to its theological significance.
2.5 Luke says nothing about Joseph’s understanding of this pregnancy (see 1.27; 2.33; cf. Mt 1.18–25).
2.6 The birth itself is not miraculous.
2.7 A firstborn son was considered a special blessing in Jewish families and had a privileged role (2.23; see also Ex 13.2; Num 3.12–13;18.15; Deut 21.15–17). Manger, a feedbox for animals. A formal inn is not in view here (as in 10.34), but rather a temporary lodging for travelers.
2.8 King David was also a shepherd (1 Sam 17.15; Ps 78.70–71).
2.9 This angel of the Lord is not named (cf. 1.19, 26), though Gabriel may be intended. Glory of the Lord, the blazing light of God’s presence and power (Ex 16.7, 10; 24.17).
2.10 Do not be afraid. See notes on 1.12; 1.13. The mention of good news here in conjunction with Savior in v. 11 and peace in v. 14 suggests an implicit comparison with Roman imperial propaganda.
2.11 This day, or “today” (Greek semeron), in Luke often connotes the present inbreaking of salvation (see 4.21; 5.26; 13.32–33; 19.5, 9; 23.43). City of David. See v. 4. The title Savior is rare in the Gospels (see 1.47; Jn 4.42; see also Acts 5.31; 13.23), but was commonly used of the Roman emperor. Israel had long used this political title for God (see Isa 43.3, 11). Lord here may interpret the meaning of Messiah for Greek readers. Both titles are again combined in Peter’s acclamation of Jesus in Acts 2.36. The Messiah, or Christ, is an anointed ruler (see Acts 10.38).
2.13 Heavenly host, the armies of heaven (see 1 Kings 22.19), whose testimony reveals the divine meaning of this birth.
2.14 A hymnic commentary on vv. 10–11. Peace as a benefit that the Roman emperor claimed to deliver is here implicitly juxtaposed to God’s glory, which is emblematic of God’s salvation (see note on 2.10).
2.16 The sign of a child in a manger (v. 12) is literally fulfilled.
2.19 Mary is represented as understanding the shepherd’s report (see vv. 34–35, 51).
2.20 The shepherds’ praise of God for what they had heard and seen echoes the praise of the angelic armies (vv. 13–14).
2.21–40 The presentation of Jesus in the temple.
2.21 After eight days. See also 1.59. On Jesus’ name, see 1.31; cf. Mt 1.21, 25.
2.22–24 All the details of the purification of Mary are in close accord with Lev 12. Luke associates the redemption of the firstborn son with his mother’s purification.
2.23 The quotation is from Ex 13.2.
2.24 A sacrifice of turtledoves or pigeons was acceptable for those who could not afford a sheep (see Lev 12.8).
2.25 Simeon is righteous and devout, i.e., faithful to the law (see note on 1.6; see also Acts 2.5; 8.2; 22.12). His expectation concerns the consolation of Israel, i.e., its deliverance (see Isa 40.1; 49.6; 61.2), now focused on the arrival of the Messiah. The presence of the Holy Spirit with Simeon (see also vv. 26–27) confirms the prophetic nature of his oracles. The language of “seeing” is prominent in these verses.
2.27 Simeon’s recognition of the infant Jesus is guided by the Spirit.
2.28–32 Simeon’s first oracle (traditionally called the Nunc Dimittis, Latin for now you are dismissing, v. 29) praises God and again declares God’s saving purposes (see v. 11).
2.29 Now underlines a key moment in salvation history.
2.30 Salvation, here equivalent to consolation (v. 25) and redemption (v. 38).
2.31 In the presence of all peoples introduces a universalistic perspective; see Isa 40.3–5 (cited in Lk 3.6); 52.10.
2.32 The logic is that of Isa 49.6: i.e., Israel’s glory is to be a light for revelation to the Gentiles. See also Isa 42.6; 46.13; 60.1–3.
2.34 Simeon’s second oracle is directed to Mary and foreshadows what is to come. The falling and the rising of many in Israel is portrayed in the subsequent narrative and continues on in Acts.
2.35 The inner thoughts of many implies human resistance and rejection (see 5.22; 6.8;7.39; 11.17). The sword of division will also cause pain for Mary and her family (see 8.19–21; 11.27–28;12.51–53).
2.36–37 Anna’s ancestry in Israel (the tribe of Asher; see Deut 33.24–25) and her credentials as a prophet (cf. Philip’s daughters in Acts 21.9) and an aged widow (cf. Acts 6.1; 9.41; 1 Tim 5.3–16; Jdt 8.4–6) indicate her special status. Her piety is underlined by her constant presence in the temple.
2.38 Though not cited directly, Anna’s words echo Simeon’s prophetic speech insofar as the redemption of Jerusalem is analogous to the consolation of Israel (see notes on 2.25; 2.30). Luke is fond of juxtaposing male and female characters (see notes on 7.11–17; 8.40–56;15.3–7).
2.39 In this chapter prophecy and fulfillment occur in the context of following the law of the Lord (see vv. 22–24, 25). Nazareth. See v. 4; note on 1.26.
2.40 The child grew and became strong, a summary of Jesus’ boyhood. See note on 1.80. On the favor of God, see 1.30.
2.41–52 Only Luke provides a story of Jesus’ boyhood.
2.41 The Passover festival was an observance of Israel’s liberation from Egyptian bondage (Ex 12.1–27; 23.15; Num 9.2–14; Deut 16.16).
2.42 Twelve years old. Jesus’ young age accents his superiority and explains the amazement of v. 47.
2.46 The temple is again the site (see vv. 22–38) where Israel’s teachers of the law encounter the child of promise.
2.47 Though too young to have benefited from formal training in the law, Jesus demonstrates understanding, i.e., intellectual ability.
2.48 Your father sets up the opposition with my Father’s house in v. 49.
2.49 That Jesus must be in the temple already is a necessity based on the divine plan of salvation that drives his mission (see 4.43; 9.22; 13.33; 17.25; 19.5; 22.37; 24.7, 26, 44).
2.50 Treasured all these things. See note on 2.19.
2.51–52 Jesus was obedient to his earthly mother and father as prescribed by the fifth commandment (Ex 20.12). The growth refrain (see also 1.80; 2.40) affirms both divine and human favor.
Luke 3
The Proclamation of John the Baptist
1In the fifteenth year of the reign of Emperor Tiberius, when Pontius Pilate was governor of Judea, and Herod was rulera of Galilee, and his brother Philip rulerb of the region of Ituraea and Trachonitis, and Lysanias rulerc of Abi
lene, 2during the high priesthood of Annas and Caiaphas, the word of God came to John son of Zechariah in the wilderness. 3He went into all the region around the Jordan, proclaiming a baptism of repentance for the forgiveness of sins, 4as it is written in the book of the words of the prophet Isaiah,
“The voice of one crying out in the wilderness:
‘Prepare the way of the Lord,
make his paths straight.
5Every valley shall be filled,
and every mountain and hill shall be made low,
and the crooked shall be made straight,
and the rough ways made smooth;
6and all flesh shall see the salvation of God.’”
7John said to the crowds that came out to be baptized by him, “You brood of vipers! Who warned you to flee from the wrath to come? 8Bear fruits worthy of repentance. Do not begin to say to yourselves, ‘We have Abraham as our ancestor’ for I tell you, God is able from these stones to raise up children to Abraham. 9Even now the ax is lying at the root of the trees; every tree therefore that does not bear good fruit is cut down and thrown into the fire.”
10And the crowds asked him, “What then should we do?” 11In reply he said to them, “Whoever has two coats must share with anyone who has none; and whoever has food must do likewise.” 12Even tax collectors came to be baptized, and they asked him, “Teacher, what should we do?” 13He said to them, “Collect no more than the amount prescribed for you.” 14Soldiers also asked him, “And we, what should we do?” He said to them, “Do not extort money from anyone by threats or false accusation, and be satisfied with your wages.”
15As the people were filled with expectation, and all were questioning in their hearts concerning John, whether he might be the Messiah,d 16John answered all of them by saying, “I baptize you with water; but one who is more powerful than I is coming; I am not worthy to untie the thong of his sandals. He will baptize you withe the Holy Spirit and fire. 17His winnowing fork is in his hand, to clear his threshing floor and to gather the wheat into his granary; but the chaff he will burn with unquenchable fire.”
18So, with many other exhortations, he proclaimed the good news to the people. 19But Herod the ruler,f who had been rebuked by him because of Herodias, his brother’s wife, and because of all the evil things that Herod had done, 20added to them all by shutting up John in prison.
The Baptism of Jesus
21Now when all the people were baptized, and when Jesus also had been baptized and was praying, the heaven was opened, 22and the Holy Spirit descended upon him in bodily form like a dove. And a voice came from heaven, “You are my Son, the Beloved;g with you I am well pleased.”h
The Ancestors of Jesus
23Jesus was about thirty years old when he began his work. He was the son (as was thought) of Joseph son of Heli, 24son of Matthat, son of Levi, son of Melchi, son of Jannai, son of Joseph, 25son of Mattathias, son of Amos, son of Nahum, son of Esli, son of Naggai, 26son of Maath, son of Mattathias, son of Semein, son of Josech, son of Joda, 27son of Joanan, son of Rhesa, son of Zerubbabel, son of Shealtiel,i son of Neri, 28son of Melchi, son of Addi, son of Cosam, son of Elmadam, son of Er, 29son of Joshua, son of Eliezer, son of Jorim, son of Matthat, son of Levi, 30son of Simeon, son of Judah, son of Joseph, son of Jonam, son of Eliakim, 31son of Melea, son of Menna, son of Mattatha, son of Nathan, son of David, 32son of Jesse, son of Obed, son of Boaz, son of Sala,j son of Nahshon, 33son of Amminadab, son of Admin, son of Arni,k son of Hezron, son of Perez, son of Judah, 34son of Jacob, son of Isaac, son of Abraham, son of Terah, son of Nahor, 35son of Serug, son of Reu, son of Peleg, son of Eber, son of Shelah, 36son of Cainan, son of Arphaxad, son of Shem, son of Noah, son of Lamech, 37son of Methuselah, son of Enoch, son of Jared, son of Mahalaleel, son of Cainan, 38son of Enos, son of Seth, son of Adam, son of God.
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a Gk tetrarch
b Gk tetrarch
c Gk tetrarch
d Or the Christ
e Or in
f Gk tetrarch
g Or my beloved Son
h Other ancient authorities read You are my Son, today I have begotten you
i Gk Salathiel
j Other ancient authorities read Salmon
k Other ancient authorities read Amminadab, son of Aram; others vary widely
3.1–20 Cf. Mt 3.1–12; 14.3–4; Mk 1.2–8; 6.17–18. Luke locates the beginning of John’s preaching by naming the contemporaneous political rulers and high priests (see 1.5; 2.1–2).
3.1 Tiberius, emperor during John’s and Jesus’ public activity (14–37 CE). Pilate (see also 13.1; 23.1–52), governor in Judea for most of that time (26–36 CE). Herod Antipas, the son of Herod the Great, whom the Romans had named “King of the Jews” (1.5; see Mt 2.1–12). Antipas unsuccessfully sought this title from Rome (perhaps accounting for the tension with Pilate in 23.12). The fifteenth year of…Tiberius places the call of John in 28/29 CE.
3.2 The high priests, Annas and Caiaphas, were subject to regulation and annual appointment by Rome. The word of God came to John, the call of a prophet (see Jer 1.4, 11; Hos 1.1; Joel 1.1). Wilderness. See note on 1.80.
3.3 A baptism of repentance, a ritual of cleansing signifying a return to God with the expectation of forgiveness (see 1.77).
3.4–6 The citation of Isa 40.3–5 serves to identify John with traditional hopes for Israel’s restoration among the nations.
3.6 All flesh emphasizes the universal extent of God’s plan (see note on 2.31). On the salvation of God, see notes on 2.11; 2.30.
3.8 Abraham is the father of Israel (16.23; see also Gen 17; Isa 51.2; Jn 8.33–40), but birth alone is no substitute for repentance.
3.9 Even now the judgment, the wrath of v. 7, is unfolding. Tree…good fruit. See 6.43–44.
3.11 The content of repentance is illustrated with a practical example (see also Acts 2.44–47; 4.32–35).
3.12–14 Tax collectors and soldiers do not appear in Matthew’s or Mark’s versions (see also Lk 5.27–30; 7.2–10, 29, 34; 15.1; 18.9–14). John’s requirements fit the reputations of these groups (see note on 5.30).
3.15 The people (Greek laos), as opposed to the crowds (Greek ochloi) in need of repentance (v. 10), wait with expectation for the Messiah, Israel’s Davidic king (see notes on 1.33; 2.11).
3.16 John declares the Messiah’s baptism to be with the Holy Spirit and fire of judgment (vv. 9, 17). In Acts, however, the Holy Spirit and tongues of fire fall on the disciples at Pentecost as a sign of promise (Acts 2.1–21, 38–39).
3.17 The images of threshing and winnowing, or separating, grain are commonly used for judgment (Isa 41.15–16; Jer 15.7; Rev 14.14–20).
3.19 Herod Antipas (see note on 3.1) is rebuked because of his unlawful marriage to Herodias.
3.20 The outcome of John’s imprisonment is related in a flashback in 9.9.
3.21–22 Cf. Mt 3.13–17; Mk 1.9–11. Luke mentions Jesus’ baptism only after reporting John’s imprisonment.
3.22 The Spirit’s descent is concretized in bodily form (cf. Mt 3.16; Mk 1.10). Jesus is acclaimed from heaven as God’s Son, the Beloved (see Gen 22.2; Ps 2.7; Isa 42.1; see also Lk 4.1–13; Acts 4.27).
3.23–38 Cf. Mt 1.1–17. Jesus’ ancestry is traced through Joseph’s ostensible paternity. Names are taken from Gen 5.1–32; 11.10–32; Ruth 4.18–22; 1 Chr 1–3.
3.23 Jesus’ age of about thirty years implies full maturity and fits with the middle of Tiberius’s reign. David began to reign at age thirty (2 Sam 5.4); Joseph entered Pharaoh’s service at thirty (Gen 41.46).
3.23b–31 Most of the persons in the genealogical list up to David are otherwise unknown.
3.31 David’s place in the genealogy is not highlighted (cf. Mt 1.6, 17); see, however, 1.32, 69;18.38–39; cf. 20.41–44.
3.38 Matthew focuses on descent from Abraham, but Luke establishes Jesus as son of David in the line of Adam, son of God (see v. 22), thus emphasizing his significance for all humankind.
Luke 4
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The Temptation of Jesus
1Jesus, full of the Holy Spirit, returned from the Jordan and was led by the Spirit in the wilderness, 2where for forty days he was tempted by the devil. He ate nothing at all during those days, and when they were over, he was famished. 3The devil said to him, “If you are the Son of God, command this stone to become a loaf of bread.” 4Jesus answered him, “It is written, ‘One does not live by bread alone.’”
5Then the devila led him up and showed him in an instant all the kingdoms of the world. 6And the devilb said to him, “To you I will give their glory and all this authority; for it has been given over to me, and I give it to anyone I please. 7If you, then, will worship me, it will all be yours.” 8Jesus answered him, “It is written,
‘Worship the Lord your God,
and serve only him.’”
9Then the devilc took him to Jerusalem, and placed him on the pinnacle of the temple, saying to him, “If you are the Son of God, throw yourself down from here, 10for it is written,
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