HarperCollins Study Bible

by Harold W. Attridge

  9.10–17 Cf. Mt 14.13–21; Mk 6.30–44; Jn 6.1–14.

  9.10 Bethsaida, on the Sea of Galilee, had been recently elevated to the status of “city” by Herod Philip.

  9.11 Another Lukan summary statement sets the scene (see 4.14–15, 40–41; 5.15, 17; 6.17–19).

  9.12 The twelve. See note on 6.13. The deserted place recalls God’s miraculous feeding of Israel in the wilderness (Ex 16; Ps 78.19–20).

  9.13–17 See Elisha’s feeding of one hundred people (2 Kings 4.42–44); see also Elijah’s miracle of the unfailing meal and oil (1 Kings 17.8–16).

  9.16 Jesus’ actions in distributing the food (taking, blessed, broke, gave) replicate typical Jewish meal blessings and also anticipate the Last Supper (see 22.19).

  9.17 Twelve baskets represent Israel and the apostles (see 22.30).

  9.18–22 Cf. Mt 16.13–23; Mk 8.27–33. Peter’s confession is set in contrast to the rumors that Herod heard (vv. 7–8).

  9.20 The Messiah of God, God’s anointed ruler (see 2.11, 26; 4.18, 41; see also 20.41; 22.67; 23.2, 35, 39).

  9.21 The command not to tell is closely coupled with the first explicit passion prediction (see also 5.14;8.56).

  9.22 Jesus’ indication of how the title Messiah is to be understood foreshadows a shift of emphasis in the narrative (see notes on 9.31; 9.51). The connection of the Son of Man title (see note on 5.24) with a suffering figure is found only in the Gospels (see also v. 44;18.31–33; cf. Isa 52.13–53.12). The same Son of Man would return in glory as judge (see v. 26; 21.27; Dan 7.13–14). Must. A theological necessity underlines Jesus’ prediction (see note on 2.49; see also Acts 1.19;3.21). Elders, chief priests, and scribes, the leaders of the Jerusalem council, or Sanhedrin (see 20.1; 22.2–4; note on 22.66).

  9.23–27 Cf. Mt 16.24–28; Mk 8.34–9.1.

  9.23 All now hear Jesus (see v. 18). Take up their cross daily stresses faithful endurance in the face of continuing trials (see 8.15; 21.19; Acts 14.22).

  9.25 This saying is dramatized in 12.16–21.

  9.26 Ashamed of me. The same thought is stated more positively in 12.8–9.

  9.27 Luke drops Mark’s reference to the kingdom of God “come with power”(Mk 9.1) and seems to refer loosely to the period after resurrection (see also 2.26).

  9.28–36 Cf. Mt 17.1–9; Mk 9.2–10.

  9.28 Peter and John and James. See note on 8.51. To pray. Prayer is often the setting of revelation (see 3.21–22; 22.39–46; note on 6.12).

  9.29 Dazzling white, the color of heavenly garments (see 24.4; Acts 1.10; Rev 4.4; 7.9).

  9.30 Both Moses and Elijah were expected to return before the final judgment (see Deut 18.15; Mal 4.5). Both also had visions of God on a mountain (Ex 24.15–18; 1 Kings 19.8–18). Here they represent the Law and the Prophets (see 24.27, 44; Acts 26.22).

  9.31 Glory, a sign of divine presence (see Ex 24.17; 40.34). Departure (Greek exodos) probably Jesus’ death, resurrection, and ascension, all of which will occur at Jerusalem (see esp. v. 51; 12.50; 24.50–51; Acts 1.9–11).

  9.32 Weighed down with sleep. See also 22.45–46.

  9.33 The three dwellings suggest the Festival of Booths, commemorating the exodus from Egypt (see v. 31; Deut 16).

  9.34 The cloud signifies God’s presence (see Ex 16.10;19.9; 24.15–18).

  9.35 My Son, my Chosen. See 3.22;23.35; Isa 42.1. Listen to him. See Deut 18.15; Acts 3.22.

  9.37–43a Cf. Mt 17.14–21; Mk 9.14–29.

  9.38 Only child. See 7.12; 8.42.

  9.39 The boy’s seizures and convulsions are viewed as evidence of a conflict with demonic powers (see 8.29).

  9.40 On the disciples’ inability to cast the demon out, see Mk 9.28–29; see also 2 Kings 4.31.

  9.41 Faithless and perverse generation. See note on 7.31.

  9.42 Gave him back to his father. See note on 7.15.

  9.43a That all see the greatness of God in Jesus’ action is a concluding refrain for many healings (see 5.26; 7.16).

  9.43b–45 Cf. Mt 17.22–23; Mk 9.30–32. Jesus’ second prediction of the suffering of the Son of Man (see v. 22; 18.31–34; see also 12.50; 13.32–33;17.25).

  9.44 Let these words sink into your ears. See 8.8;14.35. See note on 24.6–7.

  9.45 On the truth being concealed from them (i.e., by God), see 18.34; 24.16.

  9.46–48 Cf. Mt 18.1–5; Mk 9.33–37. Luke gives the briefest version of the argument about greatness.

  9.46 Which…was the greatest. See also 22.24–27.

  9.47 Aware of their inner thoughts. See 2.35; 5.22; 6.8.

  9.49–50 Cf. Mk 9.38–40.

  9.49 In your name, i.e., by invoking Jesus’ name as a source of power (see 10.17; Acts 3.6; 4.10, 30; 16.18; 19.13). Magical incantations of this period often contained the names of many gods.

  9.50 Whoever…for you. See Num 11.24–30; cf. Lk 11.23; Acts 8.14–24.

  9.51–19.27 The journey to Jerusalem is a major central section of Luke’s narrative with few parallels to Mark.

  9.51–56 These opening verses depict Jesus on a prophetic mission from Galilee toward Jerusalem.

  9.51 This verse marks a major narrative shift. Taken up probably refers to all the events associated with Jesus’ departure (see note on 9.31) but with special emphasis on the ascension (see 24.51; Acts 1.2, 11, 22; see also 2 Kings 2.10–11). He set his face, expressing determination or mission (see Isa 50.7; Ezek 21.1–2). To Jerusalem. Jesus’ destination is repeatedly emphasized (see 13.22; 17.11; 18.31; 19.11, 28; see note on 4.5).

  9.52 On sending messengers ahead, see 10.1; see also 7.27; Ex 23.20. The Samaritans, who traced their lineage to the old Northern Kingdom (Israel), were in Jewish eyes neither Jews nor Gentiles. Jewish-Samaritan relations were hostile (see Mt 10.5; Jn 4.9; 8.48). The Samaritans here reject Jesus’ mission, though elsewhere in Luke-Acts they are positively portrayed (see 10.30–37; 17.11–19; Acts 1.8; 8.5–25).

  9.54 Fire…from heaven. See 2 Kings 1.9–14; Lk 3.16–17; 12.49;17.29.

  9.57–62 Cf. Mt 8.18–22. Warnings on the cost of discipleship.

  9.57 The road, or “way,” to Jerusalem becomes symbolic of discipleship; see note on 5.11. An early name for the Christian movement was “the Way” (see Acts 9.2; 18.25; 19.23; 22.4; 24.22).

  9.58 Son of Man. See note on 5.24.

  9.59 A proper burial for one’s father was a strong traditional obligation (Gen 50.5; Tob 4.3).

  9.61 Let me first say farewell. See 1 Kings 19.19–21.

  Luke 10

  The Mission of the Seventy

  1After this the Lord appointed seventya others and sent them on ahead of him in pairs to every town and place where he himself intended to go. 2He said to them, “The harvest is plentiful, but the laborers are few; therefore ask the Lord of the harvest to send out laborers into his harvest. 3Go on your way. See, I am sending you out like lambs into the midst of wolves. 4Carry no purse, no bag, no sandals; and greet no one on the road. 5Whatever house you enter, first say, ‘Peace to this house!’ 6And if anyone is there who shares in peace, your peace will rest on that person; but if not, it will return to you. 7Remain in the same house, eating and drinking whatever they provide, for the laborer deserves to be paid. Do not move about from house to house. 8Whenever you enter a town and its people welcome you, eat what is set before you; 9cure the sick who are there, and say to them, ‘The kingdom of God has come near to you.’b 10But whenever you enter a town and they do not welcome you, go out into its streets and say, 11‘Even the dust of your town that clings to our feet, we wipe off in protest against you. Yet know this: the kingdom of God has come near.’c 12I tell you, on that day it will be more tolerable for Sodom than for that town.

  Woes to Unrepentant Cities

  13“Woe to you, Chorazin! Woe to you, Bethsaida! For if the deeds of power done in you had been done in Tyre and Sidon, they would have repented long ago, sitting in sackcloth and ashes. 14But at the judgment it will be more tolerable for Tyre and Sidon than for you. 15And you, Capernaum,

&nb
sp; will you be exalted to heaven?

  No, you will be brought down to Hades.

  16“Whoever listens to you listens to me, and whoever rejects you rejects me, and whoever rejects me rejects the one who sent me.”

  The Return of the Seventy

  17The seventyd returned with joy, saying, “Lord, in your name even the demons submit to us!” 18He said to them, “I watched Satan fall from heaven like a flash of lightning. 19See, I have given you authority to tread on snakes and scorpions, and over all the power of the enemy; and nothing will hurt you. 20Nevertheless, do not rejoice at this, that the spirits submit to you, but rejoice that your names are written in heaven.”

  Jesus Rejoices

  21At that same hour Jesuse rejoiced in the Holy Spiritf and said, “I thankg you, Father, Lord of heaven and earth, because you have hidden these things from the wise and the intelligent and have revealed them to infants; yes, Father, for such was your gracious will.h 22All things have been handed over to me by my Father; and no one knows who the Son is except the Father, or who the Father is except the Son and anyone to whom the Son chooses to reveal him.”

  23Then turning to the disciples, Jesusi said to them privately, “Blessed are the eyes that see what you see! 24For I tell you that many prophets and kings desired to see 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

  25Just then a lawyer stood up to test Jesus.j “Teacher,” he said, “what must I do to inherit eternal life?” 26He said to him, “What is written in the law? What do you read there?” 27He answered, “You shall love the Lord your God with all your heart, and with all your soul, and with all your strength, and with all your mind; and your neighbor as yourself.” 28And he said to him, “You have given the right answer; do this, and you will live.”

  29But wanting to justify himself, he asked Jesus, “And who is my neighbor?” 30Jesus replied, “A man was going down from Jerusalem to Jericho, and fell into the hands of robbers, who stripped him, beat him, and went away, leaving him half dead. 31Now by chance a priest was going down that road; and when he saw him, he passed by on the other side. 32So likewise a Levite, when he came to the place and saw him, passed by on the other side. 33But a Samaritan while traveling came near him; and when he saw him, he was moved with pity. 34He went to him and bandaged his wounds, having poured oil and wine on them. Then he put him on his own animal, brought him to an inn, and took care of him. 35The next day he took out two denarii,k gave them to the innkeeper, and said, ‘Take care of him; and when I come back, I will repay you whatever more you spend.’ 36Which of these three, do you think, was a neighbor to the man who fell into the hands of the robbers?” 37He said, “The one who showed him mercy.” Jesus said to him, “Go and do likewise.”

  Jesus Visits Martha and Mary

  38Now as they went on their way, he entered a certain village, where a woman named Martha welcomed him into her home. 39She had a sister named Mary, who sat at the Lord’s feet and listened to what he was saying. 40But Martha was distracted by her many tasks; so she came to him and asked, “Lord, do you not care that my sister has left me to do all the work by myself? Tell her then to help me.” 41But the Lord answered her, “Martha, Martha, you are worried and distracted by many things; 42there is need of only one thing.l Mary has chosen the better part, which will not be taken away from her.”

  next chapter

  * * *

  a Other ancient authorities read seventy-two

  b Or is at hand for you

  c Or is at hand

  d Other ancient authorities read seventy-two

  e Gk he

  f Other authorities read in the spirit

  g Or praise

  h Or for so it was well-pleasing in your sight

  i Gk he

  j Gk him

  k The denarius was the usual day’s wage for a laborer

  l Other ancient authorities read few things are necessary, or only one

  10.1–24 The mission of the Seventy moves beyond the mission of the Twelve in 9.1–10.

  10.1 Seventy may reflect the seventy nations in Gen 10 (seventy-two in the Septuagint; see text note d on p. 1783) or the seventy elders chosen by Moses from the twelve tribes (see Ex 24.1, 9; Num 11.16, 24). On traveling in pairs, see Acts 8.14; 13.2; 15.32, 39–40. The point may be connected to the testimony of two witnesses (Deut 19.15).

  10.2 Harvest, the intended gathering of Israel (Isa 27.12), not primarily the judgment (cf. Mt 13.30, 39).

  10.3 On wolves threatening the flock, see also Ezek 22.27; Jn 10.12; Acts 20.28–30.

  10.4 See note on 9.3. Greet no one on the road implies an urgent journey (see also 2 Kings 4.29).

  10.5 The early Christian mission was closely linked with private houses (see Acts 10.22;11.12; 12.12; 16.15, 34; 18.7; 20.20; 21.8, 16; Rom 16.5; 1 Cor 16.19). Peace, though a traditional greeting (see note on 7.50; see also 24.36; 1 Sam 25.6), here signifies the peace of salvation (see 2.14; see also Gal 6.16).

  10.6 Shares in peace, i.e., is receptive to the message (see v. 9).

  10.7 The laborer deserves to be paid. See Mt 10.10b; 1 Cor 9.3–14; 1 Tim 5.18.

  10.9 Like the word of peace (vv. 5–6), the proclamation of the kingdom of God (see note on 4.42–43) is a word of blessing to those who receive the disciples, but a word of judgment to those who reject them (v. 11).

  10.11 Dust…wipe off. See note on 9.5.

  10.12 That day, i.e., the day of judgment (see also 21.34). For the fate of Sodom, see Gen 19.24–28.

  10.13–16 Oracles against the cities in Galilee. See Mt 11.20–24.

  10.13 Chorazin. Location unknown. Bethsaida. See note on 9.10. Tyre and Sidon, Phoenician (gentile) seacoast towns (see 6.17; cf. Mt 15.21–28; Mk 7.24–30). On the need to repent, see 3.3, 8; 11.32; 13.3, 5; 15.7, 10; 16.30. Sackcloth and ashes indicate deep repentance (see Jon 3.6).

  10.15 Capernaum. See 4.23, 31; 7.1. Hades (Hebrew Sheol), originally the shadowy realm of all the dead (see Isa 38.10); here the place of eternal punishment for the wicked (see 16.22–26, 28).

  10.17–24 Cf. Mt 11.25–27; 13.16–17. The return of the Seventy parallels the return of the Twelve in 9.10.

  10.17 Joy characterizes the success of the mission (see 1.14, 44; 2.10; 8.13; 24.41, 52).

  10.18–19 On the fall of Satan and the triumph of the kingdom over the power of the enemy, see 4.1–13; 11.14–20; 13.16; 22.31–32; cf. Rev 12.9–12; see also note on 8.12. Snakes and scorpions represent evil (see 11.11–12; see also Gen 3.1–14; Ps 58.3–4; Sir 21.2; Mk 16.18; Acts 28.1–6).

  10.20 Names…written in heaven. See Ex 32.32–33; Ps 69.28; Isa 34.16; Dan 12.1; Mal 3.16–17; Phil 4.3; Heb 12.23; Rev 3.5; 13.8.

  10.21 On contrasts between hidden and revealed, the wise and infants, see 8.17.

  10.22 No other portion of Luke explicates the relationship of the Father and the Son so directly (cf. v. 16; Jn 3.35; 6.65; 10.15; 13.3; 14.7–13;17.25).

  10.23 Blessed are the eyes that see. Though the disciples themselves have not yet fully seen (see 9.45;18.34; 24.16), in Acts they are the key eye witnesses (see Acts 1.8, 21–22).

  10.24 The prophets foretold, but did not see, the fulfillment of the messianic age (see 24.25, 44; Acts 2.16–21).

  10.25–11.13 Jesus teaches the way of the kingdom.

  10.25–37 Cf. Mt 22.34–40; Mk 12.28–34. The double love command leads to a teaching on being a neighbor.

  10.25 Lawyer. See note on 7.30.

  10.27 The text joins Deut 6.5 and Lev 19.18.

  10.29 Justify himself. See 16.15. The question probes the limits of neighbor.

  10.30 The road down from Jerusalem to Jericho descends about 3,200 feet; the distance between the two is about eighteen miles. See 18.35; 19.1.

  10.31 A priest, perhaps returning home after temple service (see 1.23).

  10.32 Levite, a temple functionary from the priestly tribe of Levi. Both he and the priest may have been concerned about impu
rity from contact with a corpse (see Num 5.2; 19.11–13).

  10.33 The Samaritan in this setting is an outsider (see note on 9.52). Moved with pity. See note on 7.13.

  10.34 Oil and wine, used for medicinal purposes (see Isa 1.6; Mk 6.13; Jas 5.14).

  10.36 Jesus’ question changes the definition of neighbor from one who is the object of kindness (cf. vv. 27, 29) to one who bestows it.

  10.37 Mercy. See 1.72; 6.36; Mic 6.8.

  10.38–42 See also Jn 11.1; 12.1–3. Interpreters find in the story of Martha and Mary conflicting messages on service and listening.

  10.39 Sat at the Lord’s feet. Mary is depicted as a disciple (see note on 8.35). This was exceptional for women.

  10.40 Many tasks, lit. “much service.” Discipleship is later defined in terms of service (see 22.24–27). For the active service of other women, see 8.2–3; 23.55–56; 24.1–3; Acts 9.36; 16.14–15; 18.2–3, 18.

  10.42 One thing is necessary, here listening to Jesus’ teaching (see 18.22; see also 8.15, 21).

  Luke 11

  The Lord’s Prayer

  1He was praying in a certain place, and after he had finished, one of his disciples said to him, “Lord, teach us to pray, as John taught his disciples.” 2He said to them, “When you pray, say:

  Father,a hallowed be your name.

  Your kingdom come.b

  3Give us each day our daily bread.c

  4And forgive us our sins,

  for we ourselves forgive everyone indebted to us.

  And do not bring us to the time of trial.”d

  Perseverance in Prayer

  5And he said to them, “Suppose one of you has a friend, and you go to him at midnight and say to him, ‘Friend, lend me three loaves of bread; 6for a friend of mine has arrived, and I have nothing to set before him.’ 7And he answers from within, ‘Do not bother me; the door has already been locked, and my children are with me in bed; I cannot get up and give you anything.’ 8I tell you, even though he will not get up and give him anything because he is his friend, at least because of his persistence he will get up and give him whatever he needs.