23.29 Blessed are the barren. See also 21.23; Isa 54.1; cf.
Lk 11.27.
23.30 See Hos 10.8; Rev 6.16.
23.31 The saying is enigmatic, though a contrast seems to be drawn between the present relative prosperity and the harsh future days of the Roman destruction (see Ezek 20.47).
23.32 Criminals. See 22.37; Isa 53.12.
23.33 The Skull, a descriptive name for a prominent rock or hill marking the execution site.
23.34a See note on 22.43–44. The theme of pardonable ignorance appears also in Acts 3.17; 7.60; 13.27; 17.30.
23.34b See Ps 22.18.
23.35 The people are separated again from the leaders (cf. vv. 13–18). The leaders’ mockery ignorantly speaks the truth of Jesus’ identity as Messiah of God, his chosen one (see 2.11; 4.41; 9.20, 35; 24.26; Acts 2.36; 3.18; 4.27).
23.36 Soldiers are mentioned here for the first time in Luke’s account; this is in line with other attempts in Luke-Acts to avoid portraying Romans as opposed to the Jesus movement (see Introduction; notes on 7.2; 23.4). Mocked him. See also 18.32; 22.63; 23.11. Sour wine, the common wine drunk by soldiers (see also Ps 69.21).
23.37–38 King of the Jews. The soldiers’ mockery and Pilate’s inscription ironically and publicly declare the truth.
23.39 The taunt Save yourself (see also vv. 35, 37) sharpens the question of how Jesus will be a Savior (2.11; 9.24; 19.10; Acts 5.31; 13.23).
23.41 Nothing wrong. See note on 23.4.
23.42 Into your (i.e., Jesus’) kingdom. See 1.33; 22.29–30; cf. 24.26.
23.43 On today as the time of salvation (cf. the taunts in vv. 35, 37, 39), see notes on 2.11; 19.9. Paradise, originally a royal garden, the Garden of Eden in the Septuagint, and later, as here, a synonym for heaven (see also 2 Cor 12.4; Rev 2.7).
23.44 Darkness, a divine portent of the “day of the LORD” (see Joel 2.10, 31; Zeph 1.15).
23.45 The curtain of the temple veiled its holiest place (see Ex 26.31–35). Cf. the meditation in Heb 9.6–28.
23.46 Jesus’ last words come from Ps 31.5 (see also Acts 7.59; cf. Mt 27.46, 50; Mk 15.34, 37).
23.47 The centurion…praised God. See note on 7.2. Innocent. See note on 23.4.
23.48 The crowds who have been watching (see v. 35) are now repentant (see 18.13; 23.27).
23.49 The women include those mentioned in 8.2–3 (see also 24.10).
23.50–51 Joseph is known only from the Gospels. The new tomb (v. 53) may reflect his wealth. His credentials as good and righteous and expectantly awaiting the kingdom recall the faithful people in the birth stories and their observance of the law (see 1.6; 2.22–27, 36–39). Council. See note on 22.66.
23.52 According to Jewish law, the body of an executed criminal was not allowed to remain exposed beyond sundown (see Deut 21.22–23).
23.53 See Acts 13.29.
23.54 The day of Preparation, i.e., for the sabbath.
23.56 Spices and ointments, used for burial (see 24.1; Jn 19.40).
Luke 24
The Resurrection of Jesus
1But on the first day of the week, at early dawn, they came to the tomb, taking the spices that they had prepared. 2They found the stone rolled away from the tomb, 3but when they went in, they did not find the body.a 4While they were perplexed about this, suddenly two men in dazzling clothes stood beside them. 5The womenb were terrified and bowed their faces to the ground, but the menc said to them, “Why do you look for the living among the dead? He is not here, but has risen.d 6Remember how he told you, while he was still in Galilee, 7that the Son of Man must be handed over to sinners, and be crucified, and on the third day rise again.” 8Then they remembered his words, 9and returning from the tomb, they told all this to the eleven and to all the rest. 10Now it was Mary Magdalene, Joanna, Mary the mother of James, and the other women with them who told this to the apostles. 11But these words seemed to them an idle tale, and they did not believe them. 12But Peter got up and ran to the tomb; stooping and looking in, he saw the linen cloths by themselves; then he went home, amazed at what had happened.e
The Walk to Emmaus
13Now on that same day two of them were going to a village called Emmaus, about seven milesf from Jerusalem, 14and talking with each other about all these things that had happened. 15While they were talking and discussing, Jesus himself came near and went with them, 16but their eyes were kept from recognizing him. 17And he said to them, “What are you discussing with each other while you walk along?” They stood still, looking sad.g 18Then one of them, whose name was Cleopas, answered him, “Are you the only stranger in Jerusalem who does not know the things that have taken place there in these days?” 19He asked them, “What things?” They replied, “The things about Jesus of Nazareth,h who was a prophet mighty in deed and word before God and all the people, 20and how our chief priests and leaders handed him over to be condemned to death and crucified him. 21But we had hoped that he was the one to redeem Israel.i Yes, and besides all this, it is now the third day since these things took place. 22Moreover, some women of our group astounded us. They were at the tomb early this morning, 23and when they did not find his body there, they came back and told us that they had indeed seen a vision of angels who said that he was alive. 24Some of those who were with us went to the tomb and found it just as the women had said; but they did not see him.” 25Then he said to them, “Oh, how foolish you are, and how slow of heart to believe all that the prophets have declared! 26Was it not necessary that the Messiahj should suffer these things and then enter into his glory?” 27Then beginning with Moses and all the prophets, he interpreted to them the things about himself in all the scriptures.
28As they came near the village to which they were going, he walked ahead as if he were going on. 29But they urged him strongly, saying, “Stay with us, because it is almost evening and the day is now nearly over.” So he went in to stay with them. 30When he was at the table with them, he took bread, blessed and broke it, and gave it to them. 31Then their eyes were opened, and they recognized him; and he vanished from their sight. 32They said to each other, “Were not our hearts burning within usk while he was talking to us on the road, while he was opening the scriptures to us?” 33That same hour they got up and returned to Jerusalem; and they found the eleven and their companions gathered together. 34They were saying, “The Lord has risen indeed, and he has appeared to Simon!” 35Then they told what had happened on the road, and how he had been made known to them in the breaking of the bread.
Jesus Appears to His Disciples
36While they were talking about this, Jesus himself stood among them and said to them, “Peace be with you.”l 37They were startled and terrified, and thought that they were seeing a ghost. 38He said to them, “Why are you frightened, and why do doubts arise in your hearts? 39Look at my hands and my feet; see that it is I myself. Touch me and see; for a ghost does not have flesh and bones as you see that I have.” 40And when he had said this, he showed them his hands and his feet.m 41While in their joy they were disbelieving and still wondering, he said to them, “Have you anything here to eat?” 42They gave him a piece of broiled fish, 43and he took it and ate in their presence.
44Then he said to them, “These are my words that I spoke to you while I was still with you—that everything written about me in the law of Moses, the prophets, and the psalms must be fulfilled.” 45Then he opened their minds to understand the scriptures, 46and he said to them, “Thus it is written, that the Messiahn is to suffer and to rise from the dead on the third day, 47and that repentance and forgiveness of sins is to be proclaimed in his name to all nations, beginning from Jerusalem. 48You are witnesseso of these things. 49And see, I am sending upon you what my Father promised; so stay here in the city until you have been clothed with power from on high.”
The Ascension of Jesus
50Then he led them out as far as Bethany, and, lifting up his hands, he blessed them. 51While he was blessing them, he withdrew from them and was carried up into heaven.p 52And they worshiped h
im, andq returned to Jerusalem with great joy; 53and they were continually in the temple blessing God.r
* * *
a Other ancient authorities add of the Lord Jesus
b Gk They
c Gk but they
d Other ancient authorities lack He is not here, but has risen
e Other ancient authorities lack verse 12
f Gk sixty stadia; other ancient authorities read a hundred sixty stadia
g Other ancient authorities read walk along, looking sad?”
h Other ancient authorities read Jesus the Nazorean
i Or to set Israel free
j Or the Christ
k Other ancient authorities lack within us
l Other ancient authorities lack and said to them, “Peace be with you.”
m Other ancient authorities lack verse 40
n Or the Christ
o Or nations. Beginning from Jerusalem 48you are witnesses
p Other ancient authorities lack and was carried up into heaven
q Other ancient authorities lack worshiped him, and
r Other ancient authorities add Amen
24.1–12 Cf. Mt 28.1–8; Mk 16.1–6; Jn 20.1–10. The first news of the resurrection.
24.2 The stone would probably have been in the shape of a large wheel that rolled in a channel to seal the door of the tomb.
24.4 Men in dazzling clothes, identified as angels in v. 23 (see also Acts 1.10; 10.30; cf. Lk 9.29–31).
24.5 The women were terrified. See note on 1.12.
24.6–7 What the women are prompted to remember implies that they were present for the predictions given in 9.22, 44. See note on 8.2–3. Luke refers to Jesus’ words in Galilee, but omits any mention of a meeting there (cf. Mt 28.10; Mk 16.7).
24.9 The eleven, i.e., the twelve apostles less Judas (Acts 1.16–20).
24.10 The first witnesses are all women (see also vv. 22–24), of whom three are named (see also 8.2–3). Cf. the tradition in 1 Cor 15.5.
24.11 The disbelief and amazement of the apostles anticipate later revelation and reprimand (vv. 25–27, 31).
24.12 The Gospel According to John also records a visit by Peter to the tomb (see Jn 20.3–10).
24.13–35 The appearance on the way to Emmaus.
24.13 The precise location of Emmaus is unknown but is consistent with Luke’s understanding that all of the resurrection appearances happen in and around Jerusalem (see note on 24.6–7).
24.16 It is not clear who kept their eyes from recognizing him, but God may be the implied agent (see v. 31; see also 9.45; 18.34; cf. Jn 20.14–15).
24.18 Cleopas is otherwise unknown.
24.19 On Jesus as a prophet, see 7.16, 39; 9.8, 19; Acts 3.22.
24.20 The chief priests and leaders are held most accountable for Jesus’ death (see also 22.52, 66; 23.1–2, 10, 13, 35).
24.21 The focus of hope remains on the redemption of Israel (see 1.68;2.25, 38; 23.51; Acts 26.6–7, 23). The third day. See 9.22; 13.32; 18.33; 24.7, 21, 46; Acts 10.40.
24.22–24 On the women, see vv. 1–11.
24.24 Some…went to the tomb. Only Peter is mentioned in v. 12.
24.26 Earlier passages have indicated that the Messiah’s suffering was necessary to fulfill God’s plan of salvation (see 9.22, 43b–45; 12.50; 13.32–33; 17.25; 18.31–34; see also Acts 3.18; 17.3; 26.23).
24.27 The risen Messiah introduces a new, christological interpretation of Moses and all the prophets (cf. 16.29, 31). No specific OT texts are indicated, but see Acts 2.25–36; 4.11, 25–28; 8.32–35; 13.32–41; 17.2–3.
24.30 See 9.16; 22.19;24.35. In Acts, the “breaking of bread” is mentioned several times, perhaps with eucharistic overtones (see 2.42, 46; 20.7, 11; 27.35).
24.31 Their eyes were opened. See note on 24.16; see also 10.21–24. He vanished. Cf. Acts 8.39.
24.32 On the road (also v. 35). See note on 9.57.
24.34 The appearance to Simon (Peter) is not narrated (but see 1 Cor 15.5).
24.36–53 The third appearance of the risen Christ (see vv. 13–31, 34) recalls elements of John’s narrative.
24.36 Peace be with you. A conventional Jewish greeting but also a sign of the kingdom (see 1.79; 2.14, 29; 7.50; 8.48; 19.38, 42; Acts 10.36; see also Jn 20.19, 26).
24.37 Startled and terrified. See v. 5; note on 1.12.
24.39 Touch me and see. The command emphasizes the physical reality of Jesus’ resurrection (see also Jn 20.25–29). He is not merely a ghost or spirit. Cf. 1 Cor 15.44.
24.42–43 Eating the broiled fish emphasizes again the reality of the resurrection (see also 8.55; Jn 21.9–14).
24.44–45 These verses again introduce the Messiah’s interpretation of Israel’s scriptures (see notes on 24.26;24.27).
24.45 He opened…scriptures. Cf. 9.45; 18.34.
24.47 Repentance and forgiveness of sins is the substance of the mission in Acts 2.38. On going to all nations, beginning from Jerusalem, see Acts 1.8; see also Lk 2.32; Acts 13.46–48.
24.48 The role of the apostles is to be witnesses (see Acts 1.8, 22; 10.39–43).
24.49 What my Father promised proves to be the Holy Spirit. See Acts 1.4–5, 8; 2.4, 17–18 (citing Joel 2.28–29); 2.38; see also Isa 32.15; 44.3; Ezek 39.29.
24.50 Bethany. See note on 19.29.
24.51 Jesus’ exaltation into heaven is narrated in greater detail in Acts 1.1–11.
24.52–53 The return to Jerusalem again places the followers of Jesus at the temple (see 1.8–23;2.22–51; 19.45–21.38; Acts 2.46; 3.1; 5.42), involved with the prayers of Israel.
The Gospel According to JOHN
1 | 2 | 3 | 4 | 5 | 6 | 7 | 8 | 9 | 10 | 11 | 12 | 13 | 14 | 15 | 16 | 17 | 18 | 19 | 20 | 21 |
IT HAS LONG BEEN RECOGNIZED that the Gospel According to John differs significantly from the other Gospels. It has characters and events that the other three do not mention, and it lacks stories that are prominent in them. It uses language rich in symbolism and subtle shades of meaning. Irony and paradox are common in John; people often misunderstand what Jesus says, but in a way that opens up new levels of meaning. Instead of speaking in parables and short sayings about the kingdom of God, Jesus speaks in long, difficult monologues about himself, his relation to God, and the need to believe in him. Since the second century CE, it has been common to think of John as the “spiritual Gospel,” more theological than historical. Recent study has, however, shown that John has a certain grounding in history.
Historical Setting
OF ALL THE NT GOSPELS, John presents by far the most hostile picture of relations between Jesus and the Jews. Throughout the book Jesus rebukes “the Jews” for their failure to recognize or understand him. For their part, they try to stone him, and people who confess him as the Messiah are put out of the synagogue so that his disciples are “afraid of the Jews” (9.22; 16.2; 20.19). Yet Jesus and his disciples were Jews themselves! It is not likely that Jewish Christians were expelled from synagogues before the 80s, and even then this did not happen everywhere.
It is now widely recognized that this state of affairs reflects the circumstances not of Jesus himself but of a Christian group some years after his death. The Gospel According to John seems to have been written late in the first century in a specific Christian community that was undergoing a painful separation from the Jewish society to which its members had belonged. Their claim that Jesus was the Messiah, and indeed the Son of God, brought disciplinary action from the synagogue authorities (who apparently belonged to the Pharisees; see 7.45–48; 12.42). For some, the punishment only emboldened their confession of belief. Others apparently sought to remain within the synagogue as secret Christians (12.42–43; 19.38).
It is important to remember, then, that when John speaks of “the Jews,” it does not refer to the Jewish people as a whole. In some passages (e.g., chs. 7, 11) the translation “Judeans” is possible, perhaps reflecting tensions between Galileans and Judeans in the time of Jesus. Generally, however, the ultimate referent seems to be the syna
gogue authorities of a particular time and place who were inimical to the Christian movement, although another option might be those Jewish believers whose faith, or their courage in expressing it, fell short in the writer’s view. Most probably, the hostile debates between “the Jews” and Jesus in John indicate the intensity of the conflict between the synagogue authorities and the Jewish Christian community in which this Gospel was written.
Purpose
THE AIM OF THE GOSPEL is stated clearly in 20.31: to encourage its readers to believe that Jesus is the Messiah and the Son of God. Given the historical circumstances sketched above, this probably means that the book was intended to inspire members of the community to maintain their belief during a troubled time rather than to convert outsiders. Many things in John have meaning only for those who are Christians already. Yet even nonbelievers who are open to the Christian message may find John’s powerful symbolic presentation of Jesus as the Light of the World and the Bread of Life moving and attractive.
Author and Sources
A TRADITION GOING BACK to the second century identifies the author of this Gospel as John the son of Zebedee, one of Jesus’ disciples. Since the book also speaks of a “disciple whom Jesus loved” and seems to connect him with its writing (19.26, 35; 21.20–24), this “beloved disciple” has often been identified with John. Yet the Gospel itself does not make this identification and neither mentions John nor names its author. It may be that the author developed the book from traditions about Jesus that had been handed on by one of his disciples. The figure of the beloved disciple may allude to that individual, although the character clearly fulfills some important literary roles, exemplifying the dedication that should characterize an ideal disciple. It has also been suggested that an earlier document focusing on Jesus’ miraculous “signs” (2.11) was incorporated into the Gospel. After its first writing, John was evidently further expanded: chs. 15–17 and 21 seem to have been added later, by the original author or by someone from the same circles.
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