Cleveland Bible Commentary on Luke

The Cleveland Bible Commentary

Luke (NIV)

By Syd Cleveland

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Luke 1:1

Luk 1:3

HAVE CAREFULLY INVESTIGATED = The Greek "parakoloutheo" (Strongs #G1380) means "to follow near, to carefully trace out, to gain knowledge of."

FROM THE BEGINNING = The Greek literally says: "having investigated from their source." The key word is "anothen" (Strongs #G509) meaning "from the top, from above, from the beginning." When this word is used in John 3:3, 7, 31; John 19:11 and James 1:17 it means "from God." In James 3:17 "anothen" means "the wisdom that comes from above" (heaven), or "divine wisdom." However, here in Luke 1:3 (also in Acts 26:5 and Galatians 4:9) many scholars believe the meaning is "from the beginning, from the source." Thus, one interpretation can be that Luke read the writings of others, compared them with the accounts of "eyewitnesses" (Luke 1:2), and then produced a totally human account of Christ's life. A better interpretation would be that Luke went to the "source above" ("anothen"), received divine inspiration, and produced a divinely-inspired account of Christ's life (in contrast with the "many" human accounts [Luke 1:1] produced in his day). At the heart of the issue lies the source of Luke's inspiration for his gospel: it either came from man's wisdom, man's histories, man's ideas -- or he was divinely inspired "from above" ("anothen").

TO WRITE AN ORDERLY ACCOUNT FOR YOU = This was the first book that Luke wrote for Theophilus. The second book Luke wrote was the book of Acts (see Acts 1:1).

Luk 1:11

AN ANGEL OF THE LORD = The New Testament makes a distinction between "the Angel of the Lord," (Matthew 1:24) which could mean a specific angel, or even God Himself; and "an Angel of the Lord" (see Matthew 1:20; 2:13, 19; 28:2; Luke 1:11; 2:9; 5:19; Acts 8:26; 12:7; 12:23) which simply means an angel sent from the Lord -- the Lord's angel.

"Those books which narrate the great acts of God (Genesis, Exodus, Numbers, Judges, 1 Samuel, 2 Samuel, 1 Kings and 2 Kings) contain numerous references to angels. In these books, especially at key points, God reveals Himself and acts on behalf of His people. Sometimes He does this directly, sometimes in the person of an angel. Often the distinction between God's action and the angel's is blurred to the point that they seem synonymous (Genesis 19:13, 24; Exodus 3:2, 4)." -- Holman Bible Dictionary.

This does not lend support to the idea that the Archangel Michael is Jesus Christ, as Seventh-day Adventists and Jehovah's Witnesses teach (see note on Jude 1:9).

Luk 1:15

THE HOLY SPIRIT = Contrary to the Jehovah Witnesses' belief that the Holy Spirit is just an "active force" like electricity, "the idea of 'spirit' excludes not only the idea of material substance, but also that of inanimate substance. It implies that God (or in this case, the Holy Spirit) is alive." -- Lectures in Systematic Theology, by Henry C. Thiessen, Eerdmans, p. 76.

Luk 1:17

IN THE SPIRIT AND POWER OF ELIJAH = The angel Gabriel is speaking about John. John's ministry is the fulfillment of the Messianic prophecy found in Malachi 4:5.

PREPARED FOR THE LORD = The Greek "hetoimazo" (Strongs #G2090) means "to make ready, to prepare." It is used when setting a table in preparation for a meal (Matthew 22:4). It is used of soldiers cleaning and repairing their equipment for battle (Acts 23:23). It is used of heralds preparing the way for a king to journey from one location to another (Revelation 16:12).

Luk 1:24

BECAME PREGNANT = The Greek word "sullambano" (Strongs #G4815) which means "to catch hold of, take, receive, enclose in the hands." It is sometimes figuratively used of females to mean "to conceive a child." The normal Greek word for conception is "gennao" (Strongs #G1080).

Luk 1:26

IN THE SIXTH MONTH = The context indicates this was not the six month of the year, but the sixth month of Elizabeth's pregnancy (Luke 1:24, 36).

Luk 1:31

YOU WILL BE WITH CHILD = The Greek word "sullambano" (Strongs #G4815) which means "to catch hold of, take, receive, enclose in the hands." It is sometimes figuratively used of females to mean "to conceive a child" (see Luke 1:24). The normal Greek word for conception is "gennao" (Strongs #G1080). The birth of Christ was the result of God's miraculous power, not the result of a sexual union between divinity and humanity. Christ was not conceived in the "normal" way.

GIVE BIRTH TO A SON = This is the fulfillment of the Messianic prophecy found in Isaiah 7:14.

Luk 1:32

THRONE OF HIS FATHER DAVID = This is a fulfillment of the Messianic prophecy about Jesus Christ in Isaiah 9:7.

Luk 1:34

SINCE I AM A VIRGIN = The Greek literally reads "andra ou' ginooskoo" meaning "a man I do not know". Mary was certain she could not give birth because she had not "known" a man (she was literally a virgin -- compare with Matthew 1:18 and Luke 1:34). The angel's response to her question made it clear that Mary was indeed a virgin, that she would not conceive through natural means, but rather the birth would come about through Divine Incarnation (Luke 1:35).

Luk 1:35

THE HOLY SPIRIT WILL COME UPON YOU = This does not mean that Mary would be "impregnated" by the Holy Spirit any more than it means in Luke 2:25 and Acts 8:16 that men were impregnated by the Holy Spirit!

Contrary to the Jehovah Witnesses' belief that the Holy Spirit is just an "active force" like electricity, "the idea of 'spirit' excludes not only the idea of material substance, but also that of inanimate substance. It implies that God (or in this case, the Holy Spirit) is alive." -- Lectures in Systematic Theology, by Henry C. Thiessen, Eerdmans, p. 76.

THE POWER OF THE MOST HIGH WILL OVERSHADOW YOU = "'Overshadow' is not a euphemism for 'beget': the language does not indicate any kind of sexual intercourse between God and Mary." -- New Bible Commentary, by Wenham, Motyer, Carson, France, p. 982. The Greek word "episkiadzo" (Strongs #G1982) means "to cast a shadow upon." It is used in Matthew 17:5 and Luke 9:34 when speaking about the cloud the enveloped Christ at the Transfiguration; in Acts 5:15 when speaking about Peter's shadow falling upon the sick; in Psalm 91:4 when speaking about God's protection; and in Exodus 40:35 when speaking about God's glory covering the tabernacle.

HOLY SPIRIT ... MOST HIGH ... SON OF GOD. These are the three members of the Trinity. The three members of the Trinity are mentioned in Isaiah 42:1; Matthew 3:16; Matthew 28:19; Luke 1:35; Luke 10:21; John 3:5; Acts 7:55; Acts 10:38; Romans 1:4; Romans 15:16, 30; 1 Corinthians 6:11; 1 Corinthians 12:3; 2 Corinthians 13:14; Galatians 4:6; Ephesians 1:17; Philippians 3:3; Hebrews 10:29; 1 Peter 1:2; 1 John 4:2.

Luk 1:41

FILLED WITH THE HOLY SPIRIT = This does not mean Elizabeth spoke in "tongues" (the charismatic babble of today). Instead, notice she spoke in the common language of her time (Luke 1:42-45).

Luk 1:67

FILLED WITH THE HOLY SPIRIT = Contrary to the Jehovah Witnesses' belief that the Holy Spirit is just an "active force" like electricity, "the idea of 'spirit' excludes not only the idea of material substance, but also that of inanimate substance. It implies that God (or in this case, the Holy Spirit) is alive." -- Lectures in Systematic Theology, by Henry C. Thiessen, Eerdmans, p. 76.

PROPHESIED = Here it is clear that "prophesied" does not mean "spoke in tongues," for what follows in the next paragraph are the clear words which he spoke.

Luk 1:74

WITHOUT FEAR = It is not God's desire that His people fear him (1 John 4:18). The word translated "fear" here is the Greek "aphobos" (Strongs #G870) from which we get our English word "phobia." In context, it is because of Jesus Christ that we do not fear God.

Luk 1:78

THE RISING SUN = Here this reference is to Jesus Christ (the "child" in verse 80) which came to us from heaven. Thus, contrary to the idea that references to the "sun" are pagan, Scripture uses the concept of the rising sun to depict Jesus Christ (also see Malachi 4:2; Isaiah 9:2, Isaiah 60:1, 19; and Habakkuk 3:4).

Luk 2:1

CAESAR AGUSTUS = Augustus was the greatest of the Roman emperors, reigning from 31 B.C. – A.D. 14. The month of August is named for him.

CENSUS = The census was used for military service as well as taxation. Jews were exempt from military service.

Luk 2:2

QUIRINIUS = A Roman official who governor of Syria for two terms: (1) 6-4 B.C.; (2) A.D. 6-9. A Roman census was taken during each of Quirinius’ two terms. Luke specifies that Jesus was born during the census taken in Quirinius’ first term (i.e. “the first census”).

Luk 2:4

TO BETHLEHEM = This is the fulfillment of the Messianic prophecy found in Micah 5:2.

Luk 2:5

WHO WAS PLEDGED TO BE MARRIED = The Jewish betrothal was more binding than our modern engagement. Sexual intercourse was prohibited until the marriage was performed. A betrothal could only be broken by receiving a divorce. Thus Joseph and Mary were not actually married at the time Jesus was born. Perhaps this contributed to Christ's enemies referring to him as an illegitimate child (see John 8:41).

Luk 2:8

SHEPHERDS LIVING OUT IN THE FIELDS NEARBY = Shepherds lived with their sheep year around out in the open fields, huddled around campfires on cold nights. They were uneducated, their hair was long and matted, they were unsanitary, they were poor, they were despised, and they were kept out of sight of decent people. But they were necessary from a religious viewpoint.

At the temple in Jerusalem, sheep were sacrificed in the morning and evening burnt offerings, and they were sacrificed as personal sin offerings, guilt offerings, and peace offerings.

Because of the very heavy demand for sheep to be sacrificed every day, the temple authorities had gone into the sheep business as a sideline. As a result, there were large flocks of sheep owned by the temple. These temple flocks were located just five miles south of the temple in Jerusalem -- out in the fields near the town of Bethlehem. The temple flocks were cared for by hired shepherds year around. They were far enough away from the city of Jerusalem so they wouldn't be a nuisance to the city people, and yet close enough for sheep to be herded to the temple every day to be sacrificed. So the Bible student can understand there was nothing unusual about shepherds being out in the fields around Bethlehem in the middle of December, back in 5 B.C. when Jesus was born! It was just business as usual for the temple and the shepherds.

Luk 2:9

This does not lend support to the idea that the Archangel Michael is Jesus Christ, as Seventh-day Adventists and Jehovah's Witnesses teach (see note on Jude 1:9).

Luk 2:12

BABY = Greek "brephos" (Strongs #G1025) meaning "an unborn baby or newborn infant."

Luk 2:21

CONCEIVED = The Greek "sullambano" (Strongs #G4815) means "to clasp, seize, conceive, aid, help."

Luk 2:25

HOLY SPIRIT = Contrary to the Jehovah Witnesses' belief that the Holy Spirit is just an "active force" like electricity, "the idea of 'spirit' excludes not only the idea of material substance, but also that of inanimate substance. It implies that God (or in this case, the Holy Spirit) is alive." -- Lectures in Systematic Theology, by Henry C. Thiessen, Eerdmans, p. 76.

Luk 2:26

REVEALED TO HIM BY THE HOLY SPIRIT = Here we learn that the Holy Spirit is able to foresee the future, and communicate what He foresees to a human being. This indicates that the Holy Spirit is the third divine Person of the Godhead.

Luk 2:35

SWORD WILL PIERCE YOUR OWN SOUL TOO = Fulfilled when Mary stood at the cross watching Jesus die (John 19:26-27 cf. John 19:34).

Luk 2:49

MY FATHER'S HOUSE = This is the first time Jesus referred to God as "my Father."

Luk 3:1

FIFTEENTH YEAR OF TIBERIUS CAESAR = Josephus states Tiberius became emperor when Augustus died in A.D. 14 ("Antiquities" Bk. xviii, Chap. ii, Sect. 2). Thus the fifteenth year of Tiberius would have been A.D. 28 or A.D. 29 depending on whether Josephus used the accession or non-accession method of dating. Since Luke 3:23 tells us Jesus was about 30 years of age when He began His ministry, Josephus' date for Tiberius requires Jesus' death to occur between A.D. 31 and A.D. 32 -- thus His birth would have to be 3 B.C. or 2 B.C. However, Tiberius ruled with Augustus for around two or three years before Augustus died. This means Tiberius began his official duties around A.D. 11 or 12. His fifteenth year would then be A.D. 26 and agrees with the 5/6 B.C. date for Christ's birth.

Luk 3:2

ANNAS = High priest from A.D. 6-15.

CAIAPHAS = He was Annas' son in law. Caiaphas became high priest around A.D. 18 and continued to about A.D. 36 or 37.

WORD OF GOD = This phrase ("word of God") is used throughout Scripture to mean:

(1) a prophecy or directive from God to a prophet (1 Chronicles 17:3-4; Luke 3:2);

(2) the entire cannon of Scripture (Proverbs 30:5; Matthew 15:6);

(3) the spoken word/preaching (Acts 4:31; 6:2-4);

(4) the "sword of the Spirit" (Ephesians 6:17);

(5) "Christ in you, the hope of glory" (Colossians 1:25-27);

(6) literally the word from God (1 Thessalonians 2:13).

(7) In John 10:35, "the word of God" is synonymous with "the Scripture."

(8) In Acts 6:7; 8:14, "the word of God" is synonymous with Christianity.

(9) In Revelation 19:13 "the Word of God" is a title for Jesus Christ.

Luk 3:3

REPENTANCE = The Greek "metanoeo" (Strongs #G3341) means "to change one's mind, to think differently, to repent." Theologically, repentance involves genuine regret or sorrow, accompanied by a true change of heart toward God.

"Repentance is necessary for salvation, but merely as a preparation of the heart and not as a price paid for the gift of life." -- Lectures in Systematic Theology, Henry C. Thiessen, Eerdmans, p. 202

Luk 3:8

PRODUCE FRUIT = Repentance that does not bring about a changed life is no repentance at all. Simply saying "I'm sorry," but then continuing in evil behavior is not genuine repentance. Repentance must bring about a changed life.

REPENTANCE = The Greek "metanoeo" (Strongs #G3341) means "to change one's mind, to repent." Theologically, repentance involves genuine regret or sorrow, accompanied by a true change of heart toward God.

"Repentance is necessary for salvation, but merely as a preparation of the heart and not as a price paid for the gift of life." -- Lectures in Systematic Theology, Henry C. Thiessen, Eerdmans, p. 202

Luk 3:16

BAPTIZE YOU ... WITH FIRE = In the context of Luke 3:7-9 this may refer to the destruction of the wicked who are "baptized with fire" in contrast to the righteous who are "baptized with the Holy Spirit." For the Jehovah's Witness teaching on this see Matthew 3:11.

Luk 3:22

THE HOLY SPIRIT DESCENDED ON HIM = Contrary to the Jehovah Witnesses' belief that the Holy Spirit is just an "active force" like electricity, "the idea of 'spirit' excludes not only the idea of material substance, but also that of inanimate substance. It implies that God (or in this case, the Holy Spirit) is alive." -- Lectures in Systematic Theology, by Henry C. Thiessen, Eerdmans, p. 76.

IN BODILY FORM = Once again this rules out the idea of the Holy Spirit only being an "active force." Instead, the Holy Spirit, like all spirits, is able to assume any bodily form He chooses.

Luk 3:23

ABOUT THIRTY YEARS OLD = See note on Luke 3:1.

Luk 3:33

THE SON OF JUDAH = Christ's lineage is a fulfillment of the Messianic prophecy in Genesis 49:10.

Luk 3:34

THE SON OF ISAAC = This is a fulfillment of Genesis 17:19.

Luk 3:38

THE SON OF GOD = The word "son" has been supplied by the translators of this text. The Greek literally reads: "the of Enosh, the of Seth, the of Adam, the of God" (the word "son" is not included, but it is understood to be meant by the text). However, when the Bible refers to Jesus Christ as "the Son of God" it uses the phrase: "ho weos tou Theou" (literally "the Son of God").

Luk 4:1

Luk 4:2

WHERE FOR FORTY DAYS HE WAS TEMPTED BY THE DEVIL = The verbal form of the Greek word "peirazomenos" (Strongs #G3985) is present passive participle in the nominative singular masculine case. This means Satan tempted Christ continuously over the forty days (also see Mark 1:13).

Luk 4:6

FOR IT HAS BEEN GIVEN TO ME = Satan became "the prince of this world" (John 12:31) by deceiving Eve (Genesis 3:1-10).

Luk 4:10

HIS ANGELS ... TO GUARD YOU CAREFULLY = Satan quoted Psalm 91:11-12 in an effort to tempt Jesus into sin.

Luk 4:12

PUT ... GOD TO THE TEST = The Greek "ekpierazo" (Strongs #G1598) means "to tempt, to test by refusing to believe, to try to prove wrong."

Luk 4:16

WENT INTO THE SYNAGOGUE ... TO READ = Until His death established the New Covenant, Jesus lived under the Old Covenant and was subject to all its laws just as any Israelite was. Therefore, like all obedient Israelites, Jesus went to the synagogue on the Sabbath day -- He did not go to the carpentry shop to work. By refraining from His normal occupation, Jesus was obeying the fourth commandment of the Old Covenant (Exodus 20:8-11). Jesus’ entire life was lived under the Old Covenant until He established the New Covenant on the cross and lived under the New Covenant after His resurrection.

In the time of Christ, Saturday was primarily known as the day of rest from work, but it also included the idea of worshipping at the temple. However, the Bible student must understand that Jews went up to worship at the temple three times every day, thus, under the Old Covenant, Saturday was not different from other days as far as worship was concerned.

Notice, however, Jesus did not go into the synagogue to "worship" -- instead it was His custom to "read" and to "teach" the Torah (also see Luke 6:6). Never once does the Bible link the word "worship" with a Jewish synagogue. On the other hand, both the Old Testament and the New Testament link the word "worship" with the Temple: 2 Chronicles 7:3; Ezra 7:19; Luke 2:37; Romans 9:4; Revelation 11:1. In addition, it was also the Apostle Paul's custom to go to the synagogue on Saturday -- not to worship, but to "reason" with the Jews in the hope of converting them to Christianity (Acts 17:2).

In the time of Christ, Jewish synagogues commonly held assemblies on Saturdays ("the Sabbath day"), Mondays, and Thursdays, as well as on the Annual Feast days. Saturday was a day to rest from work, while Mondays and Thursdays were market days. Thus people assembled at the synagogue to hear the “law”/”Torah” (the first five books of the Old Testament) read three days each week. This was exactly what Jesus did: it was His "custom" to read and teach the Torah in the synagogue on Saturdays. There was a reading plan in which portions of the Torah were read on each of the three days each week so that the entire Torah was completed each calendar year.

In this we see the Jewish people did not consider their assembly at the synagogue on Saturday to be God's special day for worship -- instead the synagogue was an educational institution, or school. The synagogue was not considered as a place of worship until long after 70 A.D. when the temple was destroyed by the Romans. Thus, in 30 A.D., during the time of Christ, assemblies at a synagogue consisted of reading the Torah, and at times, the disposition of legal cases (see Matthew 10:17; Luke 12:11, et cetera). Also see The Complete Word Study Dictionary, New Testament, Zodhiates, AMG Publishers, page 1334.

"The chief function of the synagogue was to foster understanding and proper observance of the Jewish law. In effect, it became the seat of a spiritual government which ordered and disciplined the lives of the people." -- The Bible Almanac, p. 401. This change in the function of synagogues occurred long after the destruction of the temple in 70 A.D.

Seventh-day Adventists and other Sabbatarians claim that Luke 4:16 presents Jesus as our example in Sabbath-keeping. They say: "If Jesus worshipped on Saturday, then we all ought to follow His example." However, Luke 4:16 simply tells us that, under the Old Covenant, Jesus is our example of going into the synagogue on Saturday and reading the Torah -- there is nothing said here about Jesus worshiping on the Sabbath day. Neither is there any command here for Christians to worship on the Sabbath day (Saturday). Furthermore, no Seventh-day Adventist follows Jesus' example by attending a Jewish synagogue on Saturday. Neither does any Seventh-day Adventist read the Hebrew Torah in a Jewish synagogue as Jesus did. Nor does any Seventh-day Adventist limit the study of Scripture to only the first five books of Moses on Saturday, as Jesus did. The fact is, despite their claims, Seventh-day Adventists do not follow any example Jesus supposedly set for them in Luke 4:16.

Sabbatarians should remember before His crucifixion, Jesus was like every other Jew of His time: bound under the Old Covenant to follow the Old Testament laws. Therefore He was circumcised, He celebrated Passover, He went to the temple to sacrifice and worship -- in His entire life He was sinless under the Old Covenant Laws.

On the other hand, New Testament Christians live after the Cross under the terms of the New Covenant. Christianity is not a continuation of the Judaism of the Old Covenant, instead Christianity is a radically new religion with a radically New Covenant centered upon Jesus Christ.

It is notable that there is no Biblical record of Jesus Christ attending the Temple, worshipping on Sabbath, or even attending a Jewish synagogue in the six weeks between His resurrection and His ascension. In fact, just before His crucifixion, as Jesus was leaving the Temple, He specifically stated He would not return to the temple until the Israelites were willing to accept Him as their Messiah (Matthew 23:38-39). They did not accept Him, and He never returned to the temple to worship – even after He established the New Covenant at the cross. If we are going to "follow Jesus' example" in Sabbath-keeping, then what Jesus did after His resurrection, under the New Covenant, is most certainly the example Christians are to follow!

ON THE SABBATH DAY = The word "Sabbath" (Strongs #G4521) means "rest, the day of weekly repose from secular avocations." It does not mean "worship." Scripture does not prohibit anyone from worshipping God on any day of the week. As a matter of fact, there are numerous Old Testament Scriptures requiring God's people to worship on each of the seven days of the week, including Saturday and Sunday. As a result, both Christians and Jews went to the temple in Jerusalem to worship and pray three times a day every day (see Daniel 6:10; Acts 3:1). In addition, most of the Annual Feast days were dependent upon the phases of the moon and thus could occur on any day of the week. The exception was the annual feast of Pentecost, which always fell on Sunday. Thus Pentecost Sunday was an annual day of worship specifically commanded by God (see Leviticus 23:16). This fact is generally ignored by Seventh-day Adventists and other Sabbatarians.

Under the Old Covenant, both Jesus and His disciples were accused of breaking the Sabbath rest (Matthew 12:2; John 5:18; John 9:16). Because Sabbatarians pledge their allegiance to the Old Covenant, they accuse anyone who worships God on Sunday as being disobedient for not “keeping” God’s Ten Commandments. However, Sabbatarians neglect to mention that the Ten Commandments are the Old Covenant (Deuteronomy 4:13, Exodus 34:28); the Ten Commandments were only given to the Israelites in 1450 B.C. (Deuteronomy 5:2-4; Deuteronomy 4:8, 13); the Ten Commandments were only intended to last until Jesus came and established the New Covenant at the cross (Galatians 3:16-19); and at the cross, the Old Covenant in Ten Commandments became “obsolete,” “aging,” and faded away until it “disappeared” (Hebrews 8:8-9, 13).

It is very evident from Scripture that worshipping God is not about a day, it is about a relationship. Those who substitute a "day" for a relationship with God, or who bind their relationship with God to a day, have fallen into idolatry.

Even the most prominent Jewish scholar of the first century (Simeon Ben Zoma) recognized that the Temple services, all Israel's religious ceremonies, the Sabbath, the Exodus from Egypt, and anything pertaining to their remembrance of the Exodus from Egypt, would be truly fulfilled and come to an end when the Messiah arrived. The Old Testament Prophet Hosea, recorded God saying: "I will stop all her celebrations: her yearly festivals, her New Moons, her Sabbath days -- all her appointed feasts." -- Hosea 2:11

Therefore Simeon Ben Zoma wrote: "All sacrifices shall end in the days of the Messiah. In the days of the Messiah there shall be no remembrance of the deliverance from Egypt. And if the deliverance from Egypt is no more remembered, surely these ceremonies will be done away." Quoted in Practical Lessons From the Experience of Israel, by F. C. Gilbert, a converted Hebrew, p. 19, published in 1972 by Southern Publishing Association.

Thus from even a scholarly Jewish perspective, if Jesus Christ is truly God's Son and actually the promised Messiah, then even the Ten Commandments, and the Sabbath have come to an end. Christianity is not a continuation of the Old Covenant God made with the Israelites, which was centered on the Temple at Jerusalem -- rather, Christianity is a radically New Covenant centered upon Jesus Christ.

AS WAS HIS CUSTOM = This was not an isolated occurrence; it was Jesus' custom to go to the synagogue to read, study, teach the Torah (Luke 4:16), and heal (Matthew 12:10). Never does Scripture state Jesus went into the synagogue to "worship."

Luk 4:18

HE HAS ANOINTED ME = Jesus read this Messianic prophecy from Isaiah 61:1 and then confidently claimed He was the fulfillment, He was the Messiah (Luke 4:21).

Luk 4:25

THREE AND A HALF YEARS = See 1 Kings 17:1; 18:1; 18:41-46. A possible connection is in Revelation 11:1-6.

Luk 5:1

THE WORD OF GOD = This phrase is used throughout Scripture to mean:

(1) a prophecy or directive from God to a prophet [1 Chronicles 17:3-4; Luke 3:2];

(2) the entire cannon of Scripture [Proverbs 30:5; Matthew 15:6];

(3) the spoken word/preaching [Acts 4:31; 6:2-4];

(4) the "sword of the Spirit" [Ephesians 6:17];

(5) "Christ in you, the hope of glory" [Colossians 1:25-27];

(6) literally the word from God [1 Thessalonians 2:13].

(7) In John 10:35, "the word of God" is synonymous with "the Scripture."

(8) In Acts 6:7; 8:14, "the word of God" is synonymous with Christianity.

(9) In Revelation 19:13 "the Word of God" is a title for Jesus Christ.

Luk 5:14

AS A TESTIMONY TO THEM = See Luke 4:27. No Israelite, except for Miriam had ever been cleansed of leprosy prior to this time. Thus by healing this leper, Jesus "testified" that he was the Messiah.

Luk 5:17

PHARISEES = See note on Matthew 23:2.

TEACHERS OF THE LAW = See note on Matthew 23:2.

POWER ... WAS PRESENT = In this incident the presence of the "power of the Lord" enabled Jesus to heal. People were able to discern that this "power" emanated from Jesus (Luke 6:19). In another incident Jesus was unable to heal because of a "lack of faith" on the part of the people (see Matthew 13:58; Mark 6:5-6).

Luk 5:21

THE PHARISEES = See note on Matthew 23:2.

THE TEACHERS OF THE LAW = See note on Matthew 23:2.

Luk 5:27

LEVI = The Apostle Matthew had three names: here Luke calls him "Levi;" in Matthew 9:9 he calls himself "Matthew;" and Mark 2:14 calls him "Levi son of Alphaeus."

Luk 5:30

THE PHARISEES = See note on Matthew 23:2.

THE TEACHERS OF THE LAW = See note on Matthew 23:2.

Luk 5:31

WHO NEED A DOCTOR = Here Jesus indicates that it is appropriate for sick people to go to the doctor for help. As a physician, Luke, no doubt appreciated Christ's advice (Colossians 4:14). But also see Mark 5:26.

"The Pharisees would not repent of their sins precisely because they thought they were already good. In their own eyes, they weren't 'sick' like 'other people.' They saw no need for the Great Physician!" -- How to Help People Change, by Jay E. Adams, page 6.

Luk 5:32

"Repentance is necessary for salvation, but merely as a preparation of the heart and not as a price paid for the gift of life." -- Lectures in Systematic Theology, Henry C. Thiessen, Eerdmans, p. 202

Luk 5:33

THE PHARISEES = See note on Matthew 23:2.

Luk 5:36

PARABLE = The Greek word "parabolay" (Strongs #G3850) literally means "to throw along side." In other words a parable is story told to illustrate a truth which is "thrown along side." The story itself is not necessarily factual, for it only serves to illustrate a truth. Consider these important elements of Jesus' parables as brought out in Zodhiates' "The Complete Word Study Dictionary of the New Testament":

"Specifically, a parable (is) a short story under which something else is figured or in which the fictitious is used to represent and illustrate the real. This common Oriental method of teaching was much used by Christ in the first three Gospels, but not elsewhere in the New Testament. ... Parables may be considered illustrations of truths already set forth rather than as a means of conveying (new) truths (page 1097).

"No major doctrine can be derived from the details pertaining to the description of the physical circumstances in attributing parallel realities to the spiritual. In the teaching, the physical invariably falls short of adequate representation of the spiritual (page 1100)."

Thus as we read Jesus' parables, we must not to suppose that Jesus had no capacity to use His imagination to develop an allegory which would fit His purpose by illustrating a truth He wanted to impress upon His listeners. Just as "Pilgrim's Progress" is an allegory and even though the details are not necessarily factual, we read the story to grasp a number of spiritual truths.

When it comes to parables we must not conclude that simply because Jesus told a story it must be absolutely true to fact, for parables are often allegories. This is not to imply in any way that Jesus did not tell the truth, but rather to point out that Jesus often used imaginary symbols and allegories in His teaching. Examples of these imaginary symbols are found in the Parable of the Good Shepherd (John 10:11 ff) and the parable of the Vine (John 15:5 ff). Jesus was never actually a literal shepherd, neither was He literally a grapevine, however the lesson these parables taught is absolutely true.

Luk 6:1

Luk 6:2

THE PHARISEES = See note on Matthew 23:2.

Luk 6:5

LORD OF THE SABBATH = See note on Matthew 12:8.

Luk 6:6

AND WAS TEACHING = Not "worshipping," but "teaching." See extensive note on Luke 4:16.

Luk 6:7

THE PHARISEES = See note on Matthew 23:2.

THE TEACHERS OF THE LAW = See note on Matthew 23:2.

Luk 6:15

SIMON WHO WAS CALLED THE ZEALOT = "At the time of Christ, the name "Zealots" was applied to a party among the Jews, half religious and half political, founded by Judas the Galilean (Acts 5:37). These undertook to punish without trial those guilty of violating Jewish practices, under which pretext they themselves committed the greatest excesses of crime." -- AMG Complete WordStudy Dictionary, Zodhiates.

Luk 6:16

JUDAS SON OF JAMES = Not to be confused with Judas Iscariot.

Luk 6:20

POOR = See note on Matthew 5:3.

Luk 6:38

PRESSED DOWN, SHAKEN TOGETHER, RUNNING OVER = The law of reciprocal generosity is expressed here and also in Malachi 3:10.

Luk 6:42

FIRST TAKE THE PLANK OUT OF YOUR EYE = This command is in harmony with the theology expressed in Psalm 66:18 and James 5:16.

Luk 7:1

Luk 7:2

SERVANT = The Greek "doulos" (Strongs #G1401) is the classic word for "slave, servant."

Luk 7:12

THE ONLY SON = Greek "monogenes" (G3439), meaning "only, unique, one of a class or kind."

Luk 7:20

THE ONE WHO WAS TO COME = The thrust of John's question to Jesus Christ was: "Are You the Christ, the Messiah?"

Luk 7:26

A PROPHET? ... MORE THAN A PROPHET = In the context of Luke 7:24, this is a direct reference to John the Baptist. Jesus said John was "more than a prophet" because, as the Lord's "messenger," John fulfilled the Messianic prophecy of Malachi 3:1 (see Luke 7:27).

Luk 7:27

THIS IS THE ONE = In the context of Luke 7:24, John the Baptist.

ABOUT WHOM IT IS WRITTEN = According to Christ's own words, John the Baptist fulfilled the Messianic prophecy of Malachi 3:1.

Luk 7:30

THE PHARISEES = See note on Matthew 23:2.

Luk 7:36

PHARISEES = See note on Matthew 23:2.

Luk 7:37

A WOMAN WHO HAD LIVED A SINFUL LIFE = A Christian tradition dating from about A.D. 500 onward, identified Mary Magdalene with the sinful woman of Luke 7:36-50, however there is no credible or textual evidence for this conclusion.

IN THAT TOWN = If this woman was Mary, the town would have been Magdala. However, there is no Biblical evidence for this conclusion.

PHARISEE'S = See note on Matthew 23:2.

Luk 7:39

THE PHARISEE = See note on Matthew 23:2.

Luk 8:1

Luk 8:8

EARS TO HEAR = A reference to God's statement in Deuteronomy 29:4 that the Israelites had not been given "a mind that understands or eyes that see or ears that hear."

Luk 8:10

IN PARABLES = The Greek word "parabolay" literally means "to throw along side." In other words a parable is story told to illustrate a truth which is "thrown along side." The story itself is not necessarily factual, for it only serves to illustrate a truth. Consider these important elements of Jesus' parables as brought out in Zodhiates' "The Complete Word Study Dictionary of the New Testament":

Luk 8:11

THE WORD OF GOD = This phrase is used throughout Scripture to mean:

(1) a prophecy or directive from God to a prophet [1 Chronicles 17:3-4; Luke 3:2];

(2) the entire cannon of Scripture [Proverbs 30:5; Matthew 15:6];

(3) the spoken word/preaching [Acts 4:31; 6:2-4];

(4) the "sword of the Spirit" [Ephesians 6:17];

(5) "Christ in you, the hope of glory" [Colossians 1:25-27];

(6) literally the word from God [1 Thessalonians 2:13].

(7) In John 10:35, "the word of God" is synonymous with "the Scripture."

(8) In Acts 6:7; 8:14, "the word of God" is synonymous with Christianity.

(9) In Revelation 19:13 "the Word of God" is a title for Jesus Christ.

Luk 8:21

PUT IT INTO PRACTICE = "It is the practice of godliness that enables us to become godly Christians. (Just as) there is no shortcut to Olympic-level skill; there is no shortcut to godliness. It is the day-in and day-out faithfulness to the means which God has appointed and which the Holy Spirit uses that will enable us to grow in godliness. We must practice godliness, just as the athlete practices his particular sport." -- Victory Over Temptation, Wilkinson, (Jerry Bridges), page 73.

Luk 8:22

THE OTHER SIDE OF THE LAKE = To the east side of the Sea of Galilee, probably near the town of Garasa (see Luke 8:26).

Luk 8:26

GERASENES = This refers to the town of Gerasa, which is on the east shore of the Sea of Galilee.

Luk 8:31

THE ABYSS = The Greek word translated "Abyss" is "abussos" (Strongs #G12) meaning an extremely deep place. The Septuagint translates the word "deep" in Genesis 1:2 as "abussos." Thus the Abyss is linked to the concept of the "formless" and "empty" earth prior to creation. Romans 10:7 refers to the Abyss as the place of the dead. Revelation 9:1-2 suggests a hole in the ground (i.e. a "shaft") leads to the Abyss, and it is filled with "smoke." The Abyss is the home of demons (Luke 8:30-31; Revelation 9:11). Revelation 11:7 indicates the Abyss is also the home of the "beast." Revelation 17:8 agrees that the "beast" comes up out of the Abyss, and that this beast in John's day "once was, now is not, and yet will come." Revelation 20:1-3 states that Satan will be bound and sealed in the Abyss for one thousand years. This Abyss is not the Lake of Fire mentioned in Revelation 19:20; 20:10; 20:14; 20:15; 21:8.

Luk 8:33

INTO THE LAKE AND WAS DROWNED = Perhaps symbolic of the Abyss mentioned in Luke 8:31.

Luk 8:37

THE REGION OF THE GERASENES = This is a reference to the town of Gerasa on the east shore of the Sea of Galilee.

LEFT = Apparently Jesus and His disciples sailed west across the lake to the region of Galilee.

Luk 8:40

FOR THEY WERE ALL EXPECTING HIM = In the context of verse 37, the citizens of Gerasa on the east shore of Galilee, had asked Jesus to leave their region. Thus the people on the west shore were expecting Him to return shortly to the region of Galilee..

Luk 8:42

HIS ONLY DAUGHTER = Greek "monogenes" (G3439), meaning "only, unique, one of a

class or kind."

Luk 8:44

CLOAK = The Greek word "imateon" (Strongs #G2440) simply means "a garment, clothes."

Luk 9:1

Luk 9:3

TAKE ... NO STAFF = STAFF = "Included in the list of items they were not to take was a staff (see Matthew 10:10). Mark, however, recorded that the apostles could take a staff (Mark 6:8). This problem is resolved by observing Matthew said they were not to 'procure or purchase' (Greek "ktesesthe" [Strongs #G2932]) extra items (Matthew 10:9), but Mark wrote that they could 'take' (Greek "airosen" [Strongs #G142]) any staffs they already had" (Mark 6:8).” -- Bible Knowledge Commentary

Luk 9:22

TEACHERS OF THE LAW = See note on Matthew 23:2.

ON THE THIRD DAY = See note on Matthew 12:40.

Luk 9:23

IF ANYONE WOULD COME AFTER ME = It is not enough to desire to be a Christian. It is not enough to be thought of as a Christian. To "follow after" Christ requires us to walk the talk -- our deeds must match our profession.

HE MUST DENY HIMSELF = Greek "aparneomai" (Strongs #G720) meaning "to utterly disown and renounce self, to subjugate everything to Christ." Christ demonstrated this when He said "not My will, but Yours be done" (Luke 22:42). The first part of discipleship is to deny oneself by subjugating oneself to the Lordship of Jesus Christ. Also see Matthew 16:24-25.

TAKE UP HIS CROSS = The second part of discipleship is take up the work God has laid upon the disciple. This is a daily work. The "cross" signifies the crucifixion of self.

"Do we think we shall share in (Christ's) holiness without affliction, (without) suffering, or (without) dying to self? ... The point of following Christ is not entertainment or fun, or even a means to wholeness as the world understands these things. Crucifixion is violent and deadly. There seems to be little glory in it. Yet there is no glory (without) it." (Christian Psychology's War on God's Word, by Jim Owen, p. 169-170).

FOLLOW ME = Greek "akoloutheitoo" (Strongs #G190) is 3 person singular, present active imperative meaning "follow continuously." The third part of discipleship is to continuously follow Christ as a life-long commitment.

Luk 9:24

WILL LOSE IT = True discipleship means following Christ and doing His will no matter what the outcome. We cannot die to self and still be self-centered ("wants to save his life"). Eternal life is only for those who follow the Master in selfless service to others.

Luk 9:25

WHAT GOOD = Here Christ points each disciple to the highest priority in life. If we busy ourselves with lesser priorities, and thus neglect the greatest priority, we have spent our life foolishly. If we live our life in foolish selfishness we will "forfeit our soul." In the context of Luke 9:23-24, only a life of selfless service brings lasting reward.

Luk 9:27

BEFORE THEY SEE = Not referring to Christ's second coming, but to His transfiguration (verses 28-36). This is confirmed in verses 28-36 and 2 Peter 1:16-18. Thus Jesus established the kingdom of God on this earth during His ministry here. A slight variation of Christ's words are found in Matthew 16:28 and Mark 9:1.

Luk 9:28

ABOUT EIGHT DAYS = Greek has literally: "after saying these about days eight." Also see Matthew 17:1.

ONTO A MOUNTAIN = Possibly Mt. Hermon (see Mark 8:27). At an elevation of 9,100' above sea level, Mt. Herman’s summit peak is covered with snow eight months out of the year.

Luk 9:31

DEPARTURE = The Greek "exodus" (Strongs #G1841) means "departure, decease, exit from life" (also see 2 Peter 1:15). Moses and Elijah spoke to Christ about how His death in Jerusalem would be the sacrifice for the sins of the whole world. No case here for "life after death" through the agency of an "eternal/immortal" soul. For a similar concept see 2 Timothy 4:6.

Luk 9:33

MOSES AND ... ELIJAH = Elijah was taken to heaven in a whirlwind (2 Kings 2:1) and did not experience death. Moses died on Mt. Nebo (Deuteronomy 32:49-50) and was apparently taken to heaven some time later (Jude 1:9). This event on the Mount of Transfiguration took place some 1,500 years after Moses' death, thus there is no possibility either man remained alive on earth rather than going to heaven.

Luk 9:38

MY ONLY CHILD = The Greek "monogenes" (Strongs #G3439) means “one and only.”

Luk 9:44

LISTEN CAREFULLY = Even though Jesus plainly told them about His coming death, "they did not understand what this meant" (Luke 9:45).

Luk 9:45

IT WAS HIDDEN FROM THEM = Not that God deliberately hid it from them, but that their own theological preconceptions kept them from understanding Jesus would be betrayed and crucified.

Luk 9:49

WE TRIED TO STOP HIM = See note on Mark 3:17.

Luk 9:53

DID NOT WELCOME HIM, BECAUSE HE WAS HEADING FOR JERUSALEM = Samaritans and Jews mutually hated each other. Thus, because of their prejudice, they removed themselves from Jesus' miracle-working power.

Luk 9:54

JAMES AND JOHN = Jesus had nick-named these brothers, "the sons of thunder" (Mark 3:17). Apparently their hot-tempered suggestion here was due to their quick temper!

Luk 9:61

I WILL FOLLOW YOU, LORD; BUT = Jesus requires first place in our lives. Anything that diverts us from His will and Word diverts us from heaven.

Luk 10:1

Luk 10:7

EATING AND DRINKING WHATEVER THEY GIVE YOU = Jesus taught His disciples to adopt the local customs.

"In saying this, Jesus was giving more than dietary advice, He was commanding them to be sensitive to local culture. He was telling them to fit in with those they wanted to reach. They were to adapt to local customs and culture when it didn't violate a biblical principle." -- The Purpose Driven Church, Rick Warren, p. 195

THE WORKER DESERVES HIS WAGES = See Paul's application of Christ's teaching in 1 Timothy 5:18.

Luk 10:13

REPENTED = The Greek "metanoeo" (Strongs #G3340) means "to change one's mind, to think differently." Theologically, repentance involves genuine regret or sorrow, accompanied by a true change of heart toward God.

"Repentance is necessary for salvation, but merely as a preparation of the heart and not as a price paid for the gift of life." -- Lectures in Systematic Theology, Henry C. Thiessen, Eerdmans, p. 202

Luk 10:15

YOU WILL GO DOWN = Through the use of symbolic language Christ predicted the utter ruin of Capernaum. He links this ruin through similar language to the ruin of Satan in Luke 10:18.

Luk 10:18

I SAW = The Greek “theoreoh” (Strongs #G2334) is in the imperfect tense meaning “I was watching Satan fall.” In other words, Christ was watching over His disciples on their mission and saw them triumph over Satan’s forces.

SATAN FALL FROM HEAVEN LIKE LIGHTNING = In context, this statement refers to Christ's disciples winning a great victory over evil (Luke 10:19) and is not about Satan being literally cast out of heaven. Christ’s use of the word “lightning” portrays how quickly, or rapidly, Satan’s power was broken: for at the mention of Christ’s name, the devils fled as quickly as a flash of lightning. The disciples returned from their missionary work to tell Christ: "Lord, even the demons submit to us in your name" (Luke 10:17). Thus Christ exalted in the fact that Satan's power had been crushed through His earthly ministry (Genesis 3:15), just as Satan had been expelled during the war in heaven (Revelation 12:7-9). The parallel between Capernaum's ruin and Satan's ruin is seen in Luke 10:15. For more information see notes on Genesis 3:14; John 12:31 and Revelation 12:7-10.

Luk 10:19

SNAKES AND SCORPIONS = In the context of the previous verse (Luke 10:18) these refer to Satan and his angels. In this verse the "snakes and scorpions" are linked to "all the power of the enemy," and called "the spirits" in the next verse (Luke 10:20). Therefore they are symbolic of Satan and his evil angels and are not literal snakes or literal scorpions (also see Revelation 20:2).

Luk 10:20

THE SPIRITS = The Greek word "pneuma" (Strongs #G4151) means "breath, the vital spirit or life in man, a spirit, the spiritual nature, et cetera." In the context of the previous two verses (Luke 10:18-19), this refers to Satan and his evil angels ("snakes and scorpions").

YOUR NAMES ARE WRITTEN IN HEAVEN = See Exodus 32:32-33; Psalm 69:28; Daniel 12:1; Luke 10:20; Philippians 4:3; Hebrews 12:23; Revelation 3:5; 20:15.

Luk 10:21

FULL OF JOY = The Holy Spirit brought "joy" to Christ, something no "active force" could ever do.

JESUS ... HOLY SPIRIT ... FATHER = These are the three members of the Trinity. The three members of the Trinity are mentioned in Isaiah 42:1; Matthew 3:16; Matthew 28:19; Luke 1:35; Luke 10:21; John 3:5; Acts 7:55; Acts 10:38; Romans 1:4; Romans 15:16, 30; 1 Corinthians 6:11; 1 Corinthians 12:3; 2 Corinthians 13:14; Galatians 4:6; Ephesians 1:17; Philippians 3:3; Hebrews 10:29; 1 Peter 1:2; 1 John 4:2.

Luk 10:25

TO TEST JESUS = That word "test" comes from the Greek word "ekpieradzo" (Strongs #G1598) which means: "to tempt, to test in the hope that the person will break down and fail the test."

Luk 10:27

LOVE THE LORD = Throughout Scripture the result/fruit of loving God is "obedience;" "walking in His ways;" "keeping His commands, decrees, and laws" (see Deuteronomy 6:5, 6; 11:1, 13, 22; 19:9; 30:16, 20; Joshua 22:5; 23:11; Psalms 31:23; 97:10; 116:1; Romans 8:4, 6; 1 John 5:3 et cetera). Love for God results in obedience; but obedience without love is worthless legalism.

Luk 10:29

WANTED TO JUSTIFY HIMSELF = In other words, he wanted to establish that he was legally righteous.

Luk 10:34

POURING = Greek "epicheo" (Strongs #G2022) meaning "to pour upon" -- this does not involve any rubbing or touching by hand as in James 5:14. Also see Exodus 25:6; 29:7; 30:25-32.

Luk 10:42

ONLY ONE THING IS NEEDED = "That one essential need is to hear Him and believe His Word, as Mary did. Rather than multiply needs (as Maslow does), biblical writers seem to go to great lengths to deny any such accumulation. Jesus, in reducing needs to their barest minimum, not only makes the point that 'a person can't sustain life on bread alone,' but here in Luke 10:42 indicates that the only life which is absolutely essential is the life that is sustained by 'every word that proceeds out of the mouth of God.' What Jesus is telling Martha is that in any choice between food for the body and food for the soul, the latter must always take precedence because it alone is absolutely essential." -- The Biblical View of Self-Esteem, Self-Love, Self-Image, by Jay E. Adams, p. 44.

BETTER, AND IT WILL NOT BE TAKEN AWAY FROM HER = "It is better because it is everlasting. We shall all die someday, and even food and clothing will mean nothing to us then. Whether we have fed on the life-giving Words of Christ, however, will be of the utmost importance." -- The Biblical View of Self-Esteem, Self-Love, Self-Image, by Jay E. Adams, p. 44.

Luk 11:1

Luk 11:4

LEAD US NOT = Indicates God's continuing watch care over us in the present and future. Here the agency of the Holy Spirit is brought out as the one who guides us "into all truth" (John 16:13).

"How can you say, 'lead us not into temptation,' when you are resolved to lead yourselves into it, by running into the occasions of sin? You are commanded to keep from the appearance of evil; and do you do that by running into the place and company where it is likely to be committed? No, this is so far from avoiding, and shunning temptation, that it is plain proof to the contrary." -- George Whitefield

TEMPTATION = The Greek "peirasmos" (Strongs #G3986) means "temptation" and/or "outward trial." Not only does this include the daily tests and temptations we all encounter, but also the trials and tests that immediately precede Christ's second coming. Notice that, in context, these "temptation(s)" have to do with forgiveness -- with not forgiving someone who has sinned against us. Jesus speaks about our need for God's forgiveness in verse 12, and about our responsibility to forgive others in verse 13. But in between the two Jesus speaks about temptation -- the temptation to be unforgiving. Therefore, in verse 15, Jesus concludes these four verses about forgiveness by warning that if we do not forgive others, God will not forgive us.

Luk 11:5

THEM = Jesus' disciples (Luke 11:1). He taught them this parable immediately after He taught them how to pray (the Lord's Prayer, Luke 11:2-4).

FRIEND = Greek "philos" (Strongs #G5384) meaning "a friend like a brother."

GOES TO HIM AT MIDNIGHT = Midnight is a most inconvenient time.

Luk 11:8

BOLDNESS = Greek "anaideia" (Strongs #G335) meaning "bold, reckless disregard, inconsideration, shamelessness."

Luk 11:9

SO = Introduces the application of the parable to His disciples.

ASK = Greek "aitayo" (Strongs #G154) meaning "ask, beg, request." It is used in reference to a person of inferior status begging from one of superior status.

SEEK = Greek "zetayo" (Strongs #G2212) meaning "to seek, look for, strive to find, expect, demand." This is implies confident action.

KNOCK = Another action word. The concept in this parable is vigorous action on the part of the believer.

Luk 11:11

FISH ... SNAKE = The "fish" is a symbol of Jesus Christ, the "snake" is a symbol of Satan. At times Christians wonder: "Since Satan can perform miracles, how do we know if a miracle is from God or Satan?" Here Jesus promises us that when we pray in the name of Jesus (i.e. "asks for a fish") God will not permit Satan to answer our prayers (i.e. will not "give us a snake"). Also see note on Matthew 7:9.

Luk 11:13

GIVE THE HOLY SPIRIT = The purpose of this parable is not to promise believers that they will receive anything they request, but that without question they will receive God's gift of the Holy Spirit when they request it by "asking, seeking, and knocking." The companion text in Matthew 7:11 indicates the "good gifts" supply our every need.

Luk 11:16

TESTED HIM = The Greek "pieradzo" (Strongs #G3985) meaning "to tempt" -- it's testing someone in the hope of making him fall. It means to tempt the way Satan tempts us. These Pharisees were hoping to lead Jesus into sin, rather than open their hearts to the truth that He was the Messiah, the Son of God. Also see Matthew 16:1-4; Mark 8:11.

Luk 11:20

KINGDOM OF GOD HAS COME = Jesus established the kingdom of heaven (also known as the kingdom of God) at his first coming. Thus Jesus could say it has come to you. Also see Matthew 12:28; Luke 17:21.

Luk 11:24

EVIL SPIRIT = In these verses (Luke 11:24-26) Jesus teaches us about the personality of demons. It is here we hear from the Lord Himself that demons exist as personal beings, and that these evil spirit beings have a wicked influence on humans. Consider the following information gleaned from Christ's teaching:

1. Verse 24. "When an evil spirit comes out of a man." Here we are told that it is possible through the Lord's power to drive out an evil spirit. Therefore, "demons can exist outside or inside humans. Demons seem to be spirits which find a measure of rest in organic beings, preferring even swine over nothingness (Mark 5:12). These spirits may take territorial rights and associate with certain geographical locations which have been used for satanic purposes.

2. Verse 24. "It goes .... " Demons "are able to travel at will. Being spiritual entities, demons are not subject to the barriers of the natural world. The walls of your church building do not establish it as a sanctuary from demonic influence; only prayer and spiritual authority can do that.

3. Verse 25. "Finds the house swept clean and put in order." It is not enough for a Christian to sweep evil from his life: he must also fill his life Christ.

4. Verse 26. "It goes and takes seven other spirits ... and they go in." Demons "are able to communicate ... with each other. They can also speak to humans through a human subject, such as they did through the Gadarene demoniac (Matthew 8:28-34).

5. Verse 25. "I will return to the house I left." "Each (demon) has a separate identity. Notice the use of personal pronouns in Luke 11:25. ... We are dealing with thinking personalities as opposed to an impersonal force.

6. Verses 24, 26. "I will return." Demons "are able to remember and make plans. The fact that they can leave a place, come back, remember their former state, and plan reentry with others shows their ability to think and plan.

7. Verse 25. "It finds the house swept clean and put in order." Demons "are able to evaluate and make decisions. The fact that the evil spirit found his human target 'swept and put in order' clearly indicates that it can evaluate its intended victim.

8. Verse 26. "It goes and takes seven other spirits ... and they go in and live there." Demons "are able to combine forces. The one spirit joined with a group of seven others, making the victim's last state worse than his first. In the case of the Gadarene demoniac, the number of demons united for evil was 'legion' (Mark 5:9).

9. Verse 26. "Seven other spirits more wicked than itself." Demons "vary in degrees of wickedness. ... The concept of variations in power and wickedness fits the hierarchy which Paul lists in Ephesians 6:12. -- "The Bondage Breaker," by Neil T. Anderson, pages 103-105.

Luk 11:28

THE WORD OF GOD = This phrase is used throughout Scripture to mean:

(1) a prophecy or directive from God to a prophet [1 Chronicles 17:3-4; Luke 3:2];

(2) the entire cannon of Scripture [Proverbs 30:5; Matthew 15:6];

(3) the spoken word/preaching [Acts 4:31; 6:2-4];

(4) the "sword of the Spirit" [Ephesians 6:17];

(5) "Christ in you, the hope of glory" [Colossians 1:25-27];

(6) literally the word from God [1 Thessalonians 2:13].

(7) In John 10:35, "the word of God" is synonymous with "the Scripture."

(8) In Acts 6:7; 8:14, "the word of God" is synonymous with Christianity.

(9) In Revelation 19:13 "the Word of God" is a title for Jesus Christ.

Luk 11:29

THE SIGN OF JONAH = See note on Luke 11:30.

Luk 11:30

JONAH WAS A SIGN = Jonah's message to Nineveh was a prophecy of doom. However, the fact God sent Jonah to Nineveh indicated that doom could be averted through repentance. Thus Jonah, like Christ, was a "sign" of God's saving grace (Luke 11:32).

Luk 11:32

THEY REPENTED = The Greek "metanoeo" (Strongs #G3340) means "to change one's mind, to think differently." Theologically, repentance involves genuine regret or sorrow, accompanied by a true change of heart toward God.

"Repentance is necessary for salvation, but merely as a preparation of the heart and not as a price paid for the gift of life." -- Lectures in Systematic Theology, Henry C. Thiessen, Eerdmans, p. 202

The "sign of Jonah" mentioned in Luke 11:29-30 involved a visible demonstration that God was still willing and able to receive repentant sinners. In a similar manner, Christ demonstrated God's saving grace to the people of His day. However, the vast majority of the Israelites refused to repent during Christ's ministry, and thus will be condemned by the Ninevites.

Luk 11:37

A PHARISEE = See note on Matthew 23:2.

Luk 11:38

THE PHARISEE = See note on Matthew 23:2.

JESUS DID NOT FIRST WASH = A reference to the ceremonial washings of Judaism (Mark 7:4-5).

Luk 11:39

YOU PHARISEES = See note on Matthew 23:2.

Luk 11:42

YOU PHARISEES = See note on Matthew 23:2.

Luk 11:43

YOU PHARISEES = See note on Matthew 23:2.

Luk 11:53

THE PHARISEES = See note on Matthew 23:2.

TEACHERS OF THE LAW = See note on Matthew 23:2.

Luk 12:1

THE PHARISEES = See note on Matthew 23:2.

Luk 12:5

HELL = The destruction that occurs in the fires of hell ("lake of fire," Revelation 20:14) occurs on the surface of the earth, not in some subterranean cavity (Ezekiel 28:18).

Luk 12:7

WORTH MORE THAN MANY SPARROWS = "The point is not man's great worth but God's far-reaching providential care. If it extends to sparrow, which are worth so little, then it surely extends to man, who is worth more. ... Man's value to God is not in question. The argument from the lesser to the greater on the scale of being has to do with God's providence and not with man's value. If, in His infinite goodness, God cares for the birds of the air, won't He care for you, who in the eyes of men are worth more?" -- The Biblical View of Self-Esteem, Self-Love, Self-Image, by Jay E. Adams, pages 84-85.

Luk 12:10

BLASPHEMES AGAINST THE HOLY SPIRIT = See notes on Mark 3:29 and Matthew 26:65.

Luk 12:11

RULERS = Greek plural of "arche" (Strongs #G746). Does not signify "beginning," but "chief ruler."

Luk 12:12

THE HOLY SPIRIT WILL TEACH YOU = See John 14:26.

Luk 12:19

FOR MANY YEARS = See Proverbs 27:1.

Luk 12:32

LITTLE FLOCK = For Jehovah's Witnesses, see John 10:16.

Luk 12:40

YOU MUST BE READY = See note on Matthew 24:44.

Luk 12:47

BEATEN WITH MANY BLOWS = "Disobedience and unbelief due to ignorance do not deliver one from punishment, for ignorance of the Law is no excuse (Leviticus 5:17; Luke 12:48). But sins done in ignorance will not receive as much punishment as sins done consciously in violation of known law (Luke 12:47)." -- Death and the Afterlife, by Dr. Robert A. Morey, Bethany House, p. 153

There are degrees of punishment for the wicked, just as there are degrees of rewards for the saved (see Matthew 16:27; Luke 12:47-48):

"While the fact of judgment is determined by what we are, i.e., our nature, the degree of punishment is determined on the basis of true knowledge we have received and the quality of life that we live (Romans 2:3-6)." -- Death and the Afterlife, by Dr. Robert A. Morey, Bethany House, p. 154

Luk 12:49

BRING FIRE ON THE EARTH = This refers to the tongues of fire that accompanied the Holy Spirit on the day of Pentecost (see Acts 2:3-4).

Luk 12:51

BRING PEACE ON EARTH? NO, = All of humanity is divided over the question of whether Jesus is Lord of one's life. This division takes away peace. However, John 16:33 states that there is peace for those who have chosen Jesus as Lord. Also see Acts 10:36.

Luk 13:1

Luk 13:3

UNLESS YOU REPENT = The Greek "metanoeo" (Strongs #G3340) means "to change one's mind, to think differently." Theologically, repentance involves genuine regret or sorrow, accompanied by a true change of heart toward God.

"Repentance is necessary for salvation, but merely as a preparation of the heart and not as a price paid for the gift of life." -- Lectures in Systematic Theology, Henry C. Thiessen, Eerdmans, p. 202

Luk 13:5

"Repentance is necessary for salvation, but merely as a preparation of the heart and not as a price paid for the gift of life." -- Lectures in Systematic Theology, Henry C. Thiessen, Eerdmans, p. 202

PERISH = The Greek "apollumi" (Strongs #G622) means "to be destroyed, to perish." This does not mean "extinction" in the sense of no longer existing.

Luk 13:6

A MAN = Represents God, the Lord and owner of His people, the Israelites.

FIG TREE = Symbolic of the nation of Israel (Hosea 9:10; Joel 1:12; Matthew 7:15-21; 12:33).

PLANTED IN HIS VINEYARD = A vineyard is a place where special care is given to the plants contained therein. Thus the owner of the vineyard has a right to expect more of the plants in his vineyard than those which grow wild outside the walls.

Technically the "vineyard" may represent the physical territory conquered by the Israelites (i.e. the "Promised Land.") Therefore, both the fig tree and vineyard represents the nation of Israel before the crucifixion of Christ. Israel is represented again with similar terms in the parable of the tenant farmers: Matthew 21:33-41. It was just forty years after Christ that the Old Testament prophecy of Isaiah 5:1-7 was fulfilled in 70 A.D.. Israel was God's special people in a world of lost souls -- but they threw away God's blessing by rejecting and crucifying their Messiah.

WENT TO LOOK FOR FRUIT ON IT = Here God investigated to verify whether or not His special OT people were living their lives in harmony to His will. God always investigates the facts before executing judgment (see Genesis 18:20-21). We also see the fulfillment of Micah's Old Testament prophecy (Micah 7:1-4) in God's rejection of the nation of Israel

HE DID NOT FIND ANY = The central issue for God was whether or not the Israelites would accept Jesus Christ as their Messiah. For 1,500 years He had prepared the nation of Israel for the coming Messiah -- all of it in vain.

Luk 13:7

THE MAN WHO TOOK CARE OF THE VINEYARD = In this parable, this "man" would be someone whom God had designated as the one responsible for nurturing His people. Scripture indicates God has certain angels who oversee nations (see note on Daniel 10:13). One of these angels, Gabriel, is called a "man" (Daniel 9:21). However, the one who nurtures and shepherds God's "flock" -- the "Good Shepherd" -- is Jesus Christ (John 10:11). Christ was the cloud and pillar of fire that accompanied the Israelites in the desert. He was their "rock" (1 Corinthians 10:4). Christ is our Mediator (1 Timothy 2:5). Christ is the one who "prunes" sin from God's people (John 1:29). Therefore it is certain this "man" is Jesus Christ.

FOR THREE YEARS NOW = The length of time Jesus ministered to the people of Israel. His ministry, full of miraculous signs, was the nation's last opportunity to retain their special status as God's favored people.

CUT IT DOWN = Israel's favored nation status was dependent upon accepting Jesus Christ as Messiah, Lord, and Savior. By rejecting Christ, the nation would be spewed out of God's grace and suffer His wrath. It was "cut down" by Roman swords.

Luk 13:8

THE MAN REPLIED = Here is an example of the mediatorial work of Christ on behalf of God's errant people.

ONE MORE YEAR = This was the last period of grace extended to the nation of Israel. In the year following Christ's crucifixion and resurrection, the leaders of Israel arrested Peter and John (Acts 4:1-3); persecuted and jailed all the Apostles (Acts 5:17-18); and then they stoned Stephen (Acts 7:59). By these acts, they finally crossed over the line and stood outside the circle of God's merciful grace.

DIG AROUND IT AND FERTILIZE IT = Indicative of the Divine nurturing extended to Israel through Jesus Christ's ministry and the ministry of the Apostles immediately after Him: Matthew 23:37-38.

Luk 13:9

IF IT BEARS FRUIT NEXT YEAR = God's grace extended His three-year limit for one additional year (Luke 13:8) -- but even then the nation of Israel failed to repent and was ultimately "cut down" just four decades later.

CUT IT DOWN = See Jesus' curse on the fig tree (Matthew 21:19). Scripture is very clear that when the nation of Israel rejected their Messiah and persecuted His followers, God terminated His covenants with them and transferred His blessings to Christianity: Matthew 21:41-43; Matthew 23:37-24:2. The nation of Israel was "cut down" by the Roman Armies when they destroyed Jerusalem in 70 A. D.

Luk 13:11

CRIPPLED BY A SPIRIT = The Greek literally says: "a woman which had infirmity of a spirit." Thus she had been afflicted by one of Satan's demons for 18 years.

Luk 13:16

A DAUGHTER OF ABRAHAM = "Her physical disability was caused by satanic bondage. This woman was not an unbeliever. She was a 'daughter of Abraham,' a God-fearing woman of faith with a spiritual problem. As soon as Jesus released her from bondage, her physical problem was cured. Notice that this woman wasn't protected from demonic control by being inside the synagogue. Neither the walls of a synagogue nor the wall of a church provide a sanctuary from demonic influence. If plaster walls are not a barrier to Satan, do you think your skin is? The spiritual world is not subject to such natural barriers, nor is it limited by the laws of physics. Admittedly, this event occurred before the cross. But it is an indication that believers are subject to demon control." -- The Bondage Breaker, Neil T. Anderson, page 175. Also see Luke 13:10-18; 22:31-34; Ephesians 6:10-17; James 3:14-16; 1 Timothy 4:1-3; 1 Corinthians 5:1-13; 1 Peter 5:6-9; Acts 5:1-11.

Luk 13:24

NARROW DOOR = Jesus Christ (John 14:6).

Luk 13:28

THROWN OUT = In the Old Testament God had repeatedly warned Israel to remain faithful to Him so they could continue as His chosen people (Deuteronomy 10:12-13; Deuteronomy 28:1-2; Deuteronomy 28:15, 20-22, 25, 36, 37, 41, 45, 49, 62-65, 68; Jeremiah 9:25-26; Ezekiel 18:30-32). This is the same message John the Baptist was preaching prior to Christ's baptism (see note on Matthew 3:9). Jesus had previously pointed out that John's ministry was to call those in Judaism to repentance, thus patching the "old garment" (Matthew 9:16). However Jesus' ministry was not to patch up the old system, but to institute an entirely new one (the "new wine" and "new wineskins" of Matthew 9:17). Until now the Jews, individually and nationally, were God's chosen people. But here that all changes. Jesus announces with total certainty, that because the Jewish leaders have rejected Him as Messiah (Matthew 21:42), God has rejected the Jews as a nation (Jeremiah 17:4) and turned to the Christian church as His instrument for the salvation of mankind (Matthew 8:10-12; Matthew 23:13-15, 37-38; Luke 13:28; Luke 14:16-24; Acts 3:22-23; Acts 13:46; Ephesians 3:10; 1 Peter 2:7-10).

There was no doubt in the disciples' minds that Christ had taken the kingdom of God away from the nation of Israel, for immediately after the Lord's resurrection they asked Him, "Are you at this time going to restore the kingdom to Israel?" (Acts 1:6).

This is in full harmony with the OT Scriptures which warned Israel that if they turned away from God, their land would be cursed: Deuteronomy 28:15-18; Deuteronomy 29:26-27; Malachi 4:6. Because of their rejection of Christ, Israel no longer is the "Holy Land," it is the "Unholy Land."

Luk 13:29

COME FROM EAST AND WEST AND NORTH AND SOUTH = This represents the universality of the Gospel. See notes on Revelation 21:13.

Luk 13:31

SOME PHARISEES = See note on Matthew 23:2.

Luk 13:32

ON THE THIRD DAY = Not strictly referring to Christ's time in the tomb (see next verse). See note on Matthew 12:40 for a discussion of the "three days and three nights" theory.

Luk 13:35

DESOLATE = The Greek word "eremos" (Strongs #G2048, meaning "desolate") is supplied, although it is grammatically unnecessary and superfluous after the word "aphietai" (Strongs #G863, meaning "left") which means "abandoned." While not directly quoting Jeremiah 22:5, the thought is the same: the saving presence of God was withdrawn from the Jewish nation and it was left to suffer under the "abomination that causes desolation" (i.e. the Roman armies that destroyed Jerusalem -- see Matthew 24:15; Luke 21:20). Also see notes on Luke 13:35 and Matthew 21:42-43.

This is in full harmony with the OT Scriptures which warned Israel that if they turned away from God, their land would be cursed: Deuteronomy 25:15-18; Deuteronomy 29:26-27; Malachi 4:6. Because of their rejection of Christ, Israel no longer is the "Holy Land," it is the "Unholy Land."

Luk 14:1

ONE SABBATH = The Bible "Sabbath" is the seventh day of the week, corresponding to our Saturday (Genesis 2:1-3; Exodus 20:8-11).

PROMINENT PHARISEE = See note on Matthew 23:2.

Luk 14:3

THE PHARISEES = See note on Matthew 23:2.

EXPERTS IN THE LAW = These are also known as Scribes, or "teachers of the Law" (see note on Matthew 23:2).

Luk 14:5

A SON OR AN OX = The common phrase "an ox in the ditch/well" should be broadened to include "a son."

Luk 14:24

NOT ONE ... WILL GET A TASTE = In the Old Testament God had repeatedly warned Israel to remain faithful to Him so they could continue as His chosen people (Deuteronomy 10:12-13; Deuteronomy 28:1-2; Deuteronomy 28:15, 20-22, 25, 36, 37, 41, 45, 49, 62-65, 68; Jeremiah 9:25-26; Ezekiel 18:30-32). This is the same message John the Baptist was preaching prior to Christ's baptism (see note on Matthew 3:9). Jesus had previously pointed out that John's ministry was to call those in Judaism to repentance, thus patching the "old garment" (Matthew 9:16). However Jesus' ministry was not to patch up the old system, but to institute an entirely new one (the "new wine" and "new wineskins" of Matthew 9:17). Until now the Jews, individually and nationally, were God's chosen people. But here that all changes. Jesus announces with total certainty, that because the Jewish leaders have rejected Him as Messiah (Matthew 21:42), God has rejected the Jews as a nation (Jeremiah 17:4) and turned to the Christian church as His instrument for the salvation of mankind (Matthew 8:10-12; Matthew 23:13-15, 37-38; Luke 13:28; Luke 14:16-24; Acts 3:22-23; Acts 13:46; Ephesians 3:10; 1 Peter 2:7-10).

Luk 14:26

HATE = Just as money and other worldly things can come between us and God's kingdom, so can our family members. Jesus is simply saying that God's kingdom must come first in our lives, and everything else (including our family) must come second. However, if we truly implement God's Word regarding our responsibilities toward our families (1 Timothy 5:8; 1 Corinthians 7:1-40 et cetera), then Christian families will be far better off than non-Christian families. The issue here is one of priority, not family responsibility.

Luk 14:27

CARRY HIS CROSS = An idiomatic expression in the time of Christ for "be put to death," or "be martyred."

Luk 14:35

EARS TO HEAR = A reference to God's statement in Deuteronomy 29:4 that the Israelites had not been given "a mind that understands or eyes that see or ears that hear."

Luk 15:1

Luk 15:2

THE PHARISEES = See note on Matthew 23:2.

THE TEACHERS OF THE LAW = See note on Matthew 23:2.

Luk 15:7

REJOICING IN HEAVEN = Luke 15:10 adds the phrase “in the presence of the angels of God.” These texts have a bearing on the doctrine of a conscious existence in heaven after death. All “heaven” is aware when a sinner repents – not just the angels, but all the inhabitants of heaven. Therefore it is certain that those who have gone before us and now live in the presence of the Lord are aware of circumstances on this earth even after their death.

WHO REPENTS = The Greek "metanoeo" (Strongs #G3340) means "to change one's mind, to think differently." Theologically, repentance involves genuine regret or sorrow, accompanied by a true change of heart toward God.

"Repentance is necessary for salvation, but merely as a preparation of the heart and not as a price paid for the gift of life." -- Lectures in Systematic Theology, Henry C. Thiessen, Eerdmans, p. 202

WHO DO NOT NEED TO REPENT = Not that they are righteous, but that they are so steeped in religiosity that they do not think there is anything in their life that needs to be repented of -- i.e. they are the Pharisees and religious leaders of Israel (see Matthew 21:32).

Luk 15:10

REJOICING IN THE PRESENCE OF THE ANGELS OF GOD = Not only the angels rejoice, but also all those who stand in their presence (see commentary on Luke 15:7).

REPENTS = The Greek "metanoeo" (Strongs #G3340) means "to change one's mind, to think differently." Theologically, repentance involves genuine regret or sorrow, accompanied by a true change of heart toward God.

"Repentance is necessary for salvation, but merely as a preparation of the heart and not as a price paid for the gift of life." -- Lectures in Systematic Theology, Henry C. Thiessen, Eerdmans, p. 202

Luk 15:18

I HAVE SINNED AGAINST HEAVEN AND AGAINST YOU = The effect of our sins travels in two directions: Upward/vertically against God; and outward/horizontally against our neighbor. See Nehemiah 1:6.

Luk 15:24

THIS SON OF MINE = The Prodigal Son never ceased being a son -- even when he was in the depths of sin. He is referred to as being "dead and is alive again," and "he was lost and is found." Thus we see demonstrated here the principle that once one is saved and becomes a child/son of God nothing can revoke that relationship. However, it is possible to be both a spiritually "dead" child of God, and a spiritually "lost" child of God. There is nothing here that supports the "once saved always saved" theory.

WAS LOST AND IS FOUND = The key to restoration is repenting and returning to the Father (Luke 15:18, 21).

Luk 16:1

Luk 16:14

THE PHARISEES = See note on Matthew 23:2.

WHO LOVED MONEY = Jesus indicated some Pharisees not only "loved money," but were "full of greed and self-indulgence" (Matthew 23:25).

Luk 16:15

YOU ... JUSTIFY YOURSELVES = In other words, you claim nothing wrong would be found with you if you stood before a court of law. This is the problem of comparing ourselves with ourselves instead of with God (2 Corinthians 10:12).

Luk 16:16

FORCING HIS WAY INTO IT = Here the Greek is: "... the kingdom of God is being preached and everyone is pressing/forcing into it." One interpretation is that "'the kingdom of heaven is not for the well-meaning but for the desperate,' that no one drifts into the Kingdom, that the Kingdom only opens its doors to those who are prepared to make as great an effort to get into it as men do when they storm a city" (Barclay). Another interpretation is that wicked men are resisting the Kingdom of God as presented in Christ's ministry and thus fight their way into it to overcome and conquer it. This second view finds it's support in Matthew 11:12, where the Greek is "... the kingdom of heaven is forcibly treated, and forceful men seize it." This leads to the interpretation that "violent and evil men were trying to take it by force. The religious leaders of Jesus' day ("forceful men") were resisting the movement introduced by John, Jesus, and the apostles" and apparently trying to wrestle away the Kingdom of God for themselves and their own glory (The Bible Knowledge Commentary). These two interpretations apparently are both correct since both Luke and Matthew recorded them under the inspiration of the Holy Spirit and agree with Christ's statement to the churches is Revelation 3:15 "I wish you were either hot or cold."

Luk 16:17

DROP OUT OF THE LAW = The term refers to the entire Old Testament, also known as the "Torah." It is not speaking specifically about the Ten Commandments given to the Israelites at Mount Sinai.

Luk 16:18

COMMITS ADULTERY = In both occurrences in this text the Greek is "moicheuo" (Strongs #G3431) meaning "adulterer, adultery." The verb case is 3d person singular, present active indicative meaning continuous action (linear).

See commentary on Matthew 5:32.

Luk 16:19

RICH MAN = Christ's teaching of the Rich Man and Lazarus has caused some to miss the theological mark of Christ's lesson. Some look back to the beginning of this section (Luke 15:3), and point out that Jesus was speaking in parables, and thus one cannot take this story literally. However, the careful Bible student will quickly discern that Luke 15:3 only states that Jesus told them "this parable" (when taken in context “this” refers to the parable of the Lost Sheep) -- it does not say that every story which Jesus told in this section is a parable (i.e. fiction), nor does it tell us that any of these stories are factually unreliable.

No one believes that the parable of the Lost Sheep (Luke 15:4-7), or the story of the Lost Coin (Luke 15:8-10); or the story of the Lost Son (Luke 15:11-32), or the story of the Dishonest Manager (Luke 16:1-13), are fictitious and factually inaccurate. In the same way, no one objects to the details of those stories, claiming they are simply imaginary. Why then, wouldn't the story of the Rich Man and Lazarus be just as literally factual as the other stories Christ told in this section of Scripture? The answer is this: only cults which contradict the Biblical teaching that the human soul survives death, discount the facts of the story of Lazarus and the Rich Man. They do so, not on the basis of Scripture, but on the basis of the teachings of their false prophet(s). These cults include Seventh-day Adventists, Jehovah’s Witnesses, and others.

However, consider that our English word "parable" comes from the Greek word "parabolay" (Strongs #G3850) literally meaning "to throw along side." In other words a parable is story told to illustrate a truth which is "thrown along side." In very few examples the story is not completely factual, but even then the parable is a vehicle to teach truth. Consider these important elements of Jesus' parables as brought out in Zodhiates' "The Complete Word Study Dictionary of the New Testament":

Thus as we read Jesus' parables, we must not think Jesus had no capacity to use His imagination to develop an allegory which would illustrate a truth He wanted to impress upon His listeners. Just as "Pilgrim's Progress" is an allegory and even though the details are not necessarily factual, we read the story to grasp a number of spiritual truths. Thus we must leave the possibility open that in the stories where facts are presented that are clearly imaginary, or which are not supported by other Scriptures, Jesus may have been more concerned with the teaching than with presenting a literal setting.

When it comes to parables we must not conclude that simply because Jesus told a story it must always be absolutely true to fact, for Jesus occasionally used imaginary symbols and allegories in His teaching. Two of these imaginary symbols are found in the Parable of the Good Shepherd (John 10:11 ff) and the parable of the Vine (John 15:5 ff). Jesus was never actually a literal shepherd, neither was He literally a grapevine, however, not only the lesson, but also the setting of these parables is absolutely true: literal shepherds do care for literal sheep; grapevines do have literal branches and literal fruit – and in the application to Christ are also factual: Jesus is our spiritual Shepherd, and we do bear “fruit” as the result of His nourishment in both our physical and spiritual lives.

Thus, while the story of the Rich Man and Lazarus teaches two supreme truths: there are rewards in the afterlife, and some people are so hardened against truth that they would not repent even if someone came back from the dead (Luke 16:30-31) there is no reason to doubt the illustrations are factual. If we take time to compare the facts of this story with other texts of Scripture concerning the afterlife, there is no question that the facts presented by Christ are an accurate portrayal of Sheol/Hades (see note on Luke 16:23).

Luk 16:22

BEGGAR DIED ... RICH MAN DIED = Both men died and both experienced a conscious afterlife.

THE ANGELS CARRIED HIM = The beggar was not buried, but rather his body was probably thrown on the city’s garbage dump. However, after his death, his soul was carried away by angels. The Greek “anggelos” (Strongs #G32) means “messengers, angels,” and at times “pastors.” This angelic accompaniment into the afterlife is consistent with both Scripture and modern eyewitness accounts.

ABRAHAM'S SIDE = Or "bosom." The Talmud mentions "paradise" (Luke 23:43) and "Abraham's bosom/side" as the place where the righteous dead live. Thus Jesus is taking a well-known concept of that time and incorporating it into His parable (see note on Luke 16:23). Notice Jesus did not say the beggar went to heaven, nor to "God's side" -- the concept that Paradise is "the third heaven" was not revealed until after Christ's death on the cross (2 Corinthians 12:2-4). Jesus committed His "spirit" into God's "hands" (Luke 23:43); as did Stephen (Acts 7:59), because after Christ's resurrection, the New Testament teaches the souls/spirits of the righteous dead go to God rather than to "Abraham's side." Thus there was a major change in the destination of saved souls after the cross. However, lost souls still continue to gather in Sheol, awaiting the judgment they will experience in hell after Christ’s second coming.

BURIED = Only the rich man was buried, probably in a sepulcher carved out of rock – as was Jesus (Matthew 27:57-60).

Luk 16:23

HELL = The Greek "Hades" (Strongs #G86) means "not seen," and refers to a dark, shadowy, invisible place the Hebrews called "Sheol." When the Hebrew “Sheol” was translated into Greek (the Septuagint), the translators always used “Hades.” In Scripture, Hades is the exact same place as Sheol. However Sheol/Hades is not the final judgment in the fires of hell (the "lake of fire" depicted in Revelation 20:14) which occurs on the surface of the earth and not in some dark, subterranean cavity (Ezekiel 28:18). The unsaved occupants of Sheol/Hades will be brought out for the final judgment before being cast into the lake of fire (“hell” see Revelation 20:14). In fact, even Sheol/Hades itself will be cast into Hell.

The Jewish historian, Josephus (37 A.D. - 100 A.D.) describes "Hades" as the Jews understood it in the time of Christ::

"Hades (is) where the souls of the righteous and unrighteous are detained. ... Hades is a place in the world not regularly finished; a subterraneous region, where the light of this world does not shine ... (thus) there must be in it perpetual darkness. (It is) a place of custody for souls, in which angels are appointed as guardians to them, who distribute to them temporary punishments, agreeable to every one's behavior and manners.

"In this region there is a certain place set apart, as a lake of unquenchable fire, wherein we suppose no one hath hitherto been cast; but it is prepared for a day afore-determined by God, in which one righteous sentence shall deservedly be passed upon all men: ... the unjust shall be adjudged to this everlasting punishment; ... while the just shall obtain an incorruptible and never-fading kingdom. These (the just) are now indeed confined in Hades, but not in the same place wherein the unjust are confined.

"For there is one descent into this region, at whose gate we believe there stands an archangel with an host; which gate when those pass through that are conducted down by the angels appointed over souls, they do not go the same way; but the just are guided to the right hand, and are led with hymns sung by the angels appointed over that place, into a region of light, in which the just have dwelt from the beginning of the world; ... ever enjoying the prospect of the good things they see, and rejoice in the expectation of those new enjoyments which will be peculiar to every one of them. ... They see always smiles ... while they wait for that rest and eternal new life in heaven, which is to succeed this region. This place we call 'The Bosom of Abraham.'

"But as to the unjust, they are dragged by forces to the left hand, by the angels allotted for punishment, ... as prisoners driven by violence. ... Now those angels that are set over these souls, drag them into the neighborhood of hell itself. ... They are struck with a fearful expectation of a future judgment, and in effect punished thereby; and not only so, but where they see the place of the fathers and of the just, even hereby are they punished; for a chaos deep and large is fixed between them; insomuch that a just man that hath compassion upon them, cannot be admitted, nor can one that is unjust, if he were bold enough to attempt it, pass over it.

"This is the discourse concerning Hades, wherein the souls of all men are confined until a proper season, which God hath determined, when He will make a resurrection of all men from the dead, not procuring a transmigration of souls from one body to another, but raising again those very bodies. ... We have therefore believed that the body will be raised again; for although it be dissolved, it is not perished; for the earth receives its remains, and preserves them; and while they are like seed, and are mixed among the more fruitful soil, they flourish, and what is sown is indeed sown bare grain; but at the mighty sound of God the Creator, it will sprout up, and be raised in a clothed and glorious condition, though not before it has been dissolved, and mixed with the earth. ... For although it be dissolved for a time on account of the original transgression, it exists still and is cast into the earth as into a potter's furnace, in order to be formed again, not in order to rise again such as it was before, but in a state of purity, and so as never to be destroyed any more." -- An Extract out of Josephus' Discourse to the Greeks Concerning Hades, in Josephus Complete Works, Kregel, p. 637

HE WAS IN TORMENT = The Greek "basanos" (Strongs #G931) means "torment, pain, punishment."

The Greeks used this term metaphorically to mean the "instrument of torture by which one is forced to divulge the truth, examination, trial by torture." -- The Complete Word Study Dictionary, New Testament, Zodhiates, p. 325.

ABRAHAM = In this teaching, Abraham and Lazarus are presented as sharing the joys of a conscious afterlife in the same place ("Hades"). Jesus did not dispute the Hebrew understanding that souls are conscious in the afterlife, nor that Sheol/Hades had two compartments: one called “Abraham’s Bosom” (in which the souls of the saved experienced joy and bliss); the other referred to as the Abys or Tartarus (in which the souls of the lost experienced agony and torment). Instead, Jesus portrays these two compartments of Sheol in His teaching in this parable of conscious afterlife.

Luk 16:24

I AM IN AGONY IN THIS FIRE = This parable portrays the afterlife in Hades as a place of fiery agony for the wicked (also see Job 26:5).

Annihilationists, such as Seventh-day Adventists and Jehovah’s Witnesses, error by ignoring the facts of this parable: verse 23 states the rich man is conscious in the afterlife and experiences torment, verse 24 states he is in fiery agony, verse 25 states he is suffering in the place of agony and torment (verse 28). The truth is: there is nothing in this parable about annihilation, instead it teaches us Sheol/Hades is a place of conscious suffering and torment that precedes the eternal fires of hell (Revelation 14:11).

"Hell might be tolerable if its citizens were lobotomized. But such is not the case. The citizens are awake. They ask questions. They speak. They plead. Of all the horrors of hell, the worst must be the knowledge that the suffering will never cease (Matthew 25:46)." -- When Christ Comes, by Max Lucado, page 121.

Advocates of “soul sleep” (such as Seventh-day Adventists, Jehovah’s Witnesses, and other cults) proclaim that Lazarus and the Rich Man cannot be departed “souls/spirits” because physical terms are used to describe these individuals. They point out the Rich Man asks for Lazarus to dip his “finger” in water and cool his “tongue.” However, these cults overlook the fact that physical terms are used throughout Scripture when referring to spirit beings, for example: Scripture is clear that God is Spirit (John 4:24) however Scripture speaks of God’s “hands” (Hebrews 10:31; John 10:29; Exodus 33:2); God’s “face” (Exodus 33:20); God’s “eyes” (Exodus 15:26; Deuteronomy 11:12); God’s “feet” (Nahum 1:3); et cetera. Thus the use of physical terms to describe God in no way requires God to be a physical being. And neither does the use of the same physical terms require Lazarus and the Rich Man to be physical beings rather than spirits/souls in Sheol/Hades.

Another aspect of Christ’s teaching in this parable is the fact that departed souls immediately experience the rewards of Sheol/Hades upon the death of their bodies. Souls do not “sleep” until the resurrection, for the resurrection had not occurred when Christ told this parable. In fact, the Rich Man was very concerned that his brothers be warned and change their ways so that they would not experience what he was even then experiencing. Thus Sheol is an intermediate state between the death of the body and the final disposition of the lost in the fires of hell.

After Christ’s resurrection, the saved souls in Sheol accompanied Christ to heaven (Ephesians 4:8-9). At the cross, not only did Christ inaugurate the New Covenant, but He also changed the destination of saved souls at death: the souls of the saved now go directly to heaven to be with the Lord, while the souls of the lost continue to be held in Sheol/Hades (see Philippians 1:21-25; Luke 9:31; 2 Peter 1:13-15; 2 Timothy 4:6-8; et cetera).

Luk 16:25

YOU RECEIVED YOUR GOOD THINGS, WHILE LAZARUS RECEIVED BAD THINGS = "The beggar, who had nothing but God, now has everything. The wealthy man, who had everything but God, now has nothing. The beggar, whose body probably had been cast into a garbage dump called Gehenna, is now honored with a seat near Abraham. The rich man, who'd been buried in a hewn tomb and anointed with priceless myrrh, is destined for the Gehenna of eternity. The pain of Lazarus has ended. The pain of the rich man has just begun." -- When Christ Comes, by Max Lucado, pages 120-121.

BUT NOW = Christ's parable clearly teaches that in the afterlife of Sheol/Hades there are rewards for the saved and fiery punishment for lost. This is not the punishment of Hell – Hell does not exist until after the Second Coming of Christ. Hell is the final disposition of the lost and includes the destruction of Sheol (Revelation 20:13-14).

Luk 16:26

THOSE WHO WANT ... CANNOT ... CROSS OVER = Christ's story of Lazarus and the rich man teaches beyond question that those who have died and gone to the place of torment in Sheol/Hades cannot "cross over" to section of paradise (and vice versa). Their final destination is fixed and cannot be changed.

Luk 16:27

SEND LAZARUS TO MY FATHER'S HOUSE = This story teaches that it is possible for the dead to communicate with the living (Luke 16:30-31), therefore we understand the reason why God pronounced the death penalty for anyone who tried to contact the dead (Leviticus 20:27).

Luk 16:28

WARN THEM = The rich man suffers so greatly (Luke 16:24) that he wants to make certain his five brothers are saved and thus avoid the same punishment. Jesus' own words teach us that Sheol/Hades is not a place of annihilation, but a place of fiery agony – a precursor to the future agony of Hell.

"What is this? The rich man suddenly possessed with evangelistic fervor? The one who never knew God now prays for missionaries? Remarkable what one step into hell can do to your priorities! Those who know the horrors of hell will do whatever it takes to warn their friends. Jesus, who understands the final flood of wrath, pleads with us to make any sacrifice to avoid it (Matthew 18:8-9)." -- When Christ Comes, by Max Lucado, page 123

"This story teaches the unimaginable love of God. ... Because God went there, for you, God spanned the chasm. God crossed the gulf. Why? So you won't have to. ... Yes, hell's misery is deep, but not as deep as God's love." -- When Christ Comes, by Max Lucado, pages 124-125

PLACE OF TORMENT = The Greek "basanos" (Strongs #G931) means "torment, pain, punishment."

Luk 16:29

MOSES AND THE PROPHETS = A reference to the Old Testament (the first books of the New Testament would not be written for at least another 20 years).

Luk 16:30

IF SOMEONE FROM THE DEAD GOES TO THEM = Neither the rich man nor Lazarus denies the possibility of the dead communicating with the living.

Luk 16:31

THEY WILL NOT BE CONVINCED = Notice Jesus did not say it was impossible for the dead to communicate with the living – rather, Jesus said if that communication occurred, the living would not be convinced.

Carefully notice the central purpose of Christ's story: once the Jews rejected Jesus Christ there was no hope of turning them around from their headlong rush to hell. The point of this parable was played out in real life when the chief priests tried to kill both Lazarus and Christ instead of accepting Jesus as the Messiah after seeing Him raise Lazarus from the dead (John 12:9-10), and seeing Christ rise from the dead (Matthew 28:11-15).

"God does not send people to hell. He simply honors their choice. Hell is the ultimate expression of God's high regard for the dignity of man. He has never forced us to choose Him, even when that means we would choose hell. ... People do not go to hell. Sinners do. The rebellious do. The self-centered do. So how could a loving God send people to hell? He doesn't. He simply honors the choice of sinners." -- When Christ Comes, by Max Lucado, pages 122-123

SOMEONE = This is a reference to a conscious being which continues to live on in the afterlife. This entire parable indicates that the human soul is able to feel, communicate, think, converse and travel in the afterlife.

RISES FROM THE DEAD = In the primary sense, the parable teaches that when Jesus raised his friend Lazarus from the dead, the Jews would not listen to him and plotted to kill him (John 12:9-10). In a secondary sense, it teaches that the dead are indeed capable of communicating with the living; which is why God prohibits that activity (Leviticus 20:27; Deuteronomy 18:10-11). The whole thrust of this parable is that there is conscious life after death, something that the Sadducees strongly opposed (Acts 23:8), but which Jesus taught.

Luk 17:1

Luk 17:3

"Repentance is necessary for salvation, but merely as a preparation of the heart and not as a price paid for the gift of life." -- Lectures in Systematic Theology, Henry C. Thiessen, Eerdmans, p. 202

Luk 17:4

REPENT = The Greek "metanoeo" (Strongs #G3340) means "to change one's mind, to think differently." Theologically, repentance involves genuine regret or sorrow, accompanied by a true change of heart toward God.

"Repentance is necessary for salvation, but merely as a preparation of the heart and not as a price paid for the gift of life." -- Lectures in Systematic Theology, Henry C. Thiessen, Eerdmans, p. 202

Luk 17:6

IF YOU HAVE FAITH = Many take this verse to mean that one who has faith can work miracles. But to arrive at that interpretation of this text, one has to ignore the context. In Luke 17:1-4 Jesus is teaching about forgiveness. His teaching is so radically different from what the disciples were doing, that they expressed the impossibility of putting His teaching into practice. "Increase our faith!" they said, meaning that they did not have enough faith to do what Jesus was commanding them. Christ's reply was, that they already had faith, even if it was a small faith, and therefore they already had the ability to do what He commanded. To excuse ourselves from Christ's command on the basis that His instruction is unreasonable, or that we are not strong enough to do it, is to be charged with disobedience to Christ!

Luk 17:20

THE PHARISEES = See note on Matthew 23:2.

WHEN THE KINGDOM OF GOD WOULD COME = Jesus answer, in the next verse, is that it is already here. Also see Matthew 12:28 and Luke 11:20.

Luk 17:36

NOTE: The KJV has "Two men shall be in the field; the one shall be taken, and the other left." The KJV also has this note on verse 36: "This 36th verse is wanting in most of the Greek copies." The fact is that the oldest manuscripts omit this verse. It was probably added by copyists because of the parallel statement in Matthew 24:40.

Luk 18:1

A PARABLE = The Greek word "parabolay" literally means "to throw along side." In other words a parable is story told to illustrate a truth which is "thrown along side." The story itself is not necessarily factual, for it only serves to illustrate a truth. Consider these important elements of Jesus' parables as brought out in Zodhiates' "The Complete Word Study Dictionary of the New Testament":

THEY SHOULD ALWAYS PRAY = Here Christ's words clearly teach us that it is God's will for us to "always pray and not give up" (also see Ephesians 6:18). The phrase "not give up" means to continue working on the problem. When our car is stuck in the mud, God will not answer our prayers if we just pray and then sit down twiddling our thumbs. He will put His shoulder to the wheel as long as we also are pushing with all our strength.

Luk 18:9

WERE CONFIDENT OF THEIR OWN RIGHTEOUSNESS = "Were confident" is a perfect participle, meaning their confidence never wavers.

LOOKED DOWN ON EVERYBODY ELSE = In other words, they despised and rejected everybody else (see note on Luke 18:11).

Luk 18:10

TWO MEN = The Pharisee and tax collector represent the two religious extremes in the Jewish society of Jesus day. The Pharisee was the orthodox conservative "fundamentalist" of the time (see note on Matthew 23:2). He was concerned with preserving the religious "purity" of his people. One would normally expect to find Pharisees engaged in religious activities in the Temple. The tax collector was considered to be a traitor and thief, living at the lowest level of Jewish society. Thus tax collectors would not normally be expected in the Temple praying.

TO THE TEMPLE TO PRAY = It was God's intent that the Temple be a "house of prayer for all nations" (Isaiah 56:7). Even the Gentiles were given a place at the Temple (the Court of the Gentiles) in which to pray (Revelation 11:2).

Luk 18:11

THE PHARISEE = See note on Matthew 23:2.

STOOD UP = It was normal for worshipers to stand while praying (Matthew 6:5; Mark 11:5). However the attitude of this Pharisee was full of pride. His prayer was intended to attract the praise of men for his self-righteous acts rather than the forgiveness of God. Notice how, in two verses, his prayer mentions "God" just once, but mentions himself ("I") four times! "The real danger of pride is that it blinds us to how we really stand before God" -- The NIV Application Commentary, on Luk 18:11, p. 463.

PRAYED ABOUT HIMSELF = Perhaps this type of prayer was typical of the Pharisees, for the Talmud records Rabbi Nehunia praying: "I give thanks to You, O Lord my God, that You have set my portion with those who sit in the House of Learning and You have not set my portion with those who sit in the street corners, for I rise early and they rise early, but I rise early for words of Torah and they rise early for frivolous talk; I labor and they labor, but I labor and receive a reward and they labor and do not receive a reward; I run and they run, but I run to the life of the future world and they run to the pit of destruction" -- The Talmud, Berakhoth 28b.

"It is on record that Rabbi Simeon ben Jocai once said, 'If there are only two righteous men in the world, I and my son are these two; if there is only one, I am he!'" -- Daily Study Bible, The Gospel of Luke, William Barclay, p. 224.

GOD, I THANK YOU = From the context of the Pharisee's prayer this was not a praise to God, but rather an excuse to use the time of prayer as a pulpit from which to preach self-righteousness. In effect he is saying: "I thank you God that I am so great!"

NOT LIKE OTHER MEN = The real issue is not "How much better I am than my fellow man," but "How much worse I am than God!"

ROBBERS = Greek "harpax" (Strongs #G727) meaning "rapacious, extortionist, robber."

EVILDOERS = Greek "adikos" (Strongs #G94) meaning "unjust, unrighteous, deceitful."

ADULTERERS = Greek "moichos" (Strongs #G3432) literally meaning "an adulterer." Figuratively this word is used to describe people who are unfaithful to God.

TAX COLLECTOR = Greek "telones" (Strongs #G5057) meaning "a tax collector, specifically one who has purchased the right to collect public taxes and fees."

Luk 18:12

FAST TWICE A WEEK = "Fasting was not commanded in the Mosaic law expect for the fast on the Day of Atonement. However, the Pharisees also fasted on Mondays and Thursdays" -- The NIV Study Bible Notes on Luke 18:12.

"Such a fast included only bread and water" -- The NIV Application Commentary on Luke 18:12, p. 461.

GIVE A TENTH OF ALL I GET = This was not an over-payment of his tithe. The Mosaic law required each person to pay a tenth of all he received, not just a tithe of his profit (Deuteronomy 14:22, 28; 2 Chronicles 31:5).

Luk 18:13

STOOD AT A DISTANCE = In humility he removed himself from those who admiringly surrounded the tax collector.

HE WOULD NOT EVEN LOOK UP TO HEAVEN = This is a truly contrite individual. The bowed head is a symbol of surrender to God's sovereignty.

BEAT = The Greek “tupto” (Strongs #G5180) means “to thump, strike, beat”. It is a 3d Per Sing Imperf Act Ind "he was beating," expressing continuous action in the past.

HAVE MERCY = Greek “hilaskomai” (Strongs #G2433) meaning “be merciful”. It is a 2d Per Sing 1Aor Pass Impers "have mercy" expressing punctiliar action in the past. When we compare our life to the life of Jesus and the holiness of God, all that is left to say is "God, have mercy on me a sinner!"

A SINNER = Greek "hamartolos" (Strongs #G268) meaning "one who has missed the mark, erred, sinned." Technically the Greek should be translated "the sinner." True repentance does not cause one to try to squeak by as one of many sinners, rather it causes us to throw ourselves on God's mercy as "the sinner."

Luk 18:14

THIS MAN = The tax collector.

RATHER THAN THE OTHER = Rather than the Pharisee.

WENT HOME JUSTIFIED = Greek "dikaioo" (Strongs #G1344) meaning "just, righteous, justify." "It must be clearly understood that in the New Testament the verb 'dikaioo,' 'to justify', never means to make anyone righteous or to do away with his violation of the law, by himself bearing the condemnation and the imposed sentence. In the New Testament, man in his fallen condition can never do anything in order to pay for his sinfulness and thus be liberated from the sentence of guilt that is upon him. ... In the New Testament, 'dikaioo' in the active voice means to recognize, to set forth as righteous, to declare righteous, to justify as a judicial act" -- The Complete Word Study Dictionary, by Zodhiates, p. 463.

"The penitent sinner who humbly looks for God's mercy will find it" -- Tyndale New Testament Commentaries, vol. 3, p. 265.

"No man who is proud can pray. The gate of heaven is so low that no one can enter it except upon his knees" -- Daily Study Bible, The Gospel of Luke, William Barclay, p. 224.

"Justification is an action of God by which He declares persons as righteous (i.e., in true and right relationship to Himself). The basic fact of Biblical religion is that God pardons and accepts believing sinners. The doctrine of justification determines the whole character of Christianity as a religion of grace and faith. It defines the saving significance of Christ's life and death by relating both to God's law. It displays God's justice in condemning and punishing sin, His mercy in pardoning and accepting sinners, and His wisdom in exercising both attributes harmoniously together through Christ. It makes clear what faith is -- belief in Christ's atoning death and justifying resurrection, and trust in Him alone for righteousness. It makes clear what Christian morality is -- keeping the law out of gratitude to the Savior whose gift of righteousness made keeping the law needless for acceptance." -- The Concise Evangelical Dictionary of Theology, Walter A. Elwell, editor, page 260.

EVERYONE WHO EXALTS HIMSELF WILL BE HUMBLED = The lesson Jesus was teaching it is necessary to humble oneself before God to receive forgiveness. Those who are proud will not be forgiven and will be humbled by God.

HE WHO HUMBLES HIMSELF WILL BE EXALTED = True humility before God brings forgiveness and restoration.

Luk 18:18

CERTAIN RULER = The Greek "archon" (Strongs #G758) means "ruler, magistrate, prince." When it is used to describe a Jewish person, as it is here in Luke 18:18, it means signifies this man was a member of the Jewish Sanhedrin.

GOOD = The Greek "agathos" (Strongs #G18) means "good, distinguished, excellent, best."

TEACHER = The Greek "didaskalos" (Strongs #G1320) means "teacher, instructor." It was used as a term of respect when addressing a Jewish scribe or lawyer.

Luk 18:19

NO ONE IS GOOD -- EXCEPT = In other words, "if you are going to call me 'good' then understand that you are recognizing my Divinity, for no one is good -- except God alone."

"There are two kinds of competing 'goods' in this world. Jesus had that in mind when He rebuked the rich young ruler, 'Don't call any man good.' Because he held a humanistic view of goodness, the young man thought he had become good by outwardly keeping the commandments, and he judged Jesus by the same standard. When, therefore, he called Jesus 'good,' he meant the opposite of what Jesus meant by that word. 'Unless you are willing to call Me good as God is good,' Jesus implied, 'you must not call Me good at all.' Jesus pressed the sharp distinction between the young man's apparent, outward, social, pharisaic, humanistic goodness and the goodness that flowed from His own sinless heart." -- How to Help People Change, by Jay E. Adams, pages 6-7.

Luk 18:20

COMMIT ADULTERY = Greek is "moicheuo" (Strongs #G3431) meaning "adulterer, adultery." The verb case is 2d person singular, 1st aorist active subjunctive meaning a one-time action in the past, present, or future, but generally in the past (punctiliar).

Luk 18:33

ON THE THIRD DAY = See note on Matthew 12:40.

Luk 18:34

ITS MEANING WAS HIDDEN FROM THEM = Christ's disciples were expecting Jesus to be established on the royal throne of David, they could not comprehend Jesus as the suffering Messiah. Therefore their lack of understanding when Jesus plainly revealed His coming crucifixion to them (Luke 18:31-33), was due to their preconceptions and not to Jesus' inability to communicate truth.

Luk 18:35

APPROACHED JERICHO = Mark writes that Jesus healed a blind man as they were leaving the city of Jericho (Mark 10:46). Was Jesus leaving or approaching? Some see this as an example of Scripture contradicting itself. However, in Jesus' day there were two Jerichos: the ancient city which was largely in ruins and, three hundred yards away, the newer Roman city. As the disciples gathered around Jesus, leaving old Jericho and walking toward Roman Jericho, they met a blind man. Luke, himself not an eyewitness to this event (Luke 1:1-4), is quoting an eyewitness who was apparently walking behind Jesus and looking ahead, thus from that viewpoint Jesus and His disciples were approaching Jericho (the newer city). Mark apparently was in front of Jesus and, looking back, observed that they were leaving Jericho (the older city). These two accounts point out the accuracy of the Bible writers: there were two Jerichos and each man was telling the truth!

Luk 19:1

Luk 19:2

ZACCHAEUS = The name means "pure." A misnomer for a tax collector.

CHIEF TAX COLLECTOR = Greek "architelones" (Strongs #G754) meaning "a chief/head collector of taxes."

WEALTHY = Greek "plousios" (Strongs #G4145) meaning "copiously wealthy, abundantly wealthy, very rich."

Luk 19:3

HE WANTED TO SEE WHO JESUS WAS = The Greek word "zeteo" (Strongs #G2212) indicates Zacchaeus "earnestly, eagerly" wanted to see Jesus. This is further indicated by his willingness to throw all dignity aside and climb a tree in order to see Jesus.

A SHORT MAN = Greek "mikros" (Strongs #G3398) meaning "small, little."

Luk 19:4

CLIMBED = Zacchaeus wanted to see Jesus, but he had no idea that Jesus wanted to see him. Jesus called Zacchaeus down from that tree in order to fellowship with him. Jesus was later nailed to a tree so that fellowship would be eternal.

SYCAMORE-FIG TREE = Common throughout Egypt and Palestine.

Luk 19:5

COME DOWN IMMEDIATELY = Jesus used the direct approach in evangelism. He did not soft-pedal or soft-sell. He had a divinely ordained appointment with Zacchaeus: "I must stay at your house today!"

Luk 19:6

AT ONCE = Greek "speuso" (Strongs #G4692) meaning "hastily, quickly."

GLADLY = Zacchaeus accepted Jesus' command because his heart had been prepared due to God's actively seeking him through the agency of the Holy Spirit. Instead of being distressed that the spotless Son of God was about to fellowship with him, Zacchaeus gladly invited Him in.

Luk 19:7

MUTTER = To go into the house of an outcast was to make oneself unclean. To eat with someone like Zacchaeus was the worst possible defilement.

Luk 19:8

LORD = Indication that Zacchaeus was now converted and had accepted Jesus as Savior and Lord (1 Corinthians 12:3). Also see Luke 19:9.

I GIVE = Genuine saving faith changes a person's behavior, transforms his thinking, and puts a new heart within him (Ephesians 2:8-10; 2 Corinthians 5:17).

FOUR TIMES = Numbers 5:7 required him to return the full amount plus one-fifth. Zacchaeus returned 3.3 times the required amount, an indication of his conversion. The "taker" had become the "giver." Now he wanted to obey God by doing what was right.

Luk 19:9

SALVATION = When a person is saved Christ gives a new heart (Ezekiel 36:26). Implicit in that change of heart is a new set of desires: a desire to please God, to obey, and to reflect His righteousness. If such a change does not occur, there is no reason to think genuine salvation has taken place.

Luk 19:10

TO SEEK AND TO SAVE = It is Christ's nature to "seek" us out (Ezekiel 34:16: Psalm 106:21; Isaiah 43:11; Hosea 13:4). It is He who "first loved us (1 John 4:19). Nevertheless He invites us to seek Him (Isaiah 55:6; Jeremiah 29:13; Amos 5:4; Matthew 7:7).

Luk 19:11

THE PEOPLE THOUGHT THE KINGDOM OF GOD WAS GOING TO APPEAR AT ONCE = This is a common fallacy among Christians in every age -- but it was especially prevalent during the days of Christ. All Old Testament Bible prophecies indicated that the Messiah was about to come around 5 B.C. Religious scholars of that day knew the time, the place of His birth, and the circumstances surrounding His ministry. This led to numerous uprising and false messiahs from around 200 B.C. through 100 A.D. Had the Jews accepted Jesus Christ as their Messiah, events would have transpired in a completely different way than they did. See notes on Matthew chapter 24.

Luk 19:23

INTEREST = Christ was speaking of what the Gentiles did. He was not suggesting that believers receive interest on money lent to fellow believers. The consistent teaching of scripture is that we are not to charge interest to our brothers and sisters in the Lord. Interest may only be charged to unbelievers, and even then the interest charged cannot be exorbitant. See Exodus 22:25; Leviticus 25:35-37; Deuteronomy 23:19-20; Nehemiah 5:7, 10-11; Proverbs 28:8; Ezekiel 18:8, 13, 17; 22:12; Matthew 25:27 and Luke 19:23.

Luk 19:29

BETHANY AT THE HILL CALLED THE MOUNT OF OLIVES = See Mark 11:1 and Luke 24:50 for the location from which Jesus rose to heaven.

Luk 19:30

A COLT TIED THERE = Actually a donkey and her colt (Matthew 21:2-3).

Luk 19:39

SOME OF THE PHARISEES = See note on Matthew 23:2.

Luk 19:43

THE DAYS WILL COME = This event was still future in Christ's time. These two verses (Luke 19:43, 44) are an enlargement of the prophecy Christ made in Matthew 24:15-20 and Luke 21:20-24.

ENEMIES ... AGAINST YOU ... ENCIRCLE YOU ... HEM YOU IN = Roman siege of Jerusalem in A.D. 70 under Titus. See notes on Matthew 24:2.

Luk 19:44

DASH YOU TO THE GROUND = The siege of Jerusalem in A.D. 70 produced this very destruction. See Josephus (War vi, 2[pages 574-577]; ix. 2 [pages 587-588]; xi. 4 to xii.2 [pages 262-265; 356, 357; 466-511]).

WILL NOT LEAVE ONE STONE ON ANOTHER = A reference to the destruction of Jerusalem in 70 A.D. Jesus elaborated further on this in Matthew 24:1-2, 15-20 and Luke 21:20-24.

WITHIN YOUR WALLS = This destruction occurred within the walls of Jerusalem in 70 A.D.

BECAUSE YOU DID NOT RECOGNIZE THE TIME OF GOD'S COMING TO YOU = The calamities which fell on the Jews were the direct result of their failure to accept and follow Jesus Christ (see notes on Matthew 23:37-39). Thus the "coming" spoken of here is not Christ's Second Coming, but His first coming. Because the leaders of Judaism did not "recognize the time of God's coming to you" in the Person of Jesus Christ, they would most certainly recognize His coming in judgment at the destruction of Jerusalem in 70 A.D.

Luk 19:45

THEN HE ENTERED THE TEMPLE AREA = This was Monday of Passion week. The Jews had two weekly market days: Mondays and Thursdays. Thus we see that buying and selling had entered right into the Temple courts.

"In the Synoptics the cleansing of the temple occurs during the last week of Jesus' ministry; in John it takes place during the first few months (John 2:12-16). Two explanations are possible: 1. There were two cleansings, one at the beginning and the other at the end of Jesus' public ministry. 2. There was only one cleansing, which took place during Passion Week but which John placed at the beginning of his account for theological reasons -- to show that God's judgment was operative through the Messiah from the outset of His ministry. However, different details are present in the two accounts (the selling of cattle and sheep in John 2:14, the whip in John 2:15, and the statements of Jesus in Matthew 21:13; John 2:16). From Matthew's and Luke's accounts we might assume that the cleansing of the temple took place on Sunday, following the so-called Triumphal Entry (Matthew 21:1-11). But Mark (11:15-19) clearly indicates that it was on Monday. Matthew often compressed narratives." -- NIV Study Bible Note, Zondervan (Matthew 21:12-17).

Luk 19:47

TEACHERS OF THE LAW = See note on Matthew 23:2.

Luk 20:1

TEACHERS OF THE LAW = See note on Matthew 23:2.

Luk 20:19

TEACHERS OF THE LAW = See note on Matthew 23:2.

Luk 20:35

NEITHER MARRY = The context of Christ's answer involves the Sadducees trying to trick Him into admitting there is no resurrection of the dead (verses 27-33). The emphasis of the discussion is on the possibility of a resurrection rather than on which types of marriage will exist after the resurrection. Jesus was specific in stating there would be no Levirate marriages "at the resurrection," he did not state there would be no marriage at all in the life that occurs after the resurrection (also see Matthew 22:30 and Mark 12:25). At times Jesus was asked trick questions and answered His tormentors with a dose of their own medicine (see Matthew 21:23-27; Mark 11:28-33; and Luke 20:2-8).

Luk 20:38

GOD OF THE ... LIVING = In view of the potential reality of the resurrection at the second coming of Christ, God is the God of the living. See verse 37 and Romans 4:17; also Jesus experience in raising Lazarus from the dead in John chapter 11.

Luk 20:39

TEACHERS OF THE LAW = See note on Matthew 23:2.

Luk 20:46

TEACHERS OF THE LAW = See note on Matthew 23:2.

Luk 21:1

Luk 21:8

THE TIME IS NEAR = This text applies specifically to Christ's followers living in the 40 years between Christ's resurrection and the destruction of Jerusalem in 70 A.D. (see Luke 21:20). However, this phrase has been, and is, used out of context by all time-setters -- particularly Seventh-day Adventists -- to project a false expectation of Christ's immediate Second Coming. Therefore, to be consistent in their out of context application, they should remember the Lord tells us we are not to say "the time is near!" Jesus warns us against following people who predict Christ's coming as being "near" because: "no one knows about that day or hour" (Matthew 24:36). Also see Matthew 24:36; Matthew 24:43-44; Matthew 25:13; Acts 1:7.

Luk 21:12

ON ACCOUNT OF MY NAME = Jehovah's Witnesses forget that Jesus is speaking here, thus the persecution comes on account of the name of Jesus, not the name "Jehovah."

Luk 21:13

BEING WITNESSES TO THEM = In the previous verse Jesus stated it was His name, the name of Jesus, that caused the persecution to fall on His disciples. Here Jesus states that the persecution will result in His disciples being His "witnesses." By virtue of the name "Jehovah's Witnesses," the JW has disqualified himself from being a "witness" for Jesus Christ (a "Christian").

Luk 21:20

ITS DESOLATION IS NEAR = The destruction of Jerusalem occurred in 70 A.D. when Titus destroyed the city (see notes on Matthew 23:38).

Luk 21:24

JERUSALEM WILL BE TRAMPLED = Greek "pateo" (Strongs #G3961) meaning "a path, a beaten way, to tread, to trample." This is the same word that is used in Revelation 11:2.

UNTIL THE TIMES OF THE GENTILES ARE FULFILLED = One interpretation has Christ's saving mercy extended to the Gentiles until the second coming of Christ. Thus Jerusalem will never be free of Gentile "trampling" until the second coming of Christ. More likely though, this refers to the destruction of Jerusalem in 70 AD (see notes on Revelation 11:1-2).

Luk 21:32

THIS GENERATION = Refers to the people who heard Jesus speaking. The events Jesus prophesied were "about to happen" when Jesus spoke these words (Luke 21:36).

Luk 21:34

UNEXPECTEDLY = SUDDENLY = The Greek "aiphnidios" (Strongs #G160) means "sudden because it is unexpected, unforeseen, not anticipated." This word is used only twice (see 1 Thessalonians 5:3).

Luk 21:36

ALL THAT IS ABOUT TO HAPPEN = This refers primarily to the events of Christ's death. In a secondary sense, they might stretch to the destruction of Jerusalem some forty years later (Luke 21:20). The words "about to happen" cannot apply to Christ's Second Coming if they are to have any meaning, for the apply strictly to "this generation" that heard Christ speak (Luke 21:32).

Luk 22:1

Luk 22:2

TEACHERS OF THE LAW = See note on Matthew 23:2.

Luk 22:3

SATAN ENTERED JUDAS = According to John 13:27 Satan entered Judas the moment he took the bread at the Lord's Supper. Also see notes on 1 Corinthians 11:27, 29.

"Scholars have offered several theories about the reason for Judas' betrayal. Some think that he was reacting to Jesus' rebuke when he criticized the woman with the ointment. Others think that Judas acted out of greed for the money that Jesus' enemies offered him. ... In most modern works, Judas is portrayed as a zealot or extreme patriot who was disappointed at Jesus' failure to lead a mass movement or rebellion against Rome. There is, as yet, little evidence for this viewpoint. ... Luke and John simply say that Satan inspired Judas' actions (Luke 22:3; John 13:27)." -- The Bible Almanac, Packer, Tenny, White, p. 529.

Luk 22:7

CAME = In the sense that it was at hand (compare to Luke 22:1 where it was approaching). In 30 AD, for some, the day of Unleavened Bread began at sundown on Thursday (April 6) evening (Nissan 14) and lasted until sundown on Friday evening (Nissan 15). Preparations for the Passover supper were made on Thursday afternoon, April 6, 30 A.D (since it was before sunset it was Nissan 13). Preparations for the Sabbath were made on Friday afternoon.

Luk 22:8

PASSOVER = This was Nisan 14 which began at sunset on Thursday, April 6, A.D. 30. In those days, just as today, there was a disagreement as to whether to eat the Passover on the 14th of Nissan or the 15th of Nissan. This came about because of the custom of the Pharisees counting a day from sunset to sunset, and the Sadducees counting a day from sunrise to sunrise. Thus, in 30 AD, some of the Jews ate the Passover after sunset on Thursday (April 6) evening, Nissan 14, others ate it after sunset on Friday (April 7) evening, Nissan 15. Jesus ate the Passover on Thursday (April 6) evening the 14th of Nissan which was "just before" the official Passover feast (see John 13:1). Perhaps this was because He obviously could not eat it on Friday (April 7) evening (Nissan 15) after His crucifixion.

Luk 22:12

UPPER ROOM = See note on Mark 14:15.

Luk 22:13

PREPARED THE PASSOVER = In 30 AD the disciples began their preparations for the Passover on April 6, Thursday afternoon (Nissan 13 according to Jewish reckoning). They celebrated the Passover on Nisan 14 which began at sunset on Thursday, April 6, 30 AD. In those days, just as today, there was a disagreement as to whether to eat the Passover on the 14th of Nissan or the 15th of Nissan. This came about because of the custom of the Pharisees counting a day from sunset to sunset, and the Sadducees counting a day from sunrise to sunrise. Thus, in 30 AD, some of the Jews ate the Passover after sunset on Thursday (April 6) evening, Nissan 14, others ate it after sunset on Friday (April 7) evening, Nissan 15 (which they called Nisan 14). Jesus ate the Passover on Thursday (April 6) evening the 14th of Nissan which was "just before" the official Passover feast (see John 13:1). Perhaps this was because He obviously could not eat it on Friday (April 7) evening (Nissan 15) after His crucifixion.

Luk 22:14

WHEN THE HOUR CAME = This is the hour/time to celebrate the Passover (which was on Thursday evening, Nisan 14, April 6, A.D. 30). Remember Nisan 14 began at sunset on Thursday evening and continued on through sunset on Friday evening. Thus, according to Jewish reckoning, both the Passover/Lord's Supper and Jesus' crucifixion occurred on Nisan 14. According to Roman time, the Passover/Lord's Supper occurred on Thursday evening, April 6, 30 A.D., and the crucifixion occurred on Friday afternoon April 7, 30 A.D.

Luk 22:15

EAGERLY DESIRED = "A Semitic expression indicating great emotion." -- The NIV Application Commentary, Luke, Darrell L. Bock, page 551.

TO EAT THIS PASSOVER = With these words, Christ completed His celebration of the Passover and instituted the Lord's Supper by offering the cup and bread (Luke 22:17-19).

Luk 22:16

I WILL NOT EAT IT AGAIN UNTIL IT FINDS FULFILLMENT IN THE KINGDOM OF GOD = Jesus ministry, death, and resurrection ushered in the "kingdom of God" (Matthew 12:28; Mark 1:15; 9:1; Luke 16:16; 17:21). Therefore He was saying: "Since the Passover will be fulfilled in my death and resurrection this weekend, I will not be eating it again before it is fulfilled." Jesus was not saying that He would eat the Passover again after His Second Coming. A similar statement was made concerning His disciples remaining alive until they saw Him coming in His glory (Matthew 16:28-17:3; 2 Peter 1:16-18).

Luk 22:18

FRUIT OF THE VINE = Christ never used the word "wine" or its Greek equivalent ("oinos" [Strongs #G3631]) during the Lord's Supper. Instead, He always referred to it as the "fruit of the vine" (Matthew 26:29; Mark 14:25). Paul referred to it as the "cup" (1 Corinthians 11:26).

UNTIL THE KINGDOM OF GOD COMES = Jesus established God's kingdom at the cross. Thus kingdom of God came at that time: see Matthew 12:28; Luke 11:20-21.

Luk 22:19

BREAD = Breaking and distributing bread was a regular part of the Passover celebration of Judaism. Unleavened bread represented "the bread of affliction, because you left Egypt in haste" (Deuteronomy 16:3, 4). The Passover celebration itself was a memorial of the Jew's departure from Egypt. However, in the Lord's Supper, the bread represents Christ's body. Thus the symbolism is far different from that of the Passover. The Lord's Supper of Christianity is a memorial of the Lord's death (1 Corinthians 11:26), and thus has nothing to do with the Passover Supper of Judaism. The Greek term "artos" (Strongs #G740) means "bread, a loaf of bread." It is the normal word for leavened/risen bread and is used when speaking of the leavened showbread ("Bread of the Presence") in the Holy Place of the temple (see Matthew 12:4; Hebrews 9:2; and the LXX Greek version of Leviticus 24:7-9). Thus, in the Old Testament, leavened bread routinely represented the divine presence of our sinless God. In fact, Jesus was born in Bethlehem (which means "house of bread") and said "I am the bread of life" (John 6:35, 48). At the Lord's supper Christ avoided using the Greek word for "unleavened bread" ("azumos," [Strongs #G106), therefore it may be reasoned that any bread, including risen bread, is permissible at the Lord's Supper for both leavened and unleavened bread are used in Scripture to represent the presence of deity. Never is there a statement in the Bible requiring unleavened bread at the Lord's Supper.

"After the (Passover) meal a half 'matzah' (unleavened bread) that had been hidden away was brought out and eaten. This will have been the bread of Matthew 26:26." -- The International Bible Commentary, edited by F. F. Bruce, page 1148.

THIS IS MY BODY = When Jesus said these words He cause a tremendous controversy in Christianity. The central point around which this controversy revolves concerns the meaning of the word "is." Through the doctrine of Transubstantiation, Roman Catholics believe the bread of the Lord's Supper literally becomes the physical body of Christ. However, when Jesus said "I am the bread of life" (John 6:35, 48) He was not saying He was made of bread. Since Jesus' body was physically present at the Lord's Supper, we must believe that Jesus used the word "is" to mean "represents, symbolizes, or signifies."

"Earlier Jesus would have said, as He showed the unleavened bread, 'This is the bread of affliction which our fathers ate in the land of Egypt'; His disciples must have understood 'this is my body' in the same (symbolic) way." -- The International Bible Commentary, edited by F. F. Bruce, page 1148.

GIVEN FOR YOU = This phrase looks forward to Christ's crucifixion the next day.

"It speaks of Jesus' death for men. This is not something that springs from the Passover ritual. That spoke of deliverance but not of vicarious sacrifice. Jesus is interpreting His death in a Passover context and making it clear that it has saving significance." -- Tyndale New Testament Commentaries, The Gospel According to Luke, Leon Morris, page 306.

DO THIS IN REMEMBRANCE OF ME = The Lord's Supper is to memorialize Christ's death and thus is completely different from the Passover which memorialized the Exodus from Egypt. Not only is the bread different, the occasion different, and the meaning of the symbols different, but so is the frequency with which the Lord's Supper is observed different from that of the Passover.

"In that moment the Jewish meal becomes Christianized, a memorial act in memory and proclamation of Jesus' death (1 Corinthians 11:23-26). The bread symbolizes the broken body of Jesus offered on behalf of His community." -- The NIV Application Commentary, Luke, Darrell L. Bock, page 551.

In 1 Corinthians 11:25-26 Jesus used the word "whenever" ("hosakis" [Strongs #G3740]) meaning "whenever, as often, et cetera".

"Hosakis" followed by "ean." The Greek word "ean" is a conditional participle used to denote indefiniteness and uncertainty. Unlike the Passover, which God specified was to always occur on the 14th day of the first Jewish month (14th of Abib [Leviticus 23:5; Numbers 28:16]), the Lord's Supper may be celebrated "whenever" (as frequently or as infrequently) as Christians desire.

"Hosakis" ... There is no implication of urgency or frequency. It rather means that each and every time you do so, no matter whether frequently or otherwise, the Lord's table must be a reminder of Christ's death until He comes back." -- The Complete Word Study Dictionary, New Testament, Zodhiates, page 1063.

The Jehovah's Witness Bible has "Keep doing this in remembrance of me" (NWT). JWs are taught that new converts since the year 1935 do not become part of the Christian congregation, the body of Christ, and therefore such individuals "do not partake of the emblems" at communion (The Truth that Leads to Eternal Life, Watchtower Society, 1968, p. 80). So, even though their own Bible says to "keep doing this," the vast majority of JWs do not. Also see Matthew 26:27 and Revelation 7:9.

We are to celebrate the Lord's Supper so we will not forget what Christ has done for us.

Luk 22:20

AFTER THE SUPPER = The emblems of the new covenant were given after the Passover meal had concluded. Thus the Lord's Supper is not a continuation of the Passover into the Christian era. Also see 1 Corinthians 11:25-26.

NEW COVENANT IN MY BLOOD = "The final cup taken during the Passover signifies the 'new Covenant' in Jesus' blood. The disciples would have been reminded in the Passover of the 'blood of the covenant' (Exodus 24:8), i.e., the blood used ceremonially to confirm the covenant. The new covenant (cf. Jeremiah 31:31-34) carried with it assurance of forgiveness through Jesus' blood shed on the cross and the inner work of the Holy Spirit in motivating us and enabling us to fulfill our covenantal responsibility." -- Zondervan NIV Bible Commentary on Luke 22:19.

"He said of the cup, 'This cup is the new covenant made at the price of My blood.' In the biblical sense, a covenant is a relationship between man and God. God graciously approached man; and man promised to obey and to keep His law. The whole matter is set out in Exodus 24:1-8. The continuance of that covenant depends on man's keeping his pledge and obeying this law; man could not and cannot do that; man's sin interrupts the relationship between man and God. All the Jewish sacrificial system was designed to restore that relationship by the offering of sacrifice to God to atone for sin. What Jesus said was this: 'By my life and by my death I have made possible a new relationship between you and God. You are sinners. That is true. But because I died for you, God is no longer your enemy but your friend.' It cost the life of Christ to restore the lost relationship of friendship between God and man." -- DSB, The Gospel of Luke, William Barclay, page 266.

Luk 22:30

JUDGING THE TWELVE TRIBES OF ISRAEL = See note on Matthew 19:28.

Luk 22:31

SATAN HAS ASKED = The Greek "exaiteo" (Strongs #G1809) means "to claim back, to require something to be delivered up, to demand." This indicates that Peter had done something which opened the door of his life to Satan. As a result, Satan laid claim to Peter and demanded that Jesus permit him to grievously tempt Peter.

"The apostle Peter is an example of a believer who temporarily lost control to Satan. Jesus said to him, 'Simon, Simon, behold, Satan has demanded permission to sift you like wheat.' What right did Satan have to make such a demand? Peter had apparently given Satan a foothold through pride when he debated with the disciples about which of them was the greatest (Luke 22:24). Even though Peter wholeheartedly intended to stand by his Master to death (Luke 22:33), Jesus announced that Peter would deny Him three times (Luke 22:34), which he did." -- The Bondage Breaker, Neil T. Anderson, page 175. Also see Luke 13:10-18; 22:31-34; Ephesians 6:10-17; James 3:14-16; 1 Timothy 4:1-3; 1 Corinthians 5:1-13; 1 Peter 5:6-9; Acts 5:1-11.

Notice, Satan is not able to affect us without God's permission. A similar request was made by Satan to cause Job suffering (Job 1:11-12; Job 2:5, 6). In all of this we must remember that God's permissive will is not His ultimate will. Both Job and Peter were compensated by being marvelously blessed after Satan's attacks.

Luk 22:32

I HAVE PRAYED FOR YOU -- Christ's prayer in behalf of Peter enabled God to bring Peter to repentance and restoration after he had denied Christ (see note on 1 Corinthians 10:13).

WHEN YOU HAVE TURNED BACK = The Greek "epistrepho" (Strongs #G1994) means "to turn back, to convert." Here is seen the fact that Peter had turned away from Christ to let Satan into his life (see note on Luke 22:31). Christ is positive as to the effectiveness of His prayers.

Luk 22:39

WENT OUT AS USUAL = On Thursday evening, Nisan 13/14, April 6, 30 A.D.

Luk 22:44

WAS LIKE DROPS OF BLOOD = Traditionally Christians believe that Jesus literally "sweat blood." The scientific evidence corroborates the fact that it is humanly possible to literally "sweat blood." This medical condition is known at "hematidrosis," caused by extremely high psychological stress. Extreme anxiety causes chemicals to be released into the blood that cause the capillaries in the sweat glands to rupture. Thus when the person sweats a very small amount of blood is present in the sweat. However, notice this small amount of blood does not correspond to the "drops of blood" mentioned by Luke.

The issue can be resolved by carefully studying the Greek word "hosei" (Strongs #G5616) which the NIV correctly translates "was like." "Hosei" is a word of comparison meaning "as if, as though." Thus in comparing Jesus' sweat to blood Scripture states His sweat "was like" ("hosei") drops of blood falling to the ground; He sweat as if ("hosei") He was sweating blood. But notice, Scripture does not say His sweat "was" literally "blood."

The same Greek word, "hosei," is used in Matthew 3:16 to state the Holy Spirit was seen descending upon Jesus "like" ("hosei") a dove -- it does not say that the Holy Spirit was literally a "dove." The grammar and the usage of the word "hosei" indicates it is probable that Jesus did not literally "sweat blood." However this conclusion does not in any way reduce the severity of Christ's anguish, nor minimize His sacrificial death on our behalf.

Luk 22:47

HE APPROACHED JESUS TO KISS HIM = There is a theory that James the son of Alpheus was a cousin of Jesus and bore a striking resemblance to Him. Therefore to prevent Christ's possible escape during the confusion, Judas arranged to kiss Him and thus mark Him as the one to arrest. By kissing Jesus, Judas was able to come close enough to make certain he had the right Man.

Luk 22:48

BETRAYING THE SON OF MAN = This is the fulfillment of the Messianic prophecy in Psalm 41:9.

Luk 22:54

THE HIGH PRIEST = Caiaphas (Matthew 26:3, 57; Mark 14:53).

Luk 22:61

ROOSTER CROWS TODAY = Friday morning, Nisan 14, April 7, A.D. 30.

Luk 22:66

TEACHERS OF THE LAW = See note on Matthew 23:2.

JESUS WAS LED BEFORE THEM = Jesus' trial before the Sanhedrin was composed of three parts. This was the third part. See note on Matthew 26:57.

Luk 22:69

FROM NOW ON = Here Jesus did not refer to His entrance into the Most Holy Place as being nearly two thousand years into the future as Seventh-day Adventists claim. Instead, Jesus anticipated He would be seated at God's right hand very soon. This is in perfect harmony with the facts as presented in Ephesians 1:20; Colossians 3:1; Hebrews 9:12; Hebrews 8:1-2.

SEATED = See note on 2 Thessalonians 2:4.

Luk 22:70

I AM = Here Christ makes a clear application of the Divine title "I AM" (Exodus 3:13, 14) to Himself. Also see John 8:58.

Luk 23:1

Luk 23:2

OPPOSES PAYMENT OF TAXES = This was a false charge. See Matthew 20:25. Even Pilate ignored this charge and announced he found no basis for a charge against Jesus (Luke 23:4).

Luk 23:10

TEACHERS OF THE LAW = See note on Matthew 23:2.

Luk 23:26

SIMON FROM CYRENE = Simon of Cyrene was the father of Alexander and Rufus (Mark 15:21). This was on Friday, April 7, 30 A.D.

Luk 23:30

FALL ON US ... COVER US = These statements are quoted from Hosea 10:8. John applies them again in Revelation 6:16.

Luk 23:33

THEY CRUCIFIED HIM = On Friday, Nisan 14, April 7, A.D. 30.

ALONG WITH THE CRIMINALS = These two criminals were robbers (Matthew 27:38, 44; Mark 15:27).

Luk 23:34

FATHER, FORGIVE THEM = Here Jesus prayed for His enemies and fulfilled the Messianic prophecy found in Psalm 109:4.

Luk 23:35

SNEERED AT HIM = This fulfilled the Messianic prophecy found in Psalm 22:7-8.

THE CHOSEN ONE = Inference is "the beloved one" (Matthew 17:5). The Greek term "eklektos" (Strongs #G1588) infers beloved, cherished, loved. Also see Romans 16:13.

Luk 23:38

THIS IS THE KING OF THE JEWS = Variations of this appear in the Gospels as follows:

Matthew 27:37 - This is Jesus, the King of the Jews (Aramaic version)

Mark 15:26 - The King of the Jews (Latin version)

Luke 23:38 - This is the King of the Jews (shortened Aramaic version)

John 19:19 - Jesus of Nazareth, the King of the Jews (Greek version)

All four Gospels precisely repeat the phrase: "the King of the Jews," however because they vary on the rest of the wording, some have believed these variations to be examples of "contradictions" in the Bible. This assumption is simply wrong.

John 19:20 indicates that Pilate had the inscription written in three different languages: Aramaic, Latin and Greek, thus we would expect to see variations as the phrase was translated from one language to another. In addition, because these three languages were spoken by specific groups of people residing in various geographical areas it is very likely that these variations were intentionally introduced to meet the needs of each language group.

For example, we would expect that Pilate himself wrote out the shortest version in Latin as it appears in Mark 15:26. This would be the official court version written in the official language of the Roman empire. Then, because the majority of Jews spoke Aramaic, and because Jesus was one of their own, the Aramaic version would include the name "Jesus" as it appears in Matthew 27:37. Finally the inscription was translated into Greek as it appears in John 19:19. Greek was widely spoken across the Mediterranean as a universal language. The Greek inscription would provide additional information regarding Jesus to inform the millions of pilgrims visiting Jerusalem during Passover. Thus there is no "contradiction" regarding the evangelists' record regarding variations of the inscription placed on the cross.

Luk 23:39

ONE OF THE CRIMINALS = These criminals were robbers (Matthew 27:38, 44; Mark 15:27).

Luk 23:40

FEAR GOD = The Greek "phobeo" (Strongs #5399) means "to be very fearful, terrified, reverence." Our English word "phobia" comes from this Greek word.

UNDER THE SAME SENTENCE = All three men had been sentenced to death by crucifixion.

Luk 23:42

WHEN YOU COME INTO YOUR KINGDOM = According to Jewish thought, the Messiah would come and establish His kingdom here on earth. This idea was strongly evident even in the thinking of Christ's disciples (Matthew 20:21; Acts 1:6). In the mind of the crucified thief, this establishing of the Messianic kingdom would obviously not occur immediately, since Jesus was even then dying on the cross (cf. Matthew 16:28).

"We can scarcely believe that at that moment (the thief's words) implied either that Christ was then going into His Kingdom, or that the penitent thief looked to Christ for admission into the Heavenly Kingdom. The words are true to the Jewish point of vision of the man. He recognized and owned Jesus as the Messiah, and he did so, by a wonderful forthgoing of faith, even in the utmost humiliation of Christ. And this immediately passed beyond the Jewish standpoint, for he expected Jesus soon to come back in His Kingly might and power, when he asked to be remembered by Him in Mercy." -- The Life and Times of Jesus the Messiah, by Edersheim, vol. 2, pp. 600-601

Therefore, when Jesus told the thief, "today you will be with Me in paradise," He was comforting the thief with the knowledge that there would be no long delay, but that that very day they would be together in Paradise.

For an understanding of what the word "Paradise" meant to the people of that day, see the note on Luke 23:43.

Luk 23:43

I TELL YOU THE TRUTH = The literal Greek is: "Amin, amin, lego soi ...." Jesus says this 78 times in the NIV, and every time the comma is placed after the word "truth." Jehovah's Witnesses, and Seventh-day Adventists concur in every instance except here in Luke 23:43 where they insist the comma should be placed after "today." The reason for this is both of these cults teach the non-Biblical doctrine of "soul sleep." Thus for them, the Bible errs in teaching that Jesus and the thief were in paradise on the very afternoon they died. Of course, their misplacement of the comma creates a huge dilemma for them: by changing the comma they have Jesus saying: "I tell you the truth today," -- suggesting that yesterday Jesus lied to His disciples, and tomorrow He might lie to them again! Casting stones upon the integrity of Jesus Christ is just one more result of cults who follow the teachings of their own false prophets over the Word of God.

TODAY YOU WILL BE WITH ME IN = Seventh-day Adventists and Jehovah's Witnesses teach that the idea Jesus and the thief met in heaven on Friday afternoon only hinges on one punctuation mark: a comma! Their argument is as follows: there are no punctuation marks in the original Greek, so the translators inserted the punctuation where they thought best. For example, if we take the English phrase "God is now here," and remove the spacing we have: "Godisnowhere." Depending on where we decide to insert spaces between letters we can make that phrase say: "God is nowhere," or "God is now here." Changing the location of just one space can make the phrase have two contradictory meanings. The cults say: In the same way the original Greek text of Luke 23:43 has no punctuation and would appear in English as follows: "itellyouthetruthtodayyouwillbewithmeinparadise." Where do we insert the comma? By inserting the comma in two different places we can make the text say: "I tell you the truth, today you will be with me in Paradise;" or "I tell you the truth today, you will be with me in Paradise."

Of course this entire idea is just a ruse for cults to teach their non-biblical theory of “soul sleep.” Jesus speaks the phrase “I tell you the truth, …” 78 times in the NIV, and every time the comma is placed after the word "truth." Jehovah's Witnesses, and Seventh-day Adventists concur in every instance except here in Luke 23:43 where they insist the comma should be placed after "today." Thus, because these cults believe in "annihilationism" ("soul sleep") they feel justified to place the comma where it will support their doctrinal bias, rather than place it in harmony with 78 other texts!

However the SDA/JW argument overlooks the context (the thief was looking ahead to a future time when Jesus would establish His Messianic kingdom on earth [Luke 23:42]) and it overlooks what the Jews of that time believed about Paradise. Thus, changing a comma simply to harmonize this text with their belief of annihilationism is illogical and without grammatical merit. When we look at the context, "the thief was comforted to know that he would be with Christ in Paradise by the end of that day. The emphasis is on the where ('Paradise') and the when ('today'). Since it is rather obvious that Christ was speaking to the thief on that day and not 'yesterday' or 'tomorrow,' there would be no reason for Christ to state, 'I say to you today.' Instead, the word 'today' modifies when the thief would enter Paradise." -- Death and the Afterlife, by Dr. Robert A. Morey, Bethany House, p. 208.

The real question for Bible students to answer is: What did Jesus mean by the word "Paradise"? Did Jesus mean "heaven"? No. We know Jesus could not have met the thief in heaven that Friday afternoon when they were crucified because Jesus himself did not go to heaven until Sunday morning after His resurrection two days subsequent to His conversation with the thief (John 20:1, 17, 19, 21). See note below regarding "Paradise."

PARADISE = The Greek "paradeisos" (Strongs #G3857) means "a park, a forest, a garden."

Originally "paradise" was a Persian word meaning "a pleasure garden." The Septuagint uses "paradise" when it speaks of the Garden of Eden (Genesis 2:8; 3:1); or any other garden (Isaiah 1:30; Jeremiah 29:5; Ecclesiastes 2:5). Early Christian writers thought of paradise as an intermediate state between heaven and earth which is entered at death, much like the Catholic view of Purgatory. Tertullian considered paradise to be a huge cavern under the earth (Tertullian: “Concerning the Soul,” p 55). As time passed, Christian thought evolved into the idea that paradise was the "third heaven."

"This ('paradise') is an oriental word which the Greeks borrowed from the Persians, among whom it meant a garden, park, or enclosure full of all the vegetable products of the earth. ... Socrates said that the king of Persia took particular care, wherever he was, to have gardens or enclosures full of every beautiful and good thing the earth could produce. These were called 'paradises.' ... The Septuagint uses it to refer to the Garden of Eden (Genesis 2:8). In later Jewish usage and in the New Testament, 'paradeisos' is used for the abode of the blessed after death. Paradise, before Christ's resurrection, has been thought to be the region of the blessed in Hades although it was not specifically called by that name (Luke 16:23). ... 'Hades' (Strongs #G86) in the New Testament, was the world or abode of the dead in general. According to the notions of the Jews, Hades was a vast subterranean area where the souls or the spirits of the dead existed in separate states until the resurrection of their bodies. The region of the blessed during this interval, or the inferior paradise, was thought to be in the upper part of this receptacle. Beneath this was the abyss, Gehenna (Strongs #G1067) or Tartarus (Strongs #G5020), in which the souls of the wicked were subjected to punishment. The expression 'the paradise of God' means the celestial paradise where the spirits of the just dwell with God. By comparing 2 Corinthians 12:4 to 12:2, we see that it is also called the third heaven. ... i.e., the highest heaven, the abode of God, the angels, and glorified spirits, the spiritual paradise (see Ephesians 4:10; Hebrews 4:14; 7:26, et cetera)." -- The Complete WordStudy Dictionary, New Testament, by Zodhiates, AMG Publishers, p. 1102

During Christ's time, "'Paradise' was understood to refer to that part of Hades which was reserved for the righteous dead. It did not mean "heaven" as it was later understood in 2 Corinthians 12:2-4. It referred to the place of conscious bliss in Sheol, or Hades, popularly known at that time as Abraham's bosom (Luke 16:19-36)." -- Death and the Afterlife, Dr. Robert A. Morey, Bethany House, p. 207.

"Paradise (1) the Garden of Eden; ... (2) a place of blessedness above the earth" -- A Greek-English Lexicon of the New Testament and Other Early Christian Literature, Bauer, Arndt, Gingrich, University of Chicago Press, p. 619

"In Jewish thought after death the souls of all alike went to Hades, a gray and shadowy place. Early Christian thought conceived of an intermediate state between earth and heaven to which all men went and in which they remained until the final judgment. This place was conceived of by Tertullian as a vast cavern beneath the earth. But there was a special part in which the patriarchs and the prophets lived, and that was paradise. ... As Tertullian saw it, only one kind of person went straight to this paradise, and that was the martyr. ... The great early thinkers did not identify paradise and heaven; paradise was the intermediate stage, where the souls of the righteous were fitted to enter the presence of God." -- The Revelation of John, William Barclay, vol. 1, pp. 70-71

"Paradise, a park, the garden of Eden. Heaven, the abode of the blessed. In Judaism, by the time of Jesus, it referred to the place or sphere where the righteous dead awaited their resurrection. Its opposite was Gehenna. In theology it came to be a synonym for heaven. Jesus spoke of it to the thief on the cross (Luke 23:43), and Paul referred to it in terms of his own experience in 2 Corinthians 12:3-4)." -- The Concise Dictionary of Christian Tradition, by Douglas, Elwell, Toon, p. 284

"The penitent had spoken of the future, Christ spoke of 'today'; the penitent had prayed about that Messianic Kingdom which was to come, Christ assured him in regard to the state of the disembodied spirits, and conveyed to him the promise that he would be there in the abode of the blessed -- 'Paradise' -- and that through means of Himself as the Messiah: 'Amen, I say unto thee -- Today with Me shalt thou be in the Paradise.' ... Again, when Christ spoke of 'Paradise,' His hearer would naturally understand that part of Hades in which the spirits of the righteous dwelt till the Resurrection. On both these points there are so many passages in rabbinic writings that it is needless to quote. ... Lastly, nothing which our Lord had said to the 'penitent thief' about being 'today' with Him in Paradise, is in any way inconsistent with, rather confirms, the doctrine of the descent into Hades." -- The Life and Times of Jesus the Messiah, by Edersheim, vol. 2, pp. 600-601

If by "paradise" Jesus was indicating the garden tomb where He was buried, then He was telling the criminal they would both be in their graves that afternoon. In other words, Jesus was telling the criminal he should not expect some miraculous deliverance from the cross, for they would both die. This would be obvious, but certainly not comforting, nor could it logically be what the thief was requesting of Jesus.

If by "paradise" Jesus was indicating "the kingdom of heaven" then Jesus gave the criminal absolute assurance in the last moments of his life that he was saved and would be in God's kingdom with Jesus Christ. However, there is no Biblical record that Jesus ever referred to the Kingdom of Heaven (or the Kingdom of God), as "Paradise." Neither Jewish nor Christian thinking of that time ever made "Paradise" synonymous with the "Kingdom of God."

If by "paradise" we think Jesus was saying both He and the thief would enter heaven that day (and be with the Father), we are wrong -- for Jesus plainly stated two days later that He had not yet ascended to the Father (John 20:17).

But if Jesus used the word "Paradise" in the sense that the Jews used it to refer to Sheol, Hades and Paradise (also known as "Abraham's side" [Luke 16:19-26]), then Jesus told the thief they would meet that very day in the intermediate place of bliss ("Paradise") to which the righteous souls/spirits went after the physical death of the body. This was a place of consciousness, where souls can think and communicate (Isaiah 14:9-10; Luke 16:22-23; Hebrews 11:4; 1 Peter 3:18-20; Revelation 6:9-11; 20:4), a fact Jesus alludes to when He said "you will be with Me in paradise." The word "Me" is indicative of personality which requires consciousness and the ability to think and communicate.

Luk 23:44

SIXTH HOUR ... UNTIL THE NINTH HOUR = Noon until three p.m. (Jewish time) on Friday, Nisan 14, April 7, A.D. 30.

Luk 23:45

TORN IN TWO = On Friday afternoon, April 7, 30 A.D.

Luk 23:46

COMMIT MY SPIRIT = The Greek "pneuma" (Strongs #G4151) means "ghost, life, spirit, mind." Also see note on Acts 7:59.

"The spirit is that part that can live independently of the body." -- The Complete WordStudy Dictionary, New Testament, Zodhiates, AMG Publishers, pages 1180-1181.

"When used of humans, spirit is associated with a wide range of functions including thinking and understanding, emotions, attitudes, and intentions. Elihu told Job it was spirit in a person ("ruach" [Strongs #H7307]), the breath of God, which gave understanding (Job 32:8). When Jesus healed the paralytic, He perceived in His "spirit" ("pneuma" [Strongs #G4151) that the religious leaders present were questioning His forgiving the man's sins (Mark 2:8)." -- Holman Bible Dictionary on "spirit"

Notice Jesus committed His "spirit" into His Father's "hands" not to "Abraham's side" as is stated in the Parable of Lazarus and the Rich Man (Luke 16:22-23). The Greek phrase means to "place on deposit." Also see Matthew 27:50 and John 19:30. Jesus was in complete control of the moment He died by committing His "spirit" into His Father's hands. As He stated in John 10:11, 15, 17, 18, no one took Jesus’ life from Him, rather He Himself laid it down and was also involved in taking it back up at His resurrection.

Luk 23:54

PREPARATION DAY = Friday, Nisan 14, April 7, A.D. 30. Here "Preparation Day" immediately precedes "the Sabbath." Carefully notice the term "the Sabbath." In the Bible only Saturday is called "the Sabbath." Also notice "the Sabbath" is immediately followed by "the first day of the week," Sunday, (Luke 24:1). The term "Preparation Day" is never used in the Bible to refer to any day other than Friday (see Matthew 27:62; Mark 15:42). Just as the term "the Sabbath" is the common name for Saturday among the middle-eastern people, so "Preparation Day" is the common name for Friday.

THE SABBATH = This was Saturday, Nisan 15, April 8, A.D. 30. It was also the Passover that year. Throughout Scripture the term "the Sabbath(s)" refers to the seventh day of the week, Saturday. See commentary on Luke 23:56. Here "the Sabbath" refers to the weekly Sabbath (Saturday) which Scripture distinguishes from the annual sabbaths calculated by the phase of the moon ("New Moons") and which are called "feasts" and "festivals." In the Bible, Annual Sabbaths are never called "the Sabbath." Also see 2 Chronicles 31:3; Nehemiah 10:33; Ezekiel 45:17; Ezekiel 46:3; Amos 8:5; Matthew 28:1; Mark 15:42; Mark 16:1; Luke 23:54; John 19:31; John 19:42.

WAS ABOUT TO BEGIN = The Greek "epiphosko" (Strongs #G2020) literally means "to dawn in the morning, to begin to be light." The root word is "phosko" meaning "to shine." We get our English word "phosphorescence" from "phosko." This word is used in Scripture twice: once in it's literal sense (see Matthew 28:1) to mean "sunrise, dawn, as it begins to be light," and once in a metaphorical sense to mean "beginning of the day from a Jewish perspective, sunset" (here in Luke 23:54). Thus the events of this crucifixion day occurred close to sunset on Friday, Nisan 14, April 7, A.D. 30. See Matthew 28:1; Mark 16:2; Mark 16:9; Luke 24:1; Luke 24:22; John 20:1.

Luk 23:56

RESTED ON THE SABBATH IN OBEDIENCE TO THE COMMANDMENT = Saturday, April 8, A.D. 30. During the Old Covenant (1450 B.C.-30 A.D.), the Sabbath rest was required of God’s people under the fourth commandment. The Old Covenant was specifically the Ten Commandments (Deuteronomy 4:13; Exodus 34:28). The Old Covenant, in Ten Commandments, was designed to last only until the time of Jesus Christ (Galatians 3:16-19). Christ instituted the New Covenant in His blood on Thursday evening (Luke 22:20) at the Lord’s Supper, and ratified it on the cross. The Old Covenant ended at the cross (Hebrews 9:15; Romans 7:6), however it took another forty years (until the destruction of the temple in 70 A.D.) for the Old Covenant to completely fade away (Hebrews 8:8-9, 13; 2 Corinthians 3:6-11). Thus, for many years there was a bitter fight between Jewish converts to Christianity (who strongly believed Christian should keep the Old Covenant laws), and the Apostles (who taught that the Old Covenant was null and void through Christ). See Acts 15:1-2, 5-6, 24-29 and compare with Titus 1:10-11 and Galatians 2:11-16.

Sabbatarians, such as Seventh-day Adventists, reason that since this text states Christ’s disciples “kept” this first Sabbath after the cross “in obedience to the commandment,” that Sabbath keeping is thus required of all Christians! Of course the careful Bible student will quickly realize this Sabbatarian reasoning directly contradicts the Scriptures quoted above. These women “rested” because it had been their life-long habit to do so under the Old Covenant. It was not clear to them yet that the Old Covenant ended at the cross. In fact, it was not until Sunday afternoon, after His resurrection, that Jesus was able to make His disciples understand that His death was prophesied (Luke 24:44-48).

It is clear from experience and Scripture that people take considerable time to rethink the beliefs they were taught as children. Converting from heresy and myth to Biblical truth is often a slow process. Even after three years of ministry, Jesus Christ Himself was unable to present all the truth He desired His disciples to know because they could not handle it at that time (John 16:12). As Paul taught new Christians, he also experienced the same slow pace in moving from myth to Bible truth (1 Corinthians 3:20). Even Peter slid back under the Old Covenant because of peer pressure (Galatians 2:11-16). One seldom sees a rapid transition from the Old Covenant to the New Covenant, even in Scripture.

Thus the teachings of modern Sabbatarians, instead of being at the cutting edge of Bible truth (as they claim), are a hindrance to those who desire Bible truth (Matthew 18:6). In this way, modern Sabbatarians (who themselves are deceived by their own false prophets), certainly fall under Christ’s harsh condemnation in Matthew 23:15.

Luk 24:1

VERY EARLY IN THE MORNING = This is the Greek "orthros" (Strongs #G3722) meaning "at daybreak, dawn, early morning." It is the opposite of the Greek words "hespera" (Strongs #G2073) meaning "evening;" "opse" (Strongs #G3796) meaning "evening, close of the day;" "nux" (Strongs #G3751) meaning "night;" "skotos" (Strongs #G4655) meaning "darkness." Therefore Sabbatarian arguments that Jesus rose late on Saturday afternoon rather than early on Sunday morning, simply contradict the clear grammar of Scripture. Also see notes on Matthew 28:1; Mark 16:2; Mark 16:9; Luke 24:1; Luke 24:22; John 20:1.

ON THE FIRST DAY OF THE WEEK = Sunday, Nisan 16, April 9, A.D. 30. The specific Greek phrase is "mia tone sabbatone" which literally means "one of the sabbaths." This idiomatic phrase was the common way of designating the first day of the week (i.e. "first day after the Sabbath"), and is used to specify the day Jesus rose from the dead (Sunday): Matthew 28:1; Mark 16:2, 9; John 20:1, 19; Acts 20:7. It is also used to specify the day (Sunday) when individuals were to figure up and set aside their charitable gifts: 1 Corinthians 16:2. Also see Arndt & Gingrich, p. 746.

Luk 24:6

HE HAS RISEN