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Notes on the International Sunday School Lessons
Winter 2000-2001
by Jarl K. Waggoner
Lesson 1 - Luke 3:2-4, 7-18
Background - Luke 3:1 says this took place in 15th year of Tiberius. Many place this around A.D. 28. Boyer ("NT Chronological Chart") places it around A.D. 25-26.
3:3 - "Caiaphas . . . Annas" - Caiaphas was actually the high priest at this time. Annas, his father-in-law, was the former high priest (cf. UBD, 161, 67; Stein, Luke, 127).
3:3 - "baptism of repentance" - People were baptized "to indicate acceptance of [John's] message . . . the outward form was no innovation by John, although the significance was new" (WBC, 934). "Repentance" literally means to change the mind. It implies, however, "more than mere change of opinion. As a religious term in Scripture, it involves a complete change of attitude regarding sin and God, accompanied by a sense of sorrow and a corresponding change in conduct" (WBC, 933; cf. Thiessen, Lectures in Systematic Theology, 352-354; MacArthur, The Gospel according to Jesus, 162-165).
3:4 - "Prepare ye the way of the Lord, make his paths straight" - A quotation from Isaiah 40:3-5. The picture is of the workmen who went before a king, clearing and smoothing the road (BKC, 211). John was preparing the way for the coming of the Messiah-King.
3:7 - "generation of vipers" - "generation" = offspring (Vine's, 443).
3:7 - "Who warned you?" - See Stein (132) for discussion of the translation. The question was addressed to "insincere potential converts." Matthew 3:7 identifies them as Pharisees and Sadducees.
3:8 - "of these stones" - i.e., "From lifeless stones God the Creator can create children for Abraham. He does not need physical offspring. Apart from repentance, one's physical descent is valueless" (Stein, 133). There may be an allusion to Isaiah 51:1-2 (cf. Marshall, Luke, 141).
3:10 - "coats" = tunic (cf. NASB), which was worn under the outer garment, or cloak (Morris, Luke, 106; Robt., 2:40).
3:12 - "publicans" = tax collectors. Stein (133) prefers "toll collectors" here. See Morris (106) and and NIVBC (222) for description of tax collecting practices, which were greatly abused.
3:14 - "soldiers" - "Luke does not say whether the soldiers were Jewish or Roman. Most agree that they were probably Jewish" (Morris, 106). If so, they were hired by Herod Antipas to, "perhaps to assist the tax collectors in their duties" (Stein, 134).
3:16 - "whose shoes I am not worthy to unloose" - This was a task that "only non-Jewish slaves had to do for their Jewish masters, for Jewish slaves were exempt from this demeaning act" (Stein, 135).
3:16 - "baptize you with the Holy Ghost and with fire" - Some argue that this is one (i.e. a Spirit-fire) baptism, a purifying, refining work , usually seen as fulfilled at Pentecost in Acts 2:1-4 (Hendriksen, Matthew, 208-209; NIVBC, 18). Others believe it refers to two different baptisms-the baptism of the Spirit at Pentecost, and a baptism of judgment at Christ's second coming. This interpretation seems to be supported by vs. 17 (BKC, 25; WBC, 934; Stein, 134-135). It is also possible that it refers more generally to Christ's work of salvation and judgment without reference to any specific historical or eschatological event.
3:17 - "purge his floor" - See Stein (135-136) for description of winnowing, which forms the picture for this verse.
3:18 - "preached" = euangelizo, to preach the gospel, or good news (Vine's, 481; cf. NIV; NASB).
Lesson 2 - Luke 1:26-38
1:26 - "sixth month" - that is, the sixth month of Elisabeth's pregnancy (cf. vss. 24-25, 36).
1:26 - "Gabriel" is also mentioned in Daniel 8:16 and 9:21 and Luke 1:19.
1:27 - "espoused" = betrothed. See Stein (82), BKC (20), and Hendriksen (Matthew, 130) for description of Jewish marriage customs. A betrothal was "legally binding, and any sexual contact by the daughter with another person was considered adultery. The engagement could not be broken save through divorce (Matt 1:19), and the parties during this period were considered husband and wife (Matt 1:19-20, 24). At this time Mary likely was no more than fifteen years old, probably closer to thirteen, which was the normal age for betrothal" (Stein, 82).
1:28 - "Blessed art thou among women" - This phrase lacks strong mss support (cf. Robt., 2:13) and is omitted in NASB, NIV, NRSV, etc.
1:28 - "highly favoured" = endowed with grace (Robt., 2:13; Vine's, 229).
1:31 - "Jesus" = "The Lord saves" (Marshall, 67) or "The Lord is salvation" (Old ISBE, 1626). It is the Greek form of the Hebrew "Joshua."
1:32- "throne of David" - cf. 2 Sam. 7:8-17; Isa. 9:7. This looks forward to Christ's return and reign.
1:35 - "the holy thing . . . " - See NIV margin for alternative translation. Cf. Stein (85).
1:36 - "cousin" = "relative" (NASB; NIV; NRSV), not necessarily a cousin (Robt., 2:15).
1:36 - "Elisabeth . . . also conceived" - Apparently Mary had not yet heard of Elisabeth's conception. This miracle would confirm the angel's message to Mary; for it proved that "with God nothing shall be impossible" (vs. 37).
1:38 - "handmaid" = slave girl; "it expresses complete obedience" (Morris, 82).
Lesson 3 - Luke 1:39-56
1:39 - "went into the hill country . . . into a city of Juda" - The city is not named and cannot be identified, but "the journey was about 80-100 miles from Nazareth and would take about 3-4 days" (Marshall, 80).
1:45 - "for" - See Robt (2:15). It is not certain whether "for" (hoti) here means "because" (as in KJV) or "that" (as in NIV and NASB). Elisabeth may have been affirming that a fulfillment of what God had promised would take place, as suggested by the KJV (cf. Morris, 83), or she may have been blessing Mary for having believed that such a fulfillment would take place, as indicated by NIV and NASB (cf. Stein, 91).
1:46-55- Commonly called the Magnificat, after the opening verb in the Latin Vulgate. It exhibits great familiarity with OT Scriptures. Even though girls normally received no formal education (cf. Ward, Jesus and His Times, 155), it was not unusual for pious Jewish girls to be knowledgeable Scripture (NIVBC, 215).
1:46-47- "soul . . . Lord . . . spirit . . . God" - The two verses are parallel. "Soul" is equivalent to "spirit,"and "Lord" is the same as "God" (Yahweh). Cf. Stein (91).
1:49 - "name" - refers to God's "whole reputation or character" (NIVBC, 215).
1:49 - "holy" - This may refer to God's exalted position "above all His creatures" (Thiessen, Lectures in Systematic Theology, 128) as well as to His moral perfection, or separation from sin (cf. Marshall, 83).
1:51-55- The verbs in this section are in the aorist indicative (past) tense. This could speak of God's acts in OT times (NIVBC, 215). Marshall (83) says this is "not very likely in the context." He and many others take this as a "futuristic aorist," describing "the future work of God's Son with the certainty of a past event. Mary saw as already accomplished what God would do through her son" (Stein, 93; cf. Morris, 85).
1:55 - "to Abraham" - "Mary is saying that God's action in the Messiah is not so much completely new as a continuation of his mercy to Abraham. It is also in accordance with his promises to the fathers of old time" (Morris, 85).
1:56 - "abode . . . about three months" - "Luke gives no hint whether Mary's stay . . . ended before or continued after the birth of John" (NIVBC, 215). Morris (85) suggests she left before John's birth; Marshall (85) believes she probably stayed till after the birth.
Lesson 4 - Luke 2:4-20
2:4 - "from . . . Nazareth . . . unto . . . Bethlehem" - Bethlehem was about 70 miles south of Nazareth (cf. Macmillan Bible Atlas, #242; Hammonds Bible Atlas, #B-26). The overland trip itself, however, was about 90 miles (cf. Marshall, 105; Stein, 106).
2:5 - "espoused" = betrothed. Though Joseph and Mary were married at this time they were living as if betrothed (Matt. 1:20-25; Marshall, 105; Robt. 2:22; Stein, 107).
2:7 - "firstborn" - This word allows for Mary's having other children later (which is probably why Luke used it rather than monogenes [only begotten]), but it does not demand it. The fact that she did bear other children is proved from Matt. 13:55-56, etc., not from this word (Stein, 107; Marshall, 106).
2:7 - "swaddling clothes" - see UBD, 1052.
2:7 - "manger" - a feeding trough for animals, indicates Jesus' birth was in a stable, perhaps connected to the inn. An old tradition says it was in a cave, and there are other possibilities (Morris, 92; Ward, Jesus & His Times, 18-22).
2:8 - "shepherds" - they were a despised class (Stein, 108; Morris, 93).
2:10 - "to all people" - BKC (208) says that Luke may have used this phrase to hint that the Savior would be for all mankind, but like most commentators says "people" here refers specifically to the Jews (cf. Morris, 94; Stein, 108)
2:11 - "Saviour, . . . Christ the Lord" - See Morris, 94.
2:14 - "good will toward men" - variant mss. read "men on whom his favor rests," which emphasizes that God's favor rests on those who are saved. Also, note that the phrase can be translated: "toward men of his good pleasure" (cf. Morris, 94).
2:19 - "kept . . . pondered" - "Kept" = "'to protect', 'to hold or treasure up (in one's memory)' . . . The sense here is that Mary continued to think and ponder over the events as a swhole so that she was able to discern their meaning" (Marshall, 114). As to the possible subjects of her pondering, see Stein (110).
Lesson 5 - Luke 2:25-38
Background - The events here took place 40 days after Jesus' birth. A woman was ceremonially unclean for 40 days after the birth of a son. At the end of that period, she was to present an offering for her purification (Lev. 12:1-8). Also at that time a firstborn son was presented to the Lord and redeemed with payment of five shekels (Exod. 13:1-2, 12, 15; Num. 18:15-16). This is the context for the encounter with Simeon and Anna in the temple (Luke 2:22-24).
2:25 - "just and devout" - "Just" = "righteous" (NASB) and speaks of his behaving "well towards people, while devout . . . signifies careful about religious duties" (Morris, 96).
2:25 - "consolation of Israel" - A reference to the Messiah, who would bring consolation (paraklesin), or comfort to Israel (BKC, 209).
2:31 - "people" - The Greek word is plural, "peoples," probably to indicate that Christ's salvation is for Jews and Gentiles alike, as suggested by the next verse (Stein, 116).
2:32 - "light to lighten the Gentiles, and the glory of . . . Israel" - Cf. NIV: "a light for revelation to the Gentiles." "Glory" may stand in apposition to either "light" or "revelation," though the former is more likely (Stein, 116). "Israel will see glory in its truest and fullest sense when it sees the Son of God (cf. Jn. 1:14). His being a light to Gentiles means no diminution of Israel's glory, but rather its full realization" (Morris, 98).
2:34 - "fall and rising again" - "Luke may have been referring here to one group that falls (humbles itself) and rises (is lifted up by God). . . . On the other hand Luke may have been referring to two separate groups, one of which falls (negative) and the other of which rises (positive)" (Stein, 117). Stein believes it refers to two groups, as does BKC (209) and NIVBC (219-220). Marshall (122) sees it as one group. "Rising" elsewhere refers to resurrection (Morris, 98).
2:35 - "a sword shall pierce through thy own soul" - Generally this is taken as a reference to the pain sorrow Mary would experience in seeing her Son rejected and crucified (cf. NIVBC, 220; BKC, 209). See Stein (117) for an alternative interpretation.
2:35 - "that the thoughts of many hearts may be revealed" - These words "point to the revelatory function of Jesus' work. People declare themselves by their attitude to him" (Morris, 98).
2:36-37- "lived with a husband seven years . . . a widow of about fourscore and four years" - It is not clear whether this means she was 84 years old or had been a widow for 84 years following a 7-year marriage. Most likely it means she was 84 years old (cf. Morris, 99; WBC, 1033).
2:37 - "departed not from the temple" - This need not mean 24 hours a day but simply "all the time" in the popular sense (cf. Stein, 118; JFB, 5:231).
Lesson 6 - Luke 4:16-30
Background - It appears from Luke that immediately following His baptism and temptation, Jesus wentto Galilee. In fact, He first spent some time in Judea (cf. John 1-4).
4:16 - "stood up" - The implication is that Jesus had been invited to read by the ruler of the synagogue (Stein, 155). Scripture was read while standing; preaching was done from a seated position (cf. vs. 20).
4:17 - "book (scroll) of . . . Isaiah" - Based on later practice, many commentators assume "the synagogue followed a regular order of readings. Jesus probably took the passage that was usually read on that day" (WBC, 1036; cf. Stein, 155). Some, however, suggest that He may well have chosen the specific passage He read (Morris, 116; Marshall, 182).
4:18-19-"The Spirit of the Lord is upon me . . ." Jesus read from Isaiah 61:1-2. This was a messianic prophecy that Jesus proceeded to apply to Himself. It is significant that Jesus ended His reading in the middle of verse 2. He did not read "the day of vengeance of our God" (Isa. 61:2) because this phrase related to His second coming.
4:18 - "anointed" - A reference to Luke 3:22. Jesus was anointed by the Spirit just as prophets, priests, and kings were commissioned for service in the OT by anointing by oil (cf. Num. 3:3; 1 Sam. 16:12-13).
4:18 - "to heal the brokenhearted" - This phrase is found in Isaiah 61:1 but is omitted in some mss of Luke 4:18 (cf. NASB; NIV).
4:18 - "to preach deliverance . . . recovering of sight . . . set at liberty" - "Deliverance" is a word used elsewhere for forgiveness. It is probably parallel to "set at liberty"; thus both speak metaphorically of spiritual freedom. "Recovering of sight" may point to Jesus' healing of the physically blind or to the healing of those who were "spiritually blind" (cf. Stein, 156; Marshall, 183-184).
4:18 - "acceptable year of the Lord" - Most commentators see this as an allusion to the Year of Jubilee (cf. Lev. 25:8-17) in which all debts were forgiven and slaves were freed. If so, Jesus was using it to picture the new messianic era He was introducing (cf. Marshall, 184; NIVBC, 226). Some, however, do not see an allusion to Jubilee here but rather an expression synonymous with proclaiming "the kingdom of God" (Luke 4:43) (Stein, 157; cf. Morris, 116-117).
4:22 - "gracious words" - This may be taken as referring to "his attractive way of speaking" (Morris, 117) or to "words concerning God's grace" (Stein, 158).
4:22 - "Is not this Joseph's son" - While the people were amazed by Jesus' teaching, they did not take it to heart. They could not accept Him as more than "Joseph's son." This negative comment leads to Jesus' comment in verse 23.
4:23 - "Physician, heal thyself" - The idea seems to be that Jesus should prove His messiahship by doing in Nazareth what they had heard He had done elsewhere (Robt., 2:60; WBC, 1036). See Mark 6:5.
4:25-27- "Elias (Elijah) . . . Eliseus (Elisha)" - "For Jesus these examples demonstrated that Nazareth could not make exclusivistic claims on him; and since Nazareth had in fact rejected him, he would go elsewhere. Nazareth may have rejected him, but others would receive him gladly" (Stein, 159).
4:29 - "brow of the hill" - See NBD (871) for description of Nazareth's location. It may have been their intent to stone Jesus after throwing him over the hill (cf. Marshall, 190).
4:30 - "passing through the midst" - This may indicate a miraculous act, but it is not explained (cf. Morris, 119; NIVBC, 227).
Lesson 7 - Luke 9:57-62; 14:25-35
Note: The discipleship spoken of in these verses is taken by some as a call to believers to enter a deeper commitment to Christ, or at least an illustration of such a call to deeper commitment. Others equate the call to discipleship with the call of unbelievers to salvation. Context seems to favor the latter. Stein's comment on Luke 14:25 is appropriate: "The conditions of discipleship that follow were not addressed to believers in order to make them apostles but to the crowds. They are therefore conditions for salvation, not conditions for Christians to become a spiritual elites or to reach a new level in their Christian lives" (p. 396).
9:59 - "bury my father" - Burial was an extremely important religious duty for Jews (cf. Stein, 301). Many commentators suggest, however, that "it is more likely that the man's father was ready to die. His request was to let him wait just a little while before following Jesus" (BKC, 232).
9:60 - "Let the dead bury their dead" - i.e., "let the spiritually dead bury the physically dead" (cf. BKC, 232; Stein, 301).
14:26- "If any man come to me" = "seeks salvation or makes a decision to follow Jesus" (Stein, 396).
14:26- "hate" - This does not mean to literally hate but to love less (cf. Matt. 10:37)
14:27 - "bear his cross" - See Old ISBE (761-762) and UBD (229) for details of crucifixion. "Bearing the cross voluntarily pictured "the utmost in self-denial" (Morris, 186 on Luke 9:23). "The cross of the disciple is that particular humiliation or hardship that he would incur by becoming a follower of Jesus" (WBC, 1053).
14:28 - "tower" - This probably refers to a watchtower built in a vineyard or to a farm building (BAG, 738), though the word is also used for the "tower of Siloam" in Luke 13:4.
14:28 - "counteth the cost" - The point is that one should not promise to follow Christ without realizing the cost and being willing to "pay" it. "This does not imply that salvation must be earned. Rather the point being made is that God's grace can only be received by those who, in repenting, place him above everything else" (Stein, 397).
14:33 - "forsaketh . . . all" - "In contrast to the rich young ruler (18:22), Jesus does not say a disciple should sell all his possessions and give everything away. His thought probably is that of a continual abandonment of things, yielding up the right of ownership or the desire to cling to things, rather than outright disposal of them. The disciple of Jesus may be given the use of things in trust, as a stewardship, but they are no longer his or her own" (NIVBC, 262).
14:34 - "salt have lost its savour" - Salt is used as both a preservative and a seasoning. It is not clear that either of these qualities are in mind in this illustration as they might be elsewhere (cf. Matt. 5:13). The point here seems to be that one who does not retain the necessary qualities of discipleship is useless (BKC, 244). Can salt lose its taste? Pure salt cannot; however, many argue that most of the salt used in Palestine came from the Dead Sea and was mixed with carnallite or gypsum. Such a mixture could, under certain circumstances, lose its flavor and become useless (cf. Morris, 259; Stein, 398).
Lesson 8 - Luke 15:1-2, 11-24
15:1 - "publicans and sinners" - See UBD (899) on publicans, or tax collectors. "Sinners" was a term used by Pharisees and religious Jews for those who did not know and keep the law (cf. WBC, 1053; Morris, 260).
15:2 - "Pharisees and scribes" - For background on Pharisees, see Tenney, NT Times (91-94). The scribes were scholars and teachers of the law (NBD, 1151). Most were Pharisees but not all (Old ISBE, 2705; Bruce, NT History, 79). The Pharisees and scribes are often found together in the gospels, due to their common opposition to Jesus (cf. Luke 5:30; 11:53).
15:12 - "give me the portion" - This was a demand for his inheritance. This was usually distributed upon the death of the father but could occur earlier (Stein, 405; Morris, 263).
15:12 - "divided unto them" - This suggests that the older son was given his portion at the same time (cf. Robt., 2:208; Marshall, 607).
15:13 - "gathered all together" = converted his inheritance to cash (BAG, 789; Stein, 405).
15:13 - "riotous living" = living recklessly; lit., living as one who does not save (cf. Robt., 2:208). See verse 30 for further description.
15:15 - "swine" - Pigs were unclean (Lev. 11:7; Deut. 14:8). Stein says, "This part of the parable gives a poignant picture of a Jewish man on 'skid row'" (405).
15:16 - "he would fain have filled his belly with the husks" - As to the possible meanings of this, see Stein (405). The "husks" were pods, or seeds, of the carob tree. They were used to feed animals, though the poor were sometimes forced to eat them (cf. Morris, 404; Robt., 2:209; Stein, 405).
15:22 - "best robe . . . ring . . . shoes" - The "best robe" was one reserved for honored guests; the ring symbolized the bestowal of the father's authority. "Shoes," or sandals, were a luxury and were not worn by servants (Stein, 407; NIVBC, 264).
15:23 - "fatted calf" - "The fatted calf was clearly an animal carefully looked after for some special occasion. Its use now shows that the father felt that there could scarcely be a more special occasion than this" (Morris, 266).
15:24 - "dead . . . alive . . . lost . . . found" - As for the characters in the parable, these refer to physical realities-i.e., as good as dead or assumed dead but now returned to the family; etc. They represent spiritual realities, however-spiritually dead but now saved (cf. Stein, 407).
Lesson 9 - Luke 16:1-13
16:1 - "steward" - A steward was a hired manager or overseer of an estate (Vine's, 599 #1; BKC, 246).
16:2 - "Give an account" - "The sense here is that of being dismissed and giving a final accounting report, Turn in the books and ledgers of your stewardship. Jesus and Luke expected their audiences to assume that the charges were correct" (Stein, 413).
16:5-7 - Some attempt to justify the steward's actions because of the master's commendation in vs. 8. It is argued that the steward removed the master's high and illegal interest (Morris, 269ff) or that he removed his own commission from the payments (NIVBC, 265). Both are no more than conjecture, however. See Stein (412) for discussion.
16:8 - "lord" - Some see the parable as ending with verse 7 and verse 8 giving the "Lord's" (Jesus') comment on the steward's act. Probably most conservatives, however, see the parable continuing into verse 8; thus "lord" would refer to the rich man (cf. Marshall, 619-620; Stein, 413).
16:8 - "commended the unjust steward" - See NIVBC (265) and Stein (412-414) for explanations of why the rich man commended the unjust steward. Also see comments on vss. 5-7 above. It is important to note that the steward was not commended for his dishonesty but for his shrewdness.
16:8-9- Jesus seemed to be saying that "well-intentioned as they are, [God's servants] often lack the wisdom to use what they have as wisely as the worldly use their possessions for their very different ends" (Morris, 272). Thus the point is that believers "should use material things for future spiritual benefit. This was a good lesson from a bad example" (BKC, 246). Another variation is Gruenler's view: "The point of the parable is the decisiveness of the steward, which is analogous to the decision that is required of the hearer in regard to Jesus and his proclamation" (New Approaches to Jesus and the Gospels, 52-53; cf. Michaels, Servant and Son, 224).
16:9 - The meaning is much clearer in NIV and NASB translations, which indicate that disciples are to make friends by means of worldly wealth. This does not mean to "buy" friends but to use their wealth wisely, which will gain them friends (Morris, 272). It is unclear who these "friends" are, but the idea is that "believers should so conduct their lives that when this world and its wealth come to an end, God will welcome them into his presence" (Stein, 416).
16:9 - "mammon of unrighteousness" - "Mammon" = money, possessions, or wealth. "Mammon of unrighteousness" simply means "worldly wealth" (NIV), not necessarily wealth gained through dishonesty (Stein, 416).
16:9 - "they will receive you" - "They" could refer to "angels; the righteous poor who are in God's presence (16:22); Abraham, Isaac, and Jacob (13:28); or this may be a circumlocution for 'God'" (Stein, 416). This last idea is taken by Morris (272-273) and by the NIV translators, who preferred not to translate literally "they."
16:11 - "true riches" = lit., "the true." It stands in contrast to "unrighteous mammon" and probably refers to "heavenly riches that God alone can give" (Morris, 273).
16:12 - "another man's . . . your own" - Stein (417) says this is a synonym for worldly wealth ("mammon of unrighteousness." It refers to the wealth God has entrusted to our stewardship. "Your own" then refers to heavenly reward, or "true riches" (vs. 11). "In contrast to the worldly wealth over which people exercise only temporary stewardship, what people truly possess, i.e., that which can never be taken away and which will be eternally theirs, results from the use of worldly wealth for the good of others" (Stein, 417).
6:13 - "Ye cannot serve God and mammon" - "As masters the two are mutually exclusive. Love for money will drive one away from God (1 Tim. 6:10); conversely loving God will cause one not to make money his primary concern in life" (BKC, 246).
Lesson 10 - Luke 18:31-34; 19:1-10
Background: Previously Jesus had spoken explicitly of His coming death in 9:22 and 17:25.
18:34 - "they understood none of these things" - Why did they not understand even after being told repeatedly? Stein (451) offers several suggested explanations: (1) the idea of a suffering Messiah was too difficult for them to accept; (2) they were not able to see how such a death would fulfill the OT; (3) they did not understand why the Messiah had to die; or (4) God had chosen to veil this truth from them.
18:34 - "this saying was hid from them" - The verb is passive, suggesting "a supernatural withholding of understanding" (NIVBC, 271).
19:1 - "Jericho" - See Unger (Archaeology and the New Testament, 114-117). NT Jericho was just south of the OT city. It was about 17 miles east of Jerusalem (cf. NBD, 611-613).
19:2 - "chief among the publicans" - This expression is found nowhere else in the NT. It suggests that Zacchaeus was "head of a group of tax-collectors who were responsible for customs dues in the area on goods passing from Peraea into Judaea" (Marshall, 696).
19:4 - "ran before . . . climbed up" - "Such undignified behavior, according to that culture, indicates that more than curiosity was at play here" (Stein, 467).
19:4 - "sycomore" = sycamore-fig tree (Robt., 2:239; Morris, 297; NIV).
19:5 - "Zacchaeus" - Jesus may have known his name by supernatural means, but it is also possible Zacchaeus was well known and easily identified.
19:5 - "I must abide" - "Must" (dei) signifies divine necessity (Vine's, 422 #1; Stein, 467). It is also used in Luke 4:43 and John 4:4.
19:8 - "I give . . . restore" - The verbs are present tense but probably should be understood as "I shall give . . . I shall restore" (Stein, 466, 468).
19:8 - "half of my goods . . . restore him fourfold" - "Goods" refers to his possessions, not his earnings. His promise to pay back fourfold what he had defrauded assumes he had been dishonest (cf. Robt., 2:240) and goes beyond the requirements of the law, which demanded restoration of the original amount plus 20% (Lev. 5:16; Num. 5:6-7). Fourfold restitution was required in theft and killing or selling of an animal (Exod. 22:1; cf. 2 Sam. 12:6). See Morris (298).
19:9 - "This day is salvation come to this house" - "This is not to be interpreted as meaning that the 'Savior' had come to Zacchaeus's house but that salvation had occurred. The lost Zacchaeus had been sought (19:5) and now saved (19:10). The promised salvation had come to Zacchaeus and his family" (Stein, 468-469).
19:9 - "son of Abraham" - Zacchaeus was already a son (descendant) of Abraham in the physical sense. Here the expression means "he was a believer and thus a spiritual descendant of Abraham (cf. Ro 4:11-17; Gal 3:6-9)" (NIVBC, 272).
Lesson 11 - Luke 22:14-30
22:14 - "the hour was come" - This refers, at least primarily, to the arrival of the time for celebrating the Passover. There could be a possible secondary reference to the "hour" when Christ would bring His mission to completion (Stein, 541).
22:15 - "with desire I have desired" - Some surmise that this means he desired to eat with them but would not until the kingdom. It is probably best to understand it as meaning, "I have desired to eat it and am eating it but will not do so again until the coming kingdom" (Morris, 333; Stein, 541).
22:17 - "took the cup" - There were four cups taken in the Passover. According to Rosen & Rosen (Christ in the Passover, 52-59), this was the first cup and the cup in verse 20 was the third cup, known as the cup of blessing or cup of redemption. This probably is the preferred understanding by conservative interpreters, but there is no consensus (cf. Morris, 333-334).
22:20 - "new testament (covenant) in my blood" - "The cup is understood as representing sacrificial blood that inaugurates and seals a new covenant" (Stein, 544). The new covenant, prophesied in Jeremiah 31:31-34 and unlike the old covenant that required continual sacrifices, "provided a perfect sacrifice and made possible both justification and regeneration (Heb 8:6-13)" (WBC, 978).
22:21-22 - The announcement of the betrayal is placed after the institution of the Lord's Supper in Luke, but before it in Matthew 26:21-25 and Mark 14:18-21. The question is: Which account is chronological on this point? NIVBC (278) believes it is Luke and that Judas was present for the institution of the Lord's Supper. It is probably more commonly assumed that Matthew and Mark are presenting the events chronologically and that Judas left before the Lord's Supper was instituted by the Lord (cf. John 13:27-30). See New Scofied Study Bible (1038) for chronology of Last Supper (cf. Edersheim, 2:507-510).
22:25-26 - cf. Matt. 20:25-28; Mark 10:42-45.
22:25 - "benefactors" = lit., doers of good (Robt., 2:269). The term was "frequently used to describe gods, heroes, and kings who were in fact at times quite despotic, so that there may be some irony in this statement" (Stein, 549).
22:26 - "be as the younger" - means to take the lowest place. "In the ancient world . . . the youngest was, by definition, the lowliest. Jesus is not saying that if his followers wish to rise to great heights in the church they must first prove themselves in a lowly place. he is saying that faithful service in a lowly place is itself true greatness" (Morris, 336).
22:27 - "Whether is greater?" - The two rhetorical questions describe the world's value system. Those who are served by others are considered the greatest. Jesus, however, said, "I am among you as he that serveth," perhaps alluding to His washing their feet (John 13). He was pointing out that although He was clearly "greater" than the disciples, He served them (cf. Stein, 549; NIVBC, 278).
22:28 - "my temptations" - This refers not to the initial temptation by Satan (Luke 4) or to His coming trials but to temptations He had faced during His ministry while the disciples had continued with Him (Morris, 336-337; Stein, 549).
22:29-30 - "kingdom" = messianic, millennial kingdom, in which the disciples will have an important role (cf. Matt. 19:28). See McClain (Greatness of the Kingdom, 339-340).
Lesson 12 - Luke 23:33-49
23:33 - "Calvary" = Aramaic "Golgotha" (Mark 15:22; John 19:17). Both mean "skull." See NBD (181).
23:33 - "malefactors" = (katourgoi) criminals; lit., evildoers (Vine's, 388). Luke uses it for those crucified alongside Jesus (vss. 32, 39). Matthew 27:38 and Mark 15:27 uses lestes, robbers or perhaps revolutionaries (Trench, Synonyms of the NT, 157-160; Hendriksen, Matthew, 965).
23:34 - "Father, forgive them" - See Stein (588-589) for discussion of textual question here. Robt (2:285) suggests the prayer was for the Roman soldiers. Stein believes it was for all involved in Jesus' crucifixion.
23:35 - "rulers" = Sanhedrin members (Marshall, 858; Stein, 589).
23:36 - "vinegar" - "Vinegar" was the cheap wine that soldiers drank (Hendriksen, Matthew, 973; Old ISBE, 3051). Here it was apparently given in mockery and fulfilled the prophecy of Psalm 69:21 (cf. Morris, 357). This is not to be confused with the earlier offer of a drugged drink (Matt. 27:34) or the later offer of vinegar in response to Jesus' cry, "I thirst" (John 19:28-29; cf. Matt. 27:48; Mark 15:36). See Robertson (A Harmony of the Gospels, 230, 233).
23:38 - "This is the King of the Jews" - Cf. Matt. 27:37; Mark 15:26; John 19:19). "The crimes of the condemned were listed on a placard, which was hung around his neck or nailed above his head on the cross. . . . The full inscription was probably, This is Jesus of Nazareth, the King of the Jews" (WBC, 1067). Mention of the inscription being in three languages is found in John 19:19 but the MSS support for it in Luke 23:38 is weak (Morris, 357; cf. NIV; NASB).
23:42 - "remember me" = i.e., remember for good, be graciously mindful of me (Marshall, 872; Vine's, 521 #1; TDNT, 4:675-677).
23:42 - "when thou comest into thy kingdom" - The idea is "when You enter your royal state, or come to your throne (Morris, 358). An alternate reading is "When You come in your kingdom," meaning "when You come again as King." See Marshall (872) and Stein (592-593) for discussion.
23:43 - "To day . . . in paradise" - "To the criminal's vague 'when' Jesus responded with a precise 'today' . . . This day through Jesus' death, salvation was being achieved, and the criminal would share in it" (Stein, 593). "Paradise" = a Persian word for a park or garden. It came to be used to describe heaven, or the abode of the righteous dead (Robt., 2:286-287; WBC, 1067; Stein, 593; UBD, 826-827).
23:44 - "sixth hour . . . ninth hour" = 12:00 noon and 3:00 p.m. respectively (BKC, 262). Jesus had been placed on the cross at the third hour, or 9:00 a.m. (Mark 15:25).
23:44 - "darkness" - This was a supernatural darkness. It could not have been the result of a solar eclipse since such an event is impossible at full moon, when the Passover is observed (WBC, 1067; Hendriksen, Matthew, 969-970). As to its meaning, most agree it speaks of judgment, whether the judgment of God upon sin through Christ's suffering (Hendriksen, 970) or judgment on the land and its people (NIVBC, 130).
23:44 - "all the earth" - Whether this refers to all the land of Palestine or all the earth cannot be stated with certainty (WBC, 983; Marshall, 874).
23:45 - "the veil of the temple was rent" - This was the inner curtain that separated the holy place from the holy of holies, in which God's presence had been manifested. Although it is mentioned in Luke before Christ's death, this tearing of the veil occurred at the time of Jesus' death (cf. Matt. 27:50-51; Mark 15:37-38). The fact it was torn from the top to the bottom (Matt. 27:51) indicates it was a miracle performed by God (Hendriksen, Matthew, 974), not the result of the earthquake as some have suggested (cf. NIVBC, 130; Robt., 1:236). It symbolized the fact that "the way of access into [God's] presence was now available to everyone, not simply the Old Testament priest (Heb. 4:14-16; 10:19-22)" (BKC, 90).
23:46 - "had cried" - This is an aorist participle, which often indicates action completed before that of the main verb. This is reflected in the KJV and NKJV. If this is the case, the loud cry that preceded Jesus' statement in vs. 46 may have been the cry recorded in John 19:30. However, the construction does not demand that "had cried" be completed, prior action (Blass, Debrunner, A Greek Grammar of the New Testament, 175). NIV, NASB, NJB, NRSV translate it as describing the same action portrayed in "he said." Thus: "Jesus cried with a loud voice, saying." See e.g., NIVBC (283).
23:46 - "Into thy hands I commend my spirit" - This prayer comes from Psalm 31:5 and it emphasizes the voluntary nature of Christ's sacrifice (cf. John 10:17-18). See NIVBC (283) and Marshall (875-876).
23:47 - "centurion" - Typically, a crucifixion detail consisted of a centurion and four soldiers (Edersheim, 2:582-583; cf. John 19:23).
23:47 - "this was a righteous man" - Matthew 27:54 and Mark 15:39 record the centurion saying, "This was the (or a) Son of God." "Righteous" here means innocent. The "Son of God," of course, would be innocent (Stein, 596). The centurion was obviously impressed, but what exactly he meant by "Son of God" is not certain. Some hold out the possibility he truly confessed Christ's deity (cf. WBC, 983; BKC, 190; Robt. 1:236).
23:48 - "smote their breasts" - This was an act of grief. Morris (361) suggests the impression made on these people by the crucifixion prepared the way for the successful preaching of the gospel on Pentecost (Acts 2:41).
Lesson 13 - Luke 24:32-49
Background - See verses 13-31. One of the disciples was named Cleopas; the other is unnamed. Emmaus was about 7 miles from Jerusalem (cf. vs. 13; Morris, 367).
24:34 - "The Lord . . . hath appeared to Simon" - This appearance to Simon Peter is mentioned in 1 Cor. 15:5 but is not described in the gospels.
24:36 - "Peace be unto you" - This was a conventional greeting; however, many commentators see it as being given new meaning when used by Jesus here. Cf. Acts 10:36; Rom. 5:1; Marshall, 901; Morris, John, 844.
24:38 - "thoughts" - NIV and NASB translate "doubts." See Vine's (630 #6) and BAG (185). The doubts could have related to: (1) whether Jesus had actually risen from the dead; (2) whether the One they saw was actually Jesus; or (3) whether the Jesus they were encountering was a ghost or possessed a real body. While all three may have been involved, number 3 seems to be foremost in Luke's mind (Stein, 617).
24:44 - "words which I spoke" - i.e., "'These happenings, specifically the resurrection, represent the outworking of the things I taught you'"(Morris, 373). It probably refers "not so much [to] Jesus' general teachings but his teachings concerning his death and resurrection" (Stein, 619).
24:44 - "psalms" - this probably refers to the "writings," which along with the "law" and the "prophets" comprise the three major divisions of the OT; Stein, 620; Marshall, 905.
24:46 - "Thus it is written" - This probably refers more to the entire OT teaching rather than to specific verses. However, Ps. 22 and Isa. 53 do speak specifically of the Messiah's suffering and death, and Ps. 16:10-11 speaks of his resurrection (cf. Acts 2:3; 13:35).
24:47 - "repentance" - See EDT (936). To repent literally means to change the mind "but implies more than mere change of opinion. As a religious term in Scripture, it involves a complete change of attitude regarding sin and God, accompanied by a sense of sorrow and a corresponding change in conduct" (WBC, 933). See comment on Luke 3:3 (lesson 1).
24:47 - "repentance and remission of sins should be preached" - Marshall (pp. 905- 6), Morris (Luke, 374), and Stein (p. 620), among others, see the preaching of the gospel as also being a fulfillment of OT prophecy--what "is written" (vs. 46). The basis of this is perhaps Isa. 49:6. Other commentators (cf. WBC, 1070; BKC, 264) do not mention this connection.
24:49 - cf. Acts 1:4. Some see Luke 24:49 and Acts 1:4 as being parallel accounts of the same occasion. In fact, those who do usually set verses 44-53 as parallel to Acts 1:3-12 (cf. Robertson, Harmony of the Gospels, 250-251; Walvoord, Jesus Christ Our Lord, 194-195; Harrison, Acts, 38). The other view is that Jesus' words in Luke 24:49 were repeated later just prior to the ascension in Acts 1:4 (cf. Stein, 621; LBC, 2072) Marshall (p. 907), for one, is not sure which is correct.
Abbreviations
BAG - Bauer, Arndt, Gingrich, A Greek-English Lexicon of the New Testament
BKC - Walvoord and Zuck, eds., Bible Knowledge Commentary (NT)
Edersheim - Alfred Edersheim, Life and Times of Jesus the Messiah
EDT - Walter Elwell, ed., Evangelical Dictionary of Theology
JFB - Jamieson, Fausset, and Brown's Commentary
Marshall - I. Howard Marshall, Commentary on Luke (NIGTC)
Morris - Leon Morris, Tyndale New Testament Commentary: Luke
NASB - New American Standard Bible (Updated Edition)
NBD - Douglas, ed., New Bible Dictionary
NIV - New International Version
NIVBC - NIV Bible Commentary (An abridgement of Expositor's Bible Commentary)
NRSV - New Revised Standard Version
Old ISBE - Orr, ed., International Standard Bible Encyclopedia
Robt. - A. T. Robertson, Word Pictures in the New Testament, Vol. 2
Stein - Robert H. Stein, The New American Commentary: Luke.
TDNT - Kittel, Friedrich, et al, eds., Theological Dictionary of the New Testament (10 vols.)
UBD - Merrill Unger, Unger's Bible Dictionary
Vine's - Vine, Unger, White, Complete Expository Dictionary of Old and New Testament Words
WBC - Pfeiffer and Harrison, eds., Wycliffe Bible Commentary
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