Commentaries and Other Bible Study Helps - Prayer Tents - Prayer Tents

9:51 Taken up means "taken up to heaven." The Greek noun used here (analēmpsis) corresponds to the verb (analambanō) translated "taken up" in Acts 1:2, 11, 22; 1 Tim. 3:16; all instances refer to Christ's ascension. He set his face to go to Jerusalem provides the theme for Luke 9:51-19:27, the largest section of Luke's Gospel, and points toward Jesus' cross (23:33), resurrection (24:6), and ascension into heaven (24:51). Cf. "set my face like flint," Isa. 50:7.

9:52 a village of the Samaritans. For Jewish-Samaritan relations, see notes on John 4:4 and 4:9; cf. John 8:48. to make preparations. To arrange housing.

9:53 did not receive him, because his face was set toward Jerusalem (cf. v. 51). The Samaritans rejected the messengers most likely because the Samaritans did not accept Jerusalem as the place where God should be worshiped (see John 4:20), and also because Jesus was going there to die, and the cost of following him was high.

9:54-55 Jesus rejects the suggestion of James and John ("tell fire to come down"), for his ministry at his first coming is not to bring judgment (cf. John 3:17), and not to compel people to follow him through threat of immediate punishment, but to bring the free offer of the gospel (cf. Matt. 11:28).

9:58 The Son of Man has nowhere to lay his head is Jesus' challenge to a would-be follower, reminding him that the path of following Jesus is not easy and comfortable, for ultimately Jesus is not at home in this world. In this and the following two brief stories (vv. 59-62), Luke does not tell his readers how the person responded.

9:59 To go and bury a deceased parent was an important duty, and Jesus clearly upholds honoring one's parents (Matt. 15:1-9). The request seems reasonable on the surface, but this man's first response was not to obey Jesus immediately (as others did, cf. Luke 5:21, 28) but to make an excuse for not following him. Burial at this time in Judaism often involved a year-long period from the time when the body was first buried until a year later when the bones of the deceased were placed in an ossuary box. Though this was a basic family obligation, Jesus is teaching the priority of the kingdom over family.

9:60 Leave the dead to bury their own dead constitutes a pun in which "dead" means both "spiritually dead" (cf. 15:24, 32) and "physically dead." Here (as in 14:25-26) Jesus insists that following him must take precedence over every other relationship and obligation. This does not imply that Jesus' followers can never care for their family obligations, but when they do, it must be out of obedience to Jesus, not instead of obedience to Jesus. In this man's case, Jesus was clearly not his highest commitment (see 9:59).

9:61 As in v. 59, this man's halfhearted discipleship begins with a "but": I will follow you, Lord, but. This recalls 1 Kings 19:19-21, where Elijah permitted Elisha to say farewell; but Jesus does not permit this. Jesus' summons to discipleship takes precedence over everything else.

9:62 Anyone who puts his hand to the plow has to keep looking forward to guide the plow, for if he looks back the plow will quickly veer off course.

10:1 seventy-two. Many very old and reliable Greek manuscripts have "seventy-two" here and in v. 17, while many other old and reliable manuscripts have "seventy," and all interpreters agree that it is difficult to decide about which number was in the original of Luke's Gospel. Most modern translations have decided in favor of "seventy-two," based on basic principles for determining manuscript readings. In any case, no doctrinal issue is at stake, and the number probably has symbolic significance representing the number of nations in the world (cf. Genesis 10). Sending them out two-by-two fulfills the OT requirement for two witnesses (Deut. 17:6; 19:15).

10:3 I am sending (Gk. apostellō) you. Although only the Twelve are named "apostles" (6:13; 9:10; 22:14; Acts 1:26), others are also "sent ones." as lambs in the midst of wolves. See note on Matt. 10:16; also John 10:12. "Lambs" implies that the disciples should not attempt to gain converts by force; the spread of the gospel is to come through preaching the "good news" of Jesus Christ and inviting hearers to respond willingly (cf. Matt. 11:28; John 1:11-12; Acts 3:19; Rom. 10:14-17; Rev. 22:17). The principle that genuine religious commitment cannot be compelled by force sets Christianity in clear contrast to significant segments of Islam, Hinduism, and many tribal religions.

10:4 No sandals probably means not to take an extra pair, since Jesus is telling them what they should not carry. They are to greet no one. Such greetings were lengthy and time-consuming (cf. 2 Kings 4:29).

10:5 Peace. See notes on Matt. 10:13 and John 14:27.

10:6 son of peace. One who has found the peace that comes with salvation. it will return to you. If faith is not present, the blessing will be nullified.

10:7 eating and drinking what they provide. Accept whatever food they offer. for the laborer deserves his wages. Paul alludes to this saying in 1 Cor. 9:14 and quotes it as "Scripture" in 1 Tim. 5:18.

10:9 Heal the sick assumes the same bestowal of power and authority as in 9:1 (cf. 10:19). The kingdom of God has come. See 9:2; 11:20; 16:16; 17:21. See also Introduction: Key Themes. The "kingdom of God" in this present age is not an earthly, military, or political kingdom but is the rule and reign of God in people's hearts and lives, and it is manifested both in people following Jesus and his teaching, and in the miraculous healings that God brought through the disciples, giving a foretaste of resurrected life in the age to come.

10:10 go into its streets. The symbolic act of judgment against a town will be visible and public (cf. 9:5).

10:11 the dust of your town that clings to our feet we wipe off against you. See notes on Matt. 10:14 and Mark 6:11. Jesus repeats for emphasis the heart of the message: the kingdom of God has come near (cf. Luke 10:9).

10:12 more bearable on that day. See note on Matt. 10:15.

10:13-14 The judgment of Tyre and Sidon will be less severe than that of Chorazin and Bethsaida (9:10-17), for the former cities would have repented had they experienced Jesus' ministry (on these cities, see notes on Matt. 11:20-24; Mark 6:45; 7:24; Luke 9:10). sitting in sackcloth and ashes. An expression of mourning and repentance. "Sackcloth" is rough cloth made from goat's hair; "ashes" were either placed on the head (2 Sam. 13:19) or sat upon (Job 2:8; Jonah 3:6).

10:15 Capernaum will receive the severest judgment because they witnessed Jesus' ministry and miracles to such a great extent (4:23; 7:1-10; cf. Matt. 4:13; on the city, see note on Mark 1:21). will you be exalted to heaven? Due to having witnessed and rejected Jesus' ministry, they will be brought down to Hades, the place of the unrighteous dead (Luke 16:22-26).

10:16 The one who hears you hears me emphasizes the solidarity of Jesus and his disciples (cf. 9:48; Matt. 9:16).

10:17 Having completed their mission (cf. vv. 1-12), the seventy-two disciples are filled with joy at seeing the kingdom of God advance and people being set free from their bondage to demonic oppression. even the demons are subject. See v. 19.

10:18 I saw Satan fall can also be translated, "I was watching Satan fall" (imperfect tense of Gk. theōreō, "to see"). It is not clear whether Jesus is speaking of a vision by which he saw something in the spiritual realm or if this is simply a graphic declaration of what has been happening, but in either case Jesus indicates that Satan's authority and power over people has been decisively broken. Like lightning describes the suddenness of the fall (cf. Isa. 14:12).

10:19 I have given you authority. Cf. 9:1. Jesus' great power over demons has been delegated to his disciples. Serpents and scorpions are physical dangers that the disciples will face in their preaching, and also symbols of demonic opposition. nothing shall hurt you. Cf. 21:18; Acts 28:3-5.

10:20 Nevertheless. Jesus warns against rejoicing too much in what God has done through them, for an even greater blessing is their eternal salvation: your names are written (by God) in heaven (cf. Phil. 4:3; Rev. 3:5; 20:15).

10:21 rejoiced in the Holy Spirit. Cf. 3:22; 4:1, 14, 18; and Introduction: Key Themes. Father. See notes on 11:2 and Matt. 6:9. Lord of heaven and earth. Cf. Acts 17:24. Jesus' rejoicing is primarily due to God's having revealed (Luke 10:22) the presence of the kingdom and Satan's fall (vv. 17-18) to little children, that is, to the disciples, who have childlike faith themselves (v. 23). Jesus notes with irony the wise and understanding of this world who nonetheless have rejected the gospel (see note on Matt. 11:25-26; cf. Luke 1:51-52; 1 Cor. 1:19).

10:22 All things . . . handed over to me. See note on Matt. 11:27. anyone to whom the Son chooses to reveal him. Salvation is offered only through Jesus (John 14:6; Acts 4:12).

10:25 The lawyer desired only "to justify himself" (v. 29). He was not genuinely seeking to be taught by Jesus. what shall I do . . . ? . . . ? A good question, as 18:18; Acts 2:37; 16:30 reveal (cf. also Luke 3:10, 12, 14). Eternal life (cf. 18:18, 30; Acts 13:46, 48) is a synonym for "entering the kingdom of God" (see note on John 3:16).

10:26 What is written in the Law? For Jesus, the OT is the definitive, unerring standard of faith and practice (cf. 18:19-20).

10:27 To love the Lord your God involves having faith in him and also delighting in him above all else. All the Synoptic Gospels (Matthew, Mark, and Luke) include the words heart (emotions, will, and deepest convictions), soul (the immaterial part of a person's being), and mind (reason; however, this term is lacking in Deut. 6:5). Matthew (22:37) alone lacks the term strength (how a person uses the abilities and powers that he has), an indication of the total devotion of one's entire being that is required. (See notes on Matt. 22:37-38 and Mark 12:28-31.)

10:28 You have answered correctly. There is nothing wrong with the lawyer's answer. do this, and you will live. Knowledge of "What shall I do to inherit eternal life?" is insufficient. One must "do this." Jesus is about to show the lawyer that he falls far short of following these commands (see note on Mark 10:19).

10:29 Desiring to justify himself reveals the lawyer's insincerity. who is my neighbor? An improper question, because the lawyer was trying to exclude responsibility for others by making some people "non-neighbors." A more appropriate question would be, "How can I be a loving neighbor?"

10:30 Jericho. See notes on Matt. 20:29 and Mark 10:46. The route of the Jericho road, still visible today, included long stretches of rocky terrain that made it a useful base of operations for robbers. The road descended (down) about 3,200 feet (975 m) from Jerusalem to Jericho along this 18-mile (29-km) route.

10:31 priest. A descendant of Aaron who had priestly responsibilities in the Jerusalem temple. passed by on the other side. A tangible way of describing his unwillingness to love his neighbor.

10:32 Levite. A member of the tribe of Levi but not a descendant of Aaron and therefore not a priest. The Levites assisted the priests.

10:33 Samaritan. Culturally, it would have been unthinkable for a Samaritan to help a Jew (cf. John 4:9; 8:48; see note on John 4:4). Thus Jesus makes the additional point that to love one's neighbor involves showing care and compassion even to those with whom one would not normally have any relationship (cf. Jesus' command to "love your enemies"; Luke 6:27, 35).

10:34-35 The Samaritan ministers to the injured and suffering robbery victim. set him on his own animal. The man was too injured to walk. The Samaritan brought him to an inn, where he cared for him, and gave the innkeeper two denarii (the equivalent of two days' salary) to continue caring for him. Jesus underscores the Samaritan's compassionate care, extending to whatever more cost and care may be needed.

10:36 Which of these . . . proved to be a neighbor . . . ?? Jesus' question corrects the lawyer's improper question (v. 29). The question is not "who is my neighbor?" but "how can I be a neighbor?"

11:1 Now Jesus was praying. See Introduction: Key Themes. Lord, teach us to pray. The request of the disciples is for a distinctive prayer that they can pray as his disciples. Usually referred to as "The Lord's Prayer," it would be better to understand this as "The Disciples' Prayer"--i.e., as the prayer that uniquely binds them together in a community of worship and intercession--and as such it is therefore a distinctively Christian prayer. The prayer underscores the unique relationship of Christian believers to God as their "Father" (cf. Rom. 8:14-17; Gal. 4:4-7).

11:2 Father is Patēr in Greek and ’Abba’ in Aramaic (Mark 14:36; Rom. 8:15-16; Gal. 4:6-7; see note on Matt. 6:9). Hallowed be your name is a request that God's name would be honored and treated with reverence. His name includes his reputation and all that is said about him. Your kingdom come has a twofold emphasis: (1) it is first a prayer that God's rule and reign would continually advance in people's hearts and lives until the day Jesus returns and brings the kingdom in perfect fullness (see note on Matt. 6:10); (2) thus it also refers to the future consummation of the kingdom already realized in part by Jesus' coming (Luke 11:20; see Introduction: Key Themes and note on Matt. 6:10).

11:3 Daily bread includes all of the believer's physical needs, which the Lord supplies not once-for-all but day-by-day.

11:4 Forgive us our sins refers not to initial salvation but to the continual confession of sins (cf. 1 John 1:9) needed to maintain one's relationship with God (see note on Matt. 6:12). for we ourselves. Asking God's forgiveness requires forgiving others. "Sins" and indebted to us are synonyms (cf. Luke 7:41-43, 47-49). lead us not into temptation. See note on Matt. 6:13. The use of the second person plural ("us") throughout emphasizes that the petitions of "The Disciples' Prayer" are not primarily for the individual but for the entire community of believers.

11:6 Having nothing to set before a guest was unthinkable for a host in Jesus' day.

11:7 Do not bother me. The omission of "friend" (cf. v. 5) reveals the man's aggravation. my children . . . in bed. The entire family is sleeping, and opening the door to the guest would probably awaken everyone. This friend's unwillingness to help is in contrast to God's great desire to help his children (vv. 9-10; cf. 18:1-8).

11:8 Impudence is Greek anaideia, which occurs only here in the NT. In all of its other known uses in ancient literature, the term means "lack of sensitivity to what is proper," "impertinence," "impudence"; it describes being without aidōs ("respect," "modesty"). "Impudence," then, would indicate that the friend is shamelessly and boldly awakening his neighbor, and of course the neighbor will give him whatever he needs. On this interpretation, Jesus' point is that if even a human being will respond to his neighbor in that way, then Christians should go boldly before God with any need they face, for God is more gracious and caring than any human neighbor. Some other interpreters believe that anaideia means "persistence" here, even though there are no other known occurrences of that meaning. Such a reading does fit the context, however, for the very next verses emphasize that believers must keep seeking, asking, and knocking (vv. 9-10). This would make the parable similar to 18:1-8. Both ideas--a kind of shameless persistence--are possibly intended by this unusual term.

11:9-10 Jesus tells his followers to ask God (a common term for "pray"), seek God (Deut. 4:29; Isa. 55:6; 65:1), and knock at the gates of God for mercy (cf. Luke 11:5-8 and note on Matt. 7:7-11). The three verbs are all present imperatives, and in this context of teaching a general principle, they encourage prayer as a continual habit of life (cf. 1 Thess. 5:17). The promised result is that it will be given and opened (by God). Everyone who asks receives does not mean that believers always receive what they ask for, because God is wiser than they are and has better plans for his children than they could imagine (cf. Rom. 8:28; 1 Cor. 2:9).

11:11-13 This concluding example in Jesus' teaching on prayer (vv. 1-13) is a "lesser to greater" argument: granted the truth of vv. 11-12, the concluding statement (v. 13) must be even more true (cf. notes on 12:6-7; 12:25-27; 13:15-16; 18:1-8). If you then, who are evil. Human sinfulness would be readily acknowledged by Jesus' audience (Genesis 3; Rom. 3:10-23; cf. note on Matt. 7:11). Fish and eggs were common foods in Palestine, while serpents and scorpions were regular hazards. A far more important gift than material blessings is the powerful anointing and guidance of the Holy Spirit in a believer's life (see Matt. 12:28; Luke 4:1, 14; Acts 1:8; Rom. 8:13-14, 26; 1 Cor. 12:11; Gal. 5:18).

11:14 a demon that was mute. The demon in some way prohibited the man from speaking. The demon is distinguished from "Satan" (v. 18), who is the prince of demons. the mute man spoke. Proof that the demon has been cast out.

11:15 He casts out demons by . . . the prince of demons. See notes on Matt. 9:34 and 12:24. Beelzebul. See note on Matt. 10:25.

11:16 kept seeking . . . a sign. Jesus knew that no sign would overcome an unwillingness to believe (see note on Matt. 13:58).

11:17-19 Knowing their thoughts is an indication of Jesus' deity. Jesus' defense consists of two arguments. The first involves two analogies: a kingdom divided against itself is laid waste (i.e., through civil war) and likewise a divided household falls. Thus the idea that Satan was working through Jesus to undermine his own work was absurd (v. 18). The second argument (v. 19) indicates that the same charge (v. 15) could be leveled against the casting out of demons by your sons, i.e., "your followers" (see note on Matt. 12:27).

11:20 Jesus explains that his casting out demons reveals that the kingdom of God has come (see Introduction: Key Themes and note on Matt. 12:28). Jesus was plundering Satan's kingdom (Luke 11:21-22; cf. 10:17-19) by transferring people into his own new kingdom. Jesus' miracles, taken as a whole, indicate that the kingdom of God has broken into this specific time and place in history, as demonstrated by his life and work (cf. Mark 1:14-15; Gal. 4:4).

11:22 The one stronger is Jesus, and the "strong man" in v. 21 is Satan. Jesus has overcome him. See note on Matt. 12:29.

11:23 This verse combines the metaphors of fighting (with me . . . against me) and farming (does not gather with me scatters). Neutrality with respect to Jesus is not possible (see note on 9:49-50).

11:27 Blessed (see 6:20) is the womb. An example of synecdoche (a literary device in which a part of something stands for the whole); here "womb" represents "mother" (cf. Gen. 49:25).

11:29 The account in vv. 29-32 answers the request of v. 16 from those who were testing Jesus by seeking a cosmic sign, in spite of already having seen many miracles. For evil generation, see notes on 7:31-34 and Matt. 12:39. no sign will be given. For the meaninglessness of a sign when hearts are hardened, cf. Luke 16:31; John 12:9-11. The sign of Jonah refers first to Jonah's "three days and nights in the belly of the great fish" (cf. note on Matt. 12:40), which foreshadows "the Son of Man" being "three days and three nights in the heart of the earth," i.e., a reference to Jesus' death and resurrection (cf. Luke 16:30-31). Additionally, "the sign of Jonah" draws attention to the need for a concrete response of repentance, as was the case of Nineveh in response to Jonah's message.

11:31 The queen of the South (the queen of Sheba; 1 Kings 10:1-13; 2 Chron. 9:1-12) will condemn this generation because she came a long distance to see Solomon and hear his wisdom (1 Kings 10:1-4, 7), whereas something greater than Solomon (the Son of God and his wisdom; cf. note on Matt. 12:42) has come to them and the people reject this and ask for a sign.

11:32 Even though the Ninevites were wicked, they at least repented at the preaching of Jonah (see note on Matt. 12:41). How much greater condemnation, then, for those who refuse to repent at the teaching of Jonah's Lord, who is greater than Jonah. Jesus is both the ultimate wise man (Luke 11:31) and the ultimate prophet (v. 32).

11:33 lamp. Probably a metaphor for Jesus and his mission.

11:34 An eye that is healthy describes a spiritually healthy way of looking at things. A bad eye, or evil way of looking at things, results in a life full of moral and spiritual darkness.

11:36 When a person is filled with the light of Christ, it will affect his or her whole being (wholly bright).

11:37 Pharisee. See note on 5:17. reclined at table. The usual posture at a banquet or Sabbath meal (see note on Matt. 26:20).

11:38 wash before dinner. An extrabiblical tradition (cf. note on Mark 7:5) involving ceremonial cleanness, not ordinary hygienic practices.

11:39-41 you Pharisees cleanse. Keeping the traditions that they had added to Scripture was like cleansing the outside of the cup but leaving the inside . . . full of greed and wickedness (cf. note on Matt. 23:26); for "greed," cf. Luke 16:14; 20:47. Those things that are within are the things in a person's heart. If the believer first offers his heart to God, then everything is clean; that is, God will accept the good he does ("alms . . . that are within") even if he does not follow the outward ceremonial washing required by Jewish traditions.

11:42-44 Jesus directs three woes against the Pharisees (see note on Matt. 23:13). The first woe targets their hypocrisy in tithing every herb (such specific detail is not mentioned in Lev. 27:30-33; Deut. 14:22-29; 2 Chron. 31:5-12; see note on Matt. 23:23), but neglecting justice and the love of God. The second woe focuses on their love of the best seat (as illustrated in Luke 14:7-11; cf. note on Matt. 23:6). The third woe compares them to unmarked graves. According to OT law, coming in contact with a grave made a person unclean (see Num. 19:16; cf. note on Matt. 23:27-28). But if the grave was in the ground and had no marking, people might walk over it and become unclean without knowing it. Likewise people who follow the Pharisees are deceived, for they become "unclean" before God without even knowing that the Pharisees have led them astray.

11:45 The second set of woes (vv. 46-52) is directed at lawyers (experts in the law, another expression for "scribes of the Pharisees"; Mark 2:16; cf. Luke 11:53 and note on Matt. 23:2).

11:46 The first woe involves the lawyers (cf. v. 45) loading people with burdens by interpreting the law in light of their extrabiblical traditions and making it hard to bear. Worse still, they do not touch the burdens themselves, i.e., they make no effort to help people keep these laws (see notes on Matt. 23:3, 4).

11:47-51 The second woe involves the lawyers' hypocrisy in building monuments to the prophets, although it was their fathers who killed those same prophets, and they themselves continue to "kill and persecute" them (v. 49). The unusual expression Wisdom of God probably means "God in his wisdom" or "God, speaking to express his wisdom." From the blood of Abel (Genesis 4) to the blood of Zechariah (2 Chron. 24:20-22), i.e., from the beginning of the first book to the end of the last book in the Hebrew Bible. See note on Matt. 23:35.

11:52-54 The last woe condemns the lawyers for their interpretations of Scripture that deprive the people of the key of knowledge needed to understand God's plan of salvation. Not only do they refuse to enter into God's plan and be saved, but their distorted interpretations keep others from truly knowing God. To press . . . hard and to provoke him describes a continual attempt to "ambush" Jesus (lying in wait . . . to catch him; cf. Acts 23:21). something he might say. Something that could be used to condemn him (cf. Luke 22:66-23:25).

12:1 many thousands of the people. The crowds continue to increase and provide proof that Jesus "is of God" (Acts 5:33-39). Beware of the leaven of the Pharisees. Leaven (see note on 1 Cor. 5:6-7) is a metaphor for the self-centered, hypocritical approaches of the Pharisees in Luke 11:37-54 (see also note on Mark 8:14-15).

12:2-3 Everything will be revealed and be (made) known by God (cf. 8:17)--a reference to future judgment (Acts 17:31). Because Luke 12:2 is true, v. 3 will take place. Housetops were commonly flat and were used as living space (see Acts 10:9-10).

12:4 Do not fear those who kill the body, as the prophets experienced (11:47) and as Christ's followers would experience as well (11:49), for physical death cannot affect the believer's ultimate destiny (cf. Rom. 8:35-39).

12:5 The second fear refers to God (him), who at the final judgment has authority to cast into hell. Repetition (fear him) gives this command additional emphasis.

12:6-7 The observations about sparrows and the hairs of your head show God's providential care over the smallest details of life. Of more value signals a "lesser to greater" argument: if A (the lesser) is true, then how much more B (the greater) must be true. That is, if God even cares about sparrows, how much greater is his care for every one of his own children, whose value is so much greater (cf. vv. 22-31; see also note on Matt. 6:26). Fear not. Fear of God (Luke 12:5) results in not needing to fear anyone or anything else.

12:9 denies me before men. See note on Matt. 10:32-33.

12:10 Speaks a word against . . . will be forgiven versus blasphemes against . . . will not be forgiven. Jesus closes this occasion of teaching his disciples (v. 1) with one of the most enigmatic, debated, and misunderstood sayings of his ministry. Key to understanding this passage is the distinction Jesus makes between, on one hand, the extreme case of blasphemy against "the Holy Spirit" and, on the other hand, the lesser case of speaking in an dishonorable way against "the Son of Man." One who asks to be forgiven for disrespectful words hastily spoken against Jesus (the Son of Man) will be forgiven. (Note, e.g., Peter's rejection of Jesus [see 22:54-62] and his subsequent restoration [John 21:15-19].) But blasphemy against the Holy Spirit--that is, the persistent and unrepentant resistance against the work of the Holy Spirit and his message concerning Jesus (cf. Acts 7:51)--this, Jesus says, will not be forgiven. The person who persists in hardening his heart against God, against the work of the Holy Spirit, and against the provision of Christ as Savior, is outside the reach of God's provision for forgiveness and salvation. Christians often worry that they have committed this sin, but such a concern is itself evidence of an openness to the work of the Spirit (see also notes on Matt. 12:31-32 and Mark 3:29).

12:11-12 Before the synagogues, i.e., before the Jewish authorities. The rulers and the authorities, i.e., before Gentile courts. Do not be anxious because the Holy Spirit will guide at such times (21:14-15; cf. notes on Matt. 10:19-20 and Gal. 5:18).

12:13-15 tell my brother to divide. Because of Jesus' teaching on covetousness, which immediately follows this request, this man is probably speaking from personal greed. who made me a judge . . . ? . . . ? Though Jesus was Lord of the entire universe, he was careful not to become involved in matters that did not directly pertain to his earthly work and ministry, and he expected people to work out such things on their own. life does not consist in . . . abundance. Cf. 9:24-25; 12:22-34.

12:19-21 Fool! Ironically, the man who took such great care to prepare for his own (earthly) needs turns out to be a fool. Instead of fulfilling his moral responsibility to care for the needs of others, he is rebuked for laying up treasure for himself and for not being rich toward God. Though this verse does not prohibit wealth, Jesus clearly warns his hearers concerning the dangerous eternal implications of wealth, with its seductive tendency toward complacency, self-sufficiency, and covetousness. Though the rich fool anticipates years of ease--a time to eat, drink, be merry--instead an eternal destiny apart from God awaits him. As Jesus' condemning words confirm, "This night your soul is required of you."

12:22-25 Therefore, i.e., because of the truths taught in vv. 13-21, do not be anxious. The first reason why believers should not be anxious is given in v. 23 (for life is more than . . .); the second in v. 24 (of how much more value are you; cf. note on Matt. 6:26); and the third in Luke 12:25 (because no one has enough control over his own life even to add a single hour to his span of life). Life (or "soul"; Gk. psychē) and body refer to the whole person. (Regarding "add a single hour to his span of life," see ESV footnote; "hour" is literally "cubit" [Gk. pēchys], and most commentators take it to be a metaphor for adding a standard unit of measure to the length of one's life.)

12:25-27 Jesus employs two "lesser to greater" arguments (vv. 25-26 and v. 27; cf. notes on 11:11-13; 12:6-7; 13:15-16; 18:1-8) to affirm God's care for his children. Solomon in all his glory. Cf. 1 Kings 10:4-5; 2 Chron. 9:5.

12:28 the grass . . . is thrown into the oven. Due to the scarcity of wood in ancient Palestine, dry grass was used as fuel. O you of little faith implies a deficiency rather than an absence of faith (cf. Matt. 6:30; 8:2b; 14:31; 16:8).

12:29 Do not seek does not mean that people should neglect to work and support themselves (cf. 1 Thess. 4:11-12), but is a warning against worrying and continually seeking after what . . . to eat and what . . . to drink. Cf. Luke 12:31 for what should be sought after.

12:33-34 Sell your possessions, and give to the needy is a strong emphasis in Luke (see Introduction: Key Themes). Moneybags that do not grow old is a metaphor for the place where one stores one's treasures. Because the believer's treasures are stored in heaven, the believer's "moneybag" (the heavenly storehouse of his treasure) will never wear out, will not fail, and is safe from being stolen by thieves and destroyed by moths (cf. Matt. 6:19-21). In contrast to the world's preoccupation with possessions, the disciples are to be characterized by exceedingly great generosity, especially in giving to those in need (lit., "to give alms"). This even has eternal implications--for, as Jesus solemnly warns, where your treasure is (whether on earth or in heaven,) there will your heart be also. This concluding proverb (Luke 12:34) emphasizes the importance of the disposition of one's heart, which throughout Scripture represents the center of one's being and one's deepest desires, including one's reason, convictions, emotions, and will. The nature of one's heart is reflected in the things that one values most.

12:35 Stay dressed for action (lit., "Let your loins stay girded," ESV footnote) depicts a man prepared to run, with his long robe tucked under his belt.

12:37-38 awake. Believers should be continually expecting and ready for Christ's return, because the time of his coming is unknown (see note on Matt. 24:36). Recline at table has in view the end-time messianic banquet (Luke 13:29; 14:15-24; 22:27-30; Rev. 19:9). second watch, or in the third. Most interpreters think Jesus is using a Jewish understanding of "three watches of the night" (6:00-10:00 p.m., 10:00 p.m.-2:00 a.m., 2:00-6:00 a.m.). However, others think he is using a Roman understanding of four watches (6:00-9:00 p.m., 9:00 p.m.-12:00 a.m., 12:00-3:00 a.m., 3:00-6:00 a.m.). In either case, the point that Jesus is making is that "the master" could come at any time, even when one is not normally prepared.

12:39-40 This parable, similar to but separate from vv. 37-38, uses the imagery of a thief to indicate the unexpected nature of Christ's second coming.

12:41-48 are you telling this parable for us or for all? Jesus does not actually answer Peter's question, which would seem to indicate that the application is for "everyone" to whom much has been given (see v. 48). The faithful and wise manager is the person who faithfully and fairly cares for those for whom he is responsible, giving them their portion . . . at the proper time. When the master returns, the faithful manager will be rewarded--a metaphorical picture of the rewards that will be given to faithful believers at the return of Christ. The faithful manager is then contrasted with the unfaithful servant who beats the household servants and gets drunk. To the surprise of the unfaithful servant, however, the master will return at an hour he does not know (v. 46), resulting in swift and harsh judgment: he will cut him in pieces (cf. Jer. 34:18) and put him with the unfaithful--a metaphorical reference to the punishment that awaits the unbeliever at the return of Christ. The latter description (cf. Luke 13:27-28 and esp. the parallel in Matt. 24:51) indicates eternal judgment and separation from God (cf. Luke 8:13). much will be required. People who have been entrusted by God with many abilities and responsibilities will be held to a higher standard on the last day (cf. notes on Matt. 25:29; Mark 4:24, 25).

12:49-53 Jesus came not only to bring salvation but also to become the "Great Divider" of humanity, as people decide whether or not to follow him. Cast fire on the earth probably refers not to final judgment but to the refining fire of division between believers and unbelievers (see vv. 51-53). I have a baptism. Whereas the "fire" affects the world, this "baptism" is Christ's own suffering and death, which would pour over him like a flood (cf. Ps. 88:7; Jonah 2:3; and notes on Mark 10:38 and 1 Pet. 3:21). great is my distress until. Even though it would mean suffering and death (cf. Luke 13:32-33), Jesus earnestly sought to fulfill the divine plan. Though in many ways Jesus did bring peace to the world (see note on John 14:27), it could also be said that he brought not peace . . . but rather division, involving even father against son (see note on Matt. 10:34-37) as one chose to follow Jesus and the other chose to reject him.

12:54-56 A cloud rising in the west over the Mediterranean would have brought moist air that condensed (a shower) as it climbed the cooler hills of Palestine (cf. 1 Kings 18:44). The south wind blowing involved a sirocco (hot, dry wind) blowing in from the desert, bringing scorching heat. The crowd could interpret these signs, but the spiritual emptiness of their hypocrisy blinded them from understanding the signs announcing the arrival of the kingdom of God in Jesus' teaching and ministry (cf. Luke 11:20).

12:57-59 This parable offers practical advice: it is better to settle with one's accuser before the dispute is brought before a judge (see notes on Matt. 5:25-26 and 1 Cor. 6:1). But within its broader context, the parable seems also to have in view the arrival of the kingdom--that is, the need to be in right standing with God, the Judge of the universe, before it is too late.

13:1-5 The incidents concerning Pilate killing the Galileans and the fall of the tower in Siloam are not recorded elsewhere in Scripture. whose blood Pilate had mingled. Nothing more is known about this incident, but Pilate had apparently put people to death when they were trying to offer sacrifices (see note on 23:1). Do you think . . . worse sinners . . . ?? Jesus' rhetorical question reflects a popular view that tragedies and physical ailments were due to personal sin (see note on John 9:2), but his answer (No) denies any such connection in this case. unless you repent, you will all likewise perish. Though Jesus regularly has compassion on those who suffer, here he draws a broader lesson: this tragic event is a warning that final judgment is coming to the entire world. The tower in Siloam was probably part of the wall of Jerusalem near the pool of Siloam.

13:6-9 This parable symbolizes Israel's last opportunity to repent before experiencing God's judgment. Three years signifies that Israel has had enough time to repent. Sir, let it alone this year. The period of grace and opportunity is extended, but only for a limited time. Dig around it implies loosening the soil so that water can flow easily to the roots; if the fig tree does not respond, it will be cut . . . down (cf. vv. 34-35; 19:41-44). The Greek construction suggests that this last attempt will also result in failure. God's graciousness and patience should not be presumed upon.

13:11 disabling spirit. For other examples of demons being associated with physical ailments, see 11:14; but see also note on 4:41.

13:13 immediately. The contrast with the 18 years of disability magnifies Jesus' miracle-working power (cf. 18:43).

13:14 For ruler of the synagogue, see notes on 8:41-42a; Mark 5:22. Because Jesus had healed on the Sabbath, the ruler's indignation was aroused, completely ignoring the woman's being freed from 18 years of suffering. Jesus was not violating any OT commandment; later Jewish traditions had added many more commandments and prohibitions than God had ever given in his Word.

13:15-16 You hypocrites. Cf. 6:42; 12:56. Does not each of you introduces a "lesser to greater" argument (cf. notes on 11:11-13; 12:6-7; 12:25-27; 18:1-8) in which the generally accepted practice of caring for animals on the Sabbath underscores the greater need to show such concern for a daughter of Abraham. Untie and loosed are the same word in Greek (luō).

13:19 The mustard seed (see notes on Matt. 13:31-32 and Mark 4:30-32) would have been the smallest known seed to Jesus' audience. became a tree. The mustard "tree" refers to a large herbal plant that grows to the height of 8 to 12 feet (2.4 to 3.7 m). The birds . . . made nests emphasizes the surprising supernatural result--i.e., the enormous size of the final plant in comparison to the very small seed from which it grew. The Jews expected the kingdom to come with apocalyptic power, bringing God's judgment on all evil, and hence Jesus' teaching that it would arrive in such an "insignificant" way was surprising (cf. note on Luke 17:20).

13:21 Similar to the mustard seed (v. 19), a minute quantity of yeast can permeate a large amount of dough to produce a large amount of bread (cf. note on 1 Cor. 5:6-7). Three measures would have produced enough bread to feed 100 people. Some think these parables teach only the contrast between the small beginning and large end result, and not the gradual growth process of the kingdom between start and finish. Others argue that the growth process is also in view. Both sides agree that the parables contrast the apparently small and unnoticed arrival of the kingdom (the "already now") with its extensive and glorious consummation when the Son of Man returns (the "not yet"). See The Already and Not Yet of the Last Days.