4:3–13 See notes on Matt. 4:3–10.
4:4 Jesus quoted Deut. 8:3.
4:8 Jesus quoted Deut. 6:13.
4:10, 11 Satan quoted Ps. 91:11, 12.
4:12 Jesus quoted Deut. 6:16.
4:13 until an opportune time. Satan’s temptations did not end here for Christ, but persisted throughout His ministry (cf. Heb. 4:15), and culminated in Gethsemane (22:39–46).
4:14 returned…to Galilee. The synoptic gospels are largely silent about Jesus’ ministry between His baptism and His return to Galilee, but John recorded a fairly extensive ministry in Jerusalem and Judea (John 2:12—4:1). Because of this, news of Him quickly spread.
4:15 synagogues. See note on Mark 1:21.
4:16 He came to Nazareth. Luke acknowledged in v. 23 (see note there) that Christ had already ministered in Capernaum. Yet Luke purposely situated this episode at the beginning of his account of Christ’s public ministry. Here is an example of Luke’s ordering things logically rather than chronologically (see Introduction: Background and Setting; see note on 1:3). as His custom was. Nazareth was His hometown, so He would have been well known to all who regularly attended this synagogue.
4:18 He has anointed Me. I.e., the Spirit Himself was the anointing (vv. 1, 14).
4:19 the acceptable year of the LORD. Or, “the year of the Lord’s favor.” The passage Christ read was Is. 61:1, 2. He stopped in the middle of v. 2. The rest of the verse prophesies judgment in the day of God’s vengeance. Since that part of the verse pertains to the second advent, He did not read it.
4:20 sat down. It was customary for a teacher to stand respectfully during the reading of the Scriptures (v. 16), and sit humbly to teach. See note on Matt. 5:1.
4:21 this Scripture is fulfilled. This was an unambiguous claim that He was the Messiah who fulfilled the prophecy. They correctly understood His meaning but could not accept such lofty claims from One whom they knew so well as the carpenter’s son (v. 22; cf. Matt. 13:55).
4:23 Capernaum. Obviously Christ had already gained a reputation for His miraculous works in Capernaum. Scripture gives few details about that first year of public ministry. Most of what we know about those months is found in John’s gospel, and it suggests Christ ministered mostly in Judea. However, John 2:12 mentions a brief visit to Capernaum, with no other details. John 4:46–54 describes how while Christ was at Cana, He healed a nobleman’s son who lay sick in Capernaum. We also know that Christ had already gathered some of His disciples, who were men from the N shore of the Sea of Galilee (John 1:35–42; see note on Matt. 4:18). He might have visited there more than once during that first year of ministry. In any case, He had been there long enough to do miracles, and His fame had spread throughout Galilee (cf. v. 14).
4:25–27 Both the widow of Zarephath (1 Kin. 17:8–24) and Naaman the Syrian (2 Kin. 5) were Gentiles. Both lived during times of widespread unbelief in Israel. Jesus’ point was that God bypassed all the widows and lepers in Israel, yet showed grace to two Gentiles. God’s concern for Gentiles and outcasts is one of the thematic threads that runs through Luke’s gospel (see Introduction: Historical and Theological Themes).
4:28 filled with wrath. This is Luke’s first mention of hostile opposition to Christ’s ministry. What seems to have sparked the Nazarenes’ fury was Christ’s suggestion that divine grace might be withheld from them yet extended to Gentiles.
4:30 passing through the midst of them. The implication is that this was a miraculous escape—the first of several similar incidents in which He escaped a premature death at the hands of a mob (cf. John 7:30; 8:59; 10:39).
4:32 authority. See note on Matt. 7:29.
4:33 demon. See note on Matt. 8:16.
4:34 Holy One of God. Demons always recognized Christ immediately (cf. v. 41; 8:28; Matt. 8:29; Mark 1:24; 3:11; 5:7)
4:38 Simon’s wife’s mother. Peter was married (cf. 1 Cor. 9:5), though no details about his wife are given anywhere in Scripture. a high fever. Matthew 8:14, 15 and Mark 1:30, 31 also report this miracle. But only Luke, the physician, remarks that the fever was “high,” and makes note of the means Jesus used to heal her (v. 39).
4:40 the sun was setting. Signifying the end of the Sabbath. As soon as they were free to travel, the multitudes came.
4:41 “You are the Christ, the Son of God!” See note on v. 34.
4:43 kingdom of God. This term, so prominent throughout the remainder of Luke’s gospel, is introduced here for the first time. See note on Matt. 3:2.
Luke 5
5:1 Lake of Gennesaret. I.e., the Sea of Galilee, sometimes also called the Sea of Tiberius (John 6:1; 21:1). It is actually a large freshwater lake, over 690 ft. below sea level, and serves as the main source of water and commerce for the Galilee region.
5:2 washing their nets. Having fished all night with nothing to show for their labor (cf. v. 5), they were drying and mending their nets for another night’s work.
5:3 He sat. See notes on 4:20; Matt. 5:1.
5:4 let down your nets. Normally, the fish that were netted in shallow water at night would migrate during the daylight hours to waters too deep to reach easily with nets, which is why Peter fished at night. Peter no doubt thought Jesus’ directive made no sense, but he obeyed anyway, and was rewarded for his obedience. (v. 6).
5:8 Depart from me. The remarkable catch of fish was clearly a miracle, astonishing to all the fishermen in Capernaum (v. 9). Peter immediately realized he was in the presence of the Holy One exercising His divine power, and he was stricken with shame over his own sin. Cf. Ex. 20:19; 33:20; Judg. 13:22; Job 42:5, 6. See note on Is. 6:5.
5:11 forsook all and followed Him. See note on Matt. 4:18. Luke gave a more detailed account of the second call of these disciples.
5:12 full of leprosy. Luke’s emphasis suggests this was an extremely serious case of leprosy. See note on Mark 1:40.
5:13 Immediately. One of the characteristics of Jesus’ healings was immediate and total wholeness. Cf. 17:14; Matt. 8:13; Mark 5:29; John 5:9.
5:14 tell no one. See note on Matt. 8:4. show yourself to the priest. I.e., in accordance with the law governing leprosy (Lev. 13:1–46).
5:17 Pharisees. See note on Matt. 3:7. teachers of the law. I.e., scribes. See note on Matt. 2:4. These Jewish leaders came from as far away as Jerusalem. His reputation had spread, and already the scribes and Pharisees were watching Him critically.
5:19 through the tiling. This appears to have been a home with roof tiles which, when removed, gave access to lower the man between the roof beams. The extreme measures they took to lay this man before Jesus indicate that the crowds following Him were very large. With the press of people around Jesus, it would have been impossible for men carrying a paralytic to get close enough to Him, even if they waited until He left the house.
5:20 your sins are forgiven. Christ ignored the paralysis and addressed the man’s greater need first. See note on Matt. 9:2. In doing so He asserted a prerogative that was God’s alone (v. 21; cf. 7:49). His subsequent healing of the man’s paralysis was proof that He had the authority to forgive sins as well.
5:21 blasphemies. Their assessment would have been correct if He were not God incarnate. See note on Matt. 9:3.
5:22 perceived. I.e., by means of His omniscience. Cf. Matt. 9:4; John 5:24, 25.
5:23 Which is easier. See note on Matt. 9:5.
5:24 that you may know. His ability to heal anyone and everyone at will—totally and immediately (v. 25)—was incontrovertible proof of His deity. As God, He had all authority to forgive sins. This was a decisive moment and should have ended once and for all the Pharisees’ opposition. Instead, they began to try to discredit Him by charging Him with violating their Sabbath rules (see notes on 6:2–11).
5:26 strange things. The response is curiously non-committal—not void of wonder and amazement, but utterly void of true faith.
5:27 Levi. Matthew’s name prior to his conversion. See notes on Matt. 9:9, 11.
5:28 left all. Cf. v. 11; 9:59–62. T
his implies an irreversible action.
5:29 a great number of tax collectors. Levi’s immediate response was to introduce his former comrades to Christ.
5:30 eat and drink. Consorting with outcasts on any level—even merely speaking to them—was bad enough. Eating and drinking with them implied a level of friendship that was abhorrent to the Pharisees (cf. 7:34; 15:2; 19:7).
5:31 who are well. I.e., those who think they are whole don’t seek healing. See note on Matt. 9:12.
5:33 fast often. Jesus did fast on at least one occasion (Matt. 4:2)—but privately, in accordance with His own teaching (cf. Matt. 6:16–18). The law also prescribed a fast on the Day of Atonement (Lev. 16:29–31; 23:27)—but all other fasts were supposed to be voluntary, for specific reasons such as penitence and earnest prayer. The fact that these Pharisees raised this question shows that they thought of fasting as a public exercise to display one’s own spirituality. Yet, the OT also rebuked hypocritical fasting (Is. 58:3–6). See notes on Matt. 6:16, 17; 9:15.
5:36–38 See notes on Matt. 9:16, 17.
5:39 ‘The old is better.’ Those who had acquired a taste for Old Covenant ceremonies and Pharisaic traditions were loath to give them up for the new wine of Jesus’ teaching. Luke alone adds this saying.
Luke 6
6:2 not lawful. See note on Matt. 12:2.
6:3 Have you not…read. A rebuke, suggesting that they were culpable for their ignorance of so basic a truth (cf. Matt. 12:5; 19:4; 21:16, 42; 22:31). what David did. See notes on 1 Sam. 21:1–6.
6:4 the showbread. See note on Matt. 12:4.
6:5 Lord of the Sabbath. See note on Matt. 12:8.
6:7 whether He would heal on the Sabbath. The scribes and Pharisees spotted the man with the withered hand (v. 6) and, with Christ present, they immediately knew that this would be an occasion for the man’s healing. In stark contrast to all other so-called healers, Christ was not selective. He healed all who came to Him (v. 19; cf. 4:40; Matt. 8:16).
6:8 knew their thoughts. Cf. 5:22. See note on Matt. 9:4. stand here. Jesus purposely did this miracle openly, before all, as if to demonstrate His contempt for the Pharisees’ man-made regulations.
6:9 to do good. The Sabbath laws forbade labor for profit, frivolous diversions, and things extraneous to worship. Activity per se was not unlawful. Good works were especially appropriate on the Sabbath—particularly deeds of charity, mercy, and worship. Works necessary for the preservation of life were also permitted. To corrupt the Sabbath to forbid such works was a perversion of God’s design. See notes on Matt. 12:2, 3. to do evil. Refusal to do good is tantamount to doing evil (James 4:17).
6:10 looked around at them. I.e., giving them a chance to respond to the question of v. 9. Evidently no one did.
6:11 filled with rage. A curious response in the face of so glorious a miracle. Such irrational hatred was their response to having been publicly humiliated—something they hated worse than anything (cf. Matt. 23:6, 7). They were unable to answer His reasoning (vv. 9, 10). And furthermore, by healing the man only with a command, He had performed no actual “work” that they could charge Him with. Desperately seeking a reason to accuse Him (v. 7), they could find none. Their response was blind fury.
6:12 continued all night in prayer. Luke frequently shows Jesus praying—and particularly before major events in His ministry. Cf. 3:21; 5:16; 9:18, 28, 29; 11:1; 22:32, 40–46.
6:13 He called His disciples. See notes on Matt. 10:1–4. Christ had many disciples. At one point He sent 70 out in pairs to proclaim the gospel (10:1). But on this occasion, He chose 12 and specifically commissioned them as apostles, i.e., “sent ones,” with a special authority to deliver His message on His behalf (cf. Acts 1:21, 22).
6:17–49 The Sermon on the Plateau. The similarity to the Sermon on the Mount (see notes on Matt. 5:1—7:29) is remarkable. It is possible, of course, that Jesus simply preached the same sermon on more than one occasion. (It is evident that He often used the same material more than once—e.g., 12:58, 59; cf. Matt. 5:25, 26.) It appears more likely, however, that these are variant accounts of the same event. Luke’s version is abbreviated somewhat, because he omitted sections from the sermon that are uniquely Jewish (particularly Christ’s exposition of the law). Aside from that, the two sermons follow exactly the same flow of thought, beginning with the Beatitudes and ending with the parable about building on the rock. Differences in wording between the two accounts are undoubtedly owing to the fact that the sermon was originally delivered in Aramaic. Luke and Matthew translate into Gr. with slight variances. Of course, both translations are equally inspired and authoritative.
6:17 a level place. Elsewhere it says “on a mountain” (5:1). These harmonize easily if Luke is referring to either a plateau or a level place on the mountainside. Indeed, there is such a place at the site near Capernaum where tradition says this sermon was delivered. Tyre and Sidon. See notes on Matt. 11:21; Mark 3:8.
6:18 unclean spirits. Another name for demons, used 10 times in the gospels.
6:19 power went out from Him. Cf. 8:45, 46; see note on Mark 5:30.
6:20–25 Luke’s account of the Beatitudes is abbreviated (cf. Matt. 5:3–12). He lists only 4, and balances them with 4 parallel woes.
6:20 you poor. Christ’s concern for the poor and outcasts is one of Luke’s favorite themes (see Introduction: Historical and Theological Themes). Luke used a personal pronoun (“you”) where Matt. 5:3 employed a definite article (“the”); Luke was underscoring the tender, personal sense of Christ’s words. A comparison of the two passages reveals that Christ was dealing with something more significant than mere material poverty and wealth, however. The poverty spoken of here refers primarily to a sense of one’s own spiritual impoverishment.
6:21 you who hunger. No mere craving for food, but a hunger and thirst for righteousness (see note on Matt. 5:6).
6:22 For the Son of Man’s sake. Persecution per se is not something to be sought. But when evil is spoken against a Christian falsely and for Christ’s sake (Matt. 5:11), such persecution carries with it the blessing of God.
6:29 offer the other also. See notes on Matt. 5:39.
6:31 See note on Matt. 7:12.
6:35 sons of the Most High. I.e., God’s children should bear the indelible stamp of His moral character. Since He is loving, gracious, and generous—even to those who are His enemies—we should be like Him. See note on Matt. 5:44, 45; cf. Eph. 5:1, 2.
6:37 Judge not. This forbids hypocrisy and a condemning spirit rising from self-righteousness. It does not condemn true discernment. See note on Matt. 7:1. you will be forgiven. See note on Matt. 6:15.
6:38 put into your bosom. I.e., poured into your lap. A long robe was used to carry the overflow of grain. Cf. Ps. 79:12; Is. 65:6; Jer. 32:18.
6:41 speck…plank. The humor of the imagery was no doubt intentional. Christ often employed hyperbole to paint comical images (cf. 18:25; Matt. 23:24).
6:46 you call Me ‘Lord, Lord.’ It is not sufficient to give lip service to Christ’s lordship. Genuine faith produces obedience. A tree is known by its fruits (v. 44). See notes on Matt. 7:21–23.
6:47–49 See note on Matt. 7:24–28.
Luke 7
7:2 centurion’s servant. See note on Matt. 8:5. The centurion’s tender concern for a lowly slave was contrary to the reputation Roman army officers had acquired in Israel. Yet, this is one of 3 centurions featured in the NT who gave evidence of genuine faith (see note on Matt. 27:54; cf. Acts 10).
7:3 elders of the Jews. Matthew 8:5–13 does not mention that the centurion appealed to Jesus through these intermediaries. It is a measure of the respect this man had in the community that Jewish elders would be willing to bring his cause to Jesus. He loved the Jewish nation and was somehow personally responsible for the building of the local synagogue (v. 5). He obviously was being drawn to Christ by God Himself (cf. John 6:44, 65). Like all men under conviction, he deeply sensed his own unworthiness (see note on 5:8), and that is why he used intermedi
aries rather than speaking to Jesus personally (vv. 6, 7).
7:6 not worthy. See note on Matt. 8:8.
7:11 Nain. A small town SE of Nazareth.
7:12 only son. See note on 9:38.
7:14 touched the open coffin. A ceremonially defiling act, normally. Jesus graphically illustrated how impervious He was to such defilements. When He touched the coffin, its defilement did not taint Him; rather, His power immediately dispelled the presence of all death and defilement (see notes on v. 39; 8:44). This was the first of 3 times Jesus raised people from the dead (cf. 8:49–56; John 11:20–44). Verse 22 implies that Christ also raised others who are not specifically mentioned.
7:18 the disciples of John. John the Baptist evidently kept apprised of Christ’s ministry—even after his imprisonment—through disciples who acted as messengers for him. Cf. Acts 19:1–7.
7:19 Are You the Coming One … ? John was not the sort of man who vacillated (v. 24). We are not to think that his faith was failing or that he had lost confidence in Christ. But with so many unexpected turns of events—John in prison, Christ encountering unbelief and hostility—John wanted reassurance from Christ Himself. That is precisely what Jesus gave him (vv. 22, 23). See notes on Matt. 11:3–11.
7:22 Go and tell John. Verses 22, 23 are quoted from Is. 35:5, 6; 61:1. These were messianic promises. (Is. 61:1 is from the same passage Jesus read in the Nazareth synagogue—see note on 4:19). John’s disciples were to report that Jesus was doing precisely what Scripture foretold of the Messiah (v. 21)—even though the scheme of prophetic fulfillment was not unfolding quite the way John the Baptist had envisioned it.
7:23 he who is not offended. This was not meant as a rebuke for John the Baptist, but as encouragement for him (cf. v. 28).
7:27 Quoted from Mal. 3:1.
The MacArthur Study Bible, NKJV Page 503