7:28 See note on Matt. 11:11.
7:29 justified God. The common people and the outcast tax collectors who heard John the Baptist’s preaching acknowledged that what he required by way of repentance was from God and was righteous.
7:30 lawyers. See note on 10:25. rejected the will of God. John’s call to repentance was an expression of the will of God. By refusing repentance, they rejected not just John the Baptist, but also God Himself.
7:32 like children. Christ used strong derision to rebuke the Pharisees. He suggested they were behaving childishly, determined not to be pleased, whether invited to “dance” (a reference to Christ’s joyous style of ministry, “eating and drinking” with sinners—v. 34), or urged to “weep” (a reference to John the Baptist’s call to repentance, and John’s more austere manner of ministry—v. 33).
7:34 eating and drinking. I.e., living an ordinary life. This passage explains why John’s style of ministry differed so dramatically from Jesus’ approach, although their message was the same (see note on Matt. 4:17). The different methods took away all the Pharisees’ excuses. The very thing they had professed to want to see in Jesus—rigid abstinence and a Spartan lifestyle—was what characterized the ministry of John the Baptist, yet they had already rejected him, too. The real problem lay in the corruption of their own hearts, but they would not acknowledge that. friend of…sinners. See notes on 5:30–33; 15:2.
7:35 wisdom is justified by all her children. I.e., true wisdom is vindicated by its consequences—what it produces. Cf. James 2:14–17.
7:36 one of the Pharisees. His name was Simon (v. 40). He does not appear to have been sympathetic to Jesus (cf. vv. 44–46). Undoubtedly his motive was either to entrap Jesus, or to find some reason to accuse Him (cf. 6:7).
7:37 an alabaster flask. See note on Matt. 26:7. This is similar in many ways to the events described in Matt. 26:6–13; Mark 14:3–9; John 12:2–8, but it is clearly a different incident. That took place in Bethany, near Jerusalem, during the Passion Week. In the anointing at Bethany it was Mary, sister of Martha and Lazarus, who anointed Jesus. This incident takes place in Galilee and involves “a woman…who was a sinner”—i.e., a prostitute. There is no reason to identify this woman with Mary Magdalene, as some have done (see note on 8:2).
7:38 stood at His feet behind Him. He was reclining at a low table, as was the custom. It would have been shocking to all for a woman of such low reputation to come to a Pharisee’s house. Such dinners involving dignitaries were often open to spectators—but no one would have expected a prostitute to attend. Her coming took great courage, and reveals the desperation with which she sought forgiveness. Her “weeping” was an expression of deep repentance.
7:39 what manner of woman. The Pharisees showed nothing but contempt for sinners. Simon was convinced that if Jesus knew her character, He would have sent her away, for her touching Him was presumed to convey ceremonial uncleanness. See notes on v. 14; 8:44.
7:40 Jesus answered. Jesus knew Simon’s thoughts (cf. 5:22; see note on Matt. 9:4)—demonstrating to Simon that He was indeed a Prophet.
7:41 denarii. Each denarius was worth a day’s labor (see note on Matt. 22:19), so this was a large sum—about two years’ full wages.
7:44 no water for My feet. A glaring oversight. Washing a guest’s feet was an essential formality (see note on John 13:4, 5). Not to offer a guest water for the washing of feet was tantamount to an insult—like it would be in modern Western culture if one did not offer to take a guest’s coat.
7:47 for she loved much. This is not to suggest that she was forgiven because she loved much. The parable (vv. 41–43) pictured a forgiveness that was unconditional, and love was the result. Therefore to make the woman’s love the reason for her forgiveness would be to distort the lesson Jesus is teaching here. “For” here has the sense of “wherefore.” And her faith (v. 50), not the act of anointing Jesus’ feet, was the instrument by which she laid hold of His forgiveness.
7:49 forgives sins. See notes on 5:20, 21; Matt. 9:1–3; Mark 2:7.
7:50 Your faith has saved you. Not all whom Jesus healed were saved, but those who exhibited true faith were (cf. 17:19; 18:42; Matt. 9:22; see note on Mark 5:34).
Luke 8
8:2 certain women. Rabbis normally did not have women as disciples. Mary called Magdalene. Her name probably derives from the Galilean town of Magdala. Some believe she is the woman described in 7:37–50, but it seems highly unlikely that Luke would introduce her here by name for the first time if she were the main figure in the account he just completed. Also, while it is clear that she had suffered at the hands of “demons,” there is no reason whatsoever to think that she had ever been a prostitute.
8:3 Joanna. This woman is also mentioned in 24:10, but nowhere else in Scripture. It is possible that she was a source for some of the details Luke recounts about Herod (cf. 23:8, 12). See note on 1:3. Susanna. Aside from this reference, she is nowhere mentioned in Scripture. She is probably someone Luke knew personally. from their substance. It was a Jewish custom for disciples to support rabbis in this way. Cf. 10:7; 1 Cor. 9:4–11; Gal 6:6; 1 Tim. 5:17, 18.
8:4 spoke by a parable. This marked a significant turning point in Jesus’ ministry. See notes on Matt. 13:3, 34.
8:5 to sow his seed. Seed was sown by hand over plowed soil. In throwing seed toward the edges of a field, the sower would naturally throw some that landed or was blown onto the hard beaten path on the edges of the field, where it could not penetrate the soil and grow (see notes on Matt. 13:4, 19). This could refer to the hard, obstinate Jewish leaders.
8:6 on rock. I.e., very shallow soil with a layer of rock lying just below the surface. See notes on Matt. 13:5, 20. This could refer to the fickle mob that followed Jesus only for His miracles.
8:7 thorns. See notes on Matt. 13:7, 22. This could refer to the materialists to whom earthly wealth was more important than spiritual riches.
8:8 a hundredfold. Luke simplified the parable. Matthew 13:8 and Mark 4:8 described 3 levels of fruitfulness. “Hundredfold” simply speaks of inconceivable abundance (cf. Gen. 26:12). He who has ears. All 3 of the synoptics include this admonition with the parable of the sower (cf. Matt. 13:9; Mark 4:9). Jesus often said this to stress particularly important statements cast in mysterious language (cf. 14:35; Matt. 11:15; 13:43; Mark 4:23).
8:10 mysteries. See notes on Matt. 13:11, 13. Seeing they may not see. This quotation from Is. 6:9 describes God’s act of judicially blinding unbelievers.
8:13 who believe for a while. I.e., with a nominal, non-saving faith. See note on Matt. 13:20.
8:15 heard…keep…bear fruit. This constitutes evidence of true salvation. “Heard” is a reference to understanding and believing (John 8:31, 47). “Keep” refers to ongoing obedience (11:28; see note on John 14:21–24). “Fruit” is good works (Matt. 7:16–20; James 2:14–26).
8:16 under a bed. The fact that Christ taught mysteries in parables was not to suggest that His message was meant for elite disciples or that it should be kept secret. A lamp is not lit to be hidden, but must be put on a lampstand, where its light will reach furthest. Still, only those with eyes to see will see it.
8:17 nothing is secret that will not be revealed. All truth will be manifest in the judgment. Cf. 12:2, 3; 1 Cor. 4:5; 1 Tim. 5:24, 25. God’s ultimate purpose is not to hide the truth, but to make it known.
8:18 take heed how you hear. One’s response to the light in this life is crucial, because at the throne of judgment there will be no opportunity to embrace truth that was formerly spurned (Rev. 20:11–15). Those who scorn the light of the gospel now will have all light removed from them in eternity. Cf. 19:26; Matt. 25:29.
8:19 brothers. See notes on Matt. 12:46–49.
8:20, 21 See notes on Mark 3:31, 35.
8:22–25 See notes on Matt. 8:24–27.
8:26–38 See notes on Matt. 8:28–34.
8:27 a certain man. Matthew reveals there were actually two men. Only one did the talking. See note on Matt
. 8:28.
8:30 Legion. See notes on Matt. 8:30; Mark 5:9.
8:31 the abyss. See note on Matt. 8:31.
8:41 a ruler of the synagogue. See note on 13:14. Jesus had once cast a demon out of a man in Jairus’ synagogue (4:33–37).
8:42 only daughter. See note on 9:38. thronged. Lit. “choked,” i.e., they almost crushed Him.
8:43 a flow of blood. See note on Matt. 9:20.
8:44 came from behind and touched. Because of her affliction, she would normally render anyone she touched unclean. The effect here was precisely the opposite. See notes on 7:14, 39. border. See note on Matt. 9:20.
8:46 power going out from Me. See note on Mark 5:30.
8:50 only believe. Though not all Jesus’ healings required faith (cf. 22:51), at times He required it.
8:51 Peter, James, and John. See notes on 9:28; Matt. 10:2; 17:1.
8:52 she is not dead. See notes on Matt. 9:23, 24.
8:56 tell no one. See note on Matt. 8:4.
Luke 9
9:1–6 See notes on Matt. 10:1–42.
9:3 Take nothing. Slight differences between Matthew, Mark, and Luke have troubled some. Matthew 10:9, 10 and this text say the disciples were not to take staffs (see note there); but Mark 6:8 prohibited everything “except a staff.” Mark 6:9 also instructed them to “wear sandals”; but in Matt. 10:10 sandals were included in the things they were not to carry. Actually, however, what Matt. 10:10 and this verse prohibited was the packing of extra staffs and sandals. The disciples were not to be carrying baggage for the journey, but merely to go with the clothes on their backs.
9:7 Herod the tetrarch. See note on Matt. 14:1. News of Christ reached to the highest levels of government. John had risen from the dead. Of course, this was not true, but Herod himself nonetheless seemed gripped by guilty fear (cf. Mark 6:16).
9:8 Elijah. See note on 1:17.
9:9 he sought to see Him. Only Luke gives this detail. See notes on 1:3; 8:3.
9:10 into a deserted place. They were trying to get some rest and a break from the crowds. Cf. Mark 6:31, 32. Bethsaida. See note on Mark 8:22. Bethsaida Julias is on the N shore and to the E of Galilee, where the Jordan River enters the lake.
9:12–17 Aside from the resurrection, the feeding of the 5,000 is the only miracle of Jesus recorded in all 4 gospels (cf. Matt. 14:15–21; Mark 6:35–44; John 6:4–13).
9:14 about five thousand men. Counting women and children, the actual size of the crowd may have been closer to 20,000.
9:17 baskets. See notes on Mark 6:43; 8:8.
9:18–21 See notes on Matt. 16:13–20.
9:19 John the Baptist…Elijah…one of the old prophets. Cf. vv. 7, 8. Such rumors were apparently quite common. See notes on 1:17; Matt. 11:14; Mark 9:13; Rev. 11:5, 6.
9:20 “The Christ of God.” I.e., the Messiah promised in the OT (Dan. 9:25, 26). See note on Matt. 16:16.
9:21 tell this to no one. See notes on Matt. 8:4; 12:16.
9:22 The Son of Man must suffer. This pronouncement signified a great turning point in Jesus’ ministry. See note on Matt. 16:21.
9:23 cross. See note on Matt. 10:38. Self-denial was a common thread in Christ’s teaching to his disciples (cf. 14:26, 27; Matt. 10:38; 16:24; Mark 8:34; John 12:24–26). The kind of self-denial He sought was not a reclusive asceticism (see note on 7:34), but a willingness to obey His commandments, serve one another, and suffer—perhaps even die—for His sake.
9:24 whoever loses his life for My sake. Aside from the command “follow Me,” this saying is repeated more times in the gospels than any other saying of Christ. Cf. 17:33; Matt. 10:39; 16:25; Mark 8:35; John 12:25. See note on 14:11.
9:26 whoever is ashamed of Me. I.e., unbelievers. Cf. Matt. 10:33; Rom. 9:33; 10:11; 2 Tim. 2:12. See note on 12:9.
9:27 see the kingdom. See note on Matt. 16:28.
9:28 about eight days. A common expression signifying about a week (cf. John 20:26). See note on Matt. 17:1. after these sayings. This expression ties the promise of seeing the kingdom (v. 27) to the events that follow (see note on Matt. 16:28). Peter, John, and James. These 3 alone were permitted to witness the raising of Jairus’ daughter (8:51), the Transfiguration (cf. Matt. 17:1), and Christ’s agony in the garden (Mark 14:33). the mountain. The traditional site, Mt. Tabor, is unlikely. Jesus and the disciples had been in “the region of Caesarea Philippi” (Matt. 16:13), and Tabor is nowhere near there. Besides, Tabor had evidently been the site of pagan worship (Hos. 5:1), and in Jesus’ day, an army garrison had their fortress at the top. The actual location of the Transfiguration is nowhere identified, but Mt. Hermon (7,000 ft higher than Tabor, and closer to Caesarea Philippi) is believed by many to be the place.
9:29 As He prayed. See note on 3:21. As at His baptism, while He was praying, the Father’s voice came from heaven (cf. Introduction: Historical and Theological Themes). glistening. Lit. “emitting light.” This word is used only here in the NT. It suggests a brilliant flashing light, similar to lightning.
9:30 Moses and Elijah. See note on Matt. 17:3.
9:31 His decease. Peter uses the same term to speak of his own death (2 Pet. 1:15). Only Luke mentions the subject matter of their conversation and the fact that Peter, James, and John had fallen asleep (v. 32). Cf. 22:45.
9:32 saw His glory. Cf. Ex. 33:18–23.
9:33 three tabernacles. See note on Matt. 17:4.
9:34 the cloud. Matthew 17:5 says “a bright cloud,” i.e., enveloping the glory of God—similar to the pillar of cloud that led the Israelites in the OT (Ex. 14:19, 20). The brightness of this cloud and the sleepiness of the disciples (v. 32) suggest that this event may have occurred at night.
9:35 This is My beloved Son. See note on Matt. 3:17.
9:38 my only child. Cf. 7:12; 8:42. The son of the widow of Nain was her only child; and Jairus’ daughter was his only child. Luke alone mentions these details.
9:39 a spirit seizes him. This was no mere case of epilepsy; it was plainly demon possession. There’s no reason to think Luke, a physician, was merely accommodating the understanding of his readers. Besides, Jesus healed the boy by rebuking the demon (v. 42; cf. Mark 9:25).
9:40 they could not. See notes on Matt. 17:19–21.
9:41 faithless and perverse generation. See note on Matt. 17:17.
9:44 about to be betrayed. See note on Matt. 17:22.
9:45 hidden from them. I.e., in accord with God’s sovereign design. Cf. 24:45.
9:46 be greatest. See note on Matt. 20:21.
9:48 Whoever receives this little child. See note on Matt. 18:5. he who is least…will be great. The way to preeminence in Christ’s kingdom is by sacrifice and self-denial. See note on v. 23.
9:49 because he does not follow with us. It is ironic that John, who came to be known as “the apostle of love,” would be the one to raise this objection (see note on v. 54). John came to see that only legitimate tests of another person’s ministry are the test of doctrine (1 John 4:1–3; 2 John 7–11) and the test of fruit (1 John 2:4–6, 29; 3:4–12; 4:5, 20; cf. Matt. 7:16). This man would have passed both tests, but John was inclined to reject him because of his group affiliation. That is the error of sectarianism.
9:50 he who is not against us is on our side. Contrast this with 11:23. There is no middle ground and no neutrality. Here Christ gave a test of outward conduct to use for measuring others. In 11:23, He gave a test of the inward life that is to be applied to oneself.
9:51 steadfastly set His face to go to Jerusalem. This begins a major section of Luke’s gospel. From here to 19:27, Christ’s face was set toward Jerusalem (see note on v. 53), and Luke’s narrative is a travelogue of that long journey to the cross. This was a dramatic turning point in Christ’s ministry. After this, Galilee was no longer His base of operation. Although 17:11–37 describes a return visit to Galilee, Luke included everything between this point and that short Galilean sojourn as part of the journey to Jerusalem. We know from a comparison of the gospels that, during this period of Christ’s ministry, He mad
e short visits to Jerusalem to celebrate feasts (see notes on 13:22; 17:11). Nonetheless, those brief visits were only interludes in this period of ministry that would culminate in a final journey to Jerusalem for the purpose of dying there. Thus Luke underscored this turning point in Christ’s ministry more dramatically than any of the other gospels, by showing Christ’s determination to complete His mission of going to the cross. See note on 12:50.
9:52 Samaritans. These people were descendants of Jewish mixed marriages from the days of captivity. They were rivals of the Jewish nation and had devised their own worship, a hybrid of Judaism and paganism, with a temple of their own on Mt. Gerizim. They were considered unclean by the Jews and were so hated that most Jewish travelers from Galilee to Judah took the longer route E of the Jordan to avoid traveling through Samaria. See note on John 4:4.
9:53 because His face was set for…Jerusalem. Traveling to Jerusalem for worship implied rejection of the rituals on Mt. Gerizim and a contempt for Samaritan worship (see note on v. 52). This was a strong point of contention between Jews and Samaritans (cf. John 4:20–22).
9:54 James and John. Jesus nicknamed these brothers “Boanerges”—Sons of Thunder (Mark 3:17)—a fitting title, apparently. This was John’s second sin against charity in such a short time (see note on v. 49). It is interesting to note that several years later, the Apostle John journeyed through Samaria once again with Peter, this time preaching the gospel in Samaritan villages (Acts 8:25).
9:55 rebuked them. Christ’s response to the Samaritans exemplifies the attitude the church ought to have with regard to all forms of religious persecution. The Samaritans’ worship was pagan at heart, plainly wrong (see note on John 4:22). Compounding that was their intolerance. Yet, the Lord would not retaliate with force against them. Nor did He even revile them verbally. He had come to save, not to destroy, and so His response was grace rather than destructive fury. Nonetheless, Christ’s words of disapproval here must not be taken as condemnation of Elijah’s actions in 1 Kin. 18:38–40 or 2 Kin. 1:10–12. Elijah was commissioned to a special ministry as prophet in a theocracy, and it was his God-ordained task to confront an evil monarch (Ahab) who was attempting to usurp God’s authority. Elijah was specifically authorized to measure out the reprisal of God’s wrath. Elijah acted with an authority comparable to that of modern civil authorities (cf. Rom. 13:4)—not in a capacity that parallels that of ministers of the gospel.
The MacArthur Study Bible, NKJV Page 504