1:1 Many have undertaken to draw up an account [Luke likely had heard or read these other accounts in doing research for his gospel] of the things that have been fulfilled among us,

Note: How thoroughly have you investigated the Bible’s claims about Jesus?

1:2 just as they were handed down to us [refers to oral transmission] by those who from the first were eyewitnesses [those who had seen Jesus’ life and ministry; includes the apostles; could have included Mary, Jesus’ mother, as well as others who followed Jesus; cf. 2 Pet. 1:16-18] and servants of the word.

1:3 Therefore, since I [Luke, an educated Gentile believer (cf. Col. 4:11 and 4:14); a medical doctor (cf. Col. 4:14); one of Paul’s traveling companions (cf. “we” sections: Acts 16:10-17; 20:4-15; 21:1-18; 27:1-28:16) and fellow workers (Philemon 24)] myself have carefully investigated everything [written and oral accounts concerning Jesus’ birth, life, death, resurrection] from the beginning, it seemed good also to me to write an orderly account [with few exceptions, Luke’s gospel is chronological] for you, most excellent [same title Paul used when addressing Felix (Acts 24:3) and Festus (Acts 26:25); cf. Acts 23:26; title suggests that Theophilus was a person of rank] Theophilus [name means “friend of God” or “one who loves God”; Luke dedicated this Gospel and Acts (cf. 1:1) to this individual],

Note: Who was Theophilus? Suggestions include…
• “Theophilus” was a name for all friends and lovers of God.
• Theophilus was an unknown Christian.
• Theophilus was a Roman official involved in Paul’s defense in Rome and therefore in need of an orderly account of Jesus’ life.
• The “most excellent” Theophilus was an official or person of prominence.
• Theophilus may have been a benefactor who supported Luke.

1:4 so that you may know the certainty of the things you have been taught [our Eng. word “catechumen” (one being taught basics of the Christian faith); Theophilus had probably learned about Jesus through oral teaching].

Note: Luke wrote his gospel and Acts to help his friend Theophilus better understand the significance of the life and ministry of Jesus. How can God use you to help your family and friends get better acquainted with Jesus?

1:5 In the time of Herod [a cruel ruler; ruled from 37 to 4 BC; also called “the Great”] king of Judea there was [Zechariah and Elizabeth stand in stark contrast to evil Herod] a priest named Zechariah [name means “Yah (the Lord) remembers”], who belonged to the priestly division of Abijah [leading priest in the days of the return from Exile (Neh. 12:4), and then a priestly house (Neh. 12:17)]; his wife Elizabeth [name means “my God is good fortune” or “God is my oath”] was also a descendant of Aaron.

1:6 Both of them [Zechariah and Elizabeth would be model parents to John the Baptist] were upright [righteous; refers to those whose lives are wholly conformed to God’s will] in the sight of God [not just in outward appearance], observing all the Lord’s commandments and regulations blamelessly [does not mean without sin].

1:7 But [in spite of their faithfulness to God] they had no children [resulted in a sense of disgrace; cf. Elizabeth’s words in Lk. 1:25; often viewed as a judgment of God (cf. Gen. 20:18; Hos. 9:14)], because Elizabeth was barren; and [like Abraham and Sarah] they were both well along in years [therefore the promise of 1:13 could only happen by God’s intervention; reminder that we can and should continue serving God through our senior years].

Note: How can senior adults today use their gifts, talents, and experiences to enhance the ministries of the church?

1:8 Once when Zechariah’s division [priests divided into 24 divisions (cf. 1 Chron. 24) and served an entire week twice a year] was on duty and he was serving as priest before God, [note three surprises Zechariah experienced…]

1:9 [1] he [Zechariah] was chosen by lot [casting of lots took place twice a day at the morning and at the evening offering of incense; cf. Prov. 16:33], according to the custom of the priesthood, to go into the temple of the Lord and burn incense [in the holy place on the golden altar; burning of incense represented the prayers of the people; a privilege given to a priest only once in his lifetime because of the large number of priests].

1:10 And when the time [incense burned in the temple in the morning and in the evening; Luke does not specify time of day] for the burning of incense [rising smoke of the incense signifies the prayers of the assembled worshipers] came, all the assembled worshipers were praying outside.

1:11 Then [2] an angel [messenger; Gabriel as per Lk. 1:19] of the Lord appeared [a divine manifestation; Luke does not indicate what angel looked like] to him, standing at the right side [near holy of holies; between the altar and the golden lampstand] of the altar of incense.

1:12 When Zechariah saw him, he was startled [troubled; terrified] and was gripped with fear.

1:13 But the angel said to him: “Do not be afraid [command to stop an action in progress], Zechariah; your [personal] prayer has been heard [perhaps indicates Zechariah was praying for a son while performing his duty as a priest; perhaps indicates Zechariah was praying for the coming of the Messiah]. [3] Your wife Elizabeth will bear you a son, and you are to give him the name John [name means “the Lord is gracious” or “the Lord is merciful”].

1:14 He will be a joy and delight to you, and many will rejoice because of his birth,

1:15 for he will be great [cf. Lk. 7:24-28] in the sight of the Lord [the true measure of greatness]. He is never [strong prohibition] to take wine or other fermented [strong or intoxicating] drink [indicating that John was to be a Nazirite (cf. Num. 6:2-8); cf. Lk. 7:33], and he will be filled with the Holy Spirit even from [or before; cf. Lk. 1:41] birth.

1:16 [re: nature of John’s ministry] Many of the people of Israel will he bring back [to cause to return; cf. Isa. 40:1-5] to the Lord their God [because of his prophetic ministry; cf. Jn. 1:15-34].

1:17 And he will go on before the Lord [Jesus, the Messiah], in the spirit and power of Elijah [strength and an uncompromising presentation of the truth; cf. Matt. 17:10-13], to turn the hearts of the fathers to their children [perhaps means John would be instrumental in restoring broken family relationships or in bringing the hearts of his contemporaries into harmony with the devotion of their forefathers] and the disobedient to the wisdom of the righteous [cf. Mal. 4:6] — to make ready a people prepared for the Lord [Messiah].”

1:18 Zechariah asked [his question indicates his doubt/unbelief (cf. 1:20)] the angel, “How can I be sure of this? [Zechariah focused on the obstacles and physical limitations…] I am an old man and my wife is well along in years.”

Note: Can you recall an occasion when you doubted God because you focused on obstacles or apparent difficulties instead of on Him and His power?

1:19 The angel answered, “I am Gabriel [one of two angels actually named in Scripture]. I stand in the presence of God, and I have been sent to speak to you and to tell you this good news.

Note: Only two angels are named in the Bible:
• Michael: Dan. 10:13,21; 12:1; Jude 9; Rev. 12:7
• Gabriel: Dan. 8:16;9:21; Lk. 1:19,26

1:20 And now you will be silent and not able to speak [and possibly deaf as per 1:62] until the day this happens, because you did not believe my words, which will come true at their proper time.”

1:21 Meanwhile, the people were waiting for Zechariah and wondering why he stayed so long in the temple.

1:22 When he came out, he could not speak to them [unable to give priestly benediction (Num. 6:22-27)]. They realized he had seen a vision in the temple, for he kept making signs to them but remained unable to speak.

1:23 When his time [a week] of service was completed, he returned home [located in the hill country of Judea, south of Jerusalem (cf. 1:39)].

1:24 After this his wife Elizabeth became pregnant [just as Gabriel had announced in 1:13] and for five months remained in seclusion.

1:25 “The Lord has done this for me,” she said. “In these days he has shown his favor and taken away my disgrace among the people [cf. the experiences of Sarah (Gen. 21:1-7) and Rachel (Gen. 30:22-24)].”

1:26 In the sixth month [after Gabriel had informed Zechariah about the coming birth of his son; after Elizabeth became pregnant], God sent the angel Gabriel [fourth appearance in Scripture; previously appeared twice to Daniel (Dan. 8:15-27; 9:20-27) and once to Zechariah (Lk. 1:8-20)] to Nazareth, a town [located north of Jerusalem] in Galilee,

1:27 to a virgin [probably in her teens] pledged [engaged; couple regarded as husband and wife during this period] to be married to a man named Joseph [a carpenter (cf. Matt. 13:55)], a descendant of David [David had ruled Israel approximately one thousand years earlier; this kinship important in qualifying Jesus to be Messiah/King promised to David]. The virgin’s name was Mary.

1:28 The angel went to her and said, “Greetings, you who are highly favored [graced; implies that Mary was recipient of divine favor]! The Lord is with you [indicates she was already a person of faith].”

1:29 Mary was greatly [thoroughly] troubled [confused, perplexed] at his words and wondered [consider, reckon up different reasons] what kind of greeting this might be.

1:30 But the angel [Gabriel as per 1:26] said to her, “Do not be afraid [Gr., phobeo: frightened; compare with Zechariah’s response to Gabriel’s visit in 1:12-13], Mary [Greek form of Hebrew name Miriam], you have found [not earned; recipient] favor [Greek charis: grace or undeserved favor] with God [because God chose her to be Jesus’ mother].

1:31 You will be with child and give birth to a son, and you are to give Him the name Jesus [Greek form of Hebrew name Joshua; means “the Lord is salvation”].

1:32 He will be great and will be called the [messianic title] Son of the Most High [refers to God as exalted, holy, distinct]. The Lord God will give Him the throne of His father David [Messiah would come from David’s line: see 2 Sam. 7:13-14],

1:33 and He will reign over the house of Jacob [Israel] forever; His kingdom will never end [see Ps. 89:3-4].”

1:34 “How will this be,” Mary [perhaps puzzled] asked [requested an explanation] the angel, “since I am a virgin [“know not a man” (KJV); am not intimate with a man]?”

1:35 The angel answered, “The Holy Spirit [not a male partner] will come upon you [to effect the conception], and the power of the Most High will overshadow you. So the holy one to be born will be called the Son of God.

1:36 Even Elizabeth your relative is going to have a child in her old age, and she who was said to be barren is in her sixth month.

1:37 [the pregnancies of Elizabeth and Mary illustrate the following point…] For nothing is impossible with God [cf. Jer. 32:17; Matt. 17:20; 19:26; Mk. 10:27].”

1:38 “I am the Lord’s servant [Greek doulos: means servant or slave],” Mary answered [recognized and willingly submitted to God’s will]. “May it be to me as you have said [Greek rhema: refers to a specific word spoken by God].” Then the angel left her.

1:39 At that time Mary got ready and hurried [from Nazareth] to a town [perhaps Hebron, the city of priests (Josh. 21:11)] in the hill country of Judea [possibly a distance of fifty to seventy miles],

Note: Mary went to visit Elizabeth, who was also pregnant. Why is it important to have family and friends with which to share our blessings, sorrows, hopes, difficulties, or challenges?

1:40 where she entered Zechariah’s home and greeted Elizabeth.

1:41 When Elizabeth heard Mary’s greeting, the baby leaped in her womb, and Elizabeth was filled with the Holy Spirit [cf. Lk. 1:15].

1:42 In a loud voice she [Elizabeth] exclaimed: “Blessed [“having been favored”] are you among [not above] women, and blessed is the child [no ordinary child] you will bear!

Note: How do you think Elizabeth’s words may have strengthened Mary and challenged her faith?

1:43 But why am I so favored, that the mother of my Lord [indicates Elizabeth recognized Mary would give birth to the Messiah] should come to me?

1:44 As soon as the sound of your greeting reached my ears, the baby in my womb leaped for joy.

1:45 Blessed [happy] is she [Mary] who has believed [trusted; in spite of the difficulties caused by the pregnancy] that what the Lord has said to her will be accomplished!”

1:46 And Mary said [Mary’s song is often called the “Magnificat” (first word of Latin translation of this passage: “Magnificat anima mea Dominum”)]: “My soul glorifies [tense indicates a habitual act] the Lord

1:47 and my spirit rejoices in God my Savior,

1:48 for he has been mindful [regarded or looked with favor upon her] of the humble [refers to low social class] state of his servant. From now on all generations will call me blessed,

1:49 for the Mighty One [title used 14 times in OT; used by Jesus in Matt. 26:64; Mk. 14:62] has done great things [cf. Deut. 11:7] for me—holy [cf. Lev. 19:2] is his name.

1:50 His mercy [cf. Ex. 33:19] extends to those who fear him, from generation to generation.

Note: What do verses 49 and 50 reveal about Mary’s understanding of God’s character and about her knowledge of the Scripture?

1:51 He has performed mighty deeds with his arm [symbol of strength and power; cf. Ex. 6:6; Isa. 51:5; Jer. 32:17]; he has scattered those who are proud [cf. Ps. 138:6; Prov. 3:34] in their inmost thoughts.

1:52 He has brought down rulers from their thrones [political position and power] but has lifted up [to positions of importance] the humble [cf. Ps. 147:6].

1:53 He has filled the hungry with good things [cf. Ps. 107:9] but has sent the rich away empty.

1:54 He has helped his servant Israel, remembering to be merciful

1:55 to Abraham and his descendants forever, even as he said to our fathers.”

1:56 Mary [probably was helpful to Elizabeth who was pregnant in her old age] stayed with Elizabeth [probably helpful to Mary and sensitive to what she would face upon returning to her home three months pregnant] for about three months and then returned home [Mary willing to bear disgrace and misunderstanding in order to be used by God for His divine purposes].

1:57 When it was time for Elizabeth to have her baby, she gave birth to a son.

1:58 Her neighbors and relatives heard that the Lord [God given the credit for this miraculous birth] had shown her great mercy, and they shared her joy [cf. 1:14; birth of a male child cause for rejoicing in that day; God had taken away Elizabeth’s disgrace (Lk. 1:25)].

1:59 On the eighth day [cf. Lev. 12:3] they came to circumcise [a sign of the covenant with Abraham (cf. Gen. 17:9-14)] the child, and they [neighbors and relatives] were going to name him after his father [as per the usual custom] Zechariah,

1:60 but his mother spoke up and said, “No! He is to be called John [cf. Lk. 1:13].”

1:61 They said to her, “There is no one among your relatives who has that name.”

1:62 Then they made signs [indicates Zechariah had also been stricken deaf] to his father, to find out what he would like to name the child.

1:63 He asked for a writing tablet [small wooden boards, covered with a film of wax (E. Earle Ellis)], and to everyone’s astonishment he wrote, “His name is John [cf. Lk. 1:13].”

1:64 Immediately [instantly] his mouth was opened and his tongue was loosed, and he began to speak, praising God [Zechariah’s first words after the return of his speech were words of praise].

1:65 The neighbors were all filled with awe [at the birth of a baby to an elderly couple and the other events at his birth], and throughout the hill country of Judea people were talking [continuously] about all these things.

1:66 Everyone who heard this wondered about it, asking, “What then is this child going to be?” For the Lord’s hand was with him.

1:67 His father Zechariah was filled with the Holy Spirit and prophesied [Zechariah’s song often called the “Benedictus” (first word in Latin translation)]:

1:68 “Praise be to the Lord, the God of Israel, because he has come [or “has visited”] and has redeemed [or “accomplished redemption”; just as He had redeemed Israel from Egyptian slavery (cf. Ex. 15:13; Deut. 13:5; Ps. 77:15; 111:9)] his people.

1:69 He has raised up a horn [symbol of strength and power] of salvation for us in the house of [reference to David’s ancestral line] his servant David

1:70 (as he said through his holy prophets [cf. 2 Sam. 7:11-13,26; Ps. 89; 132:17; Ezek. 34:23-24; Amos 9:11-12; Heb. 1:1] of long ago),

1:71 salvation [people looking for salvation from Roman Empire rather than salvation from sin] from our enemies and from the hand of all who hate us—

1:72 to show mercy to our fathers and to remember his holy covenant,

1:73 the oath he swore to our father Abraham [cf. Gen. 22:16-18]:

1:74 to rescue us from the hand of our enemies, and to enable us to serve him without fear

1:75 in holiness and righteousness before him all our days.

1:76 And you, my child, will be called [note John’s key role in history of redemption…] a prophet [first prophet since Malachi, ending 400 years of silence] of the Most High; [cf. Mal. 3:1; 4:5-6] for you will go on before the Lord to prepare the way for him [the forerunner promised in Mal. 3:1],

1:77 [ministry of John h Baptist included…] to give his people the knowledge of salvation through the forgiveness of their sins,

1:78 because of the tender mercy of our God, by which the rising sun [cf. Mal. 4:2] will come to us from heaven

1:79 to [cf. Isa. 9:2-3] shine on those living in darkness [darkness of death and sin] and in the shadow of death, to guide our feet into the path of peace [spiritual peace; cf. Jn. 14:27].”

1:80 And the child [John] grew [steady, progressive development over time; not instant maturity but gradual formation] and became strong [was strengthened, fortified, inwardly empowered; ongoing reinforcement rather than a single dramatic moment] in spirit [referring to the inner life; spiritual vitality formed by the Spirit of God; depth of conviction and devotion; moral development]; and he lived [literally “he was”; this was not a temporary retreat but his settled environment] in the desert [deserted, solitary regions; biblically associated with testing (Israel, Exodus 16), encounter (Moses, Exodus 3), refinement (Elijah, 1 Kings 19), and dependence; a place stripped of distraction and applause; in isolation; period of preparation for public ministry] until he appeared publicly [formal presentation, official commissioning; used of being publicly appointed; implying divine timing rather than self-promotion] to Israel.

2:1 In those days Caesar Augustus [first emperor of Roman Empire] issued a decree [taxation decree] that a census [to register, to record information (name, occupation, property) in public registers] should be taken of the entire Roman world [inhabited earth].

2:2 (This was the first [can mean former or prior; (cf. Acts 5:37)] census [enrollment, tax registration] that took place while Quirinius was governor of Syria [Roman province].)

2:3 And everyone [Jews] went [traveled] to his own town [Jewish census was according to tribe, ancestral home, family, lineage] to register.

2:4 So Joseph also went up [Nazareth at lower elevation than Bethlehem] from the town of Nazareth in Galilee to Judea, to [85-90 mile journey] Bethlehem [located about 5 miles southwest of Jerusalem; the place foretold in prophecy for the Messiah’s birth (cf. Mic. 5:2)] the town of David, because he belonged to the house and line of David.

2:5 He went there [Bethlehem] to register with Mary [women not usually required to register; perhaps Mary accompanied Joseph because she was in the last trimester of her pregnancy and therefore possibly the subject of insult], who was pledged [engaged; had not yet consummated their marriage] to be married to him and was expecting a child [pregnancy probably made the journey difficult for Mary].

2:6 While [we do not know length of time] they were there [Bethlehem], the time [cf. Gal. 4:4] came for the baby to be born,

2:7 and she gave birth [miraculous conception but normal birth] to her firstborn [use of this word suggests that Mary gave birth to other children at a later time (cf. Lk. 8:19-21; Acts 1:14)], a son. She wrapped him in cloths [strips of cloth intended to strengthen the back and bones and provide proper growth; cloths and manger would serve as a sign to the shepherds (cf. v. 12)] and placed [to lay down] him in a manger [trough or box for feeding cattle; Jesus born in humble circumstances (cf. 2 Cor. 8:9)], because there was no room [due to crowds that had arrived for the census and soldiers and civil servants present to administer the census] for them in the inn [lodging, guest room, any place for lodging].

2:8 And there were shepherds [had a low reputation; looked upon with suspicion; regarded as ceremonially unclean; implication: the gospel first came to social outcasts of Jesus’ day] living out in the fields nearby [the area around Bethlehem], keeping watch over their flocks at night.

2:9 An angel of the Lord appeared [suddenly/unexpectedly; at very hour of Jesus’ birth (cf. v. 11)] to them, and [in addition to appearance of angel] the glory [radiance, brightness] of the Lord shone around them, and they were terrified [to fear with a great fear].

2:10 But the angel said to them, “Do not [prohibition of an action in progress] be afraid. I bring [preach] you good news [gospel] of great joy [replaced their great fear] that will be for all [everybody, not just the Jews; cf. Acts 15:1-29] the people.

2:11 Today in the town of David a Savior [the One who could rescue people from the penalty and power of sin; healer; deliverer; benefactor; title used only here and in Jn. 4:42] has been born to you; he is Christ [Messiah; anointed one; descendant of David who will reign over an everlasting kingdom (cf. 1 Chron. 7:14)] the Lord.

2:12 This will be a sign [a way to easily identify the baby] to you [cf. v. 7]: You will find a baby wrapped in cloths and lying in a manger [the first bed of the King of kings].”

2:13 Suddenly a great company of the heavenly host [military term for an army; band of soldiers: however, an army announcing peace] appeared with the angel, praising God [proper response of all created beings to the good news] and saying,

2:14 “Glory to God in the highest, and on earth peace [result of His coming; only those who know the Prince of Peace can know His peace] to men on whom his favor rests.”

2:15 When the angels had left them and gone into heaven, the shepherds said to one another, “Let’s go [sense of urgency; the first Christmas rush; cf. v. 11 re: “today”] to Bethlehem and see this thing that has happened, which the Lord has told us about [shepherds accepted the angels words as message from God].”

2:16 So they hurried off and found [after searching] Mary and Joseph, and the baby, who was lying in the manger [cf. 2:12].

2:17 When they had seen him [Jesus; things change when people truly encounter Jesus], they spread [made known] the word [the shepherds (considered outcasts by their own people) became the first preachers/witnesses of gospel message] concerning what had been told [a wonderful message] them about this [specific] child,

2:18 and all who heard it were amazed [to wonder] at what the shepherds said to them.

2:19 But Mary treasured up all these things [shepherds probably told Mary and Joseph about their experience with the angels] and pondered [deep reflection; mulling over] them in her heart.

2:20 The shepherds returned [to their flocks in the fields; as different individuals than they were before; never heard from again but never forgotten for the role they played], glorifying and praising [proper response to the mighty works of God] God for all the things they had heard [from the angels] and seen [verified with their own eyes], which were just as [exactly] they had been told.

2:21 On the eighth day [Jewish males circumcised and named eight days after birth (cf. Lev. 12:3; Lk. 1:59-60)], when it was time to circumcise [symbolized Jews unique relationship with God and separation from Gentiles (who were called “uncircumcised”; Eph. 2:11); sign and seal of covenant between God and Abraham (cf. Gen. 17:9-14)] him, he was named Jesus [which means “Jehovah is salvation” (Matt. 1:21)], the name the angel had given him before he had been conceived [cf. Lk. 1:31].

2:22 When the time of their purification [mother considered ceremonially unclean for forty days after birth of a son (eighty days after birth of a daughter) and not permitted to enter the temple] according to the Law of Moses had been completed [at the end of Mary’s time of separation], Joseph and Mary took him to Jerusalem to present him to the Lord [firstborn son presented to God forty days after birth (cf. Ex. 13:2,11-16; Num. 18:15-16); child bought back (redeemed) from God through an offering (a way of acknowledging that child belonged to the Lord)]

2:23 (as it is written in the Law of the Lord [cf. Ex. 13:2,12,15], “Every firstborn male is to be consecrated to the Lord”),

2:24 and to offer a sacrifice in keeping with what is said in the Law of the Lord: “a pair of doves or two young pigeons [suggests Mary and Joseph were too poor to bring a lamb].”

2:25 Now there was a man in Jerusalem called Simeon, who was righteous [conforming to the standard, will, or character of God; maintained right relationship with God; this word also used to describe Zechariah, Elizabeth, and Joseph (cf. Lk. 1:6; Matt. 1:19)] and devout [cautious, conscientious; lived life carefully/reverently in presence of God; took his religious duties seriously]. He was waiting [expecting; looking forward to; yearning] for the consolation [literally, “calling to one’s side for comfort”; encouragement; times were tough and people needed consolation; term refers to the restoration of Israel as a nation] of Israel [comprehensive term for the fulfillment of the messianic hope for the salvation of Israel; another way of describing the Messiah], and the Holy Spirit [gave Simeon power to discern the revelation of God’s purpose (cf. v. 26)] was upon [suggests continually] him.

2:26 It had been revealed [to instruct] to him by the Holy Spirit that [content of Holy Spirit’s revelation] he would not die [phrase suggests that Simeon was not a young man] before he had seen the Lord’s Christ [messiah, anointed one].

2:27 Moved [guided] by the Spirit, he went [providential timing] into the temple courts [either the court of the women or the court of the Gentiles]. When the parents [Luke previously established that Joseph was not Jesus’ biological father (cf. 1:34-38)] brought in the child Jesus to do for him what the custom of the Law required [to dedicate Him to the Lord],

2:28 Simeon took him [Jesus] in his arms and praised [blessed] God, saying:

2:29 “Sovereign Lord [appropriate way for a servant to address his God], as you have promised, you now [because Simeon had lived to see God’s promise fulfilled] dismiss your servant [this phrase is an ancient Jewish way of saying, “Let me die.” / perhaps request to be dismissed from his vigil or service] in peace [refers to comfort of knowing the Messiah had come].

2:30 For my eyes have seen your [cf. Ps. 51:12 re: “your salvation”] salvation [described Jesus’ mission; name Jesus means “the Lord is salvation”; cf. Acts 4:12],

2:31 which you have prepared in the sight of all people,

2:32 a light for revelation to the Gentiles and [additionally] for glory to your people Israel [salvation is intended for all people; cf. Lk. 2:10].”

2:33 The child’s father [legally; actually stepfather] and mother marveled [perhaps Simeon had enlarged their understanding about Jesus’ ministry, i.e., learning that His influence would reach beyond Israel as per v. 32] at what was said about him [see 2:29-32; divinely inspired prophecy/message about Jesus ; see 2:34-35 re: opposition Jesus would face (perhaps this was a new revelation to Mary)].

2:34 Then Simeon [see 2:25] blessed them and said [prophesied] to Mary, his mother: “This child is destined to cause the falling [for those who reject Him; falling before God’s judgment] and rising [for those who accept Him and experience God’s salvation; see John 1:12] of many in Israel, and to be a sign that will be spoken against [Jesus became an object of hostility and slander that found its culmination in His crucifixion],

2:35 so that the thoughts [schemes; cf. the hostility and slander Jesus experienced: these acts revealed the inner character of many] of many hearts will be revealed [unveiled; no neutrality; everyone must decide for or against Jesus]. And a sword [a large wide sword, signifying extreme anguish; probably a reference to Jesus’ death] will pierce your own soul too.”

2:36 There was also a prophetess [indicates she had previously received revelations; means she had a special gift of declaring and interpreting God’s message], Anna [same as OT name Hannah; name means “grace” or “gracious”], the daughter of Phanuel, of the tribe of Asher [one of ten tribes that formed northern kingdom of Israel; Moses referred to the tribe of Asher as “most blessed” and “favored by his brothers” and strong (Deut. 33:24-25); these details were included to establish Anna’s Jewishness]. She was very old; she had lived with her husband seven years after her marriage,

2:37 and then was a widow [cf. 1 Tim. 5:5] until she was eighty-four [NIV marginal note: “widow for eighty-four years;” great age and great devotion; assuming she married at about age 15, Anna would have been about 106 years old at the time]. She never left the temple but worshiped night and day [rather, “all the time” or “she was there every time the doors were opened”], fasting and praying [indicates deep devotion to God / a disciplined life; perhaps she fasted and prayed concerning the coming of the Messiah].

2:38 Coming up [to approach, to stand by] to them [Mary, Joseph, Simeon, and the infant Jesus] at that very moment, she gave thanks [thanksgiving in return for benefits; kept giving thanks] to God and spoke [kept speaking] about the child to all who were looking forward to [expecting] the redemption of Jerusalem [cf. Isa. 52:9; has messianic implications; phrase is synonymous with “the consolation of Israel” (Lk. 2:25)].

2:39 When Joseph and Mary had done everything [humbly and obediently submitted; indicates their determination to have and build a godly home] required by the Law of the Lord, they returned to Galilee to their own town of Nazareth [located in lower Galilee].

Note:
• Mary was a poor person as indicated by her offering for her purification after the birth of Jesus.
• The last mention of Mary is found in Acts 1:14 — the upper room in Jerusalem at Pentecost.
• According to tradition, Mary died in Ephesus.

2:40 [statements emphasize humanity of Jesus; cf. v. 52] And [this one verse covers the period from the time Jesus and His family returned to Nazareth (approximately nine years earlier) to the age of twelve] the child grew [continuous action] and became strong [physical growth]; he was filled with wisdom [insights from God; mental and intellectual growth as well as spiritual growth (using knowledge to live a life pleasing to God], and the grace [favor] of God was upon [directed toward] him.

Note: Luke 2:40 — Jesus from infancy to age 12.

2:41 Every year [emphasizes that it was a practice] his parents [Joseph functioned in role as His earthly father; Mary and Joseph set godly example for Jesus] went [traveled] to Jerusalem for the Feast of the Passover [law required all male Jews to celebrate three main feasts each year (cf. Ex. 23:14-17); included Feast of Unleavened Bread].

Note: Luke 2:41-50 — Jesus in the temple at age 12.

2:42 When he was twelve years old [bar mitzvah (son of the commandment) at age 12-13 when boy became part of community of faith and member of synagogue; transition from boyhood to manhood], they went up to the Feast, according to the custom.

2:43 After the Feast was over [“when the days were completed” (seven-day feast)], while his parents were returning home, the boy Jesus stayed behind in Jerusalem, but they were unaware of it.

2:44 Thinking [to suppose, to believe] he was in their company [pilgrims traveled to the Feast in large groups or caravans], they traveled on for a day. Then they began looking [thorough and prolonged search] for him among their relatives and friends.

2:45 When they did not find him, they went back to Jerusalem [a day of travel] to look for him.

2:46 After three days [perhaps from the time they discovered he was missing] they found him in the temple courts, sitting [normal position for teachers and pupils in Jesus’ day] among the teachers [Jesus exhibited a thirst for knowledge], listening [Jesus pictured as a learner] to them and asking them questions [listening and asking was normal method of learning and instruction].

2:47 Everyone [teachers and others who were present] who heard [His responses to questions as well as questions He asked] him was amazed [astonished] at his understanding and his answers [Jesus demonstrated unusual insight].

2:48 When his parents saw him, they were astonished [astonished, overwhelmed; perhaps at Jesus’ display of wisdom; cf. Lk. 2:33 re: their reaction to Simeon’s words]. His mother said to him, “Son, why have you treated us like this? Your father [contrast with “my Father” in Jesus’ reply (v. 49); Joseph not referred to again; perhaps Joseph died before Jesus began His public ministry; Jesus later referred to as “the carpenter’s son” (Matt. 13:55) and “the carpenter” (Mk. 6:3)] and I have been anxiously [emphasizes deep mental pain and distress] searching for you.”

2:49 [first spoken words of Jesus recorded in Gospels] “Why were you searching for me?” he asked. “Didn’t you know [based on their experiences in Luke 1-2] I had to be [a divine necessity] in my [distinction between Jesus’ relationship with Joseph and with God; indicates Jesus had an awareness of His unique relation to His Father; perhaps Mary and Joseph had told Jesus of the unique manner of His birth] Father’s house [“about My Father’s business, affairs, things”; Jesus embraced the Father’s priorities]?”

2:50 But [at this time; Mary and Joseph had to grow in their understanding of Jesus’ identity] they did not understand [comprehend] what he was saying to them.

2:51 Then he went down to Nazareth [home] with them and was obedient [continually respectful and submissive] to them [Mary and Joseph]. But his mother treasured [to keep, to guard safely] all these things in her heart [cf. Lk. 2:19; perhaps “all these things” became clear to Mary after death and resurrection of her Son].

Note: Luke 2:51-52 — Jesus’ growth from age 12 to age 30 (Lk. 3:23). Sometimes called “the silent years.”

2:52 [cf. v. 40] And Jesus grew [conveys idea of moving forward by cutting a path; increased] in wisdom [insight from His Father] and stature [indicates physical growth], and in favor with God [indicates spiritual growth] and men [indicates social growth].

3:1 In the fifteenth year of the reign of Tiberias Caesar [followed Augustus as Roman emperor; ruled from AD 14–37; he was 54 when he ascended to the throne and died at the age of 79 (in AD 37)]—when Pontius Pilate [came to power about AD 26] was governor of Judea, Herod tetrarch [political position in Roman Empire; term designated size of territory ruled (literally the “fourth part”)] of Galilee, his brother Philip tetrarch of Iturea [located northeast of Galilee] and Traconitis [political and geographic district located in northern Palestine on the east side of the Jordan River], and Lysanias tetrarch of Abilene [located about eighteen miles northwest of Damascus]—

3:2 during the high priesthood of Annas [removed as high priest by the Romans about 15 years earlier, but still wielded considerable influence] and Caiaphas [current high priest; son-in-law of Annas], the word [Gr. rhema] of God came to John son of Zechariah [cf. Lk. 1:13-17] in [place] the desert [uninhabitable land; cf. Lk. 1:80; Isa. 40:3].

3:3 He went into all the country around [both sides of] the Jordan [water available for baptism], preaching [to herald] a baptism [outward sign of inward change; symbolized that repentance had already taken place] of repentance [change of mind; to turn around; our response to God’s offer of salvation] for [Gr. eis; “with reference to” or “as the result of”] the forgiveness [release, pardon] of sins [barrier between God and man].

3:4 As is written [“it stands written”] in the book of the words [Luke saw Isaiah passage as a clear prophecy of the ministry of John the Baptist] of Isaiah [cf. Isa. 40:3-5] the prophet: “A voice of one calling [to shout, to call aloud] in the desert, ‘Prepare [do so by repenting and being forgiven] the way for the Lord, make straight [right or upright; moral life] paths [stresses the moral dimension of life] for him.

3:5 Every valley shall be filled in [figuratively: exalting of the humble], every mountain and hill made low [figuratively: the humbling of the proud]. The crooked roads [metaphor for moral corruption] shall become straight, the rough ways smooth.

3:6 And [purpose of the coming King] all [not just Jews; salvation is a spiritual issue, not an ethnic one; cf. 2 Pet. 3:9] mankind will see God’s salvation.’”

3:7 John said to the crowds [an assorted group of people, including religious leaders (cf. Matt. 3:7)] coming out to be baptized by him, “[John recognized insincerity of some who presented themselves for baptism] You brood of vipers [poisonous snakes; cf. Matt. 23:33]! Who warned [to point out, to give a tip or private hint] you to flee [snakes often seen slithering from a fire] from the coming wrath [wanting to be baptized was proper thing to do, but their motives were in question]?

3:8 Produce fruit [evidence of repentance] in keeping with [demonstrate the reality of] repentance. And do not begin to say [presumptuously] to yourselves, ‘We have Abraham as our father [many trusted their physical heritage as descendants of Abraham to ensure their salvation; we become children of God by faith, not by ancestry; God has no grandchildren].’ For I tell you that out of these stones God can raise up children for Abraham [God can create his own children out of stones].

3:9 The ax [image of judgment] is already [suggests urgency] at the root of the trees, and every tree that does not produce good fruit will be cut down and thrown into the fire [images of judgment].”

3:10 [1] “What should we do then?” the crowd asked [indicates they were sincerely concerned about their spiritual condition; wanted to know what was involved in truly repenting; cf. Lk. 18:18; Acts 2:37; 16:30; 22:10].

3:11 John answered [practical examples of how repentant people should behave], “The man with two tunics [inner garment worn beneath outer cloak] should share with him who has none, and the one who has food should do the same. [unselfishness / concern for poor / needy should characterize those who have repented]”

3:12 [2] Tax collectors [generally despised; worked for the Romans; would have been considered most in need of repentance] also came to be baptized. “Teacher,” they asked, “what should we do?”

3:13 “Don’t collect any more [to extort] than you are required to, [honesty is a characteristic of repentance; needs of others set against personal greed]” he told them.

3:14 [3] Then some soldiers [may have been Roman soldiers; more likely Jewish soldiers who assisted tax collectors] asked him, “And what should we do?” He replied, “Don’t extort [to extort money by violence; literally to shake violently or to shake someone down; to intimidate] money and don’t accuse people falsely [to extort money by blackmail] — be content [antidote to sins of violence and extortion] with your pay [ration; a denarius, worth about 18 cents, was the normal day’s wages for a soldier; food, clothing, and arms deducted from soldiers wages].”

3:15 The people were waiting expectantly [for the Messiah] and were all wondering [to discuss, to reason, to debate] in their hearts if John might possibly be the Christ [anointed one or messiah].

3:16 John answered them all, [1] “I baptize you with water [as a symbol of repentance]. But one more powerful [strong, mighty] than I will come, the thongs [leather straps] of whose sandals I am not worthy [sufficient] to untie [a task done by lowliest slave; emphasizes true humility of John; cf. Jn. 3:30]. [2] He will baptize you with the Holy Spirit and with fire [possibly tongues of fire as on day of Pentecost; possibly fire of judgment; fire symbolizes purification, spiritual cleansing].

3:17 [3] [Jesus as Judge] His winnowing fork is in his hand to clear his threshing floor and to gather the wheat into his barn, but he will burn up the chaff with unquenchable fire.”

3:18 And with many other words John exhorted [to urge; warning] the people [Gr. laos; term indicates not just a crowd, but a potentially responsive group] and preached the good news to them.

3:19 But when John rebuked Herod [Herod Antipas] the tetrarch because of Herodias, his brother’s [Philip] wife, and all the other evil things he had done,

3:20 Herod added this [this evil or sin] to them all: He locked John up in prison.

3:21 [cf. parallel accounts in Matt. 3:13-17; Mk. 1:9-11; Jn. 1:32-34] When all the people were being baptized, Jesus was baptized too [not because he was a sinner, but as a way of identifying himself with those he came to save]. And as he was praying [only Luke notes that Jesus was praying at the time of His baptism; Luke contains more on Jesus’ prayer life than the other Gospels], heaven [equivalent to our expression “the skies”] was opened

3:22 and the Holy Spirit descended on him in bodily form [the expression “in bodily form” only used by Luke] like a dove. And a voice [perhaps was what rabbis referred to as Bath Qol, a Heb. term meaning “daughter of the voice” (concept similar to the word “echo”)] came from heaven: “You [Jesus is the unique and only Son of God] are my Son, whom I love; with you I am well pleased.”

3:23 Now Jesus himself was about thirty years old when he began his ministry. He was the son, so it was thought, of Joseph,

3:24 the son of Heli, the son of Matthat, the son of Levi, the son of Melki, the son of Jannai, the son of Joseph,

3:25the son of Mattathias, the son of Amos, the son of Nahum, the son of Esli,

3:26the son of Naggai, the son of Maath, the son of Mattathias, the son of Semein, the son of Josech, the son of Joda,

3:27the son of Joanan, the son of Rhesa, the son of Zerubbabel, the son of Shealtiel,

3:28the son of Neri, the son of Melki, the son of Addi, the son of Cosam, the son of Elmadam, the son of Er,

3:29the son of Joshua, the son of Eliezer, the son of Jorim, the son of Matthat,

3:30the son of Levi, the son of Simeon, the son of Judah, the son of Joseph, the son of Jonam, the son of Eliakim,

3:31the son of Melea, the son of Menna, the son of Mattatha, the son of Nathan,

3:32the son of David, the son of Jesse, the son of Obed, the son of Boaz, the son of Salmon, the son of Nahshon,

3:33the son of Amminadab, the son of Ram, the son of Hezron, the son of Perez,

3:34the son of Judah, the son of Jacob, the son of Isaac, the son of Abraham, the son of Terah, the son of Nahor,

3:35the son of Serug, the son of Reu, the son of Peleg, the son of Eber,

3:36the son of Shelah, the son of Cainan, the son of Arphaxad, the son of Shem, the son of Noah, the son of Lamech,

3:37the son of Methuselah, the son of Enoch, the son of Jared, the son of Mahalalel,

3:38the son of Kenan, the son of Enosh, the son of Seth, the son of Adam, the son of God.

4:1 Jesus, full of the Holy Spirit, returned from the Jordan [cf. Lk. 3:21-22] and was led [sent or compelled] by the Spirit in the desert [a lonely and dangerous place],

Note: The late evangelist Angel Martinez once said: “After the baptism came the battle. After the dove came the devil. After the voice from heaven came the roar from hell.”

4:2 where for forty days he was tempted [temptation often follows a commitment to obey/serve God; spiritual victory often followed by spiritual conflict; temptation tries to divert us from God and what He has called us to do; cf. Heb. 4:15] by [points to source of temptation] the devil [slanderer or accuser; the devil is real]. He ate nothing [fasting helps individual draw near to and focus on God] during those days, and at the end of them he was hungry [famished; result of fast; Satan attacked Jesus at vulnerable point].

Note: Other biblical events occurred in time periods involving the number forty.
40 days of rain in Flood Gen. 7:17
• Moses spent 40 days on Mount Sinai Ex. 24:18
• Israel wandered 40 years in wilderness Deut. 29:5
• Goliath taunted Israel’s army 40 days 1 Sam. 17:16
• Elijah spent 40 days in wilderness 1 Kings 19:8

4:3 The devil [tempting is a function of the devil] said to him, “If [does not express doubt; first class condition in Greek construction: the reality of a condition affirmed from viewpoint of the speaker; can be translated “since”] you are the Son of God [same title for Jesus used at His baptism (cf. Matt. 3:17)], tell this stone to become bread.”

4:4 Jesus answered, “It is written [Deut. 8:2-3]: ‘Man does not live on bread [people do need bread or physical nourishment; cf. Matt. 6:11] alone [we cannot depend solely on own resources; people have greater need for spiritual nourishment].'”

4:5 The devil led him up to a high place and showed him in an instant all the kingdoms of the world [cf. Jn. 12:31].

4:6 And he said to him, “I will give you [resulting in instant power, authority, wealth apart from the suffering of the cross] all their authority [cf. Jn. 12:31; 14:30; 1 Jn. 5:19 re: Satan’s delegated authority from God] and splendor, for it has been given to me, and I can give it to anyone I want to.

4:7 So if [condition] you worship me [cf. Isa. 14:13-14], it will all be yours [beware: Satan may give you want you want but he will take what you have].”

4:8 Jesus answered, “It is written [Deut. 6:4-5,13]: ‘Worship the Lord your God and serve him only.'”

4:9 The devil led him to Jerusalem [religious and political seat of Palestine] and had him stand on the highest point [pinnacle or summit; portico on southeast corner of temple complex; about 450 feet high] of the temple [tallest building in Jerusalem]. “If you are the Son of God,” he said, “throw yourself down from here [temptation to misuse/abuse power available to Him; a presumptuous act rather than a great act of faith].

4:10 For it is written [devil quoted but twisted the meaning of Ps. 91:11-12 to suit his purposes; this passage not a license to abuse God’s power to satisfy a personal whim]: ” ‘He will command his angels [messengers] concerning you to guard you carefully;

4:11 they will lift you up in their hands, so that you will not strike your foot against a stone [a spectacular rescue would have impressed the masses].'”

4:12 Jesus answered [Deut. 6:16], “It says: ‘Do not put the Lord your God to the test [to put on a decisive test].'”

4:13 When the devil had finished all this tempting, he left him until an opportune time [Satan continued to tempt Jesus (cf. Matt. 16:23; 26:36-46); Matt. 4:11 adds: and angels (Ps. 103:20-21) came and attended him].

Luke 4:14 — 9:50 Jesus’ Galilean Ministry

4:14 Jesus returned to Galilee in the power of the Spirit, and news about him [John’s Gospel records that Jesus had already turned water into wine (Jn. 2:1-12); cleared the temple (Jn. 2:12-25); ministered in Samaria (Jn. 4:1-42) and then returned to Galilee] spread through the whole countryside.

4:15 He taught in their synagogues [came into existence during the Exile when the Jews no longer had their temple; at least ten Jewish families required to have a synagogue; place of worship on Sabbath and education for young boys during week], and everyone praised him [Jesus taught with authority (cf. Matt. 7:29; Lk. 4:32)].

4:16 He went to Nazareth [Jesus’ first visit there after he had begun His public ministry; referred to as a town (or city, from Gr. polis) in Lk. 2:4], where he had been brought up [to nourish, to rear], and on the Sabbath day he went into the synagogue [place for worship and instruction], as was his custom [synagogue attendance expected of every devout Jew; Jesus set example re: importance of worship; cf. Heb. 10:24-25]. And he stood up [customary posture (for reader and people) for reading the Scriptures] to read.

Note: Three parts of a synagogue service: First, worship. Second, reading from the law and the prophets. Third, teaching.

4:17 The scroll [Gr: biblion] of the prophet Isaiah was handed to him [by the attendant (cf. v. 20); the person in charge of keeping safe the sacred scrolls]. Unrolling it, he found [implies Jesus chose the passage to read; Jesus knew the Scriptures] the place where it is written [cf. Isa. 61:1-2; 58:6]:

4:18 [Lk. 4:18-19 is “the gospel according to Jesus” (cf. Lk. 7:22)] “The Spirit of the Lord is on me [cf. Lk. 3:22; 4:1], because he has anointed [the title “Christ” is derived from this word] me to [for this purpose; the Messiah’s job description; note fivefold mission statement] [1] preach good news [one word in Greek text: euangelizo] to the poor [economically poor; spiritually poor; those humbly dependent on God; poor more receptive to good news than the rich]. He has sent [to send on a mission; to send as an authoritative representative] me to [2: emancipation] proclaim [herald] freedom [forgiveness, deliverance] for the prisoners [those shackled by their sins; cf. Jn. 8:34] and [3: illumination] recovery of sight for the blind [Jesus restored the sight of many who were physically blind, but primarily came to give sight to those spiritually blind], to [4: liberation] release [set at liberty; freedom] the oppressed [bruised; people broken in pieces, both in heart and body; those oppressed by slavery to sin; those whipped down by life or crushed by their circumstances],

Note: Ask the following questions…
• To what are you enslaved? How can Jesus set you free from your enslavement?
• In what ways are people today spiritually blind? How can Jesus open the eyes of the blind today?
• What things oppress people today? How can Jesus set people free from the things that oppress them?

4:19 to [5: salvation] proclaim the year [Year of Jubilee (Lev. 25) which occurred every 50 years (debts forgiven, forfeited land returned, prisoners set free); Jesus brought the fulfillment of that year] of the Lord’s favor [or that the day of salvation had come].”

4:20 Then he rolled up the scroll, gave it back to the attendant and sat down [the one teaching generally sat down to teach (cf. Matt. 5:1)]. The eyes of everyone in the synagogue were fastened on [to look or gaze intently; listening with rapt attention] him,

4:21 and he began [implies that Jesus said more than is recorded here; this is the heart of what He said] by saying to them, “Today [the decisive time of God’s action; cf. 2 Cor. 6:1-2] this scripture is fulfilled in your hearing [a declaration that He was the Messiah God had promised Israel].”

4:22 [initial response of the people] All spoke well [positive attitude] of him and were amazed [admired; held in wonder] at the gracious [winsome or attractive] words that came from his lips. [initial enthusiasm became skepticism; admiration turned into antagonism] “Isn’t this Joseph’s son? [cf. Matt. 13:53-28; apparently, Jesus did not fit their concept of the Messiah]” they asked.

4:23 Jesus said to them, “Surely [certainly] you will quote this proverb to me: ‘Physician, heal yourself! Do [in order to prove claims] here in your hometown what [miracles] we have heard that you did in Capernaum.’”

4:24 “I tell you the truth,” he continued, “no prophet is accepted in his hometown.

4:25 [example 1 of how God’s grace was extended to the Gentiles (a lowly widow in need of food)] I assure you that there were many widows in Israel in Elijah’s time, when the sky was shut for three and a half years and there was a severe famine throughout the land.

4:26 Yet Elijah was not sent to any of them [for sustenance], but to a widow [a Gentile; cf. 1 Kings 17:7-16] in Zarephath in the region of Sidon.

4:27 [example 2 of how God’s grace was extended to the Gentiles (a high government official in need of healing)] And there were many in Israel with leprosy in the time of Elisha [Elijah’s successor] the prophet, yet not one of them was cleansed [or healed by Elisha] — only Naaman [a Gentile] the Syrian.”

4:28 All the people in the synagogue were furious [greatly angered; infuriated; wrath that boils up in a burst of rage; this fury foreshadowed the crucifixion; St. Augustine said, “They love truth when it enlightens them, but hate truth when it accuses them.”] when they heard this [Jesus’ illustrations of two Gentiles who were the recipients of God’s grace].

4:29 They got up, drove [or threw] him out of the town, and took him to the brow [ridge] of the hill on which the town was built, in order to throw him down the cliff [fury had turned to murderous rage].

4:30 But [because His hour had not yet come; Jesus still had a mission to fulfill] he walked right through the crowd and went on his way [to announce the good news to others].

4:31 Then he went [from Nazareth] down [in elevation] to Capernaum, a town in Galilee, and on the Sabbath began to teach the people [at the synagogue “as was His custom” (Lk. 4:16)].

4:32 They were amazed at his teaching, because his message had authority.

4:33 In the synagogue there was a man possessed by a demon [demons are fallen angels who joined Satan in his rebellion in heaven], an evilspirit. He cried out at the top of his voice,

4:34 “Ha! What do you want with us, Jesus of Nazareth? Have you come to destroy us [demon recognized that Jesus has power to destroy evil]? I know [there is no atheism or agnosticism among demons; cf. Jas. 2:19] who you are–the Holy One of God!”

4:35 “Be quiet [term means “to muzzle”]!” Jesus said sternly. “Come out of him [not a request or an option but a command]!” Then the demon threw the man down [cf. Mk. 1:26] before them all and came out without injuring him.

4:36 All the people were amazed and said to each other, “What is this teaching? With authority and power he gives orders to evil spirits and they come out!”

4:37 And the news about him spread throughout the surrounding area.



4:38 [cf. Matt. 8:14-17; Mk. 1:29-38] Jesus left the synagogue and went to the home [Peter from Bethsaida (Jn. 1:44) but must have moved to Capernaum where he and his brother worked as fishermen] of Simon [Peter]. Now Simon’s mother-in-law [cf. 1 Cor. 9:5 re: Peter’s wife] was suffering from a high fever, and they asked Jesus to help her.

4:39 So he bent over her and rebuked the fever, and it left her. She got up at once [indicates that her strength was immediately restored] and began to wait on them.

4:40 When the sun was setting [marking the end of the Sabbath (Lk. 4:31)], the people brought [“to move by carrying” (carrying burdens prohibited on the Sabbath)] to Jesus all who had various kinds of sickness, and laying his hands on each one, he healed them.

4:41 Moreover, demons came out of many people, shouting, “You are the Son of God!” But he rebuked them and would not allow them to speak [shows His authority over demons], because they knew he was the Christ [Jesus would reveal His identity on His timetable].

4:42 At daybreak Jesus went out to a solitary place [a place without distractions; a place where He could have quiet fellowship with God; a time for spiritual replenishment; cf. Mk. 1:35]. The people were looking for him and when they came to where he was, they tried to keep him from leaving them.

4:43 But he said, “I must [conveys sense of call and urgency] preach the good news of the kingdom of God [the rule of God in the hearts of people] to the other towns also, because that is why I was sent [cf. Lk. 19:10].”

4:44 And he kept on preaching in the synagogues of Judea.

5:1 One day as Jesus was standing by the Lake of Gennesaret [Sea of Galilee, a freshwater lake 650 feet below sea level, 13 miles long and 7 miles wide], with the people crowding around him and listening to the word of God,

5:2 he saw at the water’s edge two boats [boats used by fishermen were up to twenty feet long with a sail attached to a central mast], left there by the fishermen, who were washing their nets [fishermen cared properly for the equipment that was vital to their livelihood].

5:3 He got into one of the boats, the one belonging to Simon [Peter], and asked him to put out a little from shore [gave Jesus visual and vocal access to the people on the shore]. Then he sat down and taught the people from the boat.

5:4 When he had finished speaking, he said to Simon [the owner of the boat who was not yet a disciple of Jesus], “Put out into deep water, and let down the nets [a dragnet was used in deep water] for a catch.”

5:5 Simon answered, “Master [Simon would address Jesus as “Lord” in 5:8], we’ve worked hard all night [indicates Simon was probably physically tired] and haven’t caught anything. But [Simon was willing to obey Jesus] because you say so, I will let down the nets.”

5:6 When they [indicates Simon enlisted the help of others (cf. 5:9-10)] had done so, they caught such a large number of fish that their nets began to break.

5:7 So they signaled their partners in the other boat to come and help them, and they came and filled both boats so full that they began to sink.

5:8 When Simon Peter saw this [the miracle of catching so many fish], he fell at Jesus’ knees and said, “Go away from me [Simon did not feel worthy to be in the presence of Jesus], Lord [note that Simon addressed Jesus as “Master” in 5:5]; I am a sinful man!”

5:9 For he and all his companions [those who had assisted him on the boat (5:6) as well as James and John (5:10)] were astonished at the catch of fish they had taken,

5:10 and so were James and John, the sons of Zebedee, Simon’s partners. Then Jesus said to Simon, “Don’t be afraid; from now on you will catch men [Jesus used the figure of their old work to describe their new calling; instead of dragging the Sea of Galilee for fish these men would now cast their nets into “the sea of sin” to “rescue the perishing”].”

5:11 So they pulled their boats up on shore, left everything [including the largest single catch of fish in their careers as fishermen; their boats and nets represented their livelihood and security] and followed him [in following Jesus their lives took on an eternal dimension; instead of making a living, they would now be making a life].

5:12 While Jesus was in one of the towns, a man came along who was covered [indicates the disease was at an advanced stage] with leprosy [cf. Lev. 13-14 re: instructions about skin diseases; lepers were required to keep a certain distance from others (they had to call out “unclean” to warn others of their approach as per Lev. 13:45) and prohibited from participation in social and religious activities]. When he saw Jesus [people in need moved in the direction of Jesus], he fell with his face to the ground and begged [indicates the leper desperately wanted to be cleansed] him, “Lord, if you are willing [the leper believed that Jesus could heal him], you can make me clean [cleansing meant that this man would be restored to his family and could again participate in the social and religious life of his town`].”

5:13 Jesus reached out his hand and touched [Jewish law prohibited touching lepers (Lev. 5:3; 13:1-46; Num. 5:2); possible that no one had touched this man in years; Jesus moved in the direction of people in need] the man. “I am willing,” he said. “Be clean!” And immediately the leprosy left him [indicates complete restoration of health rather than just a remission; healing lepers a sign of Messiah’s arrival (Matt. 11:5)].

5:14 Then Jesus ordered him, “Don’t tell anyone [lest doing so create a hindrance to Jesus’ ministry and cause others to seek Jesus for the wrong reasons], but go, show yourself to the priest [as per instructions in Lev. 14] and offer the sacrifices [Lev. 14:2-32] that Moses commanded for your cleansing, as a testimony to them [to those who witnessed the healing and to the priest].”

5:15 Yet the news about him [Jesus] spread all the more, so that crowds of people came to hear him and to be healed of their sicknesses.

5:16 But Jesus often withdrew to lonely places [places free of distraction] and prayed [Luke recorded many occasions on which Jesus prayed (cf. 3:21; 5:16; 6:12; 9:29; 23:46) and also taught about prayer (cf. 11:1-4, 9-13; 18:9-14)].

5:17 One day as he was teaching, Pharisees and teachers of the law [scribes: scholars of the Mosaic law; trained in interpreting, teaching, and enforcing the Law], who had come from every village of Galilee and from Judea and Jerusalem, were sitting there. And the power of the Lord was present for him to heal the sick.

5:18 Some men came carrying a paralytic [could not get to Jesus by himself] on a mat and tried to take him into the house to lay him before Jesus.

5:19 When they could not find a way to do this because of the crowd [represented an obstacle], they [resourcefully and single-mindedly] went up on the roof [probably climbed an outside staircase leading to the roof and “made an opening” (Mk. 2:4); roof probably flat and had beams and rafters covered with branches and sod] and lowered him on his mat [the paralytic’s bed] through the tiles into the middle of the crowd, right in front of Jesus.

5:20 When Jesus saw [actions demonstrated faith] their [friends and the paralytic] faith, he said [authoritatively], “Friend, your sins [spiritual need deeper than the physical need; Mark did not indicate if there was a cause-effect relationship between the man’s sins and his paralysis] are forgiven [“to release” or “to leave” or “to cancel a debt;” what the man needed most; read analogies of forgiveness in Isa. 1:18; Ps. 103:12; Mic. 7:19].”

5:21 The Pharisees [means “separated ones;” the major religious party in Jesus’ day] and the teachers of the law [scribes: scholars of the Mosaic law; trained in interpreting, teaching, and enforcing the Law] began thinking [to reason, to debate] to themselves, “Who is this fellow who speaks blasphemy [to insult, defame, or profane God or God’s name, in this case by claiming prerogatives and privileges that belong only to God: an act punishable by stoning: Lev. 24:10-23; Num. 15:30]? Who can forgive sins but God alone [according to first-century Jewish tradition, not even the Messiah could forgive sins]?”

Note: Jesus encountered conflict and experienced opposition almost from the beginning of His ministry. What can we expect as His disciples (see John 16:1-4; 17:14)? How should we respond? (see Matt. 5:10-12)

5:22 Jesus knew [to perceive; to recognize; cf. Jn. 2:24-25] what they were thinking and asked, “Why are you thinking these things in your hearts?

5:23 Which is easier: to say, ‘Your sins are forgiven [something not open to direct observation],’ or to say, ‘Get up and walk [something more difficult because everyone can witness the result]‘?

5:24 But that you may know that the Son of Man [Jesus’ favorite self-designation during His earthly ministry; title for Messiah (cf. Dan. 7:13-14); a less familiar title for the Messiah that Jesus filled with His own meaning] has authority [power; moral or legal right to use power; Jesus claimed the moral right to forgive sins] on earth to forgive sins….” He said to the paralyzed man, “I tell you, get up, take your mat and go home.”

5:25 Immediately he stood up [immediately obeyed the command of Jesus] in front of them, took what he had been lying on and went home praising [to give glory to] God.

5:26 Everyone was amazed [to be beside one’s self] and gave praise to God. They were filled with awe and said, “We have seen remarkable things today.”

5:27 After this, Jesus went out and saw a tax collector by the name of Levi [Matthew (cf. Matt. 9:9); son of Alphaeus (Mk. 2:14)] sitting at his tax booth [custom office; toll booth; may have been a tax station on the trade route (Damascus to Egypt) or a place for port duties and fishing tolls; he collected taxes for Herod Antipas; tax collectors had a reputation for overcharging in order to line their own pockets, as in the case of Zacchaeus in Lk. 19:8]. “Follow me [a brief and urgent call; a call to relationship],” Jesus said to him,

5:28 and Levi got up, left everything [left his financial security] and followed [to follow as a disciple] him [knowing that he could never again return to his work as a tax-collector; a decisive break with his past; his response was immediate and his commitment total].

5:29 Then Levi held a great banquet for Jesus at his house [first act as a follower of Jesus was to host a dinner to introduce his friends to Jesus], and a large crowd of tax collectors [not Roman, but native Jews who had been contracted to collect taxes in a small town or district; publicans] and others were eating with them.

5:30 But the Pharisees [means “separated ones;” the major religious party in Jesus’ day] and the teachers of the law [scribes: experts in the law of Moses] who belonged to their sect complained to his disciples, “Why do you eat and drink with [to recline at the table together] tax collectors and ‘sinners’ [term used by Pharisees to designate those who did not keep requirements of Mosaic Law; cf. Lk. 15:1-2]?”

5:31 Jesus answered them, “It is not the healthy [strong] who need a doctor, but the sick [“to have it badly”].

5:32 I have not come to call the righteous [Jesus was not implying that the Pharisees were righteous; Pharisees thought they were righteous when they too were among the sick Jesus came to save], but sinners [conscious of their unworthiness before holy God and their need for salvation (cf. Lk. 18:9-14)] to repentance.”

5:33 They said to him, “John’s disciples often [regularly/habitually: Pharisees voluntarily fasted two days each week as in Luke 18:12] fast [going without food in order to focus on spiritual matters/prayer; an accepted and expected religious expression in Jesus’ day] and pray, and so do the disciples [Pharisees-in-training] of the Pharisees [required by law to fast only on Day of Atonement (Lev. 16:29)], but yours [this was an indirect criticism of Jesus] go on eating and drinking [do not observe formal times of fasting].”

5:34 Jesus answered [used illustration of a Jewish wedding feast], “Can you make the guests [those who had come to believe in Jesus] of the bridegroom [Jesus; cf. Jn. 3:29] fast [rather than feast (something unthinkable and inappropriate)] while he is with them?

5:35 But the time will come when the bridegroom [Jesus] will be taken [abruptly] from [veiled reference to Jesus’ death on the cross] them [disciples]; in those days [the appropriate time: cf. 2 Sam. 12:22-23] they will fast [an expression of grief and sadness].”

5:36 He told them this parable: “No one tears a patch from a new garment and sews it on an old one. If he does [doing so ruins both garments], he will have torn the new garment, and the patch from the new will not match the old.

5:37 And no one pours new wine [expands as it ferments] into old wineskins [have lost elasticity]. If he does, the new wine will burst the skins, the wine will run out and the wineskins will be ruined.

5:38 No, new wine [unfermented] must be poured into new wineskins [have the elasticity to stretch as wine ferments].

5:39 And no one after drinking old wine wants the new, for he says, ‘The old is better.'”

6:1 One Sabbath Jesus was going through [roads/paths often went through fields] the grainfields, and his disciples began to pick [technically considered harvesting by religious leaders] some heads of grain [permitted by Deut. 23:25], rub them in their hands [this was regarded as threshing and forbidden on the Sabbath as per laws as set up by religious leaders] and eat the kernels [in an attempt to satisfy their hunger].

6:2 Some of the Pharisees asked, “Why are you doing what is unlawful [reaping grain; not a violation of God’s law, but a violation of a man-made rule by Pharisees] on the Sabbath?”

6:3 Jesus answered them, “Have you never read [Jesus knew that the Pharisees were very familiar with this story recorded in 1 Sam. 21:1-6] what David did when he and his companions were hungry?

6:4 He entered the house of God, and taking the consecrated bread [also called the bread of the Presence or showbread; 12 consecrated loaves (represented 12 tribes) placed in the tabernacle; replaced with fresh loaves at end of week; old loaves eaten by priests (Lev. 24:9)], he ate what is lawful only for priests to eat [the needs of people are more important than priestly regulations/technicalities]. And he also gave some to his companions [therefore if Pharisees condemned Jesus they also should condemn David].”

6:5 Then Jesus said to them, “The Son of Man [messianic reference Jesus used to refer to Himself (cf. Dan. 7:13-14); Jesus’ most commonly used title for Himself] is Lord [He created the Sabbath; He had authority to interpret meaning of Sabbath and corresponding laws] of the Sabbath.”

6:6 On another Sabbath he went into the synagogue and was teaching, and a man was there whose right [Luke paid close attention to physical details] hand was shriveled [text does not specify if this was a birth defect or result of disease or an accident; not a life-threatening condition].

6:7 The Pharisees and the teachers of the law were looking for a reason to accuse Jesus, so they watched him closely to see if he would heal [considered practicing medicine; a violation of the Sabbath according to the Pharisees] on the Sabbath.

6:8 But Jesus knew what they were thinking [cf. Lk. 5:22] and said to the man with the shriveled hand, “Get up and stand in front of everyone [publicly; everyone present would have an opportunity to witness Jesus’ act of kindness and healing].” So he got up and stood there.

6:9 Then Jesus said to them, “I ask you, which is lawful on the Sabbath: to do good [cf. Matt. 12:11-12 (a farmer could rescue animal from pit on Sabbath even though this act considered “work”] or to do evil, to save life or to destroy it? [religious leaders did not answer Jesus’ question]“

6:10 He looked around at them all, and then said to the man, “Stretch out your hand.” He did so, and his hand was completely restored [to its former condition].

6:11 But they were furious [indication of how their own legalism had caused their hearts to grow cold and insensitive to human needs] and began to discuss with one another what they might do to Jesus [their hatred drove them to consider how they might actually kill Jesus (cf. Matt. 12:14; Mk. 3:6), a clear violation of God’s law].

6:12 One of those days [no exact time reference provided] Jesus went out to a mountainside [a place without distractions] to pray, and spent the night praying to God [Jesus prayed before choosing twelve disciples].

6:13 When morning came, he called [Jesus took the initiative] his disciples to him and chose twelve [reminiscent of Israel’s twelve tribes] of them, whom he also designated apostles [refers to one sent on a mission]:

6:14 Simon (whom he named Peter [an Aramaic word meaning “stone” or “rock”]), his brother Andrew [Peter’s brother; had the gift of introducing others to Jesus as per John 1:40-42; 6:8-9; 12:20-22], James, John [James, John, and Peter formed Jesus’ inner circle (see Mk. 5:37; 9:2); Mk. 3:16 adds: “to them (James and John) He gave the name Boanerges, which means Sons of Thunder,” perhaps because of their fiery temperaments (Lk. 9:54)], Philip [see Jn. 1:43-45], Bartholomew [or Nathanael; recruited by Philip; see John 1:43-51],

6:15 Matthew [the tax collector], Thomas [means twin; see John 20:24-29], James son of Alphaeus [possibly Matthew’s brother; see Mk. 2:14], Simon who was called the Zealot [either a man of religious zeal or a member of the revolutionary (terrorist) party known as the Zealots],

6:16 Judas son of James [most likely Thaddaeus (cf. Lk. 6:16; Acts 1:13)], and Judas Iscariot [from the village of Kerioth], who became a traitor.

Note: Although the twelve were different, Jesus expected them to work together in His cause. Jesus calls all kinds of people to follow Him and to join with others in working together to serve Him. He still desires unity in diversity among His followers.

6:17 He went down [from “mountainside” (Lk. 6:12)] with them and stood on a level place [a place from which He could teach those present]. A large crowd of his disciples was there and a great number of people from all over Judea [southernmost region of Israel], from Jerusalem [key city in Judea], and from the coast of Tyre and Sidon [Gentile cities located on coast of Mediterranean Sea],

6:18 who had come [indicates word about Jesus teaching and healing had spread] to hear him and to be healed of their diseases [physical illnesses]. Those troubled by evil spirits were cured,

6:19 and the people all tried to touch him , because power was coming from him and healing them all [no one returned home disappointed].

6:20 Looking at his disciples, he said: “Blessed [Gr. makarioi means more than happiness; word refers to inner peace and security regardless of external circumstances] are you who are poor [Gr. ptochoi means absolute or abject poverty as opposed to Gr. word penes which refers to someone who works to provide for his needs but has nothing left over], for yours is the kingdom of God.

6:21 Blessed are you who hunger [a hunger that is the result of poverty; to have an intense longing that needs to be satisfied] now, for you will be satisfied. Blessed are you who weep [those who mourn for their own sins (what their sins have done to them and to God); those who mourn as a result of suffering] now, for you will laugh.

6:22 Blessed [means one who is approved by God or one whose actions meet with God’s approval] are you when men hate [attitude of those who oppose God’s people; active resistance and persecution] you, when they exclude [by-product of hatred; means to mark off from by boundary, to separate, excommunication from the congregation as well as from social intercourse] you and insult [by-product of hatred; means to reproach, to heap insults on (either directly or behind your back)] you and reject [to cast out; to throw out; to not allow anyone to talk about you in a positive way; sometimes used of hissing an actor off the stage] your name [character, reputation; also refers to the name we bear: “Christian”] as evil, because [reason or cause; cf. 1 Peter 4:15-16] of the Son of Man.

6:23 “Rejoice in that day and leap for joy [or exult], because great is your reward in heaven. For that is how their fathers treated the prophets [e.g., Elijah (1 Kings 19:2,13-14); Micaiah (1 Kings 22:26-27); Jeremiah (Jer. 37:17; 38:6)].

6:24 “But woe [this word expresses regret and sorrow] to you who are rich [riches can cause people to feel self-sufficient and blind them to their need for God], for you have already received your comfort [the comfort that money can buy].

6:25 Woe to you who are well fed [those who have what the world has to offer (material possessions, financial security, etc)] now, for you will go hungry [cf. Lk. 16:19-31]. Woe to you who laugh [those who mock God and the things of God] now, for you will mourn and weep.

6:26 Woe to you when all [trying to please all people usually requires spiritual compromise at some point] men speak well of you, for that is how their fathers treated the false prophets [they told rulers and people what they wanted to hear and thus were popular].

6:27 “But I tell you who hear me [phrase refers to those paying attention to or trying to follow Jesus’ practical teachings about everyday life]: Love [Gr. agape: this kind of love is an act of the will; goes against our natural tendency to hate our enemies; continuous action] your enemies [those who do the four things in v. 22], do good [act in the best interests of another; we must make a decision to do so] to those who hate you,

6:28 bless [show kindness; to desire the best for another; ask God’s favor on that person; cf. Rom. 12:14] those who curse [the attempt to bring evil upon someone; to desire the worst for someone] you, pray for those who mistreat [to abuse; to display a despiteful spirit] you.

6:29 [examples of mistreatment in Jesus’ day] [1] If someone strikes [to hit; a violent blow to the jaw with the fist or a contemptuous backhanded slap on the cheek] you on one cheek [jawbone], turn [offer] to him the other also. [2] If someone takes [to rob] your cloak [outward garment], do not stop [hinder, prevent] him from taking your tunic [undergarment].

6:30 Give to everyone who asks you, and [3] if anyone takes [to rob, to confiscate, to loot] what belongs to you, do not demand it back.

6:31 [the Golden Rule] Do [emphatic; take the initiative] to others as you would have them do to you.

6:32 [situation 1] “If you love those who love you, what credit is that to you? Even ‘sinners’ [term in quotes because it was the term the religiously strict Jews used to refer to people such as prostitutes, tax collectors, and thieves] love those who love them.

6:33 [situation 2] And if you do good to those who are good to you, what credit is that to you? Even ‘sinners’ do that [thus there is nothing distinctive or noteworthy].

6:34 [situation 3] And if you lend to those from whom you expect repayment, what credit is that to you? Even ‘sinners’ lend to ‘sinners,’ expecting to be repaid in full [behavior of believers must be distinctively different than that of sinners].

6:35 But [introduces contrast] love your enemies, do good to them, and lend to them without expecting [to hope to have something in return] to get anything back. [two incentives to encourage us to return good for evil] [1] Then your reward [cf. Matt. 19:28-30; 25:31-40,46; Lk. 6:20-21] will be great, [2] and you will [“will show yourselves to be”] be [demonstrate sonship by emulating Heavenly Father] sons of the Most High, because he is kind to the ungrateful and wicked.

6:36 Be [we should do for others (even our enemies) what the Father does for us] merciful [involves compassion, understanding, desire to alleviate pain and difficulties], just as your Father is merciful [cf. Rom. 5:8].

6:37 “Do not judge [judgmental attitude and condemning spirit based on personal rules and laws; prejudice, hasty and critical judgment; this is not a prohibition against critical thinking], and you will not be judged. Do not condemn [to pass sentence against], and you will not be condemned. Forgive [release], and [forgiveness is a two-way street] you will be forgiven.

6:38 Give, and it will be given to you. A good measure, pressed down, shaken together and running over [The picture is of grain poured into a container, pressed down and shaken so that every little corner is filled and the grain is poured in until it runs over. (Arndt)], will be poured into your lap [the fold formed by a loose garment overhanging a girdle]. For with the measure you use, it will be measured to you.”

6:39 He also told them this parable: “Can a blind man lead a blind man [obvious answer is no]? Will they not both fall into a pit [obvious answer is yes]?

6:40 A student [disciple; apprentice] is not above his teacher [one who guides the student or leads others], but everyone [allows for no exceptions] who is fully trained [when thoroughly taught and qualified] will be like his teacher [will think, act, and live in the same manner as his teacher].

6:41 “Why do you look at the speck of sawdust [splinter] in your brother’s eye [it is easy to spot sin in the lives of others] and pay no attention to the plank [beam] in your own eye [it is easy to overlook sins in ourselves]?

6:42 How can you say to your brother, ‘Brother, let me take the speck [represents sin or some fault] out of your eye,’ when you yourself fail to see the plank in your own eye? You hypocrite, first take the plank out of your eye, and then you will see clearly to remove the speck from your brother’s eye.



6:43 “No good [healthy] tree bears bad fruit, nor does a bad [unhealthy] tree bear good fruit.

6:44 Each tree [person] is recognized by its own fruit [metaphor for character and conduct; what they produce]. People do not pick figs [important agricultural product in Jesus’ day] from thornbushes, or grapes [important agricultural product in Jesus’ day] from briers.

6:45 The good man brings good things [deeds and speech] out of the good stored up in his heart, and the evil man brings evil things [deeds and speech] out of the evil stored up in his heart. For out of the overflow of his heart his mouth speaks [Spurgeon said that what lies in the well of the heart comes up in the bucket of speech].

6:46 “Why do you call me, ‘Lord, Lord,’ and do not do what I say [those who call Jesus Lord must obey Him; the words “No, Lord” are an oxymoron]?

6:47 I will show you what he is like who comes to me and hears my words and puts them into practice [cf. Lk. 11:28; Jas. 1:22-25].

6:48 He is like a man [a wise man (Matt. 7:24)] building a house, who dug down deep and laid the foundation on rock [legitimate commitment]. When a flood came, the torrent struck that house but could not shake it, because it was well built.

6:49 But the one who hears my words and does not put them into practice is like a man [a foolish, stupid, unreflecting person; cf. Matt. 7:26] who built a house on the ground without a foundation. The moment the torrent [not a matter of if but when the rain will come] struck that house, it collapsed and its destruction was complete [often a crisis makes evident the difference in how something is built; cf. Matt. 7:27].”