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 THE GOSPEL ACCORDING TO 
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THE WESTMINSTER NEW TESTAMENT 
 
 General Editor 
 ALFRED E. GARVIE, M.A.(Oxon.), D.D.(Glas.) 
 
 PRINCIPAL OF NEW COLLEGE, LONDON 
 
 THE GOSPEL ACCORDING TO 
 
 ST. LUKE 
 
 WITH INTRODUCTION AND NOTES 
 
 BY THE 
 
 GENERAL EDITOR 
 
 ^ ( MAR 9 1915 
 
 NEW YORK 
 
 FLEMING H. REVELL COMPANY 
 
 LONDON 
 
 ANDREW MELROSE 
 
 191 I 
 
PREFACE 
 
 As the General Editor is himself responsible for 
 the Introduction and Notes of this volume^ the 
 Preface inserted in the other volumes is here 
 omitted ; but he offers instead a brief indication 
 of his own aims in preparing it. He has dealt 
 with renderings, readings, and references to 
 parallel passages, and also the explanations of 
 names of persons or places as briefly as seemed 
 consistent with the intention of the series, in order 
 to find room for the fuller treatment of four 
 matters, to which he attaches special importance : 
 (1) the literary composition of the Gospel, (2) the 
 personal characteristics of the Evangelist, (3) the 
 difficulties which the life and teaching of Jesus 
 may offer to the modern reader, and (4) the 
 conception of the personality of Jesus, which the 
 Gospels present. As he could not deal with 
 theological problems as fully as he desired, he 
 has ventured on occasional references to his own 
 book. Studies in the Inner Life of Jesus, in which 
 all these questions are fully treated. He grate- 
 fully acknowledges his indebtedness to Dr. Bruce's 
 commentary on Luke in the Expositor s Greek 
 Testament, vol. i., and Dr. Plummer's in the 
 International Critical Commentary series. 
 
 ALFRED E. GARVIE. 
 
 New College, Londom, 
 I'jik December 1910. 
 
THE 
 
 WESTMINSTER NEW TESTAMENT 
 
 THE GOSPEL ACCORDING TO ST. LUKE 
 
 INTRODUCTION. 
 
 "The most beautiful book that has ever been 
 written/' is the judgment of Renan on the Third 
 Gospel, which he also describes as "the most 
 literary of the Gospels." This opinion is con- 
 firmed by Sanday, who says of the author: "St. 
 Luke has more literary ambition than his fellows." 
 Ramsay affirms of him as an historical writer that 
 he "commands excellent means of knowledge . . . 
 and brings to the treatment of his subject genius, 
 literary skill, and sympathetic historical insight." 
 Aiming at completeness, he not only uses the 
 material found in the other Synoptic Gospels, 
 but contributes to the record of the life of Jesus 
 more matter peculiar to himself than either of 
 the other Synoptists. His standpoint is that of 
 a companion and fellow-worker of the Apostle 
 of the Gentiles, who, if not altogether at home 
 in the intricacies of the theology of Paul, yet 
 
2 Westminster New Testament 
 
 breathed the finer air and had the wider outlook 
 of his Gospel of God's unmerited grace to all 
 men. Of the three Synoptic Gospels, this has 
 the closest kinship with the Apostolic Gospel, 
 and is a proof on the one hand that the in- 
 difference to the facts of the earthly life of Jesus, 
 which is sometimes ascribed to Paul, was not 
 characteristic of the Pauline circle ; and on the 
 other, that for the author, at least, there was 
 no contradiction, as is now alleged, between the 
 teaching of Jesus and the doctrine of Paul. 
 
 I. THE AUTHORSHIP. 
 
 1. Although in his preface the author of the 
 Acts does not give his name, yet his reference 
 to a " former treatise " cannot be to any other 
 writing than to the Third Gospel. Both are 
 dedicated to the same person, Theophilus 
 (Acts i. 1), "most excellent Theophilus" 
 (Luke i. 3). The likenesses of the two books in 
 style, thought, and spirit are so many and so 
 close that there can be no doubt about their being 
 from the same hand. Not only are many words 
 and phrases, not found elsewhere in the New 
 Testament, common to the two writings ; but 
 there are also similarities of description and 
 arrangement (see Plummer's St. Luke, p. xii). 
 The identity of the author of Acts and of the 
 Third Gospel may be regarded as a fact beyond 
 doubt or question. 
 
 2. For the next link in our chain of argument 
 we must go to Acts. In this book are to be 
 found a number of passages in which the first 
 personal pronoun "we" is used instead of the 
 
St. Luke 3 
 
 third personal pronoun "they." The first instance 
 of this change is found in chapter xvi. vers. 8, 9^ 10 : 
 "And passing by Mysia^ they came down to 
 Troas. And a vision appeared to Paul in the 
 night ; There was a man of Macedonia standing, 
 beseeching him, and saying, Come over into 
 Macedonia, and help us. And when he had seen 
 the vision, straightway we sought to go forth 
 into Macedonia, concluding that God had called 
 us for to preach the Gospel unto them." The 
 inference is obvious ; at this point the writer of 
 the narrative became a companion of Paul, and 
 began to give the history as an eye-witness. The 
 same feature in the narrative meets us in the 
 record of the voyage to, and work in, Philippi 
 (xvi. 11-17), of Paul's return to Troas (xx. 5-15), 
 of his journey from Miletus to Jerusalem (xxi. 1-18), 
 and of his voyage from Csesarea to Rome (xxvii. 1- 
 xxviii. l6). All these passages in the fullness 
 and vividness of the narrative bear the marks of 
 the eye-witness. But can we claim that this eye- 
 witness is also author of the rest of the book ? 
 This most natural conclusion has, however, been 
 challenged. It has been argued that the author 
 of the whole work got possession of fragments 
 of a travel-record of one of Paul's companions, 
 and fitted these into the framework of his own 
 narrative. Unless he wanted to give the im- 
 pression that he himself w^as this eye-witness, 
 the retention of the first personal pronoun in 
 these few places seems a very unreasonable pro- 
 ceeding. If the author, though not an eye-witness, 
 had wished to be taken for one, he would not 
 have been content with putting forward that 
 claim only in these few places; but the "we" 
 
4 Westminster New Testament 
 
 would have been of much more frequent occurrence. 
 One of the greatest of German scholars. Dr. 
 Harnack, has made an exhaustive examination of 
 this question in his Luke the Physician, the Author of 
 the Third Gospel and of the Acts of the Apostles. 
 His argument is twofold, {a) By a thorough 
 examination of the literary sources used by the 
 author in the Third Gospel and the Acts, it is 
 shown how he was in the habit of handling his 
 sources in adapting them for his purpose. If 
 the "we" sections were such a literary source, 
 no reasonable explanation can be offered why 
 this source alone was not dealt with as all the 
 others have been. (6) By a careful comparison of 
 these sections with the rest of the book as regards 
 vocabulary, style, and contents, it is shown that 
 there is no evidence against, and all the evidence 
 is for, the identity of the authorship. Not only 
 may we regard it as certain that the Third 
 Gospel and Acts are by one author, but also that 
 he was the companion of Paul, who as an eye- 
 witness wrote this travel-record. 
 
 3. That this companion was Luke is not only 
 the most probable conclusion from the internal 
 evidence, but is also the unanimous testimony of 
 the first eight centuries. Luke was the Apostle's 
 companion during the Roman imprisonment. 
 Col. iv. 14: "Luke, the beloved physician, and 
 Demas, greet you." Philem. 23, 24 : " Epaph- 
 ras, my fellow-prisoner in Christ Jesus, saluteth 
 thee ; and so do Mark, Aristarchus, Demas, Luke, 
 my fellow-workers." 2 Tim. iv. 11 : "Only Luke 
 is with me." When Philippians was written, he 
 was probably with Paul also, as no names are 
 mentioned in the salutation : " The brethren 
 
St. Luke 5 
 
 which are with me salute you" (iv. 21). None 
 of the earher epistles fall in the same period of 
 time as the ^^we" sections^ and so their silence 
 regarding Luke is explicable. While not sharing 
 Paul's imprisonment in Rome, he there laboured 
 with Paul in the cause of the Gospel, and also 
 probably exercised his professional skill on Paul's 
 behalf. It is a legitimate inference from the 
 passage in Colossians that Luke was a Gentile 
 Christian, for he, along with Epaphras and Demas, 
 is expressly distinguished from those "who are 
 of the circumcision " (iv. 11). That both the Third 
 Gospel and the Acts are written for Gentiles by 
 a Gentile in the interests of Gentile Christianity 
 is writ so large in their pages as not to require 
 any detailed proof. That the author of jjoth 
 these books was a physician is in the highest 
 degree probable, not to say certain. While there 
 has sometimes been some exaggeration in the 
 statement of the argument from the medical 
 language used, yet its general validity is beyond 
 doubt. We shall return to these two characteristics 
 at a later stage of the discussion (see p. 28). 
 If the author of the Third Gospel and of Acts 
 was a physician, can he have been any one else 
 than Luke ? For is it at all likely that Paul had 
 another physician as a companion, of whom he 
 makes no mention whatever ? 
 
 4. This conclusion from the internal evidence 
 is confirmed by the external testimony. No other 
 author is even suggested until toward the end 
 of the ninth century, when Photius mentions 
 Clement of Rome and Barnabas as possible authors, 
 only to set them aside in favour of Luke. 
 Probably he in this passage is in error, transferring 
 
6 Westminster New Testament 
 
 to Acts conjectures that had been made about 
 the Epistle to the Hebrews. 
 
 The MSS. of the Old Latin version, based on a 
 Greek MS. of the second or third century, ascribe 
 the Gospel to Luke ; so does the Muratorian frag- 
 ment of the latter half of the second century. 
 Irenaeus informs us that many things 'are to be 
 learned from Luke only, and that Marcion and 
 Valentinus made use of the information he gives. 
 We have also the testimony of Tertullian and 
 Clement of Alexandria. Plummer (St. Luke, p. xvi) 
 does not overstate the case in saying : '' It is mani- 
 fest that in all parts of the Christian world the 
 Third Gospel was universally believed to be the 
 work of St. Luke. No one speaks doubtfully on the 
 point." It is uncertain whether any direct quotation 
 from the Third Gospel can be traced in Clement 
 of Rome, Polycarp, or Ignatius ; but the refer- 
 ences in Justin Martyr's writings and in Tatian's 
 Diatessaron, a harmony of the Four Gospels, 
 are "abundant and unquestionable." 
 
 H. THE AUTHOR. 
 
 Having thus proved the authorship by Luke, we 
 may now gather together what we know of him. The 
 name does not occur earlier than the New Testament: 
 it is a contraction of Lticamis. There is no likelihood 
 that it is a variant of Lucius, a name mentioned in 
 Acts xiii. 1 and Rom. xvi. 21. The description of 
 Luke as " the beloved physician" in Col. iv. 14 shows 
 not only his intimate relation to, but also the func- 
 tion he discharged for Paul. He is in this passage 
 expressly distinguished from "those who are of 
 the circumcision" (ver. 11), and so cannot be 
 
St. Luke 7 
 
 identified with the Lucius of Rom. xvi. 21, who 
 is described by Paul as a kinsman. Nor is there 
 any ground for identifying him with Lucius of 
 Cyrene (Acts xiii. 1). He shared in the work of 
 the Christian Church, as Paul includes him among 
 his " fellow - workers " (Philem. 24). When, 
 towards the close of his imprisonment in Rome, 
 Paul was left by many of his companions, only 
 Luke remained with him (2 Tim. iv. 11). The 
 " we " sections already referred to indicate at what 
 times in Paul's travels Luke was his companion. 
 He himself indicates that he was not one of those 
 " which from the beginning were eye-witnesses 
 and ministers of the word " (Luke i. 2), but a 
 Western reading of Acts xi. 28 would require the 
 conversion to have taken place before the meeting 
 with Paul at Troas. Jerome quotes a tradition 
 that he was a proselyte ignorant of Hebrew. 
 Origen identifies Luke with " the brother whose 
 praise in the Gospel is spread through all the 
 churches" (2 Cor. viii. 18), and the postscript to 
 the Epistle runs: "The Second Epistle to the 
 Corinthians was written from Philippi, a city of 
 Macedonia, by Titus and Lucas." But this is only 
 conjecture. Epiphanius reckons him — contrary to 
 the evidence — " one of the Seventy." Theophylact 
 suggests that he was the unnamed companion of 
 Cleopas (Luke xxiv. 13, 18) on the journey to 
 Emmaus. The tradition that he was a painter is 
 late ; but not so late as it was once held to be. It 
 goes back to Theodore the Reader in the sixth 
 century, and is due to a misunderstanding of a 
 word used by him. A preface to Luke's Gospel, 
 given in Wordsworth's edition of the Vulgate, and 
 ascribed by Harnack to the third century at latest, 
 
8 Westminster New Testament 
 
 contains this interesting statement : " Luke, by 
 nation a Syrian of Antioch, a disciple of the 
 Apostles, and afterwards a follower of St. Paul, 
 served his master blamelessly till his confession. 
 For, having neither wife nor children, he died in 
 Bithynia at the age of seventy-four, filled with 
 the Holy Ghost." A statement in Eusebius 
 {Ecclesiastical History, iii, 4) has generally been 
 understood to connect Luke with Antioch in Syria, 
 but Ramsay renders the words " belonged to a 
 family that had a connexion with Antioch," insists 
 against Harnack that the frequent references to 
 this city in the Acts are not due to any special 
 personal interest in it, but to its importance for 
 the history of the early Christian Church ; and 
 regards Luke as a Macedonian, suggesting that he 
 was "the man of Macedonia," who appeared to 
 Paul in a vision at Troas (Acts xvi. 9). The 
 Apostolic Constitutions connect Luke with Alexandria 
 in stating that he consecrated the second bishop 
 there. Tradition reports that he died either in 
 Achaia or Bithynia, either a peaceful death, or 
 as a martyr in the time of Domitian. His bones 
 are said to have been carried to Constantinople 
 in the twentieth year of the reign of Constantine. 
 
 in. THE DATE AND THE PLACE. 
 
 1. The date assigned for the composition of 
 the Gospel varies from 56-60 a.d., suggested by 
 Blass, to after ISO a.d., maintained by Baur and 
 Zeller. If the author was dependent on Marcion 
 that very late date must be assigned ; but it is 
 now generally agreed that Marcion himself used 
 the Gospel according to Luke, abridging it for his 
 
St. Luke 9 
 
 own purpose, but not falsifying the text as his 
 orthodox opponents charged him with doing, for 
 he probably had before him a different text. Again, 
 if Luke was dependent on Josephus, an earlier date 
 than 100 a.d. cannot be assigned ; but it is now 
 held by many scholars that the ^^differences are 
 only conceivable on the supposition of independ- 
 ence." Clement of Alexandria reports a tradition 
 that the Gospels "containing the genealogies" 
 were first written. The reference in Acts i. 1 to 
 " the former treatise " evidently places the Gospel 
 before the Acts ; and a careful comparison of the 
 two books has led Sir John Hawkins to the con- 
 clusion that "a considerable time must have 
 elapsed between the writing of the two books." 
 What are the data ? (a) From the way in which 
 the reign of Tiberius Caesar is computed in Luke 
 iii. 1, Sir William Ramsay infers that the Gospel 
 must have been written in a.d. 79-81, the reign of 
 Titus, who was associated in the sovereignty with 
 his father as Tiberius had been with Augustus. 
 (6) The allusion in Luke i. 1 to many previous 
 attempts to write the life of Christ seems to 
 exclude the earliest date suggested. "The pro- 
 cess implied in the preface," says Sanday, " implies 
 a longer period than would fall within the year 
 A.D. 63 ; it is probable that the common basis of 
 our three Synoptic Gospels was not committed to 
 writing so early." (c) The references to the fall 
 of Jerusalem, in xix. 4>3, 44, xxi. 20, and xxi. 24, are 
 held to be so definite, that it is argued they must 
 have been written after the event, in a.d. 70, but 
 an examination of the passages themselves shows 
 that the argument is precarious. The reference 
 in the first passage to a siege of the city does not 
 
lo Westminster New Testament 
 
 go beyond the possibilities of intelligent anticipa- 
 tion of what might happen. The substitution in 
 the second passage of the general description of 
 the city as "compassed by armies" for the 
 reference in the parallel passages in Matthew 
 (xxiv. 15) and Mark (xiii. 14) to the " abomination 
 of desolation " (cf. Dan. ix. 27) is adequately ex- 
 plained by the fact that the Gospel was written 
 for Gentiles, who would not have understood the 
 allusion. The writer's use of the word desolation 
 suggests that he had the reference to "the 
 abomination of desolation " before him as he wrote. 
 The last passage, like the first, is entirely within 
 the bounds of prophetic prediction. (c?) The 
 theological language of the Gospel such as the 
 use of the title Lord for Jesus, and its whole 
 religious atmosphere suggest a later date than 
 Matthew and Mark, and so do the points of con- 
 tact with the Fourth Gospel. Harnack places the 
 Gospel between 78 and 93 a.d., and probably it 
 should be dated nearer the earliest than the 
 latest year. 
 
 2. As regards the place from which the Gospel 
 was written we have no data on which to base a 
 definite conclusion ; Jerome states that it was 
 written in the regions of Achaia and Baeothia (a 
 variant reading has Bithynia). Ehed Jesu connects 
 it with Alexandria, Godet conjectures Corinth, 
 Keim and Holzmann Rome. Caesarea and Asia 
 Minor have also been suggested. 
 
 IV. THE SOURCES OF THE GOSPEL. 
 
 1. The first three Gospels are generally spoken 
 of as the Synoptic, because a comparison shows 
 
St. Luke 
 
 II 
 
 that much of their material is common, although 
 each Gospel also shows its own peculiar contribu- 
 tion. Various calculations have been made to 
 exhibit as accurately as possible both the re- 
 semblances and the peculiarities. " If the contents 
 of the Synoptics are divided into 172 sections, of 
 these Luke has 127, Matthew 114, and Mark 84." 
 Peculiar to Luke are 48, to Matthew 22, and to 
 Mark 5 sections. An examination of the Gospels, 
 according to the verses in the R.V., shows that 
 Luke has 1149, Matthew 1068, and Mark 674, 
 while peculiar to Luke are 6 12, Matthew 337, and 
 Mark 50 verses. More than half the Gospel 
 according to Luke is peculiar, and not common 
 matter. The passages found in Luke alone are 
 the following : — 
 
 1. 
 
 -n. 
 
 
 
 
 iii. 
 
 1,2 . . . 
 
 jj 
 
 lo- 
 
 14 . . . 
 
 >» 
 
 ss 
 
 -38. . . 
 
 iv. 
 
 i6- 
 
 -30 
 
 
 
 V. 
 
 i-ii 
 
 
 
 vi. 
 
 24- 
 
 -26 
 
 
 
 vii. 
 
 II- 
 
 ■17 
 
 
 
 j» 
 
 36- 
 
 -50 
 
 
 
 viii. 
 
 1-3. 
 
 
 
 ix. 
 
 51- 
 
 -56 
 
 
 
 j> 
 
 6i 
 
 62 
 
 
 
 X. 
 
 I 
 
 
 
 
 j> 
 
 17- 
 
 -20 
 
 
 
 j> 
 
 28- 
 
 -42 
 
 
 
 xi. 
 
 5-8. 
 
 
 
 The Story of the Infancy. 
 The contemporary rulers. 
 The replies of John the Baptist to the 
 
 multitude, the publicans, and the 
 
 soldiers. 
 The genealogy of Jesus. 
 The visit to Nazareth. 
 The miraculous draught of fishes. 
 The woes on the rich, the full, etc. 
 The visit to Nain, 
 The anointing of Jesus by the sinful 
 
 woman. 
 The ministering women. 
 The inhospitable Samaritan village. 
 The saying about the hand to the plough. 
 The sending forth of the Seventy. 
 The return of the Seventy. 
 The Good Samaritan, Martha and Mary. 
 The friend at midnight. 
 
12 Westminster New Testament 
 
 xi. 27, 28 . 
 
 
 The woman's blessing on the mother 
 of Jesus. 
 
 xii. 13-21 . 
 
 , 
 
 The rich fool. 
 
 ,, 47-50 • 
 
 • 
 
 The many and few stripes, the fire and 
 the baptism. 
 
 xiii. I-17 . 
 
 • 
 
 The blood of the Galilseans, the barren 
 fig tree, the woman with the spirit of 
 infirmity. 
 
 n 31-33 . 
 
 
 The saying about Herod. 
 
 xiv. 1-14 . 
 
 
 The cure of the man with dropsy j table 
 talk. 
 
 „ 15-24 . 
 
 
 The great supper. 
 
 „ 28-33 . 
 
 
 Sayings about foresight. 
 
 XV. 8-32 . 
 
 
 The ten pieces of silver, the prodigal son. 
 
 xvi. 1-12 . 
 
 
 The unjust steward. 
 
 „ H, 15 • 
 
 
 The Pharisees rebuked for covetousness. 
 
 „ 19-31 • 
 
 
 The rich man and Lazarus. 
 
 xvii. 7-19 . 
 
 
 The unprofitable servants, the ten lepers. 
 
 ,, 28, 29,32 
 
 
 The days of Lot. 
 
 xviii. 1-14 . 
 
 
 The importunate widow, the Pharisee 
 and Publican. 
 
 xix. i-io 
 
 . 
 
 The visit to Zacchseus. 
 
 „ 11-27 (exc 
 
 :ept 
 
 The pounds 
 
 26). 
 
 
 
 „ 39-44 . 
 
 
 The stones crying out, the lament over 
 Jerusalem. 
 
 xxii. 15, 27-32 ( 
 
 ex- 
 
 Jesus' desire for the Passover, the servants 
 
 cept 28, 
 
 30). 
 
 and the kingdom, the warning to Peter. 
 
 » 35-38 . 
 
 
 The purse, the wallet, and the sword. 
 
 xxiii. 7-12 . 
 
 
 Jesus sent to Herod. 
 
 ., 27-31 . 
 
 
 The daughters of Jerusalem. 
 
 M 39-43 • 
 
 
 The penitent thief. 
 
 1 Possibly 16- 
 
 24 = 
 
 :Matt. xxii. 2-1 1 from Q. See Com- 
 
 mentary. 
 
 
 
 2 Possibly 12- 
 
 27 = 
 
 :Matt. XXV. 14-30 from Q. See Com- 
 
 mentary. 
 
 
 
St. Luke 13 
 
 xxiii. 46 ... . The prayer of trust on the Cross. 
 
 xxiv. 13-53 . . . The journey to Emmaus, Jesus in the 
 
 midst, the last sayings, the ascension 
 
 into heaven. 
 
 The characteristics of the Gospel can be easily 
 discovered from a study of these passages. Besides 
 these passages, which can be detached from the 
 contexts common to Luke and another evangelist, 
 there are 113 single verses peculiar to him embedded 
 in common narratives. 
 
 These have been classified by Sir John Hawkins 
 as follows: (a) Sometimes Luke alone gives the 
 occasion of a saying, as of the Lord's Prayer (xi. 1), 
 or the warnings about exclusion from the Kingdom 
 (xiii. 22, 23). (6) Sometimes he gives a saying 
 more fully than Matthew, who shortens, as the 
 appeal of the centurion (cf. Luke vii. 3-6 with 
 Matt. viii. 5, 6). (c) Sometimes he inserts a 
 later tradition, as the angel and the drops of 
 blood in Gethsemane (xxii. 43, 44. See marg. 
 R.V.). (rf) Sometimes he commands independent 
 tradition (cf. the saying about the Lord's sudden 
 return in Luke xii. 35-38, and the Parable of 
 the Wise Virgins in Matt. xxv. 1-13). (e) Some- 
 times he makes additions as editor, as in vi. 12, 
 "and He continued all night in prayer to God " ; or 
 vi. 33f 3^, where the saying about returning good 
 for evil is expounded. Q') Sometimes he gives 
 us a Pauline expression, as in xxi. 34-36 (cf. 
 Rom. xiii. 13; Gal. v. 21; 1 Thess. v. 6). As 
 editor he not only changes expressions in his 
 sources to make them intelligible to his readers, 
 but he alters the order for his special purpose. 
 The doublets in his Gospel are to be explained 
 by his use of different sources. His freedom as 
 
14 
 
 Westminster New Testament 
 
 editor in handling his sources must be fully 
 recognised. 
 
 A study of what is peculiar to Luke's Gospel 
 leads us to the conclusion : (a) that Luke had a 
 special source both for narratives and teachings, 
 not found at all in Matthew or Mark ; and (b) that 
 he worked over his sources, often retaining the 
 substance rather than the very language of the 
 original document or tradition. Can we determine 
 further what these sources were ? 
 
 2. If we compare Luke with Mark it becomes 
 at once evident : (a) that Luke has incorporated 
 the greater part of Mark's Gospel, as the following 
 list of the passages depending on Mark shows : — 
 
 The ministry of John the Baptist. 
 
 The imprisonment of John. 
 
 The baptism of Jesus. 
 
 The ministry of Jesus in Galilee. 
 
 A Sabbath in Capernaum. 
 
 Jesus' sense of His calling. 
 
 The cleansing of the leper. 
 
 The palsied man forgiven and cured. 
 
 The call of Levi, and the question about 
 
 fasting. 
 The charge of breaking the Sabbath. 
 The choice of the Twelve. 
 The Parable of the Sower. 
 The lamp on the stand. 
 Natural and spiritual kinship. 
 The storm on the lake. 
 The Gadarene demoniac restored. 
 The daughter of Jairus, and the woman 
 
 in the throng. 
 The mission of the Twelve. 
 Herod's bewilderment. 
 
 iii. 
 
 3-6, i6, 17 
 
 >j 
 
 18-20 . . 
 
 j> 
 
 21, 22 . . 
 
 iv. 
 
 14, 15 . • 
 
 }j 
 
 31-41 . . 
 
 5> 
 
 42-44 . . 
 
 v. 
 
 12-16 . . 
 
 5J 
 
 17-26 . . 
 
 JJ 
 
 27-39 • . 
 
 vi. 
 
 i-ii . . 
 
 3J 
 
 13-19 . . 
 
 viii. 
 
 4-15 . . 
 
 j> 
 
 16-18 . . 
 
 >5 
 
 19-21 . . 
 
 J5 
 
 22-25 . . 
 
 5> 
 
 26-39 . . 
 
 }) 
 
 41-56 . . 
 
 ix. 
 
 1-6. . . 
 
 5J 
 
 7-9. . . 
 
St. Luke 
 
 15 
 
 ix. 10-17 
 „ 18-27 
 „ 28-36 
 „ 37-43^ 
 „ 43-^-45 
 „ 46-48 
 
 „ 49-50 
 
 tviii. 15-17 
 
 „ 18-30 
 
 n 31-34 
 
 » 35-43 
 xix. 29-38 
 
 ,, 45-48 
 
 >, 9-19 
 ,, 20-26 
 „ 27-40 
 „ 41-44 
 5, 45-47 
 xxi. 1-4. 
 
 ,> 5-33 
 „ 37-38 
 
 xxii. 1-6 . 
 
 The feeding of the five thousand.^ 
 
 The confession of Jesus as Messiah. 
 
 The Transfiguration. 
 
 The epileptic boy cured. 
 
 The second prediction of the Passion. 
 
 The child as the test of discipleship. 
 
 Intolerance rebuked. ^ 
 
 The welcome of the children. 
 
 The rich young ruler. 
 
 The third announcement of the Passion. 
 
 The blind man at Jericho. 
 
 The triumphal entry into Jerusalem. 
 
 The cleansing of, and teaching in, the 
 
 Temple. 
 The challenge of Jesus' authority. 
 The husbandmen. 
 
 The question about tribute to Caesar. 
 The question about the Resurrection. 
 The questionabout David's Son and Lord. 
 The warning against the scribes. 
 The widow's two mites. 
 The discourse about the last things. 
 Teaching in the Temple, and lodging at 
 
 Bethany. 
 Judas' bargain with the chief priests. 
 
 ^ At this point Luke omits the section in Mark vi. 45-viii. 
 26, including the walking on the water, the controversy about 
 defilement, the interview with the Syro-Phosnician woman, 
 the cure of the deaf and dumb man, the feeding of the four 
 thousand, the demand for a sign, the leaven of the Pharisees 
 (taken up in another connexion), and the cure of the blind man. 
 
 2 At this point (ix. 51) Luke abandons the order of Mark's 
 Gospel, and inserts the matter derived from his third source 
 (if one), but takes up here and there material from Mark and 
 Q ; but the details regarding this will be found in the Com- 
 mentary. He resumes his dependence on Mark at xviii. 15. 
 
[6 Westminster New Testament 
 
 7-13 . . • 
 
 The preparation for the Passover. 
 
 14-23' • . 
 
 The Last Supper. 
 
 24-30, 33> 34. 
 
 The contention about greatness, and 
 
 
 Peter's boast. 
 
 39-46 . . . 
 
 The agony in the Garden. 
 
 47-53 • . • 
 
 The arrest. 
 
 54-62 . . . 
 
 Peter's denial. 
 
 63-65 . . . 
 
 The mocking of Jesus. 
 
 66-71 . . . 
 
 The Jewish trial. 
 
 1-6. . . . 
 
 The trial before Pilate. 
 
 13-26 . . . 
 
 The sentence. 
 
 32-38, 44, 45, 
 
 The crucifixion. 
 
 47-49. 
 
 
 50-56 . . . 
 
 The burial. 
 
 1-12 . . . 
 
 The empty grave. 
 
 (6) The two Evangelists were in Rome together 
 (Col.iv. 10-14 ; Philem. 24). While Harnack's state- 
 ment that Luke held a very unfavourable judgment 
 of Mark goes beyond the evidence, it is clear that 
 Luke was not satisfied with Mark, and felt that he 
 could improve upon his record, correcting and sup- 
 plementing it. An old tradition connects Mark's 
 Gospel with the Apostle Peter, as notes of his 
 preaching, his personal reminiscences of Jesus; 
 but Harnack denies this, and holds that Mark " put 
 together what he could get hold of (traditions in 
 Jerusalem), and what served his purpose to prove 
 Jesus the Christ from His mighty deeds and words " 
 (p. 1 14). But scholars generally take a much more 
 favourable view of the historical value of Luke's 
 first source. 
 
 (c) Was the Second Gospel which Luke used 
 the same as ours ? There are some facts that have 
 
 ^ From xxii. 14 to the end, Luke, while generally following 
 Mark, introduces material peculiar to himself. 
 
St. Luke 17 
 
 led a few scholars to assume an older form of the 
 Gospel, an Ur-Marcus. There are a few incidents 
 and sayings in Mark as we now have it which are 
 not in Luke, but which Matthew records. Now 
 and then we find Matthew and Luke agreeing on 
 some point against the present Mark ; yet other 
 explanations than the assumption of an older form 
 of Mark are generally preferred, and we may 
 assume that Luke used Mark in the same form 
 as we now have it. 
 
 3. When we have deducted from Matthew and 
 Luke all that they have both together, or either 
 separately borrowed from Mark, there still remains 
 a great deal (mostly teaching of Jesus) that is 
 common to them, {a) The only explanation is that 
 either both had before them another Hterary source, 
 or had access to the same oral tradition. The re- 
 semblances are, however, so close, that the same 
 oral tradition seems insufficient to account for them. 
 And the differences can be mostly explained by 
 editorial activity on the same document. The 
 attempt to account for all the differences as variant 
 translations into Greek from a Hebrew or Aramaic 
 original is too forced, and does not cover all the 
 ground. A Greek document was the common 
 source of the two Evangelists, but it is quite 
 possible that there were considerable variations in 
 the text before them. Such a document in its 
 variant texts would consist of " collections of our 
 Lord's sayings in several forms and in different 
 connexions." Variations which we are now in- 
 clined to ascribe to the editorial activity of either 
 of the Evangelists may have been already in the 
 texts they used. 
 
 (6) We cannot give a simple answer to the 
 2 
 
i8 Westminster New Testament 
 
 further question, Which of the two EvangeHsts 
 reproduces this common source more closely ? 
 Each instance must be carefully examined on its 
 own merits ; and the characteristics of each of 
 the editors must be considered, whether the one 
 or the other would be more likely to alter the 
 original from his own particular standpoint or for 
 his own special purpose. Matthew collects the 
 sayings of Jesus in discourses dealing with the 
 same subject, disregarding the original context. 
 Luke gives the sayings more detached ; but it is 
 not certain that the context he assigns is always 
 the original one. In the course of the Commentary 
 it will be necessary to consider this question again 
 and again, and it is not necessary to discuss many 
 particular instances just now. One may be 
 mentioned. The Beatitudes in Matt. v. 3-12 may 
 be compared with the blessings and woes in Luke 
 vi. 20-26. Here it seems probable that Luke more 
 nearly reproduces the original (see Commentary 
 for the explanation). 
 
 (c) What was this second source so variously 
 reproduced in the First and Third Gospels ? Papias 
 records a tradition that Matthew the disciple made 
 a collection of the logia of Jesus. This need not 
 have been confined strictly to sayings, but may 
 have included some explanatory narrative. It may 
 have embraced more than the material common to 
 the two Evangelists, as both may have omitted 
 what did not serve their purpose, and each may 
 have borrowed some things that the other did not ; 
 or, in other words, matter peculiar to each may 
 have been drawn from the common source. As the 
 author of the First Gospel made so large a use of 
 this collection of logia, the apostolic name attached 
 
St. Luke 19 
 
 to it was transferred to his writing. Mr. Burkitt's 
 suggestion that the logia consisted altogether of 
 prophetic proof-texts, such as are used most freely 
 in the First Gospel, has not found general accept- 
 ance. In his book, Sayings and Speeches of Jesus, 
 the Second Source of Matthejv and Luke, Harnack 
 has tried to reconstruct this document. It consists 
 of "sixty sections, seven of which are narratives, 
 eleven parables or figurative sayings, thirteen are 
 groups of sayings or speeches, and twenty-nine are 
 shorter or longer sayings" (p. 115). 
 
 The passages in Luke's Gospel which, according 
 to Hamack's reconstruction, are derived from the 
 second source are the following : — 
 
 iii. 7-9 The Baptist's warnings to the 
 
 multitude. 
 „ 16, 17 . . . . The baptism with water and with 
 
 the Holy Ghost and fire. 
 
 iv. I-13 The Temptation. 
 
 vi. 20-23 .... The Blessings. 
 5, 27-36 (except 34) . The command of Levi. 
 » 37-44 .... Against judging. 
 „ 46-49 .... Hearing and doing. 
 
 vii. i-io The centurion's servant healed. 
 
 ,, 18-28 (except 21) . Answer to, and commendation of, 
 
 John. 
 
 ,, 31-35 Attitude of different classes to Jesus. 
 
 ix. 2 The announcement of the coming of 
 
 the Kingdom. 
 j> 57-60 .... The would-be followers. 
 
 X. 2-16 The instructions to the Seventy. 
 
 ,, 21-24 .... The Son's joy, and the disciples 
 
 privilege. 
 
 xi. 2-4 The Lord's Prayer. 
 
 „ 9-13 The encouragement to pray. 
 
20 
 
 Westminster New Testament 
 
 xi. 14/17) I9» 20, 23, 
 
 „ 24-26 . . . . 
 
 ,, 16, 29-32 . . . 
 
 » 33-35 . . • . 
 
 » 39. 41, 42, 44, 46- 
 
 52. 
 xii. 2-10 .... 
 
 22-34 
 39, 40 
 42-46 
 
 51-53 
 58,59 
 18-21 
 24 . 
 28-29 
 
 n 34, 35 
 
 xiv. II. . 
 
 „ 16-24 
 
 „ 26, 27 
 
 ,, 34, 35 
 XV. 4-7 . 
 xvi. 13 
 
 „ 16-18 
 xvii. I, 3, 4, 6 
 
 „ 23, 24, 26, 27, 33, 
 
 34, 35, 37. 
 xix. 12-27 (except 26). 
 
 ,,26 
 
 xxii. 28-30 . . . . 
 
 Casting out devils by Beelzebub. 
 The unclean spirit seeking rest. 
 The seeking for a sign. 
 The lamp on the stand, the lamp of 
 
 the body. 
 The denunciation of the Pharisees. 
 
 Warnings and encouragements to the 
 
 disciples. 
 Anxiety forbidden. 
 The duty of watchfulness. 
 The faithful and wise steward. 
 The divisions among men. 
 Agreement with the adversary. 
 The mustard seed and the leaven. 
 The narrow door. 
 The woe of exclusion from the 
 
 Kingdom. 
 The lament over Jerusalem. 
 The humble exalted. 
 The great supper. 
 
 The severe demands of discipleship. 
 The savourless salt. 
 The lost sheep. 
 God and Mammon. 
 The unchanging law. 
 Offences and forgiveness. 
 The signs of the end. 
 
 The pounds.^ 
 
 Giving to him that hath. 
 
 The reward of the disciples' fidelity. 
 
 (d) This reconstruction is in a high degree 
 
 ^ It is doubtful whether this parable does belong to Q. See 
 the Commentary. 
 
St. Luke 21 
 
 conjectural, and yet it is of great interest. Sir 
 William Ramsay maintains that such a collection of 
 the sayings of Jesus was made even before the 
 Crucifixion, a date which would account for the 
 absence in the source of all reference to the story 
 of the Passion. While Harnack does not himself 
 assign so early a date to it, he does insist on a 
 special feature of this source, for which he uses the 
 letter Q. "What in the Gospels is, after Mark's 
 example, the chief thing — the preparation for the 
 Passion, the speeches referring to it, and the Passion 
 itself — has, so far as we can judge, no place at all in 
 Q. Herein lies the fundamental distinction between 
 the Gospels and Q. This is not, in fact, a Gospel 
 as those are" (p. 120). His general description of 
 it runs thus : " Q is a collection — not arranged with 
 reference to the Passion — of the speeches and 
 sayings of Jesus with practically an exclusively 
 Galilsean horizon, without any demonstrable special 
 tendencies, be it apologetic, didactic, religious- 
 political or national (anti-national)." Harnack 
 denies that there are either reasons for or against 
 assigning this source to Matthew in accordance with 
 the tradition already mentioned. But he gives a 
 very high historical value to it. He says : " The 
 picture of Jesus, which Q has given in the sayings 
 of Jesus, has remained in the foreground. The 
 attempts to displace it by Mark have not suc- 
 ceeded ; they will always again lead to abysses, 
 and destroy themselves. The collection of sayings 
 and Mark must keep their validity ; but that takes 
 the first place. Above all, the exaggeration of the 
 apocalyptic-eschatological element in the preach- 
 ing of Jesus, and the putting in the second place 
 of the purely religious and moral moments behind 
 
22 Westminster New Testament 
 
 that, will always find their contradiction by the 
 collection of sayings. It offers the pledge for that 
 which in the proclamation of Jesus was the chief 
 thing : the knowledge of God and the morality of 
 repentance and faith, the renunciation of the world 
 and the securing of heaven — nothing else " (p. 173). 
 While these conclusions have not gained general 
 acceptance in Germany, there is much probability 
 in them ; and they justify our confidence in 
 the historical trustworthiness of Luke's second 
 source. 
 
 4. These two sources leave much in Luke's 
 Gospel unaccounted for, and we are compelled to 
 ask ourselves. Where did he get his additional 
 material ? Here we have not the original source, 
 as is the case with Mark's Gospel, before us ; here 
 even we cannot compare Luke with another 
 Gospel, and determine their common source from 
 the material that both have borrowed. It is true 
 that the peculiar matter in Luke has its distinctive 
 characteristics, but any attempt to reconstruct from 
 these a third literary source must be futile. 
 
 («) A number of separate sources, written or 
 oral, may have been collected by him, and then 
 worked over. Summaries such as those found in 
 iv. 14-15 and iv. 44, introducing material peculiar 
 to him, may point to such sources. The Hebraisms 
 do not prove the use of Semitic sources, as they 
 are explicable by his thorough familiarity with the 
 language of the Septuagint, and his literary art in 
 adapting his style to his subject-matter. We know 
 from Acts that he accompanied Paul to Jerusalem 
 on his last journey thither, and that he was with 
 him again on the voyage from Csesarea to Rome ; 
 doubtless he used his opportunities of personal 
 
St. Luke 23 
 
 intercourse with members of the primitive Church 
 to pick up additional or variant traditions of events 
 or discourses. There are frequent references to 
 Herod (iii. 1, ix. 9, xiii. 31, xxiii. 7), and these 
 may be due to intercourse with Joanna^ the wife of 
 Chuza. Did some of the women who wept for 
 Jesus on the way to the Cross tell Luke of His 
 gracious compassion (xxii. 27, 31)? The story of 
 the birth and childhood of Jesus (i., ii.) is told, it 
 has been often argued, from the mother's stand- 
 point. 
 
 (6) It is in the section of his Gospel between 
 ix. 51-xviii. 14 that most of the additional 
 material is found ; and here the references and the 
 grouping are very much more vague than where 
 Luke is following either of the other two sources. 
 Although this section has been called the Travel 
 document, and the thread of continuity amid its 
 varied contents is the ascent of Jesus from Galilee 
 to Jerusalem, yet there is no sufficient ground for 
 assuming that Luke had one literary source before 
 him. At ix. 51 the journey to Jerusalem begins ; 
 at xiii. 22 Jesus is on His way to Jerusalem ; and 
 so again at xvii. 11. Is this the one journey, the 
 last before His death.? or are we to understand 
 three journeys from Galilee or Peraea to Jerusalem, 
 corresponding to the visits to Jerusalem recorded 
 in the Fourth Gospel at the Feast of Tabernacles 
 (vii. 2), at the Feast of the Dedication (x. 22), and at 
 the last Passover (xii. 1) ? The indications of time 
 and place are very vague, but it is not at all 
 unlikely that Luke did come into contact with 
 the eye-witness to whom we are indebted for 
 the Fourth Gospel, and that he learned from 
 him about a ministry in Peraea and Samaria 
 
24 Westminster New Testament 
 
 between the end of the Galilaean ministry and 
 the last Passover in Jerusalem, and also of several 
 visits to Jerusalem in this last stage of the Lord's 
 ministry. 
 
 (c) There are other points of contact with the 
 Fourth Gospel. Luke iv. 14 (^^ And Jesus returned 
 in the power of the Spirit into Galilee : and a fame 
 went out concerning Him through all the region 
 round about") describes the very beginning of 
 the Galilaean ministry according to the common 
 Synoptic tradition, but so rapid a spread of Jesus' 
 fame becomes more intelligible if the early ministry 
 of Jesus as recorded by John is understood to have 
 preceded this return to Galilee, and some know- 
 ledge of this seems to have been present to Luke's 
 mind. In iv. 44 there is a variant reading, Judoea 
 for Galilee, which, if correct, shows the Evangelist's 
 knowledge of an early Judaean ministiy. An 
 earnest, continued effort to win Jerusalem is pre- 
 supposed in the lament (xiii. 34, S5), which Luke 
 places at an earlier stage in the ministry of Jesus 
 than Matthew does (xxiii. 37-39). Luke and John 
 alone tell us that it was the right ear of the servant 
 which Peter cut off (Luke xxii. 50 = John xviii. 10), 
 In the story of the Resurrection there are also close 
 parallels between the Evangelists (Luke xxiv. 12 = 
 John XX. S-Q, 10; Luke xxiv. 36 = John xx. 19; 
 Luke xxiv. 40 = John xx. 20). While this evidence 
 is not sufficient to '' establish a literary relation," 
 yet it proves a common tradition, or even personal 
 intercourse. If it be observed that the two other 
 sources from which Luke drew his material were 
 the reminiscences of Peter as reported by Mark, 
 and the collection of Jesus' sayings as made by 
 Matthew, and that these sources confine the 
 
St. Luke 25 
 
 ministry of Jesus almost altogether to Galilee^ we 
 can understand how Luke, coming into contact as 
 he did with members of the primitive community 
 in Jerusalem, would discover how incomplete these 
 sources were, how one-sided their representation 
 of the ministry and teaching of Jesus was, and 
 would endeavour to supplement them from other 
 sources, probably for the most part oral. Is it 
 too bold a conjecture to assume that the Third 
 and the Fourth Evangelists had personal inter- 
 course together, and even came to some common 
 understanding as to the way in which each 
 would supplement the existing sources ? It is at 
 least remarkable that Luke, with all his effort to 
 be complete, did not make use of the tradition 
 embodied in the Fourth Gospel, to part of which 
 at least we may suppose he had access during his 
 visit to Jerusalem. 
 
 (d) An examination of the matter peculiar to 
 Luke's Gospel shows a special interest in the 
 problem of poverty and riches, e.g. the blessings 
 and woes (vi. 24-26), the Good Samaritan (x. 28-37), 
 the rich fool (xii. 13-21), the unjust steward 
 (xvi. 1-12), the rich man and Lazarus (xvi. 19-31), 
 and the passages dealing with this theme are 
 sometimes ascribed to an Ebmiitic source ; but 
 Ebionism in the strict sense of a condemnation of 
 wealth, a requirement of poverty as a condition 
 of spiritual well-being, and an insistence on charity 
 as the supreme duty, is not found in Luke's 
 Gospel, even although he emphasises the dangers 
 of wealth, sympathises keenly with the poor, 
 and commends warmly the duty of philanthropy. 
 As Jiilicher says in his Introduction (§ 27, p. 206), 
 "One has spoken of the Ebionite character of 
 
26 Westminster New Testament 
 
 this Gospel, and sought for the Jewish influences 
 and sources ; but altogether wrongly." 
 
 (e) Two other special interests may be noticed 
 in the material peculiar to Luke : his care for 
 women, and his emphasis on the universality of 
 the Gospel. Instances of the first are the way the 
 Story of the Infancy is told (i.-ii.), the anointing 
 by the sinful woman (vii. 36-50), the ministering 
 women (viii. 1-3), Martha and Mary (x. 28-42), 
 the woman's blessing on the mother of Jesus (xi. 27, 
 28), the daughters of Jerusalem (xxiii. 27-31). 
 This peculiarity is mentioned here in dealing with 
 the sources as it suggests one channel through 
 which information may have come to Luke. In 
 dealing with the sources of the Book of Acts 
 Harnack assumes that much of the story of the 
 primitive Church was derived from Philip and his 
 daughters, as the mention of the daughters in 
 Acts xxi. 9 is noteworthy (Die Apostelgeschichte, 
 p. 151). Even if these daughters were not Luke's 
 informants regarding any of the traditions in his 
 Gospel, yet Harnack' s allusion to them suggests 
 that Luke sought information from the women of 
 the primitive Church, who would cherish the stories 
 of Jesus' interest in womanhood. 
 
 (y) Luke did not derive any of his materials 
 from Paul, but who can doubt that Paul's influence 
 determined his choice of some of his materials ? 
 His universalism, if not entirely due to Paul but 
 to his Gentile birth, was confirmed by his inter- 
 course with the Apostle to the Gentiles. And in 
 his universalism we may include his interest in the 
 outcasts of Jewish society as well as the Gentile 
 and the Samaritan. His interest in Samaria may 
 have had an additional reason, as Harnack suggests. 
 
St. Luke 27 
 
 in his intimacy with Philip the Evangelist. This 
 tendency is illustrated by the genealogy of Jesus, 
 which is carried back to Adam (iii. 23-38), the 
 visit to Nazareth and the discourse there (iv. I6- 
 30), the forgiveness of " the sinner " (vii. 36-50), 
 the mission of the Seventy (x. i.), the Good 
 Samaritan (x. 30-37), the Prodigal Son (xv. 11-32), 
 the ten lepers (xvii, 11-19), the Pharisee and 
 Publican (xviii. 9-1'*);, the visit to Zacchaeus (xix. 
 1-10), the penitent thief (xxiii. 39-4>3). The 
 emphasis in the Third Gospel on grace and faith 
 is also Pauline, so is the prominence given to the 
 work of the Holy Spirit. The following passages 
 in Luke and in Paul's letters may be compared : 
 X. 7 and 1 Tim. v. 18 ; x. 8 and 1 Cor. x. 27 ; xii. 35 
 and Eph. vi. 14; xxi. 34 and 1 Thess. v. 6, and 
 Rom. xiii. 13 ; xxii. 19 and 1 Cor. xi. 23-25 ; xxiv. 34 
 and 1 Cor. xv. 5. The vocabulary also shows a 
 striking likeness. Luke has 101 words which do 
 not occur elsewhere in the New Testament in 
 common with Paul, while Matthew has only 
 32, Mark 22, and John 21. While there is this 
 Pauline influence, Luke does not reproduce the 
 Pauline theology,and Origen's suggestion that when 
 Paul spoke of ^^ my Gospel" (Rom. ii. I6, xvi. 25 ; 
 2 Tim. ii. 8) he was referring to the Third Gospel 
 has no solid ground to rest on. As the Book of 
 Acts when compared with Paul's letters shows, 
 Luke, though a companion and fellow-worker of 
 Paul's, as a Gentile, born and bred, could not 
 understand the theology of Paul, in which Jewish 
 particularism develops into Christian universalism. 
 And yet we may be profoundly grateful that one 
 who had been influenced by the spirit of Paul 
 was led to write this record of Jesus' earthly life. 
 
28 Westminster New Testament 
 
 V. THE CHARACTERISTICS OF THE 
 GOSPEL. 
 
 The Third Gospel is the work of an educated 
 professional man, and his work shows the marks of 
 his culture. He commands an abundant vocabulary, 
 using many words not found elsewhere in the 
 Gospels : about three-fourths of the words peculiar 
 to him are derived from the Septuagint, with which 
 his stjde shows his familiarity, and one-seventh 
 are non-classical. Yet in style he is much more 
 classical than either Matthew or Mark. 
 
 («) A peculiarity of his language which has 
 confirmed his identification with Luke, the 
 "beloved physician/' is his frequent use of medical 
 terms. Dr. Hobart in 1882 published a book on 
 The Medical Language of St. Luke, in which he 
 brought together from the Gospel and Acts over 
 four hundred words which were used by Luke 
 either alone, or oftener than by any other New 
 Testament writer, and which are also found in Greek 
 jnedical writers. But his list needs careful sifting, 
 as a very large proportion is found in the Septua- 
 gint. Not more than a hundred words at most 
 can be put down to his medical training as the 
 sole reason for their use. A few instances may be 
 given. In Luke iv. 35 the description of the 
 demoniac's symptoms (as compared with Mark i. 26) 
 betrays the physician. In iv. 38 ( = Mark i. 30) 
 he describes the fever of Peter s wife's mother as 
 great. In v. 12 ( = Mark i. 40) the sufferer is not 
 described simply as a leper, but as "full of 
 leprosy." In v. 18 ( = Mark ii. 3) the term used for 
 the paralytic is more technical. In vi. 6 ( = Mark 
 iii. 1) he states that the withered hand was the 
 
St. Luke 29 
 
 right one. In viii. 27 ( = Mark v. 2) the Gadarene 
 demoniac is described as for a long time having 7vom 
 no clothes. For Mark's (v. 26) fuller account of 
 what the woman with the issue of blood had 
 suffered at the hands of physicians, Luke (viii. 43) 
 substitutes the briefer statement, " and could not 
 be healed of any." ^ In the narrative of the 
 restoration to life of Jairus' daughter, the clause 
 is added (Luke viii. 55 = Mark v. 42): "And 
 her spirit returned." In ix. 38 if. (= Mark 
 ix. 17 ff.) he has inserted in the prayer of the 
 father the words, " Look upon my son ; for he 
 is mine only child," and describes the symp- 
 toms of the seizure in greater detail. In the 
 story of Malchus (Luke xxii. 50, 51 = Mark xiv. 
 47) the detail that it was the right ear is added. 
 Of these instances Harnack says that "only a 
 very small part can be got rid of by refemng to 
 the well-known endeavour of Luke to improve 
 the text of Mark as regards language ; the most 
 of these show clearly the pen of a man, who is 
 either himself a physician, or has a special medical 
 interest" (Lukas der Artzt, p. 128). In the miracles 
 recorded by Luke alone (the young man of Nain, 
 the paralysed woman, and the man with dropsy), 
 as well as in the Parables of the Good Samaritan 
 and the Rich Man and Lazarus, there are indica- 
 tions of the same interest (see Commentary). 
 The preface to the Gospels, if not modelled on, 
 yet shows resemblances to, the preface of a medical 
 treatise by Dioscorides, who lived in the first or 
 second century a.d., and whose home was not far 
 from Tarsus. 
 
 ^ The preceding clause, "had spent all her living upon 
 physicians," is probably a later insertion. 
 
30 Westminster New Testament 
 
 (b) His Hebraisms are not altogether explained 
 by his familiarity with the Septuagint^ or even by 
 his use of Aramaic som-ces^ but show also his 
 literary art. In Acts, for instance, the account 
 of the Church in Jerusalem has more of these 
 features than the subsequent record of the Gentile 
 mission. Literary art is also shown in the triple 
 division both of the Gospel and Acts. In the 
 Gospel we have the ministry in Galilee (iii. 1-ix. 
 50), between Galilee and Jerusalem (ix. 51-xix. 28), 
 and in Jerusalem (xix. 29-xxiv. 53). In the Acts 
 we have the Jerusalem Church (ii.-v.), the ex- 
 pansion to Antioch (vi.-xii.), the missions to the 
 Gentiles till Rome is reached (xiii.-xxviii.). 
 
 (c) The preface shows the writer's consciousness 
 of his responsibility as an historian. If he did not 
 and could not write history with the scientific 
 method which is now insisted on, yet for his own 
 time and surroundings he shows marked care. 
 In his fii'st clause he indicates his dissatisfaction 
 with the numerous efforts being then made to 
 write an account of what the Church held as true 
 about the life and teaching of its Founder. In his 
 second he admits that he must needs write at 
 second-hand, but his information comes from eye- 
 witnesses. In his third he states that he has 
 prepared himself for his task by carrying back 
 his investigations as far as possible, and that he 
 intends to set out his knowledge i?i order (a study 
 of the Gospel shows that the arrangement is 
 not strictly chronological, but seems sometimes to 
 be topical). In his last he gives his purpose, to 
 provide his reader with a record which can be 
 trusted. His aim throughout is accuracy and 
 completeness. He connects the story with the 
 
St. Luke 31 
 
 contemporary history (ii. 1^ 2, iii. 1, 2), and 
 although the correctness of these allusions has 
 been challenged, yet his trustworthiness as an 
 historian in the opinion of eminent scholars 
 stands the test. He gives personal names when 
 he can (vii. 40, viii. 3, xix. 2, xxiv. 18). Unlike 
 Matthew, who groups the sayings of Jesus, Luke 
 whenever he can gives their occasion. He notes 
 the impression made by Jesus on audience or 
 spectators (iv. 15, ix. 43, xviii. 43, xix. 37). 
 
 (d) In apparent contradiction to his professed aim 
 of completeness are his omissions. He practically 
 omits the section Mark vi. 45- viii. 26 ( = Matt. 
 xiv. 22-xvi. 12 ; see page 15), several of the 
 incidents in which, one would have thought, 
 would have strongly appealed to his special 
 interest. He usually follows his sources, especially 
 the order in Mark's Gospel ; and this omission is 
 inexplicable unless by some accident these pages 
 of Mark's Gospel were not in his copy. It is not 
 the case that he avoids duplicates on principle, for 
 the number of instances in which similar incidents 
 are reported is undoubtedly greater than that of 
 cases in which an omission (such as of the feeding 
 of the four thousand) can be accounted for as 
 due to the record of a similar incident elsewhere. 
 
 (e) There is no doubt whatever that he writes as 
 a Gentile for Gentiles. He substitutes Greek for 
 Hebrew names, as Zelotes for Cananaean (vi. 15), 
 and Kranion the Skull for Golgotha (xxiii. 33). 
 Teacher or Master takes the place of Rabbi. He 
 uses Amen only seven times, whereas Matthew 
 uses it thirty, and he substitutes for it of a truth 
 (iv. 25, ix. 27, xii. 44, xxi. 3, xxii. 59). He adds 
 unclean to demon (iv. 33), for Gentiles believed in 
 
32 Westminster New Testament 
 
 good as well as bad demons. In the account of 
 the Transfiguration he avoids the word was meta- 
 morphosed, used by Mark ix. 2 and Matt. xvii. 2, 
 owing to the mythological suggestion the word 
 would have for pagan readers. He gives very 
 briefly, as compared with Matthew, all that Jesus 
 ^aid about the Law. The argument from prophecy 
 does not play so prominent a part as in Matthew. 
 Of the five instances all but one are in Christ's 
 speech to Jews. His universalism has already 
 been noted. While the Gospel is not anti- 
 Jewish, there is an antipathy to the exclusiveness 
 of Pharisaism, and it is the Gospel of free grace 
 to all men. Addressed to Theophilus, a Gentile, a 
 Roman official, for the confirmation of his personal 
 faith, it is evidently intended for a wider Gentile 
 audience. Probably he had in view in writing the 
 Churches which had been gathered together by 
 his companion and teacher Paul. 
 
 (y) His emphasis on the love of God to the 
 unworthy, his sympathy with social outcasts, his com- 
 mendation of philanthropy, his interest in the place 
 of women in the ministry of Jesus, are characteristics 
 which have already been mentioned. Some other 
 peculiar traits may be briefly alluded to. A mark 
 of his poetic mind and his love of the supernatural 
 is his introduction of angelic ministry, where a 
 more prosaic writer would have found some 
 other explanation. The supernatural action of 
 the Spirit of God is more congenial to his mind 
 than the moral influence. This partiality for the 
 abnormal has so aff^ected Harnack's judgment of 
 Luke as an historian that he probably does him 
 less than justice; and Sir William Ramsay seems 
 to be more truly scientific when he insists that 
 
St. Luke 33 
 
 this feature in his narrative should not be allowed 
 to bias our estimate of his historical trustworthi- 
 ness. A devout man himself, Luke lays stress 
 on Jesus' devotions, His frequent and prolonged 
 prayer (v. l6, vi. 12, ix. 18, 28, xi. 1). 
 
 (g) Dr. Bruce makes much of what he calls ^^ the 
 idealisation of the characters of Jesus and the dis- 
 ciples " as '^ one very marked feature of this Gospel." 
 "These are contemplated," he says, "not in the 
 light of memory, as in Mark, but through the 
 brightly adorned medium of faith." This applies 
 specially to the disciples ; " their faults — ignorance, 
 weak faith, mutual rivalries — are acknowledged, 
 yet touched with sparing hand." Luke omits 
 " the conversation about the leaven of the 
 Pharisees, the ambitious request of James and 
 John, the anointing in Bethany, the flight of the 
 disciples," in all of which some defect on their 
 part appears. In dealing with Jesus Himself 
 he avoids what might have been misunderstood 
 by the uninformed, as in treating the cleansing of 
 the Temple, and the agony in Gethsemane. He 
 writes under the influence of " the Christian con- 
 sciousness of the time" (see the Expositors Greek 
 Testamejit, i. p. 47). 
 
 VI. THE DIVISIONS OF THE GOSPEL. 
 
 Preface, i. 1-4. 
 I. The Story of the Infancy, i. 5-ii. 52. 
 II. The Forerunner and the Preparation of Jesus, iii. i-iv, 13. 
 III. The Ministry of Jesus in Galilee, iv. 14-ix. 50. 
 
 A. The First Stage of the Ministry, iv. 14-vi. 11. 
 
 B. „ Second ,, ,, vi. 12-viii. 56. 
 
 C. „ Third „ „ ix. 1-50. 
 
 3 
 
34 Westminster New Testament 
 
 IV. The "Travel Document," ix. 51-xviii. 14. 
 
 A. The First Section, ix. 51-xiii. 21. 
 
 B. ,, Second „ xiii. 22-xvii. 10. 
 
 C. J, Third ,, xvii. lo-xviii. 14. 
 
 V. The Close of the Public Ministry, xviii. 15-xxi. 38. 
 VI. The Passion, xxii.-xxiii. 
 VII. The Resurrection, xxiv. 
 
Luke i. 1-4. 
 
 PREFACE. 
 
 Forasmuch as many have taken in hand to set forth in order 
 a declaration of those things which are most surely believed 
 
 2 among us, even as they delivered them unto us, which 
 from the beginning were eye-witnesses, and ministers of 
 
 3 the word ; it seemed good to me also, having had perfect 
 understanding of all things from the very first, to write 
 
 4 unto thee in order, most excellent Theophilus, that thou 
 mightest know the certainty of those things, wherein thou 
 hast been instructed. 
 
 This preface is classical in style, both in the words 
 and in the construction employed. It shows the 
 writer's honesty and his modesty. It affords us 
 the only information we have about the com- 
 position of the Gospels in the earliest times. It 
 has already been examined in the Introduction to 
 show what it tells us about Luke's purpose and 
 method (see p. 30). 
 
 1. many. It is a question whether Luke intends 
 to include the earlier of the sources he uses in this 
 word. It shows how wide was the interest in the 
 earthly life of Jesus, taken in hand. Conveys no 
 censure, as of unsuccessful effort, to set forth in 
 order. " To draw up again in order a narrative " 
 (Plummer). those things which are most 
 surely believed. Better the R. V., " those matters 
 which have been fulfilled/' that is, have been 
 accomplished, among US, i.e. Christians. 
 
36 Westminster New Testament 
 
 2. they. The eye-witnesses are contrasted with 
 us, the many^ among whom Luke includes 
 himself, delivered. Whether orally or in writing 
 he does not say. ministers of the word. As 
 preachers and teachers they had proved the truth 
 and worth of what as eye-witnesses they had known 
 as facts, the word. Not the personal Christ, but 
 the Gospel, the common Christian preaching. 
 
 3. to me also. This is Luke's first reason for 
 writing ; as others had done, so might he, and he 
 even might do better than they, having had 
 understanding. Better the R. V., " having traced 
 the course," not as a contemporary of the events, 
 but as an investigator of the evidence, from the 
 very first, i-e, the promise of the birth of John 
 the Baptist. He had carried his investigation 
 further back than any ; this is his second reason. 
 perfect. Better R.V., "accurately." This is his 
 third reason. He suggests that he has been more 
 successful than his predecessors, in order. This 
 is his fourth reason ; he intends not merely a 
 collection of the words and works of Jesus, but 
 some arrangement, not necessarily chronological, 
 which will exhibit the life properly (see Intro- 
 duction, p. 30). most excellent. A title given to 
 persons of rank (Acts xxiii. 26, xxiv. 3, xxvi. 25), 
 and suggests not only that the Gospel is addressed 
 to a real person, but also that he was a Roman 
 official. Theophilus ( = Hebrew Jedidiah) means 
 "lover of God"; a name common among Jews 
 and Gentiles, but not used, because of its meaning, 
 for any pious reader, as an individual is here 
 addressed. 
 
 4. know. The Greek word suggests fuller and 
 more thorough knowledge than that already 
 
St. Luke i. 5-ii. 52 
 
 37 
 
 possessed, in addition to the confirmation of all 
 already known. Other purpose than this instruc- 
 tion and confirmation of Theophilus' faith we are 
 not to look for in the Gospel. 
 
 I. THE STORY OF THE INFANCY 
 
 (Luke i. 5-ii. 52). 
 
 This section of the Gospel is peculiar to Luke, 
 for, although Matthew has also the story of the 
 Infancy (i. and ii.), the only point of agreement is 
 the fact of the birth from a virgin. After the 
 genealogy, Matthew records the dream of Joseph 
 concerning Mary, the birth of Jesus in Bethlehem, 
 the visit of the wise men, the flight into Egypt, 
 the massacre of the innocents, the return from 
 Egypt on Herod's death, and the settlement in 
 Nazareth. There is one apparent contradiction. 
 Matthew seems to know nothing of a previous 
 residence in Nazareth, or any reason for a journey 
 thence to Bethlehem, but assumes Bethlehem as 
 the home of Mary and Joseph. The records other- 
 wise can be fitted into one another without any 
 violent harmonising. It has been rightly insisted 
 that the standpoint of Matthew's record is that of 
 Joseph ; the standpoint of the story in Luke is 
 distinctively that of the mother. The prominence 
 of angelic ministry in Luke's narrative (as in Acts 
 also) has already been mentioned in the Introduc- 
 tion (p. 32) as due either to poetic taste, or to a 
 love for the supernatural. We may regard this as 
 the literary adornment of the story without doubt- 
 ing the reality of the essential facts. That the 
 hymns introduced are not to be taken as the 
 
38 Westminster New Testament 
 
 ipsissima verba of the speakers may be conceded. 
 Harnack's analysis will be given in the Commentary. 
 The silence of the apostolic writings regarding the 
 fact of the virgin birth is explicable as a considerate 
 reserve, so long as the mother of Jesus w^as herself 
 alive, lest opponents might have distorted the fact 
 into a shameful charge against her. What she 
 herself imparted in confidence would be made 
 public only after her death. The contrast between 
 the beauty, simplicity, dignity, and spirituality of 
 Luke's story and the folly and crudeness of the 
 Apociyphal Gospels is so great that this cannot be 
 human invention merely, as those are. 
 
 Luke i. S-25. 
 
 THE INTIMATION OF THE BIRTH OF 
 JOHN THE BAPTIST. 
 
 5 There was in the days of Herod, the king of Judaea, a 
 certain priest named Zacharias, of the course of Abia : and 
 his wife was of the daughters of Aaron, and her name was 
 
 6 Elisabeth. And they were both righteous before God, 
 walking in all the commandments and ordinances of the 
 
 7 Lord blameless. And they had no child, because that 
 Elisabeth was barren, and they both were now well 
 
 8 stricken in years. And it came to pass, that while he 
 executed the priest's office before God in the order of his 
 
 9 course, according to the custom of the priest's office, his 
 lot was to burn incense when he went into the temple of 
 
 10 the Lord. And the whole multitude of the people were 
 
 1 1 praying without at the time of incense. And there appeared 
 unto him an angel of the Lord standing on the right side 
 
 12 of the altar of incense. And when Zacharias saw him, he 
 
 13 was troubled, and fear fell upon him. But the angel said 
 unto him, Fear not, Zacharias : for thy prayer is heard ; 
 
St. Luke i. 5-25 
 
 39 
 
 and thy wife Elisabeth shall bear thee a son, and thou 
 
 14 shalt call his name John. And thou shalt have joy and 
 
 15 gladness ; and many shall rejoice at his birth. For he 
 shall be great in the sight of the Lord, and shall drink 
 neither wine nor strong drink ; and he shall be filled with 
 
 16 the Holy Ghost, even from his mother's womb. And 
 many of the children of Israel shall he turn to the Lord 
 
 17 their God. And he shall go before him in the spirit and 
 power of Elias, to turn the hearts of the fathers to the 
 children, and the disobedient to the wisdom of the just ; 
 
 18 to make ready a people prepared for the Lord. And 
 Zacharias said unto the angel, Whereby shall I know this ? 
 for I am an old man, and my wife well stricken in years. 
 
 19 And the angel answering said unto him, I am Gabriel, 
 that stand in the presence of God ; and am sent to speak 
 
 20 unto thee, and to show thee these glad tidings. And, 
 behold, thou shalt be dumb, and not able to speak, until 
 the day that these things shall be performed, because thou 
 believest not my words, which shall be fulfilled in their 
 
 21 season. And the people waited for Zacharias, and 
 
 22 marvelled that he tarried so long in the temple. And 
 when he came out, he could not speak unto them : and 
 they perceived that he had seen a vision in the temple : 
 
 23 for he beckoned to them, and remained speechless. And 
 it came to pass, that, as soon as the days of his ministration 
 
 24 were accomplished, he departed to his own house. And 
 after those days his wife Elisabeth conceived, and hid 
 
 25 herself five months, saying. Thus hath the Lord dealt with 
 me in the days wherein he looked on me, to take away my 
 reproach among men. 
 
 This is the first of the seven narratives of which 
 the Story of the Infancy consists. So important 
 was the work of the Forerunner of Jesus, the 
 restoration of the ancient prophetic succession in 
 order that it might be personally linked with the 
 
40 Westminster New Testament 
 
 fulfilment of its hopes, that we must not be 
 surprised if his birth is also accompanied by super- 
 natural features, which it must be admitted the 
 Evangelist may have heightened in his literary 
 presentation of them. It may be remarked that 
 the classical style of the preface ceases, and the 
 form of the narrative becomes distinctly Hebraic, 
 either because of the sources used, or from the 
 Evangelist's literary taste and skill. 
 
 5. Herod. An Idumsean by birth, a Jew by 
 religion, dependent on the favours of Antony for 
 his title king, distinguished from the other 
 Herods as ^^the Great," although his later years 
 were marked by many cruelties. Judaea. Used in 
 the wider sense of ^^ the land of the Jews, Palestine," 
 including, besides Judaea proper, Samaria, Galilee, 
 part of Persea, and Coelo-Syria. ZachariaS. 
 "remembered by Jehovah." COUrse means (1) 
 "service for a term of days" (1 Chron. xxv. 8; 
 2 Chron. xiii. 10; Neh. xiii. 30); and (2) "a course 
 of priests who were on duty for a term of days," 
 that is, a week (1 Chron. xxiii. 6, xxviii. 13). Abia 
 (Hebrew Abijali), a descendant of Eleazar, gave 
 his name to the eighth of the twenty-four courses 
 ari'anged by David, according to 1 Chron. xxiv. 1 ; 
 but, as this course did not return at the Exile, 
 Zachariah belonged to the course then instituted 
 under that name. Each course was on duty twice 
 in the year, his wife was. Better R.V., "he 
 had a wife." Aaron. John was of priestly descent 
 on both sides. Elisabeth (Hebrew Elisheba). 
 " God is my oath." 
 
 6. righteous. This word, once full of moral 
 meaning, had come to express only legality, but 
 the phrase before God indicates that the original 
 
St. Luke i. 5-25 41 
 
 significance is intended, good in God's and not 
 merely man's judgment, walking, a Hebraism, 
 commandments and ordinances cannot be 
 distinguished as having a moral and a ceremonial 
 reference, but the first is more definite than the 
 second, and both are used for emphasis (cf. Gen. 
 xxvi. 5 and Deut. iv. 40). blameless. Not = sin- 
 less, but above reproach (cf. Phil. iii. 6). 
 
 7. no child. A great grief to all Easterns, 
 especially Jews, as each woman hoped that from 
 her, or her offspring, the Messiah would be born, 
 and as childlessness was regarded as punishment 
 for sin (Jer. xxii. 30). well Stricken in years. 
 
 R.V. marg., " Gr. advanced in their days," another 
 Hebraism ; not the reason for their childlessness, 
 but the reason why they had no hope of children. 
 
 9. according to the custom. Does not refer 
 to what goes before, but to what follows after : that 
 lots were cast twice a day to decide who should 
 offer incense, his lot, etc. Better R.V., "his lot 
 was to enter into the temple of the Lord and burn 
 incense." The entrance into the Holy Place was 
 determined by lot as well as the burning incense 
 there. While two other priests were chosen by 
 the one on whom the lot had fallen to help in the 
 preparation, he was left alone in the Holy Place 
 to perform the sacred rite. 
 
 10. praying. The Law mentions prayers as part 
 of the public worship only in connection with 
 the offering of the first-fruits (Deut. xxvi. 15). 
 without. In the outer court. 
 
 11. The sanctity of the function he was dis- 
 charging may have made him more sensitive to the 
 unseen world. This experience was not a halluci- 
 nation, but had some objective reality; but what. 
 
42 Westminster New Testament 
 
 we cannot say. Yet we cannot doubt that God has 
 means of revelation beyond our common knowledge. 
 the right side. The place of honour, between the 
 altar and the golden candlestick. 
 
 1 3. said. There is voice as well as vision ; an 
 appeal to two senses, is heard. Better, "thy 
 petition was heard " when offered. Could Zacharias, 
 engaged in a public function, have preferred his 
 own wish for a son ? Is it not more likely that he 
 was praying for the coming of the Messiah ? This 
 common good was to bring a blessing to himself, 
 and, not /or. The birth of a son is a gift over and 
 above the fulfilment of his prayer for the people. 
 John (Hebrew Jehohanan). "Jehovah's gift/' or 
 "God is gracious." 
 
 14. many. The appearance of a prophet, long 
 desired, was warmly welcomed. 
 
 15. great in the sight of the Lord. Truly 
 
 great, in reality, not only appearance. strong 
 drink. Other than wine. John was to be a life- 
 long Nazirite, like Samson and Samuel, filled with 
 the Holy Ghost. Divine inspiration instead of 
 physical intoxication (see Eph. v. 18). Holy Ghost 
 is mentioned fifty-three times by Luke, twelve 
 times in the Gospel ; he has the ecstatic more than 
 the ethical view (see Introduction, p. 32). from 
 his mother's womb. A Hebraism for "from 
 birth." 
 
 16. 17. The twofold function was: (1) The con- 
 version of the people from sin and unbelief to God 
 (cf. Mai. iv. 6), and thus (2) the preparation for the 
 Messiah's coming, before him, i.e. God, who comes 
 to the people in the Messiah, spirit. Zeal, fervour. 
 power. Not of miracle-working (cf. John x. 41), 
 
 but of moral influence, fathers. . . . children. 
 
St. Luke i. 5-25 43 
 
 Either the recovery of family affection^ the loss of 
 which is a sure sign of moral decay, or the restora- 
 tion of the continuity of piety between the fathers 
 of the nation and their descendants, disobedient. 
 Not to parents, but to God. wisdom. The Greek 
 word may mean only disposition. tO make ready. 
 Not co-ordinate with, but subordinate to, the pre- 
 ceding clause, to turn, etc., as the end in view ; 
 the conversion is the preparation of the people. 
 
 18. Whereby, etc. Abraham's question (Gen. 
 XV. 8). It is a demand for a sign appropriate to, 
 and in confirmation of, the promise (cf. Ex. iv. 2-6 ; 
 Judg. vi. 36-39 ; 2 Kings xx. 8-1 1 ; Isa. vii. 10-16), 
 and shows an unbelief, which these previous 
 instances left without excuse, for. An objection 
 to the likely fulfilment of the promise. 
 
 19. Gabriel {" Man of God," Dan. viii. l6, ix. 
 21) and Mic/zae/(^^ Who is like God," Dan. x. 13, 
 21, xii. 1 ; Jude 9 ; Rev. xii. 7) both belong to the 
 later Jewish angelology, which was largely borrowed 
 from a foreign religion. The mention of the 
 name is either literary adornment of the fact by 
 the Evangelist, or shows that the manifestation, 
 whatever it was, was conditioned by the mind of 
 the recipient, stand. Wait on, minister to. in the 
 presence of God. Cf. Isa. Ixiii. 9 ; Matt, xviii. 10. 
 to shew glad tidings. Gk. " evangelise " ; first 
 use of a word to become so common, and yet so 
 great. 
 
 20. dumb. The sign was appropriate not to the 
 promise, but to the unbelief; but its penalty 
 was also its remedy, believest. Better R.V., 
 " believedst." 
 
 21. marvelled that he tarried. Better R.V., 
 "marvelled while he tarried." As the fear was 
 
44 Westminster New Testament 
 
 common that the priest might in so sacred a place 
 easily bring on himself God's anger, and be slain 
 (Lev. xvi. 2). According to the Talmud he came 
 back as quickly as he could. Zacharias had 
 stayed longer than was usual, temple, i-e. Holy 
 Place. 
 
 22. could not speak. Pronounce the benedic- 
 tion (Num. vi. 24-26) from the steps leading to 
 the outer or people's court. perceived, etc. 
 The people inferred from his inability to speak 
 that something supernatural had occurred in the 
 sanctuary, remained. It was not a momentary, 
 but a more permanent seizure. 
 
 23. days of his ministration. The week for 
 which his course was on duty. his house was 
 not in Jerusalem, but in an unnamed town in 
 " the hill country " (ver. 39) south of Jerusalem. 
 
 24. conceived. The Greek word used here is 
 one common in medical writers, five months. 
 Till the fact that she was about to be a mother was 
 put beyond a doubt, and her reproach among 
 women was removed. Because the conduct is 
 unusual, and the reason must be guessed, the 
 statement probably fact, and not fiction. 
 
 25. looked on me. R.V. has me in italics, to 
 show that it is not in the Greek, and it should not 
 be supplied as the object of the verb, which means 
 "watched" or "took care," and has as its object 
 the verb, to take away. It is found in N.T. 
 only in Acts iv. 29, but in classical Greek it is used 
 to express the interest of the gods in human 
 affairs, reproach. Cf. Gen. xxx. 23. 
 
St. Luke i. 26-38 45 
 
 Luke i. 26-38. 
 THE INTIMATION OF THE BIRTH OF JESUS. 
 
 26 And in the sixth month the angel Gabriel was sent from 
 
 27 God unto a city of Galilee, named Nazareth, to a virgin 
 espoused to a man whose name was Joseph, of the house 
 
 28 of David ; and the virgin's name was Mary. And the 
 angel came in unto her, and said, Hail, thou that art 
 highly favoured, the Lord is with thee : blessed art thou 
 
 29 among women. And when she saw him, she was troubled 
 at his saying, and cast in her mind what manner of saluta- 
 
 30 tion this should be. And the angel said unto her, Fear 
 
 31 not, Mary : for thou hast found favour with God. And, 
 behold, thou shalt conceive in thy womb, and bring forth 
 
 32 a son, and shalt call his name Jesus. He shall be great, 
 and shall be called the Son of the Highest : and the Lord 
 God shall give unto him the throne of his father David : 
 
 33 and he shall reign over the house of Jacob for ever ; and 
 
 34 of his kingdom there shall be no end. Then said Mary 
 unto the angel, How shall this be, seeing I know not a 
 
 35 man ? And the angel answered and said unto her. The Holy 
 Ghost shall come upon thee, and the power of the Highest 
 shall overshadow thee : therefore also that holy thing which 
 
 36 shall be born of thee shall be called the Son of God. And, 
 behold, thy cousin Elisabeth, she hath also conceived a son 
 in her old age : and this is the sixth month with her, who was 
 
 37 called barren. For with God nothing shall be impossible. 
 
 38 And Mary said. Behold the handmaid of the Lord ; be it 
 unto me according to thy word. And the angel departed 
 from her. 
 
 The announcement of the birth of the Fore- 
 runner has as its counterpart the announcement of 
 the birth of the Messiah Himself ; but that birth 
 is supernatural, as the other is not. The reader 
 may be referred to the writer's The Inner Life of 
 
46 Westminster New Testament 
 
 Jesus, p. 88, where the theological problem of this 
 narrative is fully discussed (also Orr's The Virgin 
 Birth). It would be out of place in a commentary, 
 even if the necessary limits of space allowed, to 
 enter on a discussion of the subject here. 
 
 26. sixth month, i.e. of Elisabeth's conception. 
 a city of Galilee. An explanation for one un- 
 familiar with the geography of Palestine. Galilee 
 was originally the "circle" of territory round 
 Kadesh Naphtali, embracing the towns which were 
 Solomon's gift to Hiram (1 Kings ix. 11), but in 
 the time of Christ included the portions of 
 Naphtali, Asher, Zebulon, and Issachar. Nazareth 
 is not mentioned in O.T. or by Josephus, but need 
 not for that reason be regarded as a new town. 
 "The site is an attractive one," says Plummer 
 (*S'^. Luke, p. 20), "in a basin among the south 
 ridges of Lebanon. The sheltered valley is very 
 fruitful, and abounds in flowers. From the hill 
 behind the town the view over Lebanon, Hermon, 
 Carmel, the Mediterranean, Gilead, Tabor, Gilboa, 
 the plain of Esdraelon, and the mountains of 
 Samaria, is very celebrated." The name is also 
 spelt Nazaret, Nazarath, and Nazara ; Luke prefers 
 Nazaret, and this seems the most probable, 
 although certainty is unattainable. The modern 
 name is En Nazirah. 
 
 27. espoused. Better R. v., "betrothed." The 
 betrothal usually took place a year before the 
 marriage ; and, while the bride remained at home, 
 her property was vested in her future husband, 
 and her infidelity was regarded as adultery, and 
 so liable to the death-penalty (Deut. xxii. 23, 24). 
 of the house of David. It is doubtful whether 
 this description applies to Mary as well as to 
 
St. Luke i. 26-38 47 
 
 Joseph, or to Joseph only. In ii. 4, Luke states 
 this of Joseph, and probably he believed it also of 
 Mary, so that Christ through His mother also had 
 the qualification of Messiahship by royal descent. 
 The title Son of David was claimed without 
 challenge for Jesus (Mark x. 4>7, 48 ; Matt. ix. 27, 
 xii. 23, XV. 22 ; cf. i. 1). 
 
 28. Hail. There is an alliteration and etymo- 
 logical connection between the word Hail and 
 highly favoured in the Greek, which cannot be 
 reproduced in English, highly favoured. Better 
 R.V. margin, "endowed with grace," because of 
 God's presence with her. Blessed, etc. This 
 clause, although attested by many ancient authori- 
 ties, has probably slipped in here from ver. 42. 
 
 29. when she saw him. A single word in 
 Greek, borrowed perhaps from ver. 12, and to be 
 left out, as in R.V. cast in her mind. Though 
 excited, yet she was capable of reflection. 
 
 30. favour. Better R.V. margin, "grace" 
 endued with grace by God's grace. 
 
 31. Cf. Isa. vii. 14; Matt. i. 21. JesUS. Other 
 forms of the name are Oshea, Hoshea, Jehoshua, 
 Jeshua, Joshua, and it means '^ Jehovah is help," 
 or " God the Saviour." 
 
 32. great. In another sense than John, for the 
 Son of the Highest means a close relationship 
 to Jehovah, although not the metaphysics of our 
 creeds, called. Implies not only the fact, but the 
 acknowledgment of it by others, the throne. 
 Cf. 2 Sam. vii. 12-16; and Isa. ix. 6, 7, xvi. 5. 
 his father. This does not settle the question 
 whether Mary was of Davidic descent or not, as 
 Jesus, according to Jewish custom, was heir of 
 Joseph (see notes on the genealogy). 
 
48 Westminster New Testament 
 
 33. he shall reign. The national Messianic 
 hope in its older form is expressed before the 
 rejection of Jesus made its literal fulfilment impos- 
 sible, and before it was transformed by Jesus' moral 
 and religious fulfilment (cf. Dan. vii. 14; Matt. iv. 
 7). for ever. Gr. " unto the ages." The endurance 
 of Christ's Kingdom is asserted in Heb. i. 8 and Rev. 
 xi. 15, but Paul anticipates its absorption in the 
 Father's sole sovereignty (1 Cor. xv. 24-28). 
 
 34. The question expresses, not doubt of the 
 fact, but wonder at the way of the fulfilment of 
 the promise. There is intended a contrast between 
 Mary's faith and Zacharias' unbelief (ver. 18). 
 
 35. The Holy Ghost. While it would be con- 
 trary to English usage to omit the article, the 
 Greek does, because holi/ spirit is used here im- 
 personally for the creative power of God, as in Gen. 
 i. 2. Her conception is to be by the Spirit (Divine 
 power), not the flesh (human will) ; it is to be 
 not sinful (a yielding to sensual passion), but holy 
 (according to God's will; cf John i. 13 ; Rom. i. 
 3, 4). overshadow (cf ix. 34). The Shekinah, 
 or God-presence in the camp of Israel, has sug- 
 gested the phrase (Ex. xl. 38). It was the Divine 
 presence with, and power in, Mary that made her 
 a mother supernaturally. Therefore also, etc. 
 Better R.V., " wherefore also that which is to be 
 born shall be called holy, the Son of God." Of 
 thee is an ancient gloss, perhaps borrowed from 
 Matt. i. l6. The unborn child was to be " set apart 
 for God," unstained by sin, and destined to be 
 the Messiah. Son of God is here the Messianic 
 title (cf. iii. 22, ix. 35; Matt. xvi. l6 ; Mark xv. 
 39 ; see R.V. marg.). 
 
 36. cousin is too definite, the word means only 
 
St. Luke i. 39-56 
 
 49 
 
 kinswoman (R.V.). This does not prove that Mary 
 was of LevitiCj and not of Davidic descent^ as the 
 Levites could marry into other tribes ; what the 
 relationship was we know not. This kinship does 
 not warrant the pious imagination that John and 
 Jesus were playfellows ; the later history suggests 
 that they had little if any mutual acquaintance. 
 Elisabeth's conception was the sign, granted un- 
 asked, to Mary. 
 
 37. R.V., " For no word from God shall be void 
 of power " (cf. Isa. Iv. 11); or more probably, " From 
 God no word shall be impossible " (Plummer, p. 26). 
 
 38. Behold. Not a verb, with handmaid as object, 
 but an exclamation, lo ! handmaid. Gr. " bond- 
 maid " (so ver. 48 ; cf. Acts ii. 18). be it untO me 
 according to thy word. Mary neither prayed for 
 the fulfilment of the promise, nor uttered any joy 
 at what was before her, but yielded to God's 
 will, for she doubtless foresaw what this might 
 involve in her relation to Joseph. She was con- 
 tent to leave all in God's hands. As doubtless 
 she kept silence to Joseph, dreading to be dis- 
 believed, the dream was needed by him that he 
 too might yield himself to God's will. Divine 
 grace, received in human faith shown by sub- 
 mission, was the appropriate method of the super- 
 natural act of God in the personality of Jesus. 
 
 Luke i. 39-56. 
 THE VISIT OF MARY TO ELISABETH. 
 
 39 And Mary arose in those days, and went into the hill 
 
 40 country with haste, into a city of Juda ; and entered into 
 
 41 the house of Zacharias, and saluted Elisabeth. And it 
 came to pass, that, when Elisabeth heard the salutation 
 
 4 
 
50 Westminster New Testament 
 
 of Mary, the babe leaped in her womb ; and Elisabeth 
 
 42 was filled with the Holy Ghost : and she spake out with a 
 loud voice, and said. Blessed art thou among women, and 
 
 43 blessed is the fruit of thy womb. And whence is this to 
 
 44 me, that the mother of my Lord should come to me ? For, 
 lo, as soon as the voice of thy salutation sounded in mine 
 
 45 ears, the babe leaped in my womb for joy. And blessed 
 is she that believed : for there shall be a performance of 
 
 46 those things which were told her from the Lord. And 
 
 47 Mary said. My soul doth magnify the Lord, and my 
 
 48 spirit hath rejoiced in God my Saviour. For he hath 
 regarded the low estate of his handmaiden : for, behold, 
 
 49 from henceforth all generations shall call me blessed. For 
 he that is mighty hath done to me great things ; and holy 
 
 50 is his name. And his mercy is on them that fear him from 
 
 51 generation to generation. He hath showed strength with 
 his arm ; he hath scattered the proud in the imagination 
 
 52 of their hearts. He hath put down the mighty from their 
 
 53 seats, and exalted them of low degree. He hath filled the 
 hungry with good things : and the rich he hath sent empty 
 
 54 away. He hath holpen his servant Israel, in remembrance 
 
 55 of his mercy ; as he spake to our fathers, to Abraham, 
 
 56 and to his seed for ever. And Mary abode with her about 
 three months, and returned to her own house. 
 
 The two kinswomen, each with her token of 
 Divine favour, came together. Mary was prompted 
 to undertake the journey by the angel's significant 
 intimation about EUsabeth (ver. 36), and desirous, 
 possibly, of wise counsel from the older woman in 
 her perplexity. It may be that she wanted to 
 escape the gossip of her neighbours, and the strain 
 in her relation to Joseph that her secret would 
 involve. There is no proof that Joseph had taken 
 any action, or shown any intention, that led her 
 to undertake this journey. The psalm of praise. 
 
St. Luke i. 39-56 51 
 
 generally known as the Magnificat^ is less likely to 
 have been her spontaneous utterance^ than the 
 Evangelist's literary expression of what he believed 
 to have been her emotions on the occasion, 
 
 39. a city of Juda (R.V., Judah). Unnamed, 
 because unknown to Luke ; not Hebron, chief of 
 the cities given to the priests^ because Luke would 
 have either mentioned the name, or called it the city. 
 While it is possible, it is not probable that Juda = 
 Juttah (Josh. XV. 55, xxi. l6), a town in Judah, and 
 is to be identified with the modern village Yuttah. 
 
 41. the salutation of Mary. If it included a 
 statement of the reason of her visit, then Elisabeth's 
 excitement, the consequent movement of the unborn 
 babe, and her song of praise have a natural ex- 
 planation ; but if it did not, we must suppose that 
 Elisabeth was led by the Spirit of God to the true 
 interpretation of this sign, the movement of the 
 babe, leaped (cf. Gen. xxv. 22). There is no 
 evidence that the word here used was, as Grotius 
 states, a medical term to describe movements in 
 the womb. Luke clearly regards the whole incident 
 as supernatural. 
 
 42. voice. The better reading is "cry" (R.V.). 
 Luke often describes strong emotion (ii. 10, 
 iv. 33, viii. 28, xvii. 15, xix. 37, xxiii. 23, 46, 
 xxiv. 52). 
 
 42-45. Elisabeth's greeting may be given in 
 metrical form, although it is not as regularly met- 
 rical as the Magnificat, Benedictus, or Nunc Dimittis. 
 
 ''Blessed art thou among women, 
 And blessed is the fruit of thy womb. 
 
 And whence is this to me, 
 That the mother of my Lord should come unto me ? 
 
52 Westminster New Testament 
 
 For behold, when the voice of thy salutation came into 
 my ears, 
 The babe leaped in my womb for joy. 
 And blessed is she that believed : for there shall be a 
 fulfilment 
 Of the things which have been spoken to her from the Lord." 
 
 42. among women. More than other women, 
 fruit. Cf. Gen. XXX. 2 ; Lam. ii. 20. 
 
 43. the mother of my Lord. This is said by 
 inspiration, anticipating that Jesus would prove to 
 be the Messiah : the phrase does not warrant the 
 title of the Virgin, ^^ mother of God." 
 
 45. for. The Greek word may also be rendered 
 thaty but it does not seem necessary to state what 
 Mary believed ; but the certainty of the fulfilment 
 is the reason given for her blessedness. 
 
 46-56. The Magnificat. While Plummer regards 
 this song as a meditation of Mary, into which 
 are woven ^^the familiar expressions of Jewish 
 Scriptures " (p. 30), Harnack treats it as a com- 
 position of Luke's, showing his skill in combining 
 Old Testament reminiscences into so perfect a 
 unity {Lukas der Artzt, p. 151). It does seem too 
 elaborate a composition to be the spontaneous 
 expression of Mary's mood, although it would be 
 rash to affirm that one thoroughly familiar with 
 the Old Testament, in a mood of such exaltation, 
 would be incapable of such an utterance. The 
 writer himself inclines to Harnack' s view. As 
 Mary spoke Aramaic, and the phrases woven into 
 the song are taken from the Septuagint (LXX), 
 the Greek translation of the Old Testament, it is 
 evident that Luke must at least have translated 
 from an Aramaic document. The references which 
 
St. Luke i. 39-56 
 
 53 
 
 are given at each verse are to the LXX text, which 
 does not always correspond with the Hebrew text 
 translated in our English Bible. It would be im- 
 possible without greater detail than the limits of 
 this commentary allow to bring out fully the close 
 correspondence. 
 
 I. 
 
 46 My soul doth magnify the Lord, 
 
 47 And my spirit hath rejoiced in God my Saviour, (i Sam. 
 
 ii. I.) 
 
 48 For he hath regarded the low estate of his handmaiden : 
 
 (i Sam. i. II.) 
 For, behold, from henceforth all generations shall call 
 me blessed. (Gen. xxx. 13.) 
 
 II. 
 
 49 For he that is mighty hath done to me great things; 
 
 (Deut. X. 21.) 
 __ And holy is his name. (Ps. cxi. 9.) 
 
 50 And his mercy is from generation to generation 
 On them that fear him. (Ps. ciii. 17.) 
 
 III. 
 
 51 He hath shewed strength with his arm ; 
 
 He hath scattered the proud in the imagination of their 
 hearts. (Ps. Ixxxix. 10.) 
 
 52 He hath put down the mighty from their seats. 
 
 And exalted them of low degree. (Job xii. 19, v. 11.) 
 
 53 He hath filled the hungry with good things ; 
 
 And the rich he hath sent empty away. (l Sam. ii. 7 ; 
 Ps. cvii. 9 ; and Job xii. 19.) 
 
 IV. 
 
 54 He hath holpen his servant Israel, (Isa. xii. 8.) 
 In remembrance of his mercy ; (Ps. xcviii. 3.) 
 
 55 As he spake to our fathers, (Mic. vii. 20.) 
 
 To Abraham, and to his seed for ever. (2 Sam. xxii. 51.) 
 
54 Westminster New Testament 
 
 46, 47. soul ; spirit. There is no distinction 
 between the two terms. We have here an in- 
 stance of Hebrew paralleUsm, the repetition of the 
 same thought in sUghtly different language. God 
 my Saviour. Political deliverance is probably 
 included as well as spiritual salvation (cf. Ps. 
 xxiii. 5, cvi. 21 ; 1 Tim. i. 1, ii. 3 ; Tit. i. 3, ii. 10, 
 iii. 4 ; Jude 25). 
 
 48. low estate. " Humiliation/' as in Acts viii. 
 33 (quoting Isa. liii. 8), and Phil. iii. 21. 
 
 50. fear him. This is the characteristic of Old 
 Testament piety. 
 
 51-53. The future results of the Messianic age 
 are described as already accomplished facts, arm. 
 Symbol of the divine power (cf. Acts xiii. 1 7 ; John 
 xii. 38 ; Ps. xliv. 3, xcviii. 1 ; Deut. iv. 34, " a mighty 
 hand and a stretched-out arm "). This anthropo- 
 morphism marks all intense religious thought, 
 mighty. R.V., " princes/' potentates (Plummer ; 
 cf. 1 Tim. vi. 1 5). low degree. " The oppressed 
 poor." Verse 53 may refer to spiritual as well as 
 material blessings (cf vi. 20-26 ; Matt. v. 3-6). 
 Jesus regarded poverty as advantageous, and 
 riches as perilous, to the soul. 
 
 54. holpen. " Laid hold of in order to support 
 or succour" (cf Acts xx. 35). servant. Cf. Isa. 
 xli. 8, and so frequently in the following chapters, 
 in remembrance of his mercy. R.V., "that 
 He might remember mercy," in proof that, con- 
 trary to appearances. He was not forgetful of His 
 relation of grace. 
 
 55. The R.V. puts " As he spake unto our 
 fathers " in brackets as a parenthesis, so as to connect 
 
 toward Abraham, etc., directly with remember 
 mercy, and not make it dependent, as the A.V. 
 
St. Luke i. 57-80 55 
 
 does, on spake. This is the correct interpreta- 
 tion, but the parenthesis seems unnecessary, as 
 the clause, as it were, gives the measure of God's 
 remembrance of His mercy, for ever. Gr. " unto 
 the age," that is, the Messianic age, the fulfilment 
 of all God's promises, the goal of the course of the 
 people's history. 
 
 56. three months, added to the six months of 
 ver. 26, brings us to the time of John's birth, for 
 which probably Mary did wait with Elisabeth. 
 Luke does not state this definitely, as he possibly 
 did not know. 
 
 Luke i. 57-80. 
 
 THE BIRTH AND NAMING OF JOHN THE 
 BAPTIST. 
 
 57 Now Elisabeth's full time came that she should be 
 
 58 delivered ; and she brought forth a son. And her neigh- 
 bours and her cousins heard how the Lord had shewed 
 
 59 great mercy upon her ; and they rejoiced with her. And it 
 came to pass, that on the eighth day they came to circumcise 
 the child ; and they called him Zacharias, after the name 
 
 60 of his father. And his mother answered and said, Not so ; 
 
 61 but he shall be called John. And they said unto her, 
 There is none of thy kindred that is called by this name. 
 
 62 And they made signs to his father, how he would have him 
 
 63 called. And he asked for a writing table, and wrote, 
 
 64 saying, His name is John. And they marvelled all. And 
 his mouth was opened immediately, and his tongue loosed, 
 
 65 and he spake, and praised God. And fear came on all 
 that dwelt round about them : and all these sayings were 
 noised abroad throughout all the hill country of Judsea, 
 
 66 And all they that heard them laid them up in their hearts, 
 saying. What manner of child shall this be ! And the hand 
 
 67 of the Lord was with him. And his father Zacharias was 
 
56 Westminster New Testament 
 
 filled with the Holy Ghost, and prophesied, saying, 
 
 68 Blessed be the Lord God of Israel ; for he hath visited 
 
 69 and redeemed his people, and hath raised up an horn 
 
 70 of salvation for us in the house of his servant David ; as he 
 spake by the mouth of his holy prophets, which have been 
 
 7 1 since the world began : that we should be saved from 
 
 72 our enemies, and from the hand of all that hate us ; to 
 perform the mercy promised to our fathers, and to re- 
 
 73 member his holy covenant ; the oath which he sware to 
 
 74 our father Abraham, that he would grant unto us, that 
 we being delivered out of the hand of our enemies might 
 
 75 serve him without fear, in holiness and righteousness 
 
 76 before him, all the days of our life. And thou, child, shalt 
 be called the prophet of the Highest : for thou shalt go 
 
 77 before the face of the Lord to prepare his ways ; to give 
 knowledge of salvation unto his people by the remission 
 
 78 of their sins, through the tender mercy of our God ; 
 
 79 whereby the dayspring from on high hath visited us, to 
 give light to them that sit in darkness and in the shadow 
 
 80 of death, to guide our feet into the way of peace. And the 
 child grew, and waxed strong in spirit, and was in the 
 deserts till the day of his shewing unto Israel. 
 
 57. full time came. Better R.V., " time was/w?- 
 Jilled " (cf. ver. 23, ii. 6, 21, 22), an idea characteristic 
 
 of this Story of the Infancy. 
 
 58. shewed great mercy. Gr. "magnified 
 his mercy " (R.V.), not quite in the sense of ver. 46, 
 but rather "made conspicuous" (cf. Gen. xix. 19). 
 rejoiced. The promise of ver. 14 begins to be 
 fulfilled. 
 
 59. circumcise. Any one, even a woman, 
 might anywhere perform this symbol of the 
 national covenant (cf. Ex. iv. 25). called ex- 
 presses, not a wish, but a fact, for it was taken 
 for granted that, according to common custom, he 
 
St. Luke i. 57-80 
 
 57 
 
 would bear his father's name. The change of 
 Abram's name to Abraham at his circumcision 
 was probably the reason why circumcision and 
 naming went together. 
 
 60. Zacharias had probably let her know some- 
 thing of his vision by means of writing. 
 
 62. made signs. Was Zacharias deaf as well 
 as dumb ? 
 
 63. asked. By signs, writing table. A tablet 
 covered with wax, in which the letters were graven 
 by a stylus, a sharp instrument. His name is 
 John. It is not a question for human discussion, 
 it is a fact of Divine appointment, marvelled. 
 Either at his agreement with his wife, assuming 
 his deafness, or at his decision, assuming that he 
 had heard their discussion. 
 
 64. The sign, now the promise was fulfilled, was 
 withdrawn ; the use he makes of his recovered 
 powers of speech shows that the punishment had 
 proved a blessing, loosed. There is no verb in 
 Greek to correspond, as tongue, by the figure called 
 zeugma, goes with the same verb as mouth, although 
 opened is less appropriate for the one than the 
 other, spake and praised. R.V., "spake bless- 
 ing." Is the Benedictus of vers. 68-79 what he 
 spake now, or an utterance of a later time ? The 
 use of prophesied in ver. 67 proves nothing either 
 way. 
 
 Qa. fear. Awe at the wonder and strangeness of 
 these events, sayings. Marg., "things," not only 
 the words spoken, but the events also. 
 
 6Q. the hand of the Lord. God's presence 
 with John in blessing continued beyond the 
 circumstances of his birth. 
 
 67-79. The Benedictus. This song, like the 
 
58 Westminster New Testament 
 
 Magnificat, may be regarded either as the inspired 
 utterance of Zacharias, or as a literary composi- 
 tion of the Evangelist. Plummer takes the former, 
 Harnack the latter view. Harnack points out 
 that there are important resemblances between 
 the Magnificat and the Benedictus, but that the 
 Benedicttis has been more artistically composed 
 than the Magnificat {op. cit. p. 151). ^^As the 
 Magnificat," says Plummer, "is modelled on the 
 Psalms, so the Benedictus is modelled on the 
 prophecies, and it has been called 'the last 
 prophecy of the Old Dispensation and the first 
 in the New.' And while the tone of the 
 Magnificat is regal, that of the Benedictus is 
 sacerdotal. The one is as appropriate to the 
 daughter of David as the other to the son of 
 Aaron" (pp. 38, 39). The writer's own judgment 
 inclines more to that of Harnack. The close 
 correspondence is not with the Hebrew text trans- 
 lated in the English Bible, but the Septuagint. 
 There is a break at ver. 75, and thus the song 
 has two parts. 
 
 PA^T L 
 
 I. 
 
 68 Blessed be the Lord God of Israel ; (Ps. xci. 14, Ixxii. 18, 
 
 cvi. 48.) 
 For he hath visited and redeemed his people, (Ps. cxi. 9.) 
 
 69 And hath raised up an horn of salvation for us (Ps. 
 
 cxxxii. 17, xviii. 3.) 
 In the house of his servant David ; (i Sam. ii. 10 ; Ezek. 
 xxix. 21.) 
 
 II. 
 
 70 As he spake by the mouth of his holy prophets, which have 
 
 been since the world began : 
 
St. Luke i. 57-80 59 
 
 71 That we should be saved from our enemies, and from the 
 
 hand of all that hate us ; (Ps. cvi. lo; cf. xviii. l8.) 
 
 72 To perform the mercy promised to our fathers, 
 And to remember his holy covenant ; 
 
 III. 
 
 73 The oath which he sware to our father Abraham, 
 
 74 That he would grant unto us, that we being delivered out 
 
 of the hand of our enemies 
 Might serve him without fear, 
 
 75 In holiness and righteousness before him, all the days of 
 
 our life. (Vers. 72-75 : — Mic. vii. 20 ; Ps. cv. 8, 
 cvi. 45 ; Ex. ii. 24 ; Lev. xxvi. 42 ; Jer. xi. 5 ; Ps. 
 xviii. 18; Jer. xxxii. 39.) 
 
 PART II. 
 
 I. 
 
 76 And thou, child, shalt be called the prophet of the Highest : 
 For thou shalt go before the face of the Lord to prepare 
 
 his ways ; 
 
 77 To give knowledge of salvation unto his people 
 
 By the remission of their sins, (Vers. 76-77 : — Mai. iii. i ; 
 Isa. xl. 3 ; Deut. xxxi. 3; Jer. xxxi. 34.) 
 
 II. 
 
 78 Through the tender mercy of our God ; 
 
 Whereby the day-spring from on high hath visited us, 
 
 79 To give light to them that sit in darkness and in the 
 
 shadow of death. 
 To guide our feet into the way of peace. (Vers. 78, 79 • — 
 Ps. cvii. 10, xl. 3.) 
 
 67. prophesied. Not prediction merely, but 
 proclamation of God's mind and will. Not 
 parental affection, or vanity, but Divine inspiration 
 assigns to the son this place in the fulfilment of 
 God's purpose. 
 
6o Westminster New Testament 
 
 68. Lord God of Israel. Better R.V., "the 
 Lordj the God of Israel." Lord is the substitute of 
 Jehovah, the covenant name, redeemed. Tem- 
 porally as well as morally and spiritually. 
 
 69. an horn of salvation. This figure, taken 
 from the horns of animals, especially bulls, expresses 
 strength (cf. 1 Sam. ii. 10 ; 2 Sam. xxii. 3 ; Ps. 
 Ixxv. 5). The meaning is brought out in Ps. xviii. 2, 
 where God is described as " the horn of my 
 salvation," as well as "my strong rock, my shield, 
 my high tower." 
 
 70. This is treated in R.V. as a parenthesis ; and 
 so Harnack regards it, and describes it as "quite 
 Lucan" ; but Plummer denies this, and states that 
 it " determines the preceding statement more 
 exactly." since the world began. Gr. "from 
 the age," that is, " from of old." He does not mean 
 that the succession of prophets began at the 
 Creation. 
 
 71 . This expands the phrase "' horn of salvation " 
 in ver. 69. enemies refers to the same class as 
 all that hate us, i.e. the Gentiles, whose rule 
 over God's chosen people was so great a trial to 
 faith. Here the political and national aspect of 
 the expected Messianic salvation is prominent. 
 
 72. The aim of the deliverance is the display 
 of God's mercy and faithfulness. promised 
 should be omitted, as in R.V. The mercy is shown 
 to the fathers, who are supposed to be still interested 
 in, and capable of sharing the experience of, their 
 descendants, covenant. Cf. Lev. xxvi. 42 and 
 Heb. xi. 15, I6. 
 
 73. oath (cf. Gen. xxii. I6 and xxvi. 3) is in 
 apposition with covenant. 
 
 74«. This may give either the context of the 
 
St. Luke i. 57-80 61 
 
 oath (cf. Gen. xxii. 17, "thy seed shall possess 
 the gate of his enemies ") or explain ver. 72, the 
 effect of God's performance of His mercy and 
 remembrance of His covenant, or with ver. 72 
 expound the purpose of the salvation. The first 
 is the most probable, and the last the least. 
 serve (cf Ex. iii. 12). It is priestly service that 
 is meant. A free can be a consecrated people. 
 
 75. holiness and righteousness. A common 
 combination, probably found first in Wisd. ix. 3 
 (cf. Eph. iv. 24). 
 
 76. The second part, referring more directly to 
 the work of John himself, begins here. and. 
 R. v., " yea and. " go before the face of the Lord 
 (cf. Deut. xxxi. 3). Lord is here Jehovah, who 
 comes to His people in His Messiah tO prepare 
 his ways (cf. Mark i. 2, 3, and his quotations 
 from Mai. iii. 1 and Isa. xl. 3 in describing the 
 work of the Forerunner). 
 
 77. This describes the preparation. The Fore- 
 runner announces the salvation which is close at 
 hand. The salvation consists in the forgiveness 
 of sins (Acts v. 31); or the knowledge of salvation 
 is given by the forgiveness of sins, but the 
 knowledge of salvation is not equivalent to the 
 forgiveness of sins. 
 
 78. This task will be done because of God's 
 tender mercy (literally as in margin, "bowels of 
 the mercy," the bowels being in the ancient 
 psychology the seat of the emotions, as is the 
 heart in popular language to-day). the day- 
 Spring from on high. Literally, " rising from on 
 high," either of the sun (Rev. vii. 2, xvi. 12) or of 
 stars ; the heavenly body is itself meant (cf. Isa. 
 Ix. 1 and Mai. iv. 2). 
 
62 Westminster New Testament 
 
 79. to give light to. Better R.V., ^' to shine 
 upon." The clauses them that sit in darkness 
 (Isa. xHi. 7) and in the shadow of death (Isa. 
 ix. 2) are joined together here as in Ps. cvii. 10. 
 to guide. In the darkness men fear to go about, 
 but in the light they can move freely (cf. John ix. 
 4). way of peace. The way that leads to peace 
 between God and man (Ps. xxix. 11 ; Jer. xiv. 13). 
 
 80. deserts. He lived a solitary, ascetic life 
 in uninhabited parts, and not in towns or villages. 
 His life was a contrast to that of Jesus (cf. Matt, 
 xi. 18, 19). With some outward resemblance in 
 his manner of life to the Essenes, he was separated 
 from them by his expectation of the near approach 
 of the Kingdom, and his insistence on social 
 righteousness in the spirit of the ancient prophets, 
 the day of his shewing unto Israel. The 
 word translated "shewing" is found only here in 
 the N.T. ; it means an inauguration in an office or 
 a dedication of a temple. When the hour came 
 John himself entered on his public ministry (iii. 3). 
 
 Luke ii. 1-20. 
 
 THE BIRTH OF JESUS, THE SONG OF THE 
 ANGELS, THE VISIT OF THE SHEP- 
 HERDS. 
 
 And it came to pass in those days, that there went out a 
 decree from Caesar Augustus, that all the world should be 
 
 2 taxed. (And this taxing was first made when Cyrenius 
 
 3 was governor of Syria. ) And all went to be taxed, every 
 
 4 one into his own city. And Joseph also went up from 
 Galilee, out of the city of Nazareth, into Judaea, unto the 
 city of David, which is called Bethlehem ,* (because he was 
 
 5 of the house and lineage of David ;) to be taxed with 
 
St. Luke ii. 1-20 63 
 
 6 Mary his espoused wife, being great with child. And so 
 it was, that, while they were there, the days were accom- 
 
 7 plished that she should be delivered. And she brought 
 forth her firstborn son, and wrapped him in swaddling 
 clothes, and laid him in a manger ; because there was no 
 
 8 room for them in the inn. And there were in the same 
 country shepherds abiding in the field, keeping watch over 
 
 9 their flock by night. And, lo, the angel of the Lord came 
 upon them, and the glory of the Lord shone round about 
 
 10 them : and they were sore afraid. And the angel said 
 unto them. Fear not : for, behold, I bring you good tidings 
 
 11 of great joy, which shall be to all people. For unto you 
 is born this day in the city of David a Saviour, which is 
 
 12 Christ the Lord. And this shall be a sign unto you ; Ye 
 shall find the babe wrapped in swaddling clothes, lying in 
 
 13 a manger. And suddenly there was with the angel a 
 multitude of the heavenly host praising God, and saying, 
 
 14 Glory to God in the highest, and on earth peace, good will 
 
 15 toward men. And it came to pass, as the angels were gone 
 away from them into heaven, the shepherds said one to 
 another. Let us now go even unto Bethlehem, and see this 
 thing which is come to pass, which the Lord hath made 
 
 16 known unto us. And they came with haste, and found 
 
 17 Mary, and Joseph, and the babe lying in a manger. And 
 when they had seen it, they made known abroad the saying 
 
 18 which was told them concerning this child. And all they 
 that heard it wondered at those things which were told 
 
 19 them by the shepherds. But Mary kept all these things, 
 
 20 and pondered them in her heart. And the shepherds 
 returned, glorifying and praising God for all the things 
 that they had heard and seen, as it was told unto them. 
 
 Luke here has the same informant^ or uses the 
 same document^, as in the previous sections. The 
 Hebraisms are still as marked, but the character- 
 istics of Luke's own style are not absent. The 
 reason given for the birth of Jesus in Bethlehem 
 
64 Westminster New Testament 
 
 has been challenged by some scholars as an historical 
 blunder^ but it has been defended by others, not 
 less eminent, as one of many evidences of the 
 historical accuracy of Luke. The question cannot 
 be discussed here, but the reader may be referred 
 to Sir Wm. Ramsay's Was Christ bom in Bethlehem ? 
 and to the articles on Cyrenius in the Bible 
 Dictionaries. The story in this section falls into 
 three parts : the birth of Jesus (vers. 1-7), the song 
 of the angels (8-14), the visit of the shepherds 
 (15-20). 
 
 1. the world. Gr. '^^the inhabited earth"; a 
 hyperbole, as the Roman Empire was not world- 
 vv^ide. taxed. A.V. margin, "inrolled," R.V., 
 "enrolled." '^^The verb refers to the ivriting off, 
 copying, or entering the names, professions, fortunes, 
 and families of subjects in the public register, 
 generally with a view to taxation." This enrol- 
 ment corresponded in character, but not in purpose, 
 with our census. While no direct evidence of 
 such a census exists, it is not improbable, but it 
 was not necessarily simultaneous throughout the 
 Empire, as Luke seems to assume. Herod, though 
 nominally independent as regards the taxation of 
 his subjects, would not have resisted such an 
 inquiry if held necessary for imperial purposes, j 
 
 2. R.V., "This was the first enrolment made 
 when Quirinius was governor of Sj^ria." This 
 census is distinguished as the first, from that made 
 in A.D. 6 or 7. While we have evidence that 
 Quirinius was governor of Syria at the later 
 date, it is altogether uncertain whether he was at 
 the earlier or not. If he was not, Luke has made 
 a mistake ; but such an error does not v/arrant the 
 further assumption that he was wrong in his 
 
St. Luke ii. 1-20 65 
 
 statement that a census did take place both at the 
 earUer and the later date. The second census he 
 himself mentions in Acts v. 37. governor. The 
 Greek word is indefinite, and may mean that 
 Quirinius was not legate in 4 b.c. as he was in 6 a.d., 
 but procurator (as Justin states in his Apology, i. 34), 
 while Varus was legate. He may be mentioned 
 here as the officer specially charged with the 
 business. 
 
 3. Jewish, and not Roman, custom required 
 this, but probably the Roman government was 
 willing thus to meet the preferences of its 
 subjects. 
 
 4. went up (cf. ver. 42, xviii. 31, xix. 28 ; 
 Acts xi. 2). At many English stations the plat- 
 form for London trains is the up platform, the 
 city of David. In O.T. this description is 
 applied to Zion (2 Sam. v. 7, 9 ; 1 Chron. xi. 5, 7). 
 In John vii. 42, Bethlehem, which was about 
 six miles from Jerusalem, is described as '' the 
 village where David was." The name means 
 '^^ house of bread," and it is now called Bait Lahn. 
 
 5. with Mary. This goes with "went up," and 
 not " taxed." It was not necessary that she should 
 be enrolled with him, but in her condition she 
 would not wish to be separated from her husband, 
 wife is omitted in R.V., as it is a gloss ; but a 
 correct one, for had she not been married to 
 Joseph, she could not have travelled with him. 
 Luke omits the word to convey that she was not 
 Joseph's wife de facto (cf. Matt. i. 25), without 
 denying that she was so de jure. 
 
 7. first-born son. This means that she had 
 other children after Jesus ; and it is only a false 
 asceticism that tries with much ingenuity to evade 
 
66 Westminster New Testament 
 
 the fact, manger. The cattle were probably 
 out to pasture^ and so the stable was unused. 
 inn. The Greek word is less definite than the 
 English, and might mean a friend's house, the 
 guest-chamber of which was occupied by another 
 family on the same errand. Legend made the 
 inn a cave, possibly the prophecy of Isa. xxxiii. l6 
 turned into history. Other conjectures need not 
 be mentioned. 
 
 8. shepherds. Edersheim mentions three facts 
 of interest : (1) That these flocks were intended for 
 sacrifice in the temple, and so their guardians were 
 not ordinary shepherds ; (2) that the ordinary 
 shepherds, owing to their calling, were not able to 
 keep the Law strictly, and so rested under the 
 disfavour of the scribes ; (3) that " these flocks lay 
 out all the year round." abiding in the field. 
 This does not necessarily exclude December as the 
 month of Jesus' birth ; but the date 25th December 
 cannot be traced further back than the fourth 
 century. History gives us no data to fix the season. 
 watch ... by night. Better as marg., " keeping 
 the night watches." They would do this in turn. 
 
 9- came upon. The context, not the word 
 itself, suggests suddenness ; in classical Greek the 
 word is used of the appearing of heavenly beings, 
 dreams, etc. glory of the Lord. The Shekinah, 
 the brightness which is the sign of God's presence 
 (cf. Ex. xvi. 7, xxiv. 17 ; 2 Cor. iii. 8). 
 
 10. bring good tidings. Gr. "evangelise." 
 all people. Not mankind, but all the people, the 
 whole nation of Israel. 
 
 11. you. The shepherds, though despised (see 
 above), are part of the people. Saviour. First use 
 of the word in N.T., and only use in Luke (cf. Matt. 
 
St. Luke ii. 1-20 67 
 
 i. 21). Christ the Lord. R.V. marg., "Anointed 
 Lord." This combination is not found elsewhere 
 in the N.T. ; it occurs as a mistranslation in LXX 
 (Lam. iv. 20), and is found also either as mis- 
 translation, or as borrowed from the above, in 
 Psalms of Solomon (xvii. S6). The Divine title is 
 either given to the Messiah, or Lord is used in 
 such a sense, and Christ is an epithet = Anointed. 
 
 12. sign. The discovery of the Child in so 
 unusual surroundings would confirm the truth of 
 the good news. 
 
 13. a multitude. While part only of the 
 heavenly host was visible, the whole was engaged 
 in the praise. 
 
 14. There are three corresponding terms in each 
 of the two parts of the angels' song joined by the 
 conjunction, which may be thus shown : — 
 
 ** Glory to God in the highest ^ 
 And on earth peace among men of His good will." 
 
 This is better than the A.V., which gives the song 
 in three parts : — 
 
 " Glory to God in the highest, 
 And on earth peace, 
 Good will toward men." 
 
 There is only one letter of difference in the 
 Greek between the two readings. The phrase 
 "men of good will" is difficult, but the R.V. para- 
 phrases it correctly, " men in whom He is well 
 pleased " ; perhaps the idea of intention implied 
 would be better brought out by a rendering " men 
 of His! gracious purpose," or " of His counsel for 
 good." 
 
68 Westminster New Testament 
 
 17. made known abroad. Not to Mary and 
 Joseph alone, but in Bethlehem and the country 
 around. 
 
 20. glorifying. A more general term than 
 j)raising (cf. John xvii. 4 ; Acts iii. 13). The 
 reticence and simplicity of the story is surely a 
 guarantee of its truth. 
 
 Luke ii. 21-39. 
 
 THE CIRCUMCISION AND THE 
 PRESENTATION. 
 
 21 And when eight days were accomplished for the circum- 
 cising of the child, his name was called Jesus, which 
 was so named of the angel before he was conceived iji the 
 
 22 womb. And when the days of her purification according 
 to the law of Moses were accomplished, they brought him 
 
 23 to Jerusalem, to present him to the Lord ; (as it is written 
 in the law of the Lord, Every male that openeth the womb 
 
 24 shall be called holy to the Lord ; ) and to offer a sacrifice 
 according to that which is said in the law of the Lord, A 
 
 25 pair of turtledoves, or two young pigeons. And, behold, 
 there was a man in Jerusalem, whose name was Simeon ; 
 and the same man was just and devout, waiting for the 
 consolation of Israel : and the Holy Ghost was upon him. 
 
 26 And it was revealed unto him by the Holy Ghost, that he 
 should not see death, before he had seen the Lord's Christ. 
 
 27 And he came by the Spirit into the temple : and when the 
 parents brought in the child Jesus, to do for him after the 
 
 28 custom of the law, then took he him up in his arms, and 
 
 29 blessed God, and said. Lord, now lettest thou thy servant 
 
 30 depart in peace, according to thy word : for mine eyes have 
 
 31 seen thy salvation, which thou hast prepared before the face 
 
 32 of all people ; a light to lighten the Gentiles, and the glory 
 
 33 of thy people Israel. And Joseph and his mother marvelled 
 
St. Luke ii. 21-39 ^9 
 
 34 at those things which were spoken of him. And Simeon 
 blessed them, and said unto Mary his mother, Behold, this 
 child is set for the fall and rising again of many in Israel ; 
 
 35 and for a sign which shall be spoken against ; {yea, a 
 sword shall pierce through thy own soul also,) that the 
 
 36 thoughts of many hearts may be revealed. And there was 
 one Anna, a prophetess, the daughter of Phanuel, of the 
 tribe of Aser : she was of a great age, and had lived with 
 
 37 an husband seven years from her virginity ; and she was a 
 widow of about fourscore and four years, which departed 
 not from the temple, but served God with fastings and 
 
 38 prayers night and day. And she coming in that instant 
 gave thanks likewise unto the Lord, and spake of him to 
 
 39 all them that looked for redemption in Jerusalem. And 
 when they had performed all things according to the law 
 of the Lord, they returned into Galilee, to their own city 
 Nazareth. 
 
 21. eight days. Cf. Gen. xvii. 12. Jesus 
 
 (cf. i. 31 ; Matt. i. 21). Jesus was circumcised as 
 "born under the law" (Gal. iv. 4) and in this was 
 "made like unto His brethren" (Heb. ii. 17). 
 
 22. her. R.V. correctly has the reading " their/' 
 which was altered probably for two reasons ; 
 (1) that the Child did not need purifying according 
 to Jewish law (Lev. xii.) ; and (2) that Christian 
 feeling shrank from even the suggestion that Jesus 
 as a babe needed purifying. "Their" does not 
 refer, however, to the mother and the babe ; to 
 correspond with the following " they " it must mean 
 Mary and Joseph. After a son's birth a mother's 
 uncleanness lasted eight days, but she did not 
 leave home till the fortieth to make her offering. 
 brought him (R.V., "up" ; cf. ii. 4). This journey 
 to Jerusalem must have taken place before the 
 visit of the wise men (Matt. ii. 11), as it is not 
 
70 Westminster New Testament 
 
 likely that after it so great a risk would have been 
 run. present. In Ex. xiii. 12, the Hebrew verb 
 means " cause to pass over " (R. V. marg.), and for 
 the verb used here cf. Rom. xii. 1. The purifica- 
 tion was of the mother, the presentation of the 
 firstborn son (Ex. xiii. 2 ; Num. xviii. 15). 
 
 24. sacrifice. This was for the mother (Lev. 
 xii. 6), and not the ransom of the firstborn, a pair, 
 etc. The offering was that of the poor. 
 
 25. Simeon. Nothing else is known of him, 
 but much is conjectured. He and Anna show that 
 in a time of spiritual deadness some still cherished 
 the life of the soul, just and devout. " righteous 
 and circumspect," i.e. conscientious. Luke alone in 
 N.T. uses the second word (cf. Acts ii. 5, viii. 2, 
 xxii. 12). waiting". Better R.V., "looking for." 
 consolation (cf. Isa. xl. l). As the Messiah 
 was looked for after a period of great distress. 
 He was described as the " Consoler " or " Con- 
 solation." 
 
 26. revealed. How we are not told, whether 
 by dream, or vision, or intuition, the Lord's 
 Christ. Better, '^^the Lord's Anointed." 
 
 27. by the Spirit, "^y the Spirit's prompting ; 
 not "in a state of ecstasy," as Rev. i. 10. temple. 
 Gr. "the holy place," probably the Women's Court. 
 parents. No denial of the virgin birth is intended ; 
 as that would be kept secret, Joseph would be 
 commonly known as Jesus' father (ver. 48). 
 
 29-32. The Nunc Dhnittis. Another of the 
 sacred poems Luke weaves into his story, but it 
 is more directly suited to its occasion than the 
 others, and is not composed of O.T. reminiscences. 
 It has the rhythm of Hebrew poetry, and should 
 be printed as in R.V. 
 
St. Luke ii. 21-39 1^ 
 
 29. R.V:— 
 
 "Now lettest thou thy servant depart, O Lord, 
 According to thy word, in peace." 
 
 now, i.e. that I have seen the consolation of 
 Israel, servant. Gr. "bondservant." Lord. Gr. 
 " Master." The picture is of a slave kept a long 
 time on the watch, and at last released from his 
 task by his owner. 
 
 30. mine eyes, etc. The fulness of expression here 
 used — a Hebrew characteristic — has suggested a tra- 
 dition that Simeon was blind, and now regained sight. 
 
 31. prepared. "Ordained" or "appointed." 
 all people. R.V., " all peoples/' expresses better 
 the universalism of the Gospel. 
 
 32. R.V:— 
 
 "A light for revelation to the Gentiles, 
 And the glory of thy people Israel." 
 
 Ps. xcviii. 2 and Isa. Ixix. 6 are here combined. 
 The two nouns light and glory are either in 
 apposition to salvation, or depend on the verb 
 prepared ; the former is the more probable. An- 
 other possible construction is that glory is 
 parallel to revelation, depending on for. 
 
 34, S5. In Simeon's words to Mary the first note 
 of the coming sufferings of the Messiah is struck. 
 If Simeon thought most of all of the Messiah as 
 the Consoler, he would also be led to think of Him 
 as sharing the distress He would remove. Had 
 he meditated on Isa. liii. ? Not improbably. 
 
 34. is set. "Is appointed" (cf. Phil. i. 17; 
 1 Thess. iii. 3). fall, etc. (see Isa. viii. 14). 
 Illustrations of this judgment of men by the 
 Messiah are Judas and Peter, the impenitent and 
 
72 Westminster New Testament 
 
 the penitent thief, the sinful woman and the 
 censorious Pharisee, the bhnd man and his judges. 
 sig^n. An event or person so significant that men 
 are judged by their attitude thereto, whether of 
 faith or unbelief, obedience or submission, spoken 
 against. Jesus endured the contradiction of sinners. 
 S5. Yea, etc., is not a parenthesis as in A.V., 
 of. R.V. The opposition to the son would be 
 agony to the mother, that the thoughts, etc. 
 Depends not on the preceding clause, but on is set. 
 The final purpose of God in this dividing of men 
 by the Messiah is their self -judgment in their self- 
 disclosure (cf John iii. 19-21, ix. 39-41). 
 
 36. Anna. There is no basis for the tradition that 
 Atma had brought up the Virgin Mary in the temple ; 
 they now meet as hitherto strangers, prophet- 
 ess. As were Miriam, Deborah, Huldah ; women 
 " inspired of God to make known His will." Aser. 
 " Although the ten tribes were lost, some families 
 possessed private genealogies " (Plummer, p. 72). 
 
 37. fourscore and four. This may state her 
 total age, or only the years of her widowhood. If 
 the latter, she must have been over a hundred 
 5^ears old. So long a widowhood without re- 
 marriage was regarded as very honourable, de- 
 parted not. This must mean constant attendance 
 on all temple services as well as prolonged private 
 devotions in the temple, and cannot mean 
 continuous residence there, but Served. R.V., 
 "worshipping." 
 
 38. in that instant. Better R. V., " at that very 
 hour," omitting likewise, as it is not implied in the 
 Greek verb used, spake. Afterwards as she had 
 opportunity, all them. Whether many or few 
 we cannot tell. Besides Sadducees, Pharisees, and 
 
St. Luke ii. 40-52 73 
 
 sinners (the religiously indifferent)^ there were 
 quiet, humble, godly men and women in the land 
 sustained by the hope of the Messiah. 
 
 39. Nazareth. Luke is evidently quite ignorant 
 of Matthew's record, and assumes as a matter of 
 course the return home. 
 
 Luke ii. 40-52. 
 THE BOY JESUS. 
 
 40 And the child grew, and waxed strong in spirit, filled 
 
 41 with wisdom : and the grace of God was upon him. Now 
 his parents went to Jerusalem every year at the feast of the 
 
 42 passover. And when he was twelve years old, they went 
 
 43 up to Jerusalem, after the custom of the feast. And when 
 they had fulfilled the days, as they returned, the child 
 Jesus tarried behind in Jerusalem ; and Joseph and his 
 
 44 mother knew not of it. But they, supposing him to have 
 been in the company, went a day's journey ; and they 
 
 45 sought him among their kinsfolk and acquaintance. And 
 when they found him not, they turned back again to 
 
 46 Jerusalem, seeking him. And it came to pass, that after 
 three days they found him in the temple, sitting in the 
 midst of the doctors, both hearing them, and asking them 
 
 47 questions. And all that heard him were astonished at his 
 
 48 understanding and answers. And when they saw him, 
 they were amazed : and his mother said unto him, Son, 
 why hast thou thus dealt with us ? behold, thy father and 
 
 49 I have sought thee sorrowing. And he said unto them. 
 How is it that ye sought me ? wist ye not that I must be 
 
 50 about my Father's business? And they understood not 
 
 51 the saying which he spake unto them. And he went down 
 with them, and came to Nazareth, and was subject unto 
 them : but his mother kept all these sayings in her heart. 
 
 52 And Jesus increased in wisdom and stature, and in favour 
 with God and man. 
 
74 Westminster New Testament 
 
 This one story out of the boyhood of Jesus bears 
 all the marks of truth. Here also faithfulness to 
 the Law is a prominent feature^ but there is also 
 the suggestion of the awakening of the character- 
 istically filial consciousness in the desire to know 
 more about the Father, and to obey Him. 
 
 40. This verse is regarded by Plummer as " the 
 conclusion of a separate narrative/' as i. 80 is 
 (cf. i. 25, 38, 56, ii. 20) ; but if Luke had written 
 sources he has so worked them over, that we 
 cannot distinguish them. The verse may also be 
 taken as a general introduction to the particular 
 incident that follows. filled with wisdom. 
 Gr. " becoming full of wisdom." There was mental 
 and moral as well as bodily growth, grace. Like 
 mother, like son (cf. i. 30). 
 
 41. every year. A regular habit. The Law 
 required every male to go up to Jerusalem for the 
 three feasts, Passover, Pentecost, and Tabernacles, 
 but when the people came to be widely scattered 
 this became impossible ; every Palestinian Jew 
 tried to go up once a year. While the Law did 
 not require that women should go up, piety 
 prompted many to go with their husbands. 
 
 42. twelve. The age at which a Jewish lad 
 became " a son of the Law," subject to its require- 
 ments as regards feasts, fasts, etc. 
 
 43. days. Either the two principal days, or 
 the seven required by the Law (Ex. xii. 15, l6). 
 child. Better R. v.," boy." tarried. Intentionally, 
 so absorbed in the new experience of worship, etc. 
 knew. A proof of their confidence in Him. 
 
 44. company, "caravan." Neighbours travelled 
 together, the women and children going first, 
 the men following after. Each parent may have 
 
St. Luke ii. 40-52 75 
 
 thought that the Boy was with the other, and only 
 when the halt was made for the night would he 
 be missed. 
 
 46. three days. This can be reckoned in 
 three ways. The first day they travelled away 
 from Jerusalem, the second day returned to it, 
 and on the third they found Jesus. Or the 
 journey from Jerusalem is not counted, and a 
 whole day was spent in vain search in Jerusalem 
 itself. Or neither journey is reckoned, and two whole 
 days were spent in the vain search. The first is 
 the most probable. At least three days were spent 
 by the Boy in the temple, and while nothing is 
 said, we cannot doubt that these three days 
 marked an epoch in His personal development, 
 temple. A terrace within the temple where 
 public instruction was given on Sabbaths and 
 feasts. The feast must still have been going on 
 during these days, and so the parents must not 
 have remained the seven days, sitting". As Paul 
 sat "at the feet of Gamaliel" (Acts xxii. 3) to 
 learn, and not to teach, doctors. Better R.V. 
 marg., "teachers," the scribes learned in the 
 Law and the traditions of the fathers, midst. 
 Not a position of honour, but a number of teachers 
 were gathered around Him. asking. This was 
 a recognised method of instruction, and implied 
 no assumption of the teacher's role by Jesus, as 
 legend represents. 
 
 47. astonished. A word expressing much 
 wonder (cf. viii. 56; Acts ii. 7, 12, viii. 13, ix. 21). 
 
 48. they. The parents, amazed. At the place 
 He was in, the task He was engaged on, and His 
 forgetfulness of them. Son. Gr. " child." have 
 sought. Abetter reading is "are seeking." Their 
 
76 Westminster New Testament 
 
 anxiety was not yet over, sorrowing. " in great 
 anguish." 
 
 49. How is it. He is surprised that they could 
 think of looking for Him elsewhere, about my 
 Father's business. R.V., " in My Father's house." 
 Gr. " in the things of My Father." The R. V. is 
 more probable, as it is the place in which He was 
 to be found that is in question, father. This 
 has no reference to the mother's description of 
 Joseph as thy father, still less is it a rebuke of 
 the words. At this stage of Jesus' development 
 He probably knew nothing of the mode of His 
 birth, and there was no opposition of earthly and 
 heavenly fatherhood in His mind. It is the first 
 awakening of His characteristic filial consciousness. 
 
 50. understood not. This confession, in view 
 of the probable source of the story, is a guarantee 
 of truth. How could they know all that the 
 Messiahship involved, if Jesus discovered Himself 
 only slowly ? 
 
 51. subject. The Boy's action was no premature 
 rebellion against parental authority. How long 
 Joseph lived to exercise it we do not know, but 
 he was dead before the ministry began seventeen 
 years later, kept. Does this statement explain 
 the ignorance of the early apostolic witnesses 
 regarding the birth and childhood of Jesus, and 
 does Luke add this to confirm the accuracy of 
 his information ? 
 
 52 (cf. 1 Sam. ii. 26). increased. ^ R.V., 
 '' advanced." There was a real growth, wisdom 
 (cf Heb. V. 8). Moral and religious insight was 
 developed, stature. Though the word also means 
 "age" (xii. 25; Matt. vi. 27, R.V. marg.), this 
 suits the context better, favour, "goodwill," 
 
St. Luke iii. 1-20 77 
 
 "approval" (cf. i. 80). The characteristic contrast 
 ah-eady appears between the two children. 
 
 II. THE FORERUNNER AND THE 
 
 PREPARATION OF JESUS 
 
 (Luke iii. 1-iv. 13). 
 
 This is the second main division of the Gospel, 
 and shows how, on the one hand, the people were 
 prepared for the ministry of Jesus by the preach- 
 ing and baptism of the Forerunner ; and how, on 
 the other hand, Jesus Himself was in His baptism 
 and temptation prepared for the exercise of that 
 ministry by His dedication of Himself to God, His 
 equipment for His work by God, and His rejection 
 of methods of doing this work contrary to the will 
 of God. In this section Luke introduces a wider 
 historical context by mentioning the contemporary 
 rulers (a proof of his historic sense), and relates the 
 person of Jesus as the Messiah to the past history 
 of the nation by giving His genealogy, which in 
 accordance with His universalism, however, is 
 carried back to Adam. While he begins now to 
 follow the guidance of Mark in the course of 
 events, he introduces material from his second source 
 (Q) as well as adds matter peculiar to himself. 
 
 iLuke iii. 1-20 { = Mark i. 1-8 = Matt. iii. 1-12 
 and Mark vi. 16-29= Matt. ^cv. 3-12). 
 
 THE MISSION OF JOHN THE BAPTIST. 
 
 Now in the fifteenth year of the reign of Tiberius Caesar, 
 Pontius Pilate being governor of Judaea, and Herod being 
 tetrarch of Galilee, and his brother PhiHp tetrarch of 
 
78 Westminster New Testament 
 
 Itursea and of the region of Trachonitis, and Lysanias the 
 
 2 tetrarch of Abilene, Annas and Caiaphas being the high 
 priests, the word of God came unto John the son of 
 
 3 Zacharias in the wilderness. And he came into all the 
 country about Jordan, preaching the baptism of repentance 
 
 4 for the remission of sins ; as it is written in the book of 
 the words of Esaias the prophet, saying, The voice of one 
 crying in the wilderness^ Frepare ye the way of the Lord^ 
 
 5 make his paths straight. Every valley shdll be filled, and 
 every mountain and hill shall be brought low ; and the 
 crooked shall be made straight, and the rough ways shall be 
 
 6 made smooth ; and all flesh shall see the salvation of God, 
 
 7 Then said he to the multitude that came forth to be baptized 
 of him, O generation of vipers, who hath warned you to 
 
 8 flee from the wrath to come ? Bring forth therefore fruits 
 worthy of repentance, and begin not to say within your- 
 selves, We have Abraham to our father : for I say unto 
 you, That God is able of these stones to raise up children 
 
 9 unto Abraham. And now also the axe is laid unto the 
 root of the trees : every tree therefore which bringeth not 
 forth good fruit is hewn down, and cast into the fire. 
 
 10 And the people asked him, saying. What shall we do 
 
 11 then? He answereth and saith unto them, He that hath 
 two coats, let him impart to him that hath none ; and he 
 
 12 that hath meat, let him do likewise. Then came also 
 publicans to be baptized, and said unto him. Master, what 
 
 13 shall we do? And he said unto them, Exact no more 
 
 14 than that which is appointed you. And the soldiers like- 
 wise demanded of him, saying, And what shall we do ? 
 And he said unto them. Do violence to no man, neither 
 
 1 5 accuse any falsely ; and be content with your wages. And 
 as the people were in expectation, and all men mused in 
 their hearts of John, whethier he were the Christ, or not ; 
 
 16 John answered, saying unto them all, I indeed baptize you 
 with water ; but one mightier than I cometh, the latchet 
 of whose shoes I am not worthy to unloose : he shall 
 
St. Luke iii. 1-20 79 
 
 17 baptize you with the Holy Ghost and with fire : whose fan 
 is in his hand, and he will throughly purge his floor, and 
 will gather the wheat into his garner ; but the chaff he will 
 
 18 burn with fire unquenchable. And many other things in 
 
 19 his exhortation preached he unto the people. But Herod 
 the tetrarch, being reproved by him for Herodias his brother 
 Philip's wife, and for all the evils which Herod had done, 
 
 20 added yet this above all, that he shut up John in prison. 
 
 After mentioning the contemporary rulers 
 (vers. 1 J 2), Luke draws from Mark a brief descrip- 
 tion of the work of John the Baptist as the 
 Forerunner (vers. 3-6), and from Q the solemn 
 warning to the people (vers. 7-9). He himself 
 adds the counsels given to particular classes 
 (vers. 10-14). In John's disclaimer of the Mes- 
 siahship (vers. 15-17) he appears dependent on 
 both sources ; he returns to Mark in recording the 
 close of John's ministry by imprisonment (vers. 
 18-20). 
 
 1. Does the date refer to the beginning or the 
 close of the Baptist's ministry, or to the baptism of 
 Jesus by him ? We cannot be certain, but it is 
 probable that John's ministry did not last more 
 than a year, fifteenth year. It is uncertain 
 whether Luke counts from the death of Augustus, 
 when Tiberius became sole ruler, or from an earlier 
 time, when he became joint-ruler with Augustus. 
 The one would give us about 29 a.d., the other 
 about 26 or 27 a.d. for the date. At the later date 
 Jesus would be about thirty-two (ver. 23, "about 
 thirty"). Pilate was governor from 25 a.d. to 
 36 or 37 A.D. Herod Antipas was the son of 
 Herod the Great and Malthace the Samaritan. In 
 4 B.C. he was appointed tetrarch (governor of a 
 
8o Westminster New Testament 
 
 fourth, i.e. of his father's dominions) of Peraea and 
 Galilee, and ruled till 39 or 40 a.d., when he was 
 banished. He had the title ki7ig not of right, but 
 by courtesy. Philip, son of Herod the Great and 
 Cleopatra, reigned from 4 B.C. to 33 a.d., when he 
 died. He built Caesarea Philippi, and was reckoned 
 the best of the Herods. He was married to his 
 niece Salome. His territory (the region of Ituraea 
 and Trachonitis) lay N. E. of Galilee towards 
 Damascus. Lysanias. We have no other certain 
 evidence about him ; for Luke is not likely to have 
 confused him with the Lysanias who ruled here 
 before 36 b.c. 
 
 2. being the high priests. R.V. better, " in the 
 high priesthood." While according to the Law 
 there was only one high priest, Annas and Cai- 
 aphas seem to have discharged the office together, 
 the one as the de jure (Acts iv. 6), the other as the 
 dejacto (John xi. 49) High Priest, the WOrd of 
 God (cf. Jer. i. 2). The prophetic inspiration. 
 After the silence of centuries a prophetic voice was 
 once more heard, wilderness. Same place as 
 i. 80 ; the Jeshimon of 1 Sam. xxiii. 19 (R.V. marg.). 
 
 3. into all the country about Jordan. R.V., 
 "into all the region round about Jordan " — that is, 
 " the plain of the Jordan," from the west shore of 
 the Dead Sea northward to the shores of the Sea 
 of Galilee. He seems to have laboured on both 
 sides of the river, for John x. 40 places him in 
 Peraea. His work required nearness to a river. 
 
 preaching. Literally, heralding, the baptism of 
 
 repentance. The baptism which is the outward 
 sign of the inward change of repentance ; lit., 
 "change of mind," regret for the past deeds and 
 resolve of amendment in the future, for the 
 
St. Luke iii. 1-20 
 
 81 
 
 remission of sins. This was the end of the 
 repentance, for ^God forgives when man repents. 
 This forgiveness was with a view to the coming 
 Messianic Kingdom. 
 
 4. book. Used only by Luke (xx. 42 ; Acts i. 20, 
 vii. 42) and Phil. iv. 3. words, "utterances of a 
 prophet or teacher" (Acts xx. 35). The VOice, 
 etc. From Isa. xi. 3. This quotation is also in 
 Matthew and Mark, and belongs to the Marcan 
 source. John i. 23 puts the quotation on the lips of 
 the Baptist himself. Luke continues the quotation 
 as the others do not, vers. 4 and 5 as well as 3. in 
 the wilderness. May be taken either with voice 
 or prepare, the former better ; although the quota- 
 tion shows that it is through a wilderness the way 
 is to be made (in the original from Babylon to 
 Judaea). The moral obstacles in the condition of 
 the nation must be removed to prepare for the 
 Messiah's coming. 
 
 5. valley, "ravine." "crooked shall become 
 straight wai/s, and the rough ways smooth 
 7vays." 
 
 6. all flesh, i.e. the human race (Matt. xxiv. 
 21 ; 1 Pet. i. 24). Man's creatureliness and 
 weakness is implied, not moral depravity as in 
 Paul's use of the term ^ei"A. salvation. To express 
 his Pauline universalism, Luke continues the 
 quotation. 
 
 7. said he. "he used to say." It is not the 
 sermon of one occasion that is given, but a summarj^ 
 of his habitual teaching. Matt. iii. 7 represents 
 this message as addressed to the Pharisees and 
 Sadducees, but Luke's Gentile readers would have 
 no special interest in such a detail, baptized 
 The multitudes seemed to have thought that the 
 
 6 
 
82 Westminster New Testament 
 
 ordinance could take the place of the repentance 
 of which it was but a sign ; yet their desire for it 
 was an acknowledgment of John's prophetic claim, 
 and of its exceptional value as somewhat else and 
 more than the ordinary purifications. From these it 
 was distinguished as offered to the whole nation as 
 needing cleansing in view of the coming Messiah, 
 generation. This descent is asserted in opposi- 
 tion to the descent from the fathers of which they 
 boasted, vipers. John takes his illustration from 
 the wilderness, so stones, and barren trees, the 
 wrath to come. The Messianic judgment would 
 fall on impenitent Jews also, and not only on the 
 Gentiles, as many of the Jews believed. 
 
 8. worthy of repentance, '^repent, and show 
 
 your repentance in your actions " (cf. Acts xxvi. 20). 
 A Rabbinic saying runs : " If Israel would repent 
 only one day, the Son of David would come forth- 
 with." begin not. "give the thought no enter- 
 tainment in your mind, but show it the door." 
 Abraham. Cf. John viii. 33, 5S ; Jas. ii. 21. stoneS 
 (abani??i), children {banivi). The play on words is 
 easily seen. 
 
 9. now. The judgment is at hand, every 
 tree, etc. Trees were grown in Palestine for their 
 fruit, not as we do for ornament ; a fruitless tree 
 was not spared. 
 
 10-14. This passage is peculiar to Luke, and 
 shows John's " cure of souls," how he adapted his 
 call to repentance to individual duties and dangers. 
 
 10. asked. " continued to ask " ; in their anxiety 
 " kept asking." then. In view of the threatened 
 judgment to escape it. 
 
 11. coats. The chiton was the under, the 
 himation the upper garment ; it is the shirt and not 
 
St. Luke iii. 1-20 83 
 
 the coat John mentions. To him two shirts 
 appeared a luxury rather than a necessity (cf. 
 Matt. X. 10). meat (R.V., "food ") must be shared, 
 whether a man has more than enough for himself 
 or not. 
 
 12. publicans. " collectors or renters of Roman 
 taxes " (R.V. marg. on Matt. v. 46) were detested, 
 not only for their own fraud and tyranny, but still 
 more as agents of a foreign dominion. If a Jew 
 became a "publican" he was cut off from the 
 congregation, and his whole family was made to 
 feel the shame. 
 
 13. Exact. R.V., "extort." John does not con- 
 demn their calling, only the abuse of it. 
 
 14. soldiers, "men on military duty," not 
 Romans, but Jews ; a kind of police, possibly acting 
 along with the publicans, accuse. "intimidate 
 in order to extort money." wages, "rations, 
 allowance, pay." Don't try to supplement it by 
 getting money out of people by violence or 
 threats. 
 
 15. expectation. Or "in suspense" (A.V. 
 marg.). mused. Better, "reasoned or debated" 
 (R.V. marg.). whether. Add with R.V., " haply." 
 There was nothing but uncertainty. 
 
 16. answered. Either he was directly ques- 
 tioned, or came to know what was being discussed. 
 I . . . with water. The Greek puts the words 
 close together for emphasis. Not one mightier, 
 but the mightier, the well-known, because expected, 
 Messiah, worthy (Gr. " sufficient ") tO un- 
 loose. Cf. Mark, " worthy to stoop down and un- 
 loose " ; and Matthew, " worthy to bear." This is a 
 slave's office, and with fire. Mark omits this 
 phrase, but Matthew has it. It does not refer to the 
 
84 Westminster New Testament 
 
 fiery tongues at Pentecost, or to the penal fires for the 
 wicked, but either to the purifying power of the 
 Spirit or to the fiery trials through which believers 
 should have to pass (Plummer). Bruce interprets 
 thus : " The function in both cases is judicial. John 
 refers to the Holy Word and Fire of Judgment. It 
 iSj however, not impossible that Luke read an 
 evangelic sense into John's words " (^Expositor's 
 Greek Testament, i. pp. 483-84). 
 
 17. fan. " winnowing shovel." unquenchable. 
 The word not does express the endless duration of 
 the fire, but rather its fierceness, so that, until all 
 the fuel is consumed, it cannot be put out. 
 
 18. Better R. v., " With many other exhortations 
 therefore preached he good tidings unto the 
 people." many other. The two words indicate 
 that what is given above is only a brief summary 
 of John's teaching, and that even other topics 
 were mentioned, preached. Gr. ^^ evangelised " ; 
 forgiveness to the penitent. 
 
 19. Herod. That is, Antipas. Philip. Not the 
 tetrarch mentioned in ver. 1, but a son of Herod 
 by Mariamne, who had been disinherited by him, 
 and lived privately in Rome. wife. Herod had 
 taken her as his own wife, after having discarded 
 the daughter of Aretas. all the evil things. 
 Luke alone mentions this wider content of the 
 rebuke. 
 
 20. Josephus gives as the reason for John's 
 imprisonment that Herod feared he might use his 
 great influence among the people to cause them to 
 revolt. This was probably the reason given publicly. 
 Luke tells us what the real reason was. It was in 
 the castle of Machaerus, on the N.E. corner of the 
 Dead Sea, that John was imprisoned. Probably 
 
St. Luke iii. 21-22 85 
 
 Herod had a short time before wrested it from 
 Aretas. Luke does not give an account of the 
 execution of John the Baptist, but alludes to it in 
 ix. 9. 
 
 Luke iii. 21, 22 ( = Mark i. 9-11 = Matt. iii. 13-17). 
 THE BAPTISM OF JESUS. 
 
 21 Now when all the people were baptized, it came to pass, 
 that Jesus also being baptized, and praying, the heaven 
 
 22 was opened, and the Holy Ghost descended in a bodily 
 shape like a dove upon him, and a voice came from heaven, 
 which said, Thou art my beloved Son ; in thee I am well 
 pleased. 
 
 As the baptism of John was a baptism of repent- 
 ance, it is not easy to understand why the sinless 
 Jesus submitted Himself to it. Yet it is Matthew 
 alone who records the Baptist's objection, " I 
 have need to be baptized of Thee, and comest Thou 
 to me } " and Jesus' plea in answer, " Suffer it to 
 be so now ; for thus it becometh us to fulfil all 
 righteousness" (iii. 14, 15). This answer suggests 
 the solution of the problem. It was not merely 
 as a confirmation of John's ministry that Jesus was 
 baptized. As the sinful prepared for the coming 
 Kingdom by penitence and pardon, so He dedicated 
 Himself to it, not as separating Himself from, but 
 as identifying Himself with, the sinful race. The 
 righteousness He fulfilled was that of the Servant 
 of Jehovah, pictured in Isa. liii., who suffered 
 with and for the sinful that He might save (see 
 The Inner Life of Jesus, chap. iv.). Mark's record 
 indicates that the vision and the voice after the 
 baptism were for Jesus Himself (i. 10, 11). Luke 
 
86 Westminster New Testament 
 
 does not so confine either, but he preserves the 
 dh-ect mode of address in the second person. 
 Matthew, according to some of the ancient MSS., 
 agrees with Mark as to the first point, but gives the 
 utterances of the Voice in the third person : " This 
 is My beloved Son" (iii. l6, 17). The Fourth 
 Gospel represents the descent of the Spirit as a 
 sign given to the Baptist, whereby he might 
 recognise the Messiah (i. 32-34)). Whether others 
 shared the vision and Voice or not, it seems certain 
 that the sign was intended for Jesus as the Divine 
 approval of His self-dedication, and the Divine 
 endowment with the miraculous power which He 
 exercised in His ministry. 
 
 21. when all, etc. Jesus seems to have waited 
 till the multitude that had come to be baptized 
 had gone, and praying. A characteristic Lucan 
 addition. 
 
 22. in a bodily shape. Luke alone mentions 
 this, and in so doing possibly makes more definite 
 than it was the objective manifestation, whatever it 
 may have been. It need hardly be said that we 
 are not to think of the Spirit as embodied in a 
 dove ; but there was some such outward sign of the 
 presence of the Spirit (cf. the cloven tongues at 
 Pentecost, Acts ii. 3). While the filial conscious- 
 ness was not given, but approved in the baptism, 
 the descent of the Spirit does signify that Jesus 
 then became conscious of possessing supernatural 
 powers ; and this was the occasion of the Tempta- 
 tion which at once followed. Thou art my 
 beloved Son. Rather, "My Son, My beloved 
 one." There seems to be a reference to Ps. ii. 7. 
 Some MSS. add the words that follow in the Psalm, 
 '^ This day have I begotten Thee," but these are 
 
St. Luke iii. 23-38 87 
 
 inappropriate here, as this was not the beginning 
 of the Sonship, or even of the consciousness of it. 
 The descent of the Spirit at the baptism is not, as 
 some scholars maintain, an alternative explanation 
 of the divinity of Christ to the virgin birth, or the 
 incarnation of the Logos. It is not only an out- 
 ward sign of the beginning of the ministry, but 
 also an inward confirmation of Jesus' purpose in 
 the assurance of the Divine approval and the com- 
 munication of the supernatural powers. 
 
 Luke iii. 23-38 (cf. Matt. i. 1-17). 
 THE GENEALOGY OF JESUS. 
 
 23 And Jesus himself began to be about thirty years of age, 
 being (as was supposed) the son of Joseph, which was the 
 
 24 son of Heli, which was the son of Matthat, which was the 
 son of Levi, which was the son of Melchi, which was the 
 
 25 son of Janna, which was the son of Joseph, which was the 
 son of Mattathias, which was the son of Amos, which was 
 the son of Naum, which was the son of Esli, which was 
 
 26 the son of Nagge, which was the son of Maath, which was 
 the son of Mattathias, which was the son of Semei, which 
 
 27 was the son of Joseph, which was the son of Juda, which was 
 the son of Joanna, which was the son of Rhesa, which was 
 the son of Zorobabel, which was the son of Salathiel, which 
 
 28 was the son of Neri, which was the son of Melchi, which 
 was the son of Addi, which was the son of Cosam, which 
 
 29 was the son of Elmodam, which was the son of Er, which 
 was the son of Jose, which was the son of EHezer, which 
 was the son of Jorim, which was the son of Matthat, which 
 
 30 was the son of Levi, which was the son of Simeon, which 
 was theTson of Juda, which was the son of Joseph, which 
 
 31 was the son of Jonan, which was the son of Eliakim, which 
 was the son of Melea, which was the son of Menam, which 
 
88 Westminster New Testament 
 
 was the son of Mattatha, which was the son of Nathan, 
 
 32 which was the son of David, which was the son of Jesse, 
 which was the son of Obed, which was the son of Booz, 
 which was the son of Salmon, which was the son of Naasson, 
 
 33 which was the son of Aminadab, which was the son of 
 Aram, which was the son of Esrom, which was the son of 
 
 34 Phares, which was the son of Juda, which was the son of 
 Jacob, which was the son of Isaac, which was the son of 
 Abraham, which was the son of Thara, which was the son 
 
 35 of Nachor, which was the son of Saruch, which was the 
 son of Ragau, which was the son of Phaleg, which was the 
 
 36 son of Heber, which was the son of Sala, which was the 
 son of Cainan, which was the son of Arphaxad, which was 
 the son of Sem, which was the son of Noe, which was the 
 
 37 son of Lamech, which was the son of Mathusala, which 
 was the son of Enoch, which was the son of Jared, which 
 was the son of Maleleel, which was the son of Cainan, 
 
 38 which was the son of Enos, which was the son of Seth, 
 which was the son of Adam, which was the son of God. 
 
 It is at the beginning of the pubUc ministry of 
 Jesus that Luke inserts the genealogy, for it is the 
 Davidic descent therein shown which is a quaUfica- 
 tion for the Messiahship. It is strange, however, 
 that he does not place the beginning of the public 
 ministry after the story of the Temptation, which 
 as surely as the Baptism belongs to the preparation. 
 Besides differences within the list of names, Luke's 
 is unlike Matthew's genealogy in three respects : 
 (1) The place given to it, whereas Matthew places 
 it at the very beginning of his Gospel ; (2) the start- 
 ing-point, " Jesus being the son (as was supposed) 
 of Joseph," and the backward movement, while 
 Matthew begins with Abraham, and moves forward ; 
 (3) the termination, not as Matthew begins, with 
 Abraham, but with " Adam, the son of God." The 
 
St. Luke iii. 23-38 89 
 
 Jews were very careful to preserve genealogies, and 
 a family claiming Davidic descent would probably 
 be more careful still. Even if Herod the Great 
 did order such genealogies to be destroyed, there 
 is no proof that he was completely successful, and 
 that Luke could not have got such a genealogy 
 from what he believed to be " an authentic source." 
 Whether any such genealogy was entirely accurate 
 is quite another matter. What now concerns us 
 is Luke's good faith in what he here offers. The 
 difference between Luke's and Matthew^' s genealogy 
 forbids any such assumption of absolute correctness 
 in either. The difficulty is only evaded, but not 
 escaped, by the suggestion that the one is the 
 genealogy of Mary, and the other of Joseph ; as 
 both mention Joseph, and not Mary, and Jews 
 reckoned descent through the father. As Joseph 
 was legally the father of Jesus, all that needed 
 proof was Joseph's Davidic descent. For the real 
 interest and vital influence of the Gospel the point 
 does not deserve elaborate discussion. 
 
 23. The A.V. is impossible, the R.V. must be 
 preferred. " And Jesus Himself, when He began 
 to teach f was about thirty years of age." The 
 words "to teach," which are not in the Greek, are 
 probably too definite. It is His whole calling that 
 now began, but Mark has "to teach" (iv. 1). as was 
 supposed. This guards the virgin birth. The 
 suggestion to include the words of Joseph in the 
 parenthesis, and so make Jesus the supposed son of 
 Joseph, but the real grandson of Heli, the assumed 
 father of Mary, must be unhesitatingly rejected as 
 doing violence to the language used. 
 
 27-31. In these verses the only point of agree- 
 ment in the two genealogies is in ver. 27. 
 
90 Westminster New Testament 
 Zorobabel,thesonofSalathiel(R.V.,"Shealtiel"). 
 
 Zenibhahel played a prominent part as the head of 
 the tribe of Judah at the time of return from the 
 Babylonian Exile. While in 1 Chron. iii. 1 9, he is 
 mentioned as Shealtiel's nephew, yet he was also 
 his heir. Into the ingenious conjectures by which 
 the genealogies are reconciled we need not enter. 
 
 32-341. David to Abraham. Matthew and Luke 
 here entirely agree, but Luke alone goes back to 
 Adam (35-38), to give a solid basis to his uni- 
 versalism. 
 
 38. the son of God. Adam is so described 
 not to account for the Divine Sonship of Christ, as 
 in that case he would in no way differ from man- 
 kind. It is to correct pagan myths about man's 
 origin, and to assert man's dignity, that this relation 
 is stated here. 
 
 Luke iv. 1-13 (of. Matt. iv. i-ii-Mark i. 12, 13). 
 
 THE TEMPTATION OF JESUS. 
 
 And Jesus, being full of the Holy Ghost, returned from 
 Jordan, and was led by the Spirit into the wilderness, 
 
 2 being forty days tempted of the devil. And in those days 
 he did eat nothing : and when they were ended, he after- 
 
 3 ward hungered. And the devil said unto him. If thou be 
 the Son of God, command this stone that it be made bread. 
 
 4 And Jesus answered him, saying, It is written, Tha^ man 
 shall not live by bread alone, but by every word of God. 
 
 5 And the devil, taking him up into an high mountain, 
 shewed unto him all the kingdoms of the world in a 
 
 6 moment of time. And the devil said unto him, All this 
 power will I give thee, and the glory of them : for that is 
 
 7 delivered unto me ; and to whomsoever I will I give it. If 
 
 8 thou therefore wilt worship me, all shall be thine. And 
 
St. Luke iv. 1-13 91 
 
 Jesus answered and said unto him, Get thee behind me, 
 Satan : for it is written, Thou shalt worship the Lord thy 
 9 God^ and him only shalt thou serve. And he brought him 
 to Jerusalem, and set him on a pinnacle of the temple, and 
 said unto him. If thou be the son of God, cast thyself down 
 
 10 from hence : for it is written. He shall give his angels 
 
 11 charge over thee, to keep thee : and in their hands they shall 
 bear thee up, lest at any time thou dash thy foot against a 
 
 12 stone. And Jesus answering said unto him, It is said, 
 
 13 Thou shalt not tempt the Lord thy God. And when the 
 devil had ended all the temptation, he departed from him 
 for a season. 
 
 In the account of the Temptation Luke does not 
 follow Mark, but, as does Matthew, draws from the 
 second source (Q). Mark's brief statement seems 
 secondary. Either the Evangelist or his informant 
 Peter did not recognise the significance of the 
 event, and so did not seek, or, if either had, use 
 further information. He has, however, two signi- 
 ficant touches of description : ^^ the Spirit driveth 
 Him " — " He was with the wild beasts." It is not 
 improbable that, after His experience in baptism, 
 Jesus was in a mood of ^^ storm and stress" that might 
 be fully described by the first phrase. Matthew 
 and Luke draw from Q, according to Harnack, who 
 holds that " the text of the story of the Tempta- 
 tion in Q can be restored with almost complete 
 certainty ; almost everywhere does what is peculiar 
 to the two witnesses prove itself secondary. The 
 shortest text is the genuine, and Matthew stands 
 nearer to it than Luke " {Spri'iche und Reden Jesu, 
 p. 37). As regards the difference of order, 
 Matthew's third being Luke's second temptation, 
 and vice versa, he holds that Matthew's is the more 
 probable order, as the temptation to bow down 
 
92 Westminster New Testament 
 
 to Satan is the greatest, and involves the disowning 
 of the Divine Sonship, which is the ground of 
 Satan's appeal in the other two. For Luke's order 
 three reasons may be advanced : the change of 
 place is left to the last temptation, Satan there 
 first ventures as a last resource to quote Scripture, 
 and Christ's answer forbids any further attempts. 
 The diiference at the end and the beginning of 
 each stoiy is due to different borrowings from 
 Mark. If the record of the Temptation belongs to 
 Q, then it is to be included in the teaching Jesus 
 Himself gave. It is clear that the story could 
 come from no other. If so, when and for what end 
 did Jesus lay bare His own soul to the gaze of His 
 disciples .'' It was to warn them against the danger 
 which He Himself had escaped. At Caesarea 
 Philippi His conception of the Messiahship and 
 theirs came into conflict. Is it not probable that 
 He then told them how He Himself had rejected 
 as temptations of Satan their expectations ? If 
 this was the occasion, a conclusion follows both as 
 regards the mode and the content of His teaching. 
 The mode was probably parabolic. There are 
 insuperable difficulties in taking the story of the 
 Temptation literally. Could Satan assume a visible 
 form and an audible voice at will ? Could he 
 transport Jesus through the air to the pinnacle of 
 the temple.^ From what mountain can all the 
 kingdoms of the world be seen in a moment of 
 time ? It is more reasonable to assume that Jesus 
 put in these figurative forms inner experiences, 
 which were so subtle and persuasive, that only He, 
 by His moral insight and spiritual discernment, 
 detected them as temptations, and so rejected them. 
 Had He told His disciples just what the suggestions 
 
St. Luke iv. 1-13 
 
 93 
 
 were, they would probably not have recognised 
 them as real temptations, but as legitimate devices 
 and purposes. He was not only tempted to use 
 the miraculous power and the filial position for self- 
 pleasing, self-sparing, and self-seeking, not only 
 tempted to advance His cause by appeal to the 
 popular expectations and passions, but most of all 
 to make His Kingdom as Messiah merely a pros- 
 perous, aiTogant, and aggi'essive secular state, 
 seeking only earthly good, fame, and power. These 
 suggestions of evil did not arise from the pure soul 
 of Jesus Himself. No external bodily tempter was 
 needed to present them to Him. He did not live 
 in isolation, and these were the common desires 
 and hopes regarding the Messianic age. At the 
 beginning of the ministry He had to decide 
 whether He would follow the popular expectations, 
 or be led by His Father's will in His own soul. 
 
 1. full of the Holy Ghost. The mood of 
 exaltation at the baptism continued, but the con- 
 sciousness of possessing supernatural power forced 
 on Him the need for solitude to decide how it 
 should be used. Not into but in : in His solitary 
 wanderings He was conscious of the same 
 presence. 
 
 2. forty days may be taken with wilderness, 
 as R.V. takes it, ^^ during forty days," or with 
 tempted, as A.V. does. The temptations either 
 continued during this period, or came in more 
 concentrated force at the close of it. tempted. 
 Tried with a view to evil ; the word means simply 
 tri/ (^'assayed," Acts ix. 26), ov tri/ with a view to 
 good (2 Cor. xiii. 5), as by affliction (Heb. xi. 17), or 
 as here, in order to lead to sin (Jas. i. 13). devil. 
 The Greek word means '^ calumniator," but renders 
 
94 Westminster New Testament 
 
 the Hebrew word Satan, " adversary." Cf. Job i. 
 6-12, ii. 1-7 ; and Zech. iii. 1-3. Without doubtmg 
 or denying the existence of a personal power of 
 evil, we may, as stated above, hesitate to assume 
 a bodily presence here, did eat nothing. Cf. 
 Matt. iv. 2, '^fasted." Absorbed in the inward 
 struggle, Jesus either did not feel the need of 
 food, or He chose, till the victory was secured, not to 
 take food. Both Evangelists suggest that the pangs 
 of hunger were not felt till the end of the time. 
 
 3. If thou be the Son of God. The position 
 is to be used for self-pleasing, to gain an earthly 
 good. Can God wish His Son to be hungry 
 (cf. Gen. iii. 1) ? Jesus did not, and to fulfil His 
 calling could not, use His miraculous power to 
 meet His own wants, and so raise Him above 
 the common human lot. stone. Christ's outward 
 surroundings suggested the form of the tempta- 
 tion ; there might appear a resemblance between 
 a stone and a loaf of bread. 
 
 4. It is written. Jesus does not use, as is 
 sometimes suggested, the words of Scripture as 
 magic formulae of mysterious power, but as ex- 
 pressing the moral and spiritual principles which 
 
 ruled His life, man shall not live by bread 
 alone. Quoted from Deut. viii. 3, where the words 
 refer to the manna, God's provision for His people 
 instead of bread. What Jesus means is that the 
 Son of God leaves it to His Father's care to 
 meet His wants, and that bodily food is not what 
 He most cares for (cf. John iv. 34). He cared 
 more for dependence on, and submission to, God 
 than for satisfaction of His bodily needs. 
 
 5. " If Satan on the mountain," says Plummer 
 (p. Ill), "could present to Christ's mind kingdoms 
 
St. Luke iv. 1-13 
 
 95 
 
 which were not visible to the eye, he could do 
 so in the desert. We may suppose that he 
 transfeiTed Jesus in thought to a mountain-top, 
 whence He could in thought see all." If some 
 parts of the narrative must thus be taken figura- 
 tively, we may ask, why not the whole story? 
 the world. Gr. ^nhe inhabited earth" (cf. xxi. 
 26; Acts xi. 28, xvii. 6, xix. 27). moment of 
 time. Cf ^^the twinkling of an eye" (1 Cor. xv. 
 52). 
 
 6. power. Better R.V.," authority." delivered. 
 
 By man's sin with God's permission. The influence 
 of evil on human affairs is a reality (cf. John 
 xii. 31, xiv. 30, xvi. 11), but it is not, as the 
 words suggest, a legitimate dominion. A cause 
 may be advanced in the world by the use of 
 unworthy means. 
 
 7. worship. Marg. A.V., f«^fall down before 
 me," the attitude of adoration. If Jesus consented 
 to use evil means for His Kingdom, He would 
 acknowledge Satan ; but He refused, for His 
 Kingdom was not of this world (John xviii. SQ, 37), 
 and the prince of this world had nothing in Him 
 (xiv. 30). 
 
 8. R.V. omits ''Get thee behind me, Stan," 
 which has crept in from Matt. iv. 10, modified by 
 xvi. 23. The quotation is from Deut. vi. 13, with 
 the word ivorship instead of fear, to bring it into 
 correspondence with the devil's suggestion. The 
 words affirm God's sole and absolute sovereignty. 
 
 9. pinnacle. Gr. '^'^wing"; some high point 
 in the temple building, but which we cannot tell, 
 cast thyself down. Either to test God's power 
 to rescue from all danger, or to overcome unbelief 
 in others by such a display. A recklessness of 
 
96 Westminster New Testament 
 
 consequences or an ostentatious display of mir- 
 aculous power in establishing and maintaining 
 His Kingdom is what this temptation means. 
 
 10, 11. Quoted from Ps. xci. 11, 12, with the 
 omission of the words, " in all Thy ways," after to 
 keep thee. It is doubtful whether the omission 
 is significant, as is maintained. If it is, then the 
 omitted words impose a limitation on the claim 
 to God's care ; only in the path of duty does 
 God guarantee safety. 
 
 12. The quotation in reply is from Deut. vi. l6, 
 and what the words mean is shown by the 
 illustration, ^^as ye tempted Him in Massah." 
 Presumptuous demands on God are not trust in 
 God, but a tempting Him to show His displeasure. 
 
 13. all the temptation. R.V., "every tempta- 
 tion"; better, "every kind of temptation." The 
 forty days were full of varied trials, of which these 
 given are but samples, for a season. " until a 
 season," till the next convenient opportunity (cf. 
 Acts xiii. 11, xxiv. 25). Jesus was again tempted : 
 when the people desired to make Him King 
 (John vi. 1 5), when the scribes demanded " a sign 
 from heaven" (Mark viii. 11), when Peter re- 
 monstrated with Him regarding His purpose to 
 suffer (Matt. xvi. 23), when He prayed that, if 
 possible, the cup might pass from Him (Matt, 
 xxvi. 39). The Temptation in the wilderness was 
 an anticipation of what He experienced through- 
 out His ministry. He "was in all points tempted 
 like as we are, yet without sin" (Heb. iv. 15). 
 His sinlessness was maintained. His perfection 
 attained, by a real moral development and 
 discipline, inclusive of temptation withstood and 
 overcome. 
 
St. Luke iv. 14-ix. 50 97 
 
 III. THE MINISTRY OF JESUS IN GALILEE 
 
 (Luke iv. 14-ix. 50). 
 
 The third main division of the Gospel deals 
 v^^ith the ministry of Jesus in Galilee. Here for 
 the most part Luke follows Mark closely, but 
 he inserts not a little material peculiar to himself, 
 and makes considerable use also of his second 
 source (Q). The Synoptists agree in making no 
 mention of the early ministry of Jesus in Judaea, 
 or of the visit of Jesus to Galilee, recorded in 
 John's Gospel (i., ii., iii.). Luke, by his refer- 
 ence to " the power of the Spirit," suggests that 
 the Galilaean ministry immediately followed the 
 Baptism ; but his statement about the spread 
 of Jesus' fame (ver. 14) suggests, on the contrary, 
 some previous ministry. Why did Jesus as Jewish 
 Messiah not begin His work at the centre of 
 national thought and life, but, as it were, at its 
 circumference? The Synoptists raise but do not 
 answer the question. John's answer is altogether 
 credible. It was His failure at Jerusalem, and 
 the danger threatened by the hostility of the 
 Jewish rulers there, that led Jesus to make His 
 appeal to His countrymen in Galilee. We must 
 recognise how one-sided our sources are. Mark 
 reports only what Peter taught, and Peter's 
 personal knowledge may have been almost entirely 
 confined to Galilee. If the second source is 
 derived from Matthew, another Galilaean, the same 
 limitation probably belongs to it. The Fourth 
 Gospel, on the contrary, probably goes back for 
 most of its material to a Jerusalemite eye-witness. 
 Matthew (iv. 12), and Mark (i. 14) give John's 
 
98 Westminster New Testament 
 
 imprisonment as the reason for Jesus' departure 
 into Galilee. This seems insufficient, unless 
 supplemented by the infoi*mation of the Fourth 
 Gospel. It was the hostility in Judaea that 
 brought home to Jesus that He was running a 
 similar risk as John had done, and that He might 
 hope for greater safety in Galilee. 
 
 (^) The First Stage of the Ministry in Galilee 
 (Luke iv. 14-vi. 11). 
 
 Luke iv. 14, 15 ( = Mark i. 14, 15= Matt. iv. 12). 
 JESUS IN GALILEE. 
 
 14 And Jesus returned in the power of the Spirit into 
 Galilee : and there went out a fame of him through all 
 
 15 the region round about. And he taught in their 
 synagogues, being glorified of all. 
 
 14, 15. These introductory verses give a summary 
 of the Galilaean ministry without entering into 
 details, to indicate its character, its effect, and 
 its method. It was marked by ^'holy enthusiasm," 
 secured a widespread popularity for Jesus, and 
 had the synagogues as its scene. In the previous 
 paragraph what is implied in the reference to 
 the Spirit and Christ's fame has already been 
 discussed. Toward the close of His ministry, when 
 Jesus had provoked the antagonism of scribes 
 and Pharisees, the synagogues were not so open 
 to Him. 
 
 15. taught. Teaching rather than worship was 
 the function of the synagogue, synagogues. 
 While Galilee was very populous, = Josephus no 
 
St. Luke iv. 16-30 99 
 
 doubt exaggerates when he says that " the smallest 
 villages had fifteen thousand inhabitants, and that 
 there were over two hundred towns and villages " 
 (Plummer). It is not likely that every village had 
 its own synagogue, but through the synagogue the 
 whole Jewish population could be reached. 
 
 Luke iv. 16-30 (cf. Mark vi. 1-6= Matt. xiii. 54-58). 
 JESUS AT NAZARETH. 
 
 16 And he came to Nazareth, where he had been brought 
 up : and, as his custom was, he went into the synagogue 
 
 17 on the sabbath day, and stood up for to read. And there 
 was deHvered unto him the book of the prophet Esaias. 
 And when he had opened the book, he found the place 
 
 18 where it was written, The Spirit of the Lord is upon me^ 
 because he hath anointed me to preach the gospel to the 
 poor ; he hath sent me to heal the brokenhearted^ to preach 
 deliverance to the captives^ and recoverijtg of sight to the 
 
 19 blind i to set at liberty them that are bruised, to preach 
 
 20 the acceptable year of the Lord. And he closed the book, 
 and he gave it again to the minister, and sat down. And 
 the eyes of all them that were in the synagogue were 
 
 21 fastened on him. And he began to say unto them, 
 
 22 This day is this scripture fulfilled in your ears. And all 
 bare him witness, and wondered at the gracious words 
 which proceeded out of his mouth. And they said, Is 
 
 23 not this Joseph's son? And he said unto them. Ye will 
 surely say unto me this proverb, Physician, heal thyself: 
 whatsoever we have heard done in Capernaum, do also 
 
 24 here in thy country. And he said. Verily I say unto you, 
 
 25 No prophet is accepted in his own country. But I tell 
 you of a truth, many widows were in Israel in the days 
 of Elias, when the heaven was shut up three years and 
 six months, when great famine was throughout all the 
 
 26 land ; but unto none of them was Elias sent, save unto 
 
loo Westminster New Testament 
 
 Sarepta, a city of Sidon, unto a woman that was a widow. 
 
 27 And many lepers were in Israel in the time of Eliseus 
 the prophet ; and none of them was cleansed, saving 
 
 28 Naaman the Syrian. And all they in the synagogue, 
 when they heard these things, were filled with wrath, 
 
 29 and rose up, and thrust him out of the city, and led 
 him unto the brow of the hill whereon their city was 
 
 30 built, that they might cast him down headlong. But he 
 passing through the midst of them went his way, 
 
 This section is peculiar to Luke, and he must 
 have had some special source of information. 
 Could it have been Jesus' family ? It is certain 
 that the visit did not take place at the very 
 beginning of His ministry, as a ministry, of which 
 the fame had spread widely, in Capernaum is 
 referred to by Jesus Himself; but Luke places 
 it here as typical. Jesus' grace to all meets with 
 unbelief. Tihe shadow of the Cross falls so early 
 upon His path. If this visit, then, belongs to 
 a later stage of the ministry, it may be, and 
 probably is, the same as that recorded in Mark 
 vi. 1-6 = Matt. xiii. 54-58. It is not likely that 
 two visits so similar would occur. Knowing His 
 fellow-townsmen, would He not wait to present 
 His claim until His widespread fame had 
 weakened the suspicion and jealousy which 
 neighbours so often display ? 
 
 16. brought up. This must be understood in 
 the light of ii. 51. custom. When He lived 
 in Nazareth, He either regularly attended the 
 synagogue, or also read the Scriptures in it ; 
 the first is certain, the second is doubtful. But 
 the clause may not refer to Nazareth, but to what 
 He was doing elsewhere. stOOd up. This was the 
 usual custom, a sign that either He had been 
 
St. Luke iv. 16-30 loi 
 
 asked by the ruler of the synagogue, or was ready 
 to read. Any member of the congregation might 
 do so. read. Two lessons were read, one from 
 the Law and one from the Prophets. As Hebrew 
 was not generally understood, the translation into 
 Aramaic followed. Although translation is not 
 mentioned, Jesus probably did translate. 
 
 17. the book, ^^roll." prophet. Possibly some 
 one else had read the part of the Law. It is 
 uncertain whether there were selected lessons, or 
 Jesus chose this passage Himself as most suitable 
 to His purpose, found need not mean by chance, 
 but by choice. 
 
 18, 19. The Evangelist quotes the LXX version 
 from memory (cf. Isa. Ixi. 1, 2). A.V. follows 
 some later MS. in inserting " to heal the broken- 
 hearted," which R.V., following the best authorities, 
 omits. 
 
 18. The Spirit. Jesus applies these words in 
 view of His experience in baptism, anointed. 
 Prophets and priests were anointed with oil, so 
 Jesus with the Spirit. This was His ordination 
 to Messiahship. poor. Yet godly and desiring 
 salvation, sent. As an ambassador. The word used 
 implies a special commission. captives. Lit., 
 ^^ prisoners of war." blind. The reference may 
 be to prisoners who had either been blinded by 
 their captors, or had lost their sight in the dark- 
 ness of the prison, to set at liberty them that 
 are bruised. These words are inserted from 
 Isa. Iviii. 6, probably by a slip of memoiy of the 
 Evangelist's, as in reading Jesus would not be likely 
 to make such an insertion from another passage into 
 the passage before Him. bruised. Broken both in 
 outward circumstance and inward disposition. 
 
I02 
 
 Westminster New Testament 
 
 i9. acceptable year. The age of the Messiah. 
 The words need not be taken literally as limiting 
 the ministry of Jesus to one year. While the 
 Synoptic record would admit such a limitation, 
 the Johannine seems to require three years. Jesus 
 did not continue the quotation, " and the day of 
 vengeance of our God/' as He desired now to 
 speak only "words of gi'ace" (ver. 22). 
 
 20. closed. Better, " rolled up/' for it was not 
 a bound book, but a roll from which Jesus read, 
 minister. R.V., "attendant." The "chazzan/' 
 who, besides looking after the Scripture rolls, taught 
 the children to read, and scourged offenders 
 (Matt. X. 17). sat. The usual attitude in teaching 
 (cf. V. 3; Acts xvi. IS), fastened, "riveted" 
 (cf. Acts vi. 15). Their interest was due to His 
 fame elsewhere, their personal familiarity with 
 Him, or perhaps also His mode of reading, and 
 choice of text. 
 
 21. say. Luke gives only a brief summary of 
 the discourse that followed, this scripture. The 
 passage just read. Jesus found His ideal of His 
 vocation in the second part of the Book of Isaiah, 
 specially in the suffering Servant. 
 
 22. witness. Talked to one another of all they 
 had heard about Him, without zeal or belief, 
 however, wondered. Astonishment rather than 
 reverence, words of grace. In matter as well as 
 manner ; " gracious words about God's grace." 
 they said. An objection to acceptance of this 
 teaching at once suggests itself ; they know Him 
 too well, and all about Him, to yield themselves 
 at once, as others have done, to His influence. 
 
 23. surely. R.V., "doubtless." proverb. R.V., 
 " parable," The word implies " a comparison," 
 
St. Luke iv. 16-30 103 
 
 and means any figurative utterance. Physician, 
 heal thyself. The Hebrew form is '' Heal thine 
 own lameness." The exact meaning is doubtful. 
 Either, "Do good in Nazareth as elsewhere/' or 
 more probably, " Show the fulfilment of the 
 prophecy in your own self before you offer to fulfil 
 it in others." In the one case, local jealousy, in 
 the other, personal depreciation is expressed. The 
 context, however, favours the less probable of the 
 two interpretations of the proverb itself, have 
 heard. The word hints a doubt, if it does not 
 risk a denial, country, i.e. native town. 
 
 24. And he said. This suggests a refusal to 
 work a miracle on demand, and the growing 
 unbelief that resulted from the refusal. For what 
 follows seems a justification of such a refusal. 
 
 25. He shows that He is in the prophetic 
 succession in this mode of action, three years 
 and six months. The Jewish tradition (cf. 
 Jas. V. 17). 1 Kings xviii. 1 has "in the third 
 year," that is, after two years and a half. 
 
 26. Sarepta. Heb. Zarepkatk, 1 Kings xvii. 9 ; 
 probably the modern Surafend. 
 
 28. filled with wrath. At His comparing Him- 
 self with Elijah and Elisha, and themselves with 
 the unbelieving Israelites to whom God in bestow- 
 ing His favour preferred the heathen (cf. Acts xiii. 
 46-50, xxii. 21, 22). 
 
 29. brow of the hill. According to tradition, 
 this is a precipice 80 to 300 feet high at some 
 distance from the town to the south-east. Modern 
 writers suppose that it must have been a smaller 
 precipice nearer at hand, whereon refers not 
 to the brow, but to the hill, for the brow of the 
 hill is above the modern village, threw him 
 
I04 Westminster New Testament 
 
 down. A case of " Lynch law " (cf. John viii. 59, 
 X. 31 ; Acts vii. 58, xxi. 31, 32). 
 
 30. passing through the midst. This does 
 not necessarily involve any miracle. His was a 
 commanding presence, and He seems to have put 
 forth in tone, look, or gesture. His influence to 
 subdue their passions (cf. John xviii. 6). went 
 his way. To Capernaum, now His home. Nazareth 
 was never entered again. It knew not the day 
 of its visitation. 
 
 Luke iv. 31-41 ( = Mark i. 21-34= Matt, iv- 13 ; 
 and Matt. viii. 14-17). 
 
 A SABBATH IN CAPERNAUM. 
 
 31 and came down to Capernaum, a city of Galilee, and 
 
 32 taught them on the sabbath days. And they were aston- 
 
 33 ished at his doctrine : for his word was with power. And 
 in the synagogue there was a man, which had a spirit of an 
 
 34 unclean devil, and cried out with a loud voice, saying, Let 
 us alone ; what have we to do with thee, thou Jesus of 
 Nazareth ? art thou come to destroy us ? I know thee who 
 
 35 thou art ; the Holy One of God. And Jesus rebuked him, 
 saying, Hold thy peace, and come out of him. And when 
 the devil had thrown him in the midst, he came out of him, 
 
 36 and hurt him not. And they were all amazed, and spake 
 among themselves, saying, What a word is this ! for with 
 authority and power he commandeth the unclean spirits, 
 
 37 and they come out. And the fame of him went out into 
 
 38 every place of the country round about. And he arose out 
 of the synagogue, and entered into Simon's house. And 
 Simon's wife's mother was taken with a great fever ; and 
 
 39 they besought him for her. And he stood over her, 
 and rebuked the fever ; and it left her : and immedi- 
 
 40 ately she arose and ministered unto them. Now when 
 the sun was setting, all they that had any sick with 
 
St. Luke iv. 31-41 105 
 
 divers diseases brought them unto him ; and he laid his 
 41 hands on every one of them, and healed them. And devils 
 also came out of many, crying out, and saying, Thou art 
 Christ the Son of God. And he rebuking them suffered 
 them not to speak : for they knew that he was Christ. 
 
 If the previous incident — the rejection at 
 Nazareth — is typical of the whole career of Jesus, 
 — grace rejected in unbelief — the Sabbath day in 
 Capernaum is given as a sample of the happy early 
 days of the Galilaean ministry, when Jesus' teaching 
 and healing alike gathered admiring and inter- 
 ested crowds around Him. 
 
 31. came down. To the shore of the lake. 
 Capernaum. This is a " Syrian corruption " of 
 " Caphar-Nahum." It was the leading Jewish town 
 in the neighbourhood, a centre of trade. It is 
 identified either with Tell Hum or Khan Minyehj 
 three miles south ; but no certainty is attainable. 
 
 32. doctrine. Better R.V., "teaching." power. 
 Better R.V., "authority" to command the hearer's 
 conscience — as the teaching of the scribes did 
 not (Mark i. 22. Luke omits this comparison, 
 as not of interest to Gentile readers). 
 
 SS. synagogue. Probably that referred to in 
 vii. 5. devil. Gr. "demon." The man was a 
 demoniac; according to the common belief, possessed 
 by a demon. In most of these cases, at least, we 
 should to-day speak simply of insanity. 
 
 34. This recognition of Jesus by demoniacs is held 
 by some conclusive evidence of the reality of posses- 
 sion. It has to be proved, however, that evil spirits 
 have keener spiritual discernment than good men, 
 and that evil spirits, had they such discernment, 
 would be prompted to bear such unsolicited testimony 
 
io6 Westminster New Testament 
 
 to Jesus. The reason sometimes suggested that the 
 testimony was intended to discredit Jesus' claim 
 sounds plausible to us, but in the judgment of the 
 populace, so credulous and superstitious, would 
 that have been the effect ? It is more reasonable 
 to suppose that the popular excitement in regard 
 to Jesus laid hold on these disordered minds, that 
 they readily accepted as certainty what they 
 heard in discussion as a possibility, that this might 
 be the Messiah, and that, exercising no restraint 
 in utterance as the sane would do, they blurted 
 out the belief when excited contagiously by the 
 multitude in the presence of Jesus. Here we are 
 in a region of conjecture, and have not the data 
 for any definite conclusion. Let US alone. R.V., 
 " Ah ! " an exclamation, is more probable, what 
 have we to do with thee. " What have we in 
 common ? " The insane shared the common belief 
 that their state was due to possession by evil 
 spirits, destroy us. Doubtless the Messiah was 
 regarded as a destroyer of demons ; a common 
 belief is expressed, the Holy One of God. The 
 phrase is found only in the parallel in Mark (i. 24) 
 and John vi. 69- As in the Fourth Gospel the 
 epithet is put in the mouth of Simon Peter, we 
 may conclude it was a title given in some circles 
 to Jesus as Messiah, and is, therefore, no proof of 
 exclusive doctrinal information possessed by evil 
 spirits. That the Evangelist regarded the testimony 
 as supernatural cannot be doubted, but that cannot 
 compel our belief. 
 
 S5. rebuked (Mark iv. 39). Jesus either Him- 
 self held the common belief, or adapted His 
 treatment of such cases to the disordered mind. 
 He addressed the demon in those who believed 
 
St. Luke iv. 31-41 107 
 
 themselves possessed by one. Such Umitation of 
 knowledge^ if we must assume it, is quite consistent 
 with perfect knowledge and revelation of God as 
 Father, as questions of pathology belong to the 
 realm of human science, not Divine revelation. 
 Whether there are or are not demons is a question 
 indifferent for Christian faith. (For further dis- 
 cussion, the writer may refer to his Inner Life of 
 Jesus, chap, xiv.) Hold thy peace. Lit., "be 
 muzzled" (cf. 1 Cor. ix. 9 ; 1 Tim. v. 18). threw 
 him down. In convulsions, without having done 
 him any injury. 
 
 36. R.V. margin, "What is this word, that with 
 authority and power He commandeth the unclean 
 spirits, and they come out } " While the exorcists 
 who professed to expel demons used an elaborate 
 ceremonial, Jesus was able to cure with one word. 
 This is the cause of wonder bordering on terror, 
 authority and power. Both the right and the 
 might. 
 
 37. Luke likes to dwell on the impression Jesus 
 made (vers. 20, 22, 32, 36, v. 26). 
 
 38. Simon. Peter has not yet been mentioned, 
 but Luke thinks no introduction necessary. He was 
 probably Jesus' host in Capernaum, wife's mother. 
 That Peter was married appears in 1 Cor. ix. 5. 
 taken with a great fever. A physician's descrip- 
 tion, they. Peter and possibly his brother Andrew. 
 
 39. stood over her. Matthew (viii. 15), 
 "touched her hand" ; and Mark (i. 31), "took her 
 by the hand." rebuked. The word need not imply 
 a personal agent of the disease (cf. xiii. 11, I6; 
 Mark ix. 17, 25), as all disease does not seem 
 to have been assigned to demonic possession. 
 immediately. The physician alone notices the 
 
io8 Westminster New Testament 
 
 suddenness of cure, ministered. An evidence of 
 completely restored health and strength. 
 
 40, 41. Luke as a physician carefully distin- 
 guishes the " divers diseases " which were healed, 
 and the demonic possessions. 
 
 40. when the sun was setting. Matthew, 
 " when even was come." Mark, " at even, when the 
 sun did set." Mark's is the original tradition, from 
 which the other Evangelists borrowed each a clause. 
 The Sabbath ended at sunset, and the multitude 
 watched for the first moment when without break- 
 ing the Sabbath they could come, laid his hands. 
 The touch is the sign of transmission, conferring 
 a blessing. Sometimes Jesus used only the word 
 of power, but the touch would show grace and 
 awaken faith. 
 
 41. Son of God = " Holy One of God" (see on 
 ver. 34). suffered them not. He refused such 
 testimony, and the disclosure was premature. 
 
 Luke iv. 42-44 (of. Mark i. 35-39). 
 JESUS' SENSE OF HIS CALLING. 
 
 42 And when it was day, he departed and went into a desert 
 place : and the people sought him, and came unto him, 
 
 43 and stayed him, that he should not depart from them. And 
 he said unto them, I must preach the kingdom of God 
 
 44 to other cities also : for therefore am I sent. And he 
 preached in the synagogues of Galilee. 
 
 This passage Luke derives from Mark, but 
 makes some characteristic additions. 
 
 42. when it was day. Mark, "in the morning, 
 a great while before day" — the touch of an eye- 
 witness. He adds, "and then prayed." It is 
 
St. Luke iv. 42-44 109 
 
 strange that Luke, who refers to Jesus* prayers 
 when others do not, should here omit the fact. 
 Jesus needed refreshment and guidance from His 
 Father in the strain and perplexity of His work. 
 That guidance clearly came in His resolve not to 
 confine His ministry nowito Capernaum, the people. 
 R. v., "the multitudes." Mark, "Simon and they that 
 were with him " — again the eye-witness, sought. 
 " Kept seeking," probably as soon as it was day, 
 to hear and see more. 
 
 43. must. Cf. ii. 49 ; the Divine necessity of 
 duty, the kingdom of God. R.V., "the Gospel 
 of the Kingdom of God." Luke's first use of the 
 phrase. It means "the good from God Jesus 
 brought"; but scholars now warmly debate whether 
 it is a present or future, an ethical or eschato- 
 logical, a catastrophic or evolutionary conception. 
 Does Jesus mean a supernatural act of God in 
 consummation of His purpose to establish a new 
 order, or a moral and religious progress of men 
 under Divine influence towards so transcendent a 
 goal ? In Germany the fashion of the moment is 
 to insist that the former view alone is true ; but 
 the writer holds that, taking account of all the 
 data, the latter is more probable, the Other 
 cities. Jesus does not contrast His preaching and 
 healing, and rebuke the desire of the people for 
 the latter only, for there is no evidence that any 
 such preference had been shown, but He does 
 rebuke the selfishness of one town which would 
 keep Him to itself, am I sent. By God. Mark, 
 " came I forth " — that is, left Peter's home to escape 
 your importunity. This is the more probable sense. 
 Jesus would not to the multitude reveal His inmost 
 soul. 
 
no Westminster New Testament 
 
 44. preached. R.V., "was preaching." For 
 some time, but how long we do not know. 
 
 Luke V. i-ii (cf. Mark i. 16-20= Matt. iv. 18-22 ; 
 and John i. 35-42, xxi. 1-14). 
 
 THE CALL OF PETER. 
 
 And it came to pass, that, as the people pressed upon him 
 to hear the word of God, he stood by the lake of 
 
 2 Gennesaret, and saw two ships standing by the lake : 
 but the fishermen were gone out of them, and were wash- 
 
 3 ing their nets. And he entered into one of the ships, 
 which was Simon's, and prayed him that he would thrust 
 out a little from the land. And he sat down, and taught 
 
 4 the people out of the ship. Now when he had left speak- 
 ing, he said unto Simon, Launch out into the deep, and 
 
 5 let down your nets for a draught. And Simon answering 
 said unto him, Master, we have toiled all the night, and 
 have taken nothing : nevertheless at thy word I will let 
 
 6 down the net. And when they had this done, they 
 inclosed a great multitude of fishes : and their net brake. 
 
 7 And they beckoned unto their partners, which were in the 
 other ship, that they should come and help them. And 
 they came, and filled both the ships, so that they began to 
 
 8 sink. When Simon Peter saw it, he fell down at Jesus' 
 knees, saying, Depart from me ; for I am a sinful man, 
 
 9 O Lord. For he was so astonished, and all that were 
 with him, at the draught of the fishes which they had 
 
 10 taken : and so was also James, and John, the sons of 
 Zebedee, which were partners with Simon. And Jesus 
 said unto Simon, Fear not ; from henceforth thou shalt 
 
 11 catch men. And when they had brought their ships to 
 land, they forsook all, and followed him. 
 
 Markj followed closely by Matthew, records briefly 
 the summons of Simon, and Andrew his brother, to 
 
St. Luke V. i-ii 
 
 II 
 
 become fishers of men, and then of James and 
 John, the sons of Zebedee, but makes no mention 
 of the miraculous draught of fishes. The call of 
 Peter, as told by Luke, is peculiar to him, but 
 shows points of likeness to the story told in the 
 Fourth Gospel about the third of Jesus' manifesta- 
 tions to His disciples after His resuiTection. This 
 story is followed by the account of Peter's 
 restoration to discipleship. It is not impossible 
 that such a miracle was wrought twice ; but the 
 close connection with Peter in both cases makes it 
 not improbable that we have here variant traditions 
 of one event, about the date of which there was 
 no clear indication. We have no data for deciding 
 whether, if this be the case, Luke or John has 
 given the tradition its proper setting. Luke, find- 
 ing the saying about " fishers of men " in Mark, and 
 having heard the tradition, may have concluded 
 that this was the proper place for it. If Peter 
 was Mark's informant, as is genei-ally believed, it 
 is strange that he does not record this stoiy of 
 the call, which one may suppose Peter would have 
 been fond of telling. According to the Fourth 
 Gospel (i. 35-42) two of the Baptist's disciples 
 (Andrew and another, generally supposed to be John) 
 followed Jesus, when He was designated the Lamb 
 of God. Andrew brought Peter to Jesus, and it 
 is sometimes assumed John brought James. Thus 
 all four disciples mentioned in the story in Mark 
 and Matthew as now called by Jesus had had some 
 previous connection with Him. The call now was 
 to constant companionship ; and the surrender of 
 home and calling is made more probable, if, as 
 the Fourth Gospel indicates, there had been such a 
 previous intimacy. 
 
112 Westminster New Testament 
 
 1. lake. So Luke always calls it, while the 
 other Evangelists less accurately call it "sea." 
 The fertility around it was in marked contrast to 
 the barrenness around the Dead Sea. 
 
 2. fishermen. Fishing was then, not now, a 
 thriving trade. nets. The general term. In 
 Matt. iv. 18, and xiii. 7, special kinds are 
 mentioned. 
 
 5. Master. Luke, writing to Gentiles, uses the 
 general term, never Rabbi, all the night. The 
 better time for fishing, nevertheless. Too strong 
 a word ; R.V. has "but." at thy word. Obedient 
 to it, because relying on it. 
 
 6. a great multitude of fishes. The miracle 
 should be conceived, not as one of omnipotent 
 creation, but as of supernatural knowledge, an 
 endowment Jesus sometimes exercised for the 
 ends of His ministry, as in His insight into human 
 minds and hearts. This must not, however, be 
 regarded as equivalent to omniscience, for the Son 
 of God, in becoming man, accepted as a necessary 
 condition of a real human life the limitation of 
 knowledge (see The Inner Life of Jesus, chap, 
 xiv.). Explorers bear witness to the enormous 
 shoals of fish sometimes found in this lake, brake. 
 R.V., " was breaking," and would have broken, had 
 not help come from the other boat. 
 
 7. beckoned. Possibly the boats were too far 
 away for a shout, ship. R.V., "boat"; and so 
 throughout the story. 
 
 8. Simon Peter. Luke's only use of the two 
 names, and the first use of " Peter." sinful man. 
 Not criminal, or exceptionally wicked, but one 
 conscious of the contrast between himself and the 
 holiness of Jesus. Not fear of punishment from. 
 
St. Luke V. 12-16 113 
 
 but sense of unworthiness to be near, One so holy 
 prompted the cry (cf. Matt. viii. 8). O Lord. 
 A title of higher dignity than Master (ver. 5). 
 
 10. James and John. Mark i. 19, 20, and 
 Matt. iv. 21-22. partners. Another word than 
 that in ver. 7, but it is difficult to bring out the 
 difference in translation. It is uncertain whether 
 the same persons are referred to in both places. 
 Simon. Luke keeps Peter in the foreground in 
 this story, catch. Gr. " take alive." Mark has 
 " Come ye after me, and I will make you to 
 become fishers of men." Men instead of fish, for 
 life and not for death — twofold contrast of his new 
 and old calling. 
 
 11. brought. A nautical expression (cf. Acts 
 ix. 30, xxii. 30, xxiii. 15-20, etc.). Luke was at 
 home on the sea, as a Jew would not have been. 
 they left all and followed him. While Luke in 
 this story is concerned with Peter only, he returns 
 to the common tradition in the last verse, and 
 includes others in the call. 
 
 Luke V. 12-16 ( = Mark i. 40-45= Matt. viii. 1-4). 
 THE CLEANSING OF THE LEPER. 
 
 12 And it came to pass, when he was in a certain city, behold 
 a man full of leprosy : who, seeing Jesus, fell on his face, 
 and besought him, saying, Lord, if thou wilt, thou canst 
 
 13 make me clean. And he put forth his hand, and touched 
 him, saying, I will : be thou clean. And immediately the 
 
 14 leprosy departed from him. And he charged him to tell 
 no man : but go, and shew thyself to the priest, and offer 
 for thy cleansing, according as Moses commanded, for a 
 
 15 testimony unto them. But so much the more went there 
 a fame abroad of him : and great multitudes came together 
 
 8 
 
114 Westminster New Testament 
 
 to hear, and to be healed by him of their infirmities. 
 1 6 And he withdrew himself into the wilderness, and prayed. 
 
 Luke follows Mark closely in this story. 
 Matthew tells it more briefly. He puts it first 
 after the Sermon on the Mount ; but as the 
 sermon itself is introduced at too early a stage in 
 the ministry, that in no way fixes the order of time. 
 Mark has a statement, obscured by Luke, which 
 suggests the significance of the event in the 
 course of Jesus' ministry. Instead of keeping 
 silence, as strictly enjoined, the leper so freely 
 indulged in speech, that " Jesus could no more 
 openly enter into a city, but was without in desert 
 places " (ver. 45). Why ? Not because of the 
 multitudes that gathered together, but because 
 by touching the leper He was believed to have 
 incurred ceremonial defilement ; and to avoid pro- 
 voking needless opposition, He went for a time 
 into retirement. His synagogue ministry seems by 
 this incident to have been brought to an end, and 
 the first sign of opposition to His work was given. 
 
 12. full of leprosy. Luke alone gives this 
 minute description. The Law (Lev. xiii. 12, 13) 
 provided that when the disease had reached this 
 stage, the priest might pronounce the sufferer 
 clean. Hence the man was not breaking the Law 
 in approaching his fellow-men (Plummerj p. 148). 
 This does not seem quite consistent, however, 
 with Jesus' strict injunctions about silence, and 
 the consequence of the leper's babbling just noted. 
 wilt . . . canst. The man had more belief in 
 Jesus' power than His goodness, make me clean. 
 The Greek verb has been held by some scholars 
 to mean also " pronounce me clean," so as to get 
 
St. Luke V. 1 2-16 115 
 
 rid of the miracle ; and to reduce the incident to 
 a request that Jesus should discharge the priest's 
 function in the matter. But if that were the 
 meaningj why should Jesus both pronounce him 
 clean and send him to the priest ? The Evangelists 
 mean to record the miracle of a real cure of leprosy, 
 a disease commonly believed to be incurable by man. 
 
 13. touched him. Showing grace and awaking 
 faith, the leprosy departed from him. Mark 
 adds here, " and he was made clean." This clause 
 alone Matthew borrows. 
 
 14. charged him. Mark adds R.V., "strictly," 
 or marg., "sternly/' as one meaning to be obeyed. 
 Many reasons have been suggested for this charge, 
 such as consideration for the man, that he might 
 get "his bill of health" from the priest before the 
 reality of the cure could be challenged by opponents, 
 or that he might not be unduly puifed up by the 
 wonder he had experienced ; consideration for the 
 Law of Moses that its requirements should be 
 observed before the man had any intercourse with 
 his fellows, or consideration for Himself that the 
 ministry should not be interrupted on the ground 
 that He had incurred ceremonial defilement. The 
 last, in view of Mark's conclusion to the narrative, 
 seems the most probable, according as Moses 
 commanded. See Lev. xiv. 4-10. testimony. 
 As a proof to priest and people that Jesus had 
 come, not to destroy, but to fulfil the Law. 
 
 15. Luke does not record, as Mark does, the 
 leper's disobedience, and the inconvenience it 
 involved for Jesus, the more. Either " more than 
 ever," or " all the more " for the prohibition. 
 
 16. Luke gives no special reason for the with- 
 drawal, ignoring Mark's explanation, which either 
 
ii6 Westminster New Testament 
 
 he did not himself understand^ or his readers 
 would not have understood. He has to fall back 
 on his characteristic emphasis on Jesus' devoutness. 
 
 Lukev. 17-26 ( = Mark ii. 1-12= Matt. ix. 1-8). 
 THE PALSIED MAN FORGIVEN AND CURED. 
 
 17 And it came to pass on a certain day, as he was teaching, 
 that there were Pharisees and doctors of the law sitting by, 
 which were come out of every town of Galilee, and Judrea, 
 and Jerusalem : and the power of the Lord was present to 
 
 18 heal them. And, behold, men brought in a bed a man 
 which was taken with a palsy : and they sought means to 
 
 19 bring him in, and to lay him before him. And when they 
 could not find by what way they might bring him in 
 because of the multitude, they went upon the housetop, 
 and let him down through the tiling with his couch into 
 
 20 the midst before Jesus. And when he saw their faith, he 
 
 21 said unto him, Man, thy sins are forgiven thee. And the 
 scribes and the Pharisees began to reason, saying. Who is 
 this which speaketh blasphemies ? Who can forgive sins, 
 
 22 but God alone ? But when Jesus perceived their thoughts, 
 he answering said unto them, What reason ye in your 
 
 23 hearts ? Whether is easier, to say. Thy sins be forgiven 
 
 24 thee ; or to say, Rise up and walk ? But that ye may 
 know that the Son of man hath power upon earth to 
 forgive sins, (he said unto the sick of the palsy,) I say unto 
 thee. Arise, and take up thy couch, and go into thine 
 
 25 house. And immediately he rose up before them, and 
 took up that whereon he lay, and departed to his own 
 
 26 house, glorifying God. And they were all amazed, and 
 they glorified God, and were filled with fear, saying, We 
 have seen strange things to-day. 
 
 Here too Luke follows Mark closely^ and Matthew 
 is briefer. The changes in wording are due to 
 
St. Luke V. 17-26 117 
 
 Luke's sense of style. If the touch of the leper 
 was the first cause of offence^ the claim to forgive 
 sins was the second^ and more serious. 
 
 17. Pharisees. This is the first mention of 
 Jesus' opponents in Galilee. They insisted on, 
 and the honest and earnest ones practised, a strict 
 observance not only of the Law, but also of all the 
 applications and amplifications which the tradition 
 of the scribes required. They were at least sus- 
 picious of, if not yet hostile to, the new Teacher. 
 doctors. " teachers of the law " (Acts v. 34, and 
 1 Tim. i. 7) meaning the same as "scribes." They 
 copied the MSS. of the Law, interpreted it, pre- 
 served the traditions, and acted as assessors in 
 courts of justice, as well as taught in the schools. 
 every town. R.V., "every village." This is one 
 of Luke's hyperboles. Judaea and Jerusalem 
 were probably still indifferent to the movement in 
 Galilee, the power of the Lord, etc. R.V., 
 " the power of the Lord was with Him to heal " 
 (marg., Gr. " that He should heal "). God's power 
 was at Jesus' disposal for miracles of healing (cf. iv. 
 36). Miracles are in N.T. called powers, as well as 
 wonders and signs (see Acts ii. 22, R.V.). The 
 question has been raised whether Jesus always 
 possessed this power, or was able to exercise it on 
 each occasion in answer to prayer. This is certain, 
 that it was His by dependence on, and submission 
 to, God, but whether permanently or on occasion 
 it is idle to speculate. 
 
 18. men. Mark tells us there were four. 
 taken with a palsy. R.V., "palsied." Luke 
 uses the medical, the other Evangelists the popular 
 term. 
 
 19. housetop. The roof, to which there might 
 
ii8 Westminster New Testament 
 
 be an outside stair, or which might be reached by 
 a ladder. The roofs were flat. through the 
 tiling. Mark, more familiar than Luke with the 
 kind of house in use in Palestine, gives a fuller 
 description : " they uncovered the roof, and when 
 they had broken it up." We cannot quite under- 
 stand how this was done ; but the action is not 
 incredible. COUCh. Luke uses a diminutive, a 
 little bit of a mat or rug, not a heavy article of 
 furniture. 
 
 20. their faith. The man's as well as his 
 bearers', shown not merely in the perseverance of 
 the efforts to reach Jesus, but also in the desire 
 prompting. Man. Mark, " Child." thy sins are 
 forgiven thee. It is usually taken for granted 
 that what the man wanted was healing, and Jesus 
 gave him what he needed, but did not want. But 
 can forgiveness be given, if the need of it is not 
 felt, and there is no desire for it? Some hold 
 that, as the man probably regarded his illness as 
 the result of his sin, he could not exercise the 
 necessary faith to be healed, until he knew himself 
 forgiven. But why assume that the desire for 
 cure was primaiy, and the desire for forgiveness 
 subordinate to it ? The faith Jesus rewarded was 
 the faith that most desired what He first bestowed. 
 
 21. began. As soon as this opportunity for 
 hostility was given to them, saying. This does 
 not mean necessarily aloud, as it may be used of 
 thoughts (cf. Matt. xxi. 25). blasphemies. Evil 
 speaking against man, or here God, To claim 
 God's prerogatives is to blaspheme Him. 
 
 22. perceived. By a moral insight, which in its 
 degree was supernatural, in your hearts. There 
 had been no speech. 
 
St. Luke V. 17-26 119 
 
 23. As the reality of the forgiveness could not 
 be tested, Jesus offers the reality of a cure that 
 can. In either case His words are not mere words, 
 but words with power. 
 
 24. the Son of man. The Evangelists never use 
 this title of Christ, but always put it on the lips 
 of Christ Himself. It was His favourite designation 
 for Himself While used in the Book of Enoch for 
 the Messiah, it is probable that it was not com- 
 monly so used, and Jesus in using it did not 
 disclose the secret of His Messiahship. Its meaning 
 on Jesus' lips is not to be decided by the use in the 
 Book of Enoch. When used in an eschatological 
 context, in reference to the future, it seems to 
 bear the same meaning as in Dan. vii. 13, 14 ; but 
 in other contexts it seems rather to be suggested 
 by Ps. viii. 4. Jesus claims supremacy among 
 men, not only because of the Divine appointment, 
 but also because of His affinity and sympathy with 
 men. He is the ideal, representative, even sub- 
 stitutionary Man. The content of the term comes 
 probably for the most part from Isa. liii. power. 
 R.V., "authority." Upon earth. May go either 
 with "authority" or to forgive sins. 
 
 25. took up . . . lay. "he carried what had 
 carried him." 
 
 26. amazed . . . glorified . . . filled with 
 fear. Luke alone describes this triple emotional 
 effect, strange things. Gr. " paradoxes." 
 
I20 Westminster New Testament 
 
 Luke V. 27-39 ( = Mark ii. 13-22 = Matt. ix. 9-17). 
 
 THE CALL OF LEVI AND THE QUESTION 
 ABOUT FASTING. 
 
 27 And after these things he went forth, and saw a publican, 
 named Levi, sitting at the receipt of custom : and he said 
 
 28 unto him, Follow me. And he left all, rose up, and 
 
 29 followed him. And Levi made him a great feast in his 
 own house : and there was a great company of publicans 
 
 30 and of others that sat down with them. But their scribes 
 and Pharisees murmured against his disciples, saying, 
 Why do ye eat and drink with publicans and sinners? 
 
 31 And Jesus answering said unto them, They that are whole 
 
 32 need not a physician ; but they that are sick. I came not 
 
 33 to call the righteous, but sinners to repentance. And they 
 said unto him. Why do the disciples of John fast often, 
 and make prayers, and likewise the disciples of the 
 
 34 Pharisees ,• but thine eat and drink ? And he said unto 
 them, Can ye make the children of the bridechamber fast 
 
 35 while the bridegroom is with them? But the days will 
 come, when the bridegroom shall be taken away from 
 
 36 them, and then shall they fast in those days. And he 
 spake also a parable unto them ; No man putteth a piece 
 of a new garment upon an old ; if otherwise, then both 
 the new maketh a rent, and the piece that was taken out 
 
 37 of the new agreeth not with the old. And no man putteth 
 new wine into old bottles ; else the new wine will burst 
 the bottles, and be spilled, and the bottles shall perish. 
 
 38 But new wine must be put into new bottles ; and both are 
 
 39 preserved. No man also having drunk old wine straight- 
 way desireth new : for he saith, The old is better. 
 
 Whether these two incidents followed one an- 
 other in time^ or not^ there is an obvious con- 
 nection between them. Jesus and His disciples 
 offended Jewish prejudice not only by feasting 
 
St. Luke V. 27-39 121 
 
 with publicans and sinners^ but by feasting at all, 
 when fasting was regarded as much more character- 
 istic of piety. Jesus defends both innovations. 
 As a physician He seeks the sick to heal them, 
 and such a ministry cannot be sad, but must be 
 joyous. These two incidents follow the story of 
 the paralytic as examples of the causes of oiFence 
 Jesus gave to Jewish prejudice in Mark, followed 
 by Luke, but Matthew places both after the return 
 from Gadara, 
 
 27. went forth. From the city, publican (see 
 on iii. 12). The customs collected on the shores 
 of the lake would go to Herod Antipas, not the 
 Roman Government. The dues would be levied 
 on merchandise being transported by the great 
 road between Acre and Damascus. Levi. Mark 
 adds, ^^the son of Alphaeus," and Matthew has the 
 more familiar name of this disciple, Matthew, re- 
 ceipt of custom. R.V., "place of toll." Wicliffe, 
 " the tol bothe " (there is a church in Edinburgh 
 called the Tolbooth). Rhem., " the custom-house." 
 If it was a building, Levi must have been in the 
 doorway, or just outside. 
 
 28. left all. Characteristically Luke, who re- 
 gards riches as perilous, alone mentions this. 
 
 29. The disciple at once becomes the missionary ; 
 he uses the best means he knows of bringing his 
 former companions and fellow-workers into contact 
 v/ith Jesus, others. Social outcasts also, as the 
 ordinary pious Jew would not have gone into such 
 a house, or sat down in such a company, sat 
 down. Better R.V., "were sitting at meat." 
 
 30. their scribes. The scribes of the Pharisaic 
 party, murmured. They had intruded themselves 
 into the house, which they would have scorned to 
 
122 Westminster New Testament 
 
 enter in a friendly way, to express their hostility. 
 sinners. All who were not as strict legalists as 
 the Pharisees were so regarded by them. 
 
 31. While the disciples are attacked, Jesus 
 defends Himself, and them along with him, 
 whole, Luke substitutes this word for the word 
 "strong" in Mark, which Matthew also uses; a 
 physician's exactitude. The argument is what 
 is known as an arsumentiim ad hominem. The 
 Pharisees believed that they did not need a 
 teacher, they could not deny that these people they 
 scorned did. Should not a teacher go where he 
 was needed ? 
 
 32. to repentance. Luke alone has this phrase. 
 It is an obvious explanation of Jesus' intention, 
 but the saying is more effective without it. Jesus 
 regarded the sin of the Pharisees as worse than 
 that of publicans and sinners, and it is only in sad 
 irony (taking them at their own estimation) that He 
 dismisses them from His solicitude as rig"hte0US, 
 and so not needing Him. 
 
 SS. and they. Luke means the Pharisees and 
 their scribes just mentioned ; Matthew assigns 
 the question to disciples of John. Mark gives the 
 explanation that just at the time "John's disciples 
 and the Pharisees were fasting." As John's 
 disciples were jealous of Jesus (iii. 26), it is not 
 improbable that some of them joined the Pharisees 
 in this hostile inquiry, fast. There were fasts on 
 Mondays and Thursdays, which were kept by some 
 Pharisees, and it would seem from this story by 
 John's disciples also, often, and make prayers. 
 Luke alone has these words, make prayers 
 (cf. 1 Tim. ii. 1). At fixed times according to rule. 
 and drink. Also in Luke only. 
 
St. Luke V. 27-39 123 
 
 34. Possibly the guests at a wedding were by 
 Jewish custom exempted from rules of fasting. If 
 one exception can be justified, another can on 
 good reason being shown. The disciples have 
 now the joyous spirit of the wedding, it would be 
 inappropriate for them to fast. The saying would 
 appeal very strongly to John's disciples, who had, 
 according to the Fourth Gospel, called Jesus " the 
 Bridegroom," and himself '^ the friend of the 
 Bridegroom " (iii. 29). children. R.V., " sons " ; 
 Hebraism for those nearly related to the bride and 
 bridegroom. 
 
 35. when, "yea, when." taken away. This 
 is the first reference in Jesus' teaching to the 
 possibility of His separation from His disciples. 
 Not only had hostility begun to show itself, and 
 so some danger might be foreseen ; but there is 
 reason to believe that Jesus from His study of the 
 O.T. had, at the very beginning of His ministry, 
 dedicated Himself to the calling of the Servant 
 of Jehovah, who would save by sacrifice, fast. 
 Spontaneously as expressive of sorrowful feeling, 
 and not in compliance with a requirement. The 
 principle is wider in its application. Outw^ard 
 ordinances, to have any religious value, must 
 express inward emotions, etc. 
 
 SQ. parable. In the wider sense of a com- 
 parison. We use the term generally in a more 
 definite sense for a complete story in which the 
 comparison is worked out. R. V., " no man rendeth 
 a piece from a new garment and putteth it upon 
 an old garment." Luke adds this detail to 
 heighten the effect, for in Matthew and Mark the 
 patch is taken from a piece of cloth. There is 
 folly in patching an old garment with new cloth, 
 
124 Westminster New Testament 
 
 greater still in spoiling a new garment to get the 
 patch, if otherwise, "if he acts otherwise" — 
 that is, if he is as foolish as to do this, both the 
 new maketh a rent. Better R.V., « he will rend 
 the new." The meaning of this saying seems to 
 be this : the exemption Jesus claims for His dis- 
 ciples He is not so foolish as to wish to impose 
 either on the Pharisees or on John's disciples. 
 He will not endanger His new cause by forcing 
 it into closer alliance with the old causes. 
 
 37, 38. This second figure states the counter- 
 part. The restrictions that He will not interfere 
 with either in the Pharisees or in John's disciples. 
 He will not be so foolish as to attempt to impose 
 on His disciples. The new cause must find its 
 own forms of expression, and not be forced into 
 the moulds of these old causes. The contrast 
 between His movement and the others is thus 
 illustrated on both sides ; let the new tolerate the 
 old, and the old not hamper the new. 
 
 37. old bottles. R.V., '' old wine-skins " ; marg., 
 "that is, skins used as bottles." Such bottles, 
 made of a single goat-skin, are still used in the 
 East (cf. Job xxxii. 19). 
 
 38. new bottles. Better, "fresh bottles," to 
 show that another Greek word is used than in the 
 preceding phrase, new wine, "new" is opposed 
 to "old," "fresh" to "worn out." Jesus here 
 claims freedom from the limitations of Jewish 
 tradition and practice for His new movement. 
 It was better for both Judaism and the Gospel 
 that they should not interfere with one another. 
 
 39. Luke alone adds this third saying. It 
 shows his generous and tolerant spirit. Those 
 accustomed, like the Pharisees and John's disciples, 
 
St. Luke vi. i-ii 125 
 
 to their religious ordinances will have no taste for 
 the freedom of the Gospel. The publican, un- 
 attached to these rites, can more readily throw 
 himself into a new movement. better. R.V., 
 "good"; the parable expresses not an objective 
 judgment, but a subjective taste. The Gospel 
 and Judaism are not declared equally good. 
 
 Luke vi. i-ii ( = Mark ii. 23-iii. 6 = Matt. xii. 1-14). 
 
 THE CHARGE OF BREAKING THE 
 SABBATH. 
 
 And it came to pass on the second sabbath after the first, 
 that he went through the corn fields ; and his disciples 
 plucked the ears of corn, and did eat, rubbing them in their 
 
 2 hands. And certain of the Pharisees said unto them, "Why 
 do ye that which is not lawful to do on the sabbath days ? 
 
 3 And Jesus answering them said, Have ye not read so much 
 as this, what David did, when himself was an hungred, 
 
 4 and they which were with him ; how he went into the 
 house of God, and did take and eat the shewbread, and 
 gave also to them that were with him ; which it is not law- 
 
 5 ful to eat but for the priests alone ? And he said unto them, 
 
 6 That the Son of man is Lord also of the sabbath. And it 
 came to pass also on another sabbath, that he entered into 
 the synagogue and taught : and there was a man whose 
 
 7 right hand was withered. And the scribes and Pharisees 
 watched him, whether he would heal on the sabbath day ; 
 
 8 that they might find an accusation against him. But he 
 knew their thoughts, and said to the man which had the 
 withered hand, Rise up, and stand forth in the midst. And 
 
 9 he arose and stood forth. Then said Jesus unto them, I 
 will ask you one thing ; Is it lawful on the sabbath days 
 to do good, or to do evil ? to save life, or to destroy it ? 
 
 10 And looking round about upon them all, he said unto the 
 
126 Westminster New Testament 
 
 man, Stretch forth thy hand. And he did so : and his hand 
 II was restored whole as the other. And they were filled 
 with madness ; and communed one with another what they 
 might do to Jesus. 
 
 Jesus offended the religious prejudices of the 
 Jews by touching the leper, by claiming to forgive 
 sinSj by eating with publicans and sinners, by 
 allowing the disciples not to fast, but most of all 
 by healing on the Sabbath. Two instances are here 
 given by Luke, following Mark, while Matthew gives 
 them at a later stage of the ministry. Luke gives 
 two instances of Sabbath cure which the other 
 Evangelists do not (xiii. 10-17, xiv. 1-6). 
 
 1. the second Sabbath after the first. R.V., 
 
 "a sabbath"; marg., "Many ancient authorities 
 insert second-Jirst." As the balance of authority 
 is against the genuineness of the word, we need 
 not trouble ourselves about the guesses which have 
 been made as to its meaning, corn fields. In 
 Gen. i. 29 the word is used of the seed, plucked. 
 Allowed by Law (Deut. xxiii. 25). rubbing' them 
 in their hands. According to the Rabbis this 
 was threshing and winnowing, as plucking was 
 reaping, and eating was preparing food, a fourfold 
 breach of the Sabbath. 
 
 2. The Pharisees address the disciples, but Jesus 
 takes up the challenge. 
 
 3. SO much. R. v., "even this." Not what 
 David did (R.V. and A.V.),but "that David did." 
 they that were with him. The young men who 
 joined him afterwards, as he was alone when he 
 came to Nob (1 Sam. xxi. 1). 
 
 4. went into. The story does not mention this, 
 but Doeg, who was "detained before the Lord," 
 
St. Luke vi. i-ii 127 
 
 that isj in the tabernacle, saw him there, shew- 
 bread. Lit., "the loaves of the setting forth." 
 Twelve loaves of wheaten bread put every Sabbath 
 in the Holy Place. Various descriptions of these 
 are found in O.T. (see Ex. xxv. 30 ; Num. iv. 7 ; 
 1 Sam. xxi. 6 ; 1 Kings vii. 48 ; but the phrase here 
 used is found also in Ex. xxxix. 36 ; 1 Chron. ix. 32). 
 If hunger justified such a breach of the Law in 
 David's case, why should the hungry disciples be 
 condemned ? 
 
 5. The transition of thought is here abrupt, but 
 Mark explains it. He inserts the saying, "the 
 Sabbath was made for man, and not man for the 
 Sabbath." The Sabbath is a means to man's good, 
 and if man's good require it, its claim can be set 
 aside. But who shall determine when the end 
 justifies this subordination of the means. The 
 answer is : He who represents man is charged 
 with man's interests, and can assert man's freedom. 
 The Son of Man is Lord of the Sabbath. In 
 John V. 17 Jesus is represented as taking the higher 
 ground that as Son He follows the example of His 
 Father, ever working. 
 
 6. In this second instance, peculiar to Luke 
 are the statements, that Jesus was teaching in a 
 synagogue, and that the hand was the right one 
 (the medical interest). 
 
 7. watched. An unfriendly close regard, " side- 
 ways out of the corner of the eyes." 
 
 8. the withered hand. Better R.V.," his hand 
 withered." 
 
 9. I will ask you one thing. A wrong read- 
 ing. R.V., is correct, " I ask you." Not to do 
 good is to do harm ; not to save a life is to destroy ; 
 not to heal, when able, is to inflict suffering and 
 
128 Westminster New Testament 
 
 loss. This is Christ's argument. The Rabbis 
 allowed that the life of a Jew might be saved on 
 the Sabbath, and that dangerous illnesses might be 
 attended to. But more is implied. In plotting 
 against Him were they not guilty of breaking the 
 Sabbath ? 
 
 10. looking round. Mark adds, ^^with anger, 
 being grieved at the hardening of their hearts." 
 Why did Luke omit this? Did he think anger 
 unworthy of Jesus? stretch forth. The effort 
 would show the necessary faith to be cured. 
 
 11. madness. R.V. marg., '^foolishness"; due 
 to extreme excitement, communed. Mark tells 
 us that they " straightway took counsel with the 
 Herodians against Him, how they might destroy 
 Him." Herod's courtiers might persuade Herod 
 to treat Jesus as the Baptist had been treated. 
 
 (JB) The Second Stage of the Ministry in 
 Galilee (Luke vi. 12-viii. 56). 
 
 Luke vi. 19 ( = Mark iii. 13-19, 7-8 = Matt. x. 2-4, 
 iv. 25, V. I ; cf. Acts i. 13). 
 
 THE CHOICE OF THE TWELVE APOSTLES. 
 
 12 And it came to pass in those days, that he went out into a 
 mountain to pray, and continued all night in prayer to God. 
 
 13 And when it was day, he called unto him his disciples : 
 and of them he chose twelve, whom also he named apostles ; 
 
 14 Simon, (whom he also named Peter,) and Andrew his 
 
 15 brother, James and John, Philip and Bartholomew, Mat- 
 thew and Thomas, James the son of Alphseus, and Simon 
 
 16 called Zelotes, and Judas the brother of James, and Judas 
 
 17 Iscariot, which also was the traitor. And he came down 
 
St. Luke vi. 12-19 129 
 
 with them, and stood in the plain, and the company of his 
 disciples, and a great multitude of people out of all Judaea 
 and Jerusalem, and from the sea coast of Tyre and Sidon, 
 which came to hear him, and to be healed of their diseases ; 
 
 18 and they that were vexed with unclean spirits : and they 
 
 19 were healed. And the whole multitude sought to touch 
 him : for there went virtue out of him, and healed them 
 all. 
 
 Luke here combines two passages from Mark 
 in reverse order. He places the account of the 
 choice of the Twelve before the description of the 
 multitudes who gathered around Jesus. He pre- 
 faces this by a characteristic reference to a night 
 spent by Jesus in prayer (ver. 12). 
 
 13. disciples. The larger circle of adherents 
 from whom the Twelve were chosen. We must 
 not forget this wider influence of Jesus, named 
 apostles. Probably this term was not used till 
 later. Matthew (x. 2), Mark (vi. 30), and John (xiii. 
 l6, R.V. marg.) have it once, Luke six times in the 
 Gospel (here and ix. 10, xi. 49, xvii. 5, xxii. 14, 
 xxiv. 10), but this seems an anticipation of later 
 usage. 
 
 14-16. The four lists agree except as to one 
 name. Luke here and in Acts i. 13 has Judas of 
 James, while Matthew (x. 3) and Mark (iii. 18) have 
 Thaddceus. Lebhcetis, in Matt. x. 3, an alternative 
 to Thaddaeus, is not a genuine reading, and is 
 omitted in R.V. If Thaddaeus is a surname, not 
 of Lebbaeus, but of Judas of James, the lists are 
 identical. 
 
 14. Peter. The name was not first given to Peter 
 on this occasion, but it becomes his official name, 
 and from this point Luke uses it only (cf. Acts 
 xiii. 9). Andrew, one of the earliest disciples, does 
 
 9 
 
i^o 
 
 Westminster New Testament 
 
 not belong to the inner circle as do his brother and 
 the sons of Zebedee (see Mark i. l6, 29, xiii. 3 ; 
 Matt. iv. 18). John has more to tell of him than 
 the Synoptists (i. 41, 44, vi. 8, xii. 22). James 
 and John. The order of age ; although John 
 became more prominent, yet James was the first 
 martyr (Acts xii. 2). If Salome, their mother, was 
 the sister of the Virgin Mary (John xix. 25), they 
 were Jesus' first cousins. Mark tells us that they were 
 ^^surnamed Boanerges, which is. Sons of thunder." 
 Philip (see John i. 44-49, vi. 5-7, xii. 21, 22, xiv. 
 8, 9) had some connection with Andrew (Mark iii. 
 18 ; Acts i. 13), but what it was we do not know. 
 Bartholomew, "the son of Tolmai," generally 
 identified with Nathanael (John xxi. 2). 
 
 15. Matthew was also called Levi (Mark ii. 
 14). Matthew adds, "the publican." His call 
 has already been described. Thomas, called 
 Didyrnus, "Twin" (John xi. l6; see also xiv. 5, 
 XX. 24-29, xxi. 2), is mentioned with Matthew, 
 and they may have been twins. JameS the SOn 
 of Alphseus. Gr. "James of Alphaeus." Levi, 
 or Matthew was also son of Alphaeus (Mark ii. 
 14), but we have no ground for identification of 
 the two men, though bearing the same name. 
 This James must not be identified with the brother 
 of the Lord, who afterwards became head of the 
 church in Jerusalem (Matt. xiii. 55 ; Mark vi. 3 ; 
 Acts xii. 17, XV. 13; Gal. i. 19, ii. 9, 12), but he 
 may be the same as James the Little (Mark xv. 40 ; 
 Matt, xxvii. 56 ; John xix. 25), as Alphaeus and 
 Clopas may be Greek variants of the Aramaic Chal- 
 pai. Zelotes. R. v., "the Zealot." Matthew and 
 Mark have '^Cananean," R.V. (not "Canaanite," 
 A. v.), which is the Aramaic equivalent of Zealot ^ a 
 
St. Luke vi. 20-49 '3' 
 
 member of the Jewish party who desired to throw 
 off the Roman yoke by force. 
 
 16. Judas the brother of James. E.V., 
 "Judas the son of James." R.V. Gr., "Judas of 
 James." The R.V. alone is possible. There were 
 two Judases (John xiv. 22), and this Judas (not 
 Iscariot) may be identified with Thaddaeus. 
 Iscariot. " Man of Kerioth/' a place in Judah 
 (Josh. XV. 25) or Moab (Jer. xlviii. 24), the only 
 apostle not a Galilaean. also was. Should be 
 " became." This is a fact stated, not a designa- 
 tion. When Jesus chose him, doubtless his inten- 
 tions were good ; disappointment when Jesus did 
 not prove the Messiah he wanted and expected, 
 rather than covetousness, was the motive of his 
 betrayal. This Jesus did not and could not foresee. 
 
 17-19. Luke differs considerably in language 
 from the parallel passages in Matthew and Mark. 
 
 17. the plain. Either a plateau lower than 
 the hill-top, or the plain at the foot, more probably 
 the latter, stood. While healing, not afterwards 
 when preaching (Matt. v. 1, 2). Christ and the 
 Twelve, the disciples, and the people form three 
 groups. 
 
 19. The Evangelist here suggests a superstitious 
 view. There was no magic in Jesus' miracles. 
 The appeal of faith, even by touch, found the 
 ready response of grace. 
 
 THE SERMON ON THE MOUNT. 
 
 Luke vi. 20-49. 
 
 There can be little doubt that this discourse, which 
 Luke seems to place on the plain (ver. 17) rather 
 
132 Westminster New Testament 
 
 than on the Mount, is identical with the Sermon on 
 the Mount (Matt, v.-vii.). It is very much shorter, 
 for on the one hand Luke omits all that was not of 
 interest to Gentiles, as defining the relation of the 
 Gospel to Judaism ; and on the other, Matthew, as is 
 his wont, gathers together utterances that do not 
 belong to the same occasion. That Jesus did at 
 this crisis of His ministry deliver a more formal 
 discourse than was His usual custom seems beyond 
 question. It probably included all that Matthew 
 reports about the contrast of the Old Law and the 
 New Life, and of the disciples' and Pharisaic piety. 
 The Beatitudes in some form, the teaching about 
 love, the warnings against judging and false guides, 
 the summons to do as well as hear, as also the 
 illustrative parables, which Luke includes in his 
 report, all probably belonged to it, although sayings 
 from other occasions have also slipped in. Mark 
 does not give the Sermon, and so Luke and Mat- 
 thew drew from the second common source (Q). 
 
 Luke vi. 20-26 (of. Matt. v. 3-12). 
 BLESSINGS AND WOES. 
 
 20 And he lifted up his eyes on his disciples, and said, Blessed 
 
 21 be ye poor : for yours is the kingdom of God. Blessed are 
 ye that hunger now : for ye shall be filled. Blessed are ye 
 
 22 that weep now : for ye shall laugh. Blessed are ye, when 
 men shall hate you, and when they shall separate you from 
 their company, and shall reproach you, and cast out your 
 
 23 name as evil, for the Son of man's sake. Rejoice ye in 
 that day, and leap for joy : for, behold, your reward is 
 great in heaven : for in the like manner did their fathers 
 
 24 unto the prophets. But woe unto you that are rich ! for 
 
 25 ye have received your consolation. Woe unto you that 
 
St. Luke vi. 20-26 133 
 
 are full ! for ye shall hunger. Woe unto you that laugh 
 26 now ! for ye shall mourn and weep. Woe unto you, when 
 all men shall speak well of you ! for so did their fathers to 
 the false prophets. 
 
 The blessings (vers. 20-24) correspond to Matt. v. 
 3, 4f, 6, 10-12, and are taken from the common 
 source (Q), but there are very marked differences. 
 In Luke we have the second person, direct address 
 to the disciples ; in Matthew the third person, or 
 general statement. On this point Harnack decides 
 for Matthew as the original, on the ground that 
 elsewhere Luke changes the third to the second 
 person ; but if Jesus was addressing His disciples, 
 the second person seems more probable. There 
 seems little doubt that "in spirit" after *'poor " in 
 ver. 3, and " and thirst after righteousness " after 
 "hunger" in ver. 6, are additions by Matthew. Luke 
 seems to have changed the more abstract "mourn," 
 in ver. 4 in Matthew, into the more concrete 7veep. 
 Luke represents Jesus as pronouncing blessed the 
 literally poor, hungry, weeping; Matthew by his 
 changes desires to suggest spiritual conditions of 
 blessedness. The woes in vers. 24-26 are peculiar 
 to Luke. It seems easy to suggest that the 
 Evangelist himself composed them as the counter- 
 part of the blessings, but it is more probable that 
 he derived them from some independent tradition. 
 Jesus did pronounce woes on the Pharisees. 
 While we have no good ground for finding in 
 this passage evidence of Luke's Ebionitism, yet he 
 does emphasise one feature in Jesus' teaching — 
 the peril of wealth, and the advantage of poverty 
 for the good and godly life. 
 
 20. poor. Some of the disciples had surrendered 
 
134 Westminster New Testament 
 
 their calling, home, and wealth for Jesus. He assures 
 them it will be their gain, is the kingdom of 
 God. A present possession, although its blessings 
 are not yet fully enjoyed, but are certainly assured. 
 
 21. These are compensations for present priva- 
 tions for the Kingdom (cf. Matt. xix. 28, 29). 
 
 22. separate. Literally, '^ mark you off from by a 
 boundary" (Acts xiii. 2; Rom. i. 1; Gal. i. 15). 
 Ecclesiastical excommunication and social "boy- 
 cott" are both included, cast OUt, etc. Reject 
 with scorn and hate as evil, for the Son of 
 man's sake. Matthew has "for My sake." All 
 persecution is not blessed ; it must be endured 
 for a worthy cause. 
 
 23. leap. Cf. i. 41. prophets. Theirs will be, 
 therefore, "a prophet's reward" (Matt. x. 41). 
 
 24. woe (cf. Amos vi. 1 and Isa. Ixv. 13). 
 While Jesus' enemies were mostly rich, a Nico- 
 demus and a Joseph of Arimathea were favourable 
 to Him. have received, ^^ye have to the full." 
 No more is due, and no more can be hoped for 
 (cf. xvi. 25 ; Matt. vi. 2, 5). 
 
 25. full, "sated with the good things of this 
 life." hunger. Probably intended literally as a 
 warning of judgment to come, laugh. With joy 
 at their own prosperity. mourn and weep. 
 When the judgment falls upon you. 
 
 26. The world's praise is given only to those 
 who follow the world's ways, and so to the 
 disciples is a warning of moral and spiritual peril 
 (John XV. 19 ; Jas. iv. 4). false prophets (see 
 Isa. XXX. 10; Jer. v. 31; Mic. ii. 11). They 
 pretended to speak for God, but pandered to 
 the people's wishes and hopes. 
 
St. Luke vi. 27-38 135 
 
 Luke vi. 27-38 (cf. Matt. v. 38-48, vii. i, 2, 12 ; and 
 Mark iv. 24). 
 
 THE LAW OF LOVE. 
 
 27 But I say unto you which hear, Love your enemies, do 
 
 28 good to them which hate you, bless them that curse you, 
 
 29 and pray for them which despitefully use you. And unto 
 him that smiteth thee on the one cheek offer also the other : 
 and him that taketh [away thy cloke forbid not to take 
 
 30 thy coat also. Give to every man that asketh of thee ; 
 and of him that taketh away thy goods ask them not again. 
 
 31 And as ye would that men should do to you, do ye also to 
 
 32 them likewise. For if ye love them which love you, what 
 thank have ye ? for sinners also love those that love them. 
 
 33 And if ye do good to them which do good to you, what 
 
 34 thank have ye ? for sinners also do even the same. And if 
 ye lend to them of whom ye hope to receive, what thank 
 have ye ? for sinners also lend to sinners, to receive as 
 
 35 much again. But love ye your enemies, and do good, and 
 lend, hoping for nothing again ; and your reward shall be 
 great, and ye shall be the children of the Highest : for he 
 
 36 is kind unto the unthankful and to the evil. Be ye there- 
 
 37 fore merciful, as your Father also is merciful. Judge not, 
 and ye shall not be judged : condemn not, and ye shall not 
 
 38 be condemned : forgive, and ye shall be forgiven : give, 
 and it shall be given unto you ; good measure, pressed 
 down, and shaken together, and running over, shall men 
 give into your bosom. For with the same measure that ye 
 mete withal it shall be measured to you again. 
 
 The relation of the disciple to the Jewish law 
 or Pharisaic piety has no interest for Luke or 
 his Gentile reader, but the supreme law of the 
 Kingdom of God — love — has supreme interest as 
 of universal application. 
 
 27, 28. But. In Luke the contrast is between 
 
136 Westminster New Testament 
 
 the worldling on whom the woes have been pro- 
 nounced, and the disciple who is ruled by love ; in 
 the original source the contrast is between the 
 -law of retaliation (Matt. v. 43) and Jesus' "new 
 commandment." hear, "hear and obey." enemies 
 . . . hate (cf. Ps. xviii. 17, cvi. 10), curse, de- 
 spitefully use. The three stages of enmity, 
 feeling, speech, deed. The principle is expanded 
 in Rom. xii. 17, 21 ; 1 Thess. v. 15; 1 Pet. iii. 
 9. A good corresponding to the evil is to be 
 returned. 
 
 29, 30. These are illustrations of the principle of 
 non-retaliation ; not only is evil not to be returned 
 for evil, and all the good be done that is possible, 
 but there is to be a willingness to suffer even more 
 injury and loss than hate itself seeks to inflict. 
 These are not precepts to be literally and uni- 
 versally observed ; the application of the principle 
 is always to be guided by the wisdom of love. No 
 personal resentment or vengeance is Christian, 
 but there may be restraint of violence and resist- 
 ance of wrong in the interests of love itself, as in 
 the treatment of crime in a civilised state. 
 
 29. smiteth. A violent blow with the fist on 
 the jaw-bone is meant, cloke (himation). Better, 
 "tunic." coat {chiton). Better, "shirt." This 
 is the violent spoliation ; Matthew describes 
 the legal distraint, the chiton before the himation 
 (v. 40). 
 
 30. every man. Not in Matt. v. 42. Luke loves 
 the word "all." Here, too, the wisdom of love is 
 required in application. To grant some requests 
 would be to inflict injury and not to confer benefit. 
 Generosity is not to be restrained by selfishness. 
 The latter part of the saying in Matthew runs. 
 
St. Luke vi. 27-38 137 
 
 ''from him that would borrow of thee turn thou 
 not away." Marshall thinks that both forms can 
 be explained as variant translations of a common 
 Aramaic. 
 
 31. A general principle that goes far beyond 
 the particular instance. This precept is found, 
 but only in negative form, elsewhere (Tobit, 
 Isocrates, Stoics, Buddhism, Confucius). The posi- 
 tive foiTii obviously gives it enormous extension. 
 
 32-38. Christian love is to be disinterested, but 
 its recompense is from God. thank. Literally, 
 "favour" from God. sinners. Matthew has 
 "publicans" and "Gentiles," more concrete in- 
 stances from the Jewish standpoint. 
 
 34. Peculiar to Luke, but compare Matt. v. 42 
 with Prov. xix. 17. 
 
 S5. but. Instead of interested, let there be 
 disinterested love, hoping for nothing again. 
 R.V., "never despairing"; R.V. marg., " despair- 
 ing of no man." The reading of the R.V. marg. 
 is not sufficiently attested. The R.V. rendering 
 is to be preferred to the A.V. Never lose heart 
 or hope that good will at last overcome evil. 
 children. R.V., "sons." of the Highest. Cf. 
 Matt. V. 9. 
 
 37, 38. Charity in judgment and generosity in 
 giving are further applications of the law of love, 
 men. R.V. "they" who carry out God's purpose, 
 bosom. "The fold formed by a loose garment 
 overhanging a girdle." Man's generosity is re- 
 warded by God's grace. 
 
138 Westminster New Testament 
 
 Luke vi. 39-49 (cf. Matt. xv. 14, x. 24, 25, vii. 3-5, 16-18, 
 20, xii. 33, 35, vii. 21, 24-27). 
 
 BLIND GUIDES, THE TREE AND ITS 
 FRUITS, HEARING AND DOING. 
 
 39 And he spake a parable unto them, Can the blind lead the 
 
 40 blind ? shall they not both fall into the ditch ? The 
 disciple is not above his master : but every one that is 
 
 41 perfect shall be as his master. And why beholdest thou 
 the mote that is in thy brother's eye, but perceivest not the 
 
 42 beam that is in thine own eye? Either how canst thou 
 say to thy brother. Brother, let me pull out the mote that 
 is in thine eye, when thou thyself beholdest not the beam 
 that is in thine own eye ? Thou hypocrite, cast out first 
 the beam out of thine own eye, and then shalt thou see 
 clearly to pull out the mote that is in thy brother's eye. 
 
 43 For a good tree bringeth not forth corrupt fruit ; neither 
 
 44 doth a corrupt tree bring forth good fruit. For every tree 
 is known by his own fruit. For of thorns men do not 
 
 45 gather figs, nor of a bramble bush gather they grapes. A 
 good man out of the good treasure of his heart bringeth 
 forth that which is good ; and an evil man out of the evil 
 treasure of his heart bringeth forth that which is evil : for 
 
 46 of the abundance of the heart his mouth speaketh. And 
 why call ye me, Lord, Lord, and do not the things 
 
 47 which I say ? Whosoever cometh to me, and heareth my 
 sayings, and doeth them, I will shew you to whom he is 
 
 48 like : he is like a man which built an house, and digged 
 deep, and laid the foundation on a rock : and when the 
 flood arose, the stream beat vehemently upon that house, 
 and could not shake it : for it was founded upon a rock. 
 
 49 But he that heareth, and doeth not, is like a man that 
 without a foundation built an house upon the earth ; 
 against which the stream did beat vehemently, and 
 immediately it fell ; and the ruin of that house was 
 great. 
 
St. Luke vi. 39-49 139 
 
 The third part of the discourse begins with 
 ver. 39' It is all derived from the second common 
 source, but sayings are here brought together 
 which are not all found in the same context in 
 Matthew. The three main topics are suggested 
 by the title given above to this passage. 
 
 39-42. With the exception of ver. 40, which 
 seems out of place here, the common subject of 
 these verses is this ; self-judgment is the necessary 
 qualification for the judgment of others ; he must 
 himself know the way who would lead others in it. 
 
 39- a parable. See on v. 36. Cf. Matt. xv. 14. 
 into a ditch. R.V., "into a pit," is better. In 
 Palestine there are many wells without walls, etc. 
 
 40. Cf. Matt. X. 24, where the saying means that 
 scholars must not look for better treatment than 
 their teachers get. Here, to fit it into the context 
 to which probably it does not belong, it would 
 mean : like teacher, like scholar ; if the teacher is 
 blind, the scholars won't see. The second part 
 means that when the scholar has learned all the 
 teacher can impart, he cannot be wiser than his 
 teacher. that is perfect. R.V., "when he is 
 perfected " ; when he has completed his education. 
 
 41, 42. The first qualification of a teacher is 
 self-judgment ; he must discover his own faults if 
 he is to expose the faults of others. 
 
 41. mote. Literally, " anything small and dry," 
 as chips, twigs, etc. perceivest. R.V., "con- 
 siderest." Fixed attention is implied. 
 
 42. either how. How can the imperfect in 
 self-satisfaction presume to censure the imper- 
 fection of another.^ hypocrite. Playing the 
 censor of morals, when not sensible of his own 
 defects ; this is moral unreality at its worst. 
 
I40 Westminster New Testament 
 
 43, 44. The connection of thought is this : a 
 man that is not good himself cannot be of any use 
 in making others good ; he who is not honest with 
 himself cannot help others to be honest with 
 themselves, for a man's influence and service 
 correspond to his character. For the kind of tree 
 determines the kind of fruit. 
 
 43. corrupt. Literally, " rotten, putrid " ; fig., 
 " worthless." 
 
 45. This verse forms the transition to the next 
 section. Naturally a man's speech betrays what he 
 is — good or bad ; but unnaturally some may profess 
 a discipleship which they do not practise ; and 
 against this the final warning (46-49) is directed. 
 
 46-49. This corresponds to the conclusion of the 
 Sermon on the Mount in Matt. vii. 24-27. 
 
 48. digged deep. R.V., "digged and went 
 deep." founded upon a rock. R.V., "because 
 it had been well builded." This is the better 
 reading. 
 
 49. earth. R.V. adds, "without a foundation." 
 fell. R.V., "fell in," is much more expressive. 
 The teaching which obeyed brings blessing, re- 
 jected brings judgment. 
 
 Luke vii. i-io (cf. Matt. viii. 5-13). 
 CURE OF THE CENTURION'S SERVANT. 
 
 Now when he had ended all his sayings in the audience of 
 
 2 the people, he ent'^red into Capernaum. And a certain 
 centurion's servant, who was dear unto him, was sick, and 
 
 3 ready to die. And when he heard of Jesus, he sent unto 
 him the elders of the Jews, beseeching him that he would 
 
 4 come and heal his servant. And when they came to Jesus, 
 they besought him instantly, saying, That he was worthy 
 
St. Luke vii. i-io 141 
 
 5 for whom he should do this : for he loveth our nation, and 
 
 6 he hath built us a synagogue. Then Jesus went with 
 them. And when he was now not far from the house, the 
 centurion sent friends to him, saying unto him, Lord, 
 trouble not thyself : for I am not worthy that thou shouldst 
 
 7 enter under my roof : wherefore neither thought I myself 
 worthy to come unto thee : but say in a word, and my 
 
 8 servant shall be healed. For I also am a man set under 
 authority, having under me soldiers, and I say unto one, 
 Go, and he goeth ; and to another. Come, and he cometh ; 
 
 9 and to my servant, Do this, and he doeth it. When Jesus 
 heard these things, he marvelled at him, and turned him 
 about, and said unto the people that followed him, I say 
 unto you, I have not found so great faith, no, not in Israel. 
 
 10 And they that were sent, returning to the house, found the 
 servant whole that had been sick. 
 
 The first verse should be attached to the pre- 
 ceding passage, as its conclusion. The centurion 
 did not send for Jesus as soon as he reached Caper- 
 naum. Matthew and Luke both derive the material 
 from Q. It is not probable that this incident is 
 the same as John iv. 4<6-54<. 
 
 2. centurion. A captain over one hundred 
 soldiers, probably in the service of Herod Antipas ; 
 a Gentile (ver. 9)^ but one attached to Judaism 
 (ver. 5) ; a kind man, as his concern for his slave 
 shows, dear. " precious " or " honourable " (R.V. 
 marg. : cf. Phil. ii. 29 ; 1 Pet. ii. 4, 6). 
 
 3. elders. Not necessarily rulers of the syna- 
 gogue, but leading citizens, heal. R.V., ^^save" ; 
 Gr. "bring safe through." 
 
 5. loveth. Probably he was not a proselyte, 
 but one instructed in, and with an admiration 
 for, Judaism, built US. Borne the expense of 
 building, a. R.V., " our." We do not know 
 
142 Westminster New Testament 
 
 whether there was more than one synagogue in 
 Capernaum. 
 
 6, 7. sent friends. Matthew abridges and says 
 nothing about these two deputations^ but represents 
 the centurion as coming himself, trouble not thy- 
 self. " cease to trouble thyself" — that is, " come no 
 further." worthy. Gr. "sufficient." A Gentile's, 
 but not a proselyte's house, would defile a Jew, 
 and the centurion desires Jesus to avoid the defile- 
 ment, or any breach of Jewish law — which was un- 
 necessary, as he was confident that Jesus' word 
 was with power, servant. Gr. "boy." 
 
 8. This verse gives the reason why he did not 
 ask Jesus to come under his roof. As a man, both 
 subject to and exercising authority, he desired 
 Jesus to exercise His authority in healing disease 
 without setting aside the authority of the Jewish 
 law to which He was subject. As he both obeyed 
 and commanded, so he is willing Jesus should. 
 
 9- faith. The centurion had the insight that 
 not only Jesus' personal presence was not neces- 
 sary, but also that Jesus was Himself subject to 
 law, and exercised authority in obedience. 
 
 10. whole. Literally, "in good health" — that is, 
 completely restored. 
 
 Luke vii. 11-17. 
 
 THE RAISING OF THE YOUNG MAN 
 OF NAIN. 
 
 1 1 And it came to pass the day after, that he went into a city 
 called Nain ; and many of his disciples went with him, and 
 
 12 much people. Now when he came nigh to the gate of 
 the city, behold, there was a dead man carried out, the 
 only son of his mother, and she was a widow : and much 
 
St. Luke vii. 11-17 
 
 143 
 
 13 people of the city was with her. And when the Lord saw 
 her, he had compassion on her, and said unto her, Weep 
 
 14 not. And he came and touched the bier : and they that 
 bare him stood still. And he said, Young man, I say 
 
 15 unto thee, arise. And he that was dead sat up, and began 
 
 16 to speak. And he delivered him to his mother. And 
 there came a fear on all : and they glorified God, saying, 
 That a great prophet is risen up amongst us ; and. That 
 
 17 God hath visited his people. And this rumour of him 
 went forth throughout all Judaea, and throughout all the 
 region round about. 
 
 Luke alone records this miracle. It is worth 
 noting that the three records of raising from the 
 dead strikingly differ : the daughter of Jairus has 
 just died (Mark v. 35) ; this young man was being 
 borne to the grave : Lazarus had lain in the grave four 
 days (John xi. 17). These differences are not due 
 to literary invention, as has been maintained, Luke 
 outbidding Mark, and John Luke in heightening 
 the wonder. The suggestion that Jairus' daughter 
 had fallen into a trance, from which Jesus roused 
 her, cannot with any appearance of probability even 
 be applied to these two instances. 
 
 11. the day after. R.V., "soon afterwards." 
 Nain. Nowhere else mentioned in the Bible. 
 There is a place J^ehij about a day's journey from 
 Capernaum, ten minutes' walk from which there 
 is still a burial-ground, disciples. A wider circle 
 than the Twelve. 
 
 12. only son . . . widow. Touches of descrip- 
 tion which increase the pathos, people. Hired 
 mourners among the friends. 
 
 13. her. She would walk in front of the bier, 
 compassion. As motive of Jesus' acts, cf. Matt. 
 
144 Westminster New Testament 
 
 xiv. 14, XV. 32, XX. 34 ; Mark i. 41, viii. 21. 
 weep not. " cease to weep." 
 
 14. touched the bier. As a sign to the bearers 
 to stand still. 
 
 1 5. sat up. Cf. Acts ix. 40 ; a term used by 
 medical writers, gave him. Though He might 
 have claimed him as a disciple. 
 
 16. visited. The word is especially used of a 
 physician (cf. Matt. xxv. 36-43 ; Jas. i. 27 ; Acts 
 vii. 23, XV. 36) ; for the thought, cf. i. 68-78 ; Acts 
 XV. 14 ; Heb. ii. 6. 
 
 17. rumour. R.V., "report" ; Gr. "word." The 
 statements of the preceding verse. Judaea. Possibly 
 = Palestine. This verse prepares us for the next 
 incident. This report reached even John the 
 Baptist in prison. 
 
 Luke vii. 18-35 (cf- Matt. xi. 1-19). 
 JESUS AND JOHN THE BAPTIST. 
 
 18 And the disciples of John shewed him of all these things. 
 
 19 And John calling unto him two of his disciples sent them 
 to Jesus, saying, Art thou he that should come ? or look 
 
 20 we for another? When the men were come unto him, 
 they said, John Baptist hath sent us unto thee, saying, Art 
 
 21 thou he that should come? or look we for another ? And 
 in that same hour he cured many of their infirmities and 
 plagues, and of evil spirits ; and unto many that were 
 
 22 blind he gave sight. Then Jesus answering said unto them. 
 Go your way and tell John what things ye have seen and 
 heard, how that'the blind see, the lame walk, the lepers are 
 cleansed, the deaf hear, the dead are raised, to the poor the 
 
 23 gospel is preached. And blessed is he, whosoever shall not 
 
 24 be offended in me. And when the messengers of John were 
 departed, he began to speak unto the people concerning 
 
St. Luke vii. 18-35 145 
 
 John, What went ye out into the wilderness for to see? 
 
 25 A reed shaken with the wind ? But what went ye out for 
 to see? A man clothed in soft raiment? Behold, they 
 which are gorgeously apparelled, and live delicately, are 
 
 26 in kings' courts. But what went ye out for to see? A 
 prophet? Yea, I say unto you, and much more than 
 
 27 a prophet. 1 his is he of whom it is written. Behold, I 
 send my messenger before thy face, which shall prepare 
 
 28 thy way before thee. For I say unto you, Among those 
 that are born of women there is not a greater prophet than 
 John the Baptist : but he that is least in the kingdom of 
 
 29 God is greater than he. And all the people that heard 
 him, and the publicans, justified God, being baptized with 
 
 30 the baptism of John. But the Pharisees and lawyers re- 
 jected the counsel of God against themselves, being not 
 
 31 baptized of him. And the Lord said, Whereunto then 
 shall I liken the men of this generation ? and to what are 
 
 32 they like? They are like unto children sitting in the 
 marketplace, and calling one to another, and saying, We 
 have piped unto you, and ye have not danced ; we have 
 
 33 mourned to you, and ye have not wept. For John the 
 Baptist came neither eating bread nor drinking wine ; and 
 
 34 ye say, He hath a devil. The Son of man is come eating 
 and drinking ; and ye say. Behold a gluttonous man, and 
 
 35 a winebibber, a friend of publicans and sinners ! But 
 wisdom is justified of all her children. 
 
 This incident is derived by Matthew and Luke 
 from the second source (Q), and is told more fully by 
 Luke than Matthew. Matthew continues the naiTa- 
 tive in Jesus' denunciation of the Galilaean cities, 
 His prayer of thanksgiving, and His invitation to the 
 labouring and heavy-laden to come for rest. John's 
 question was due either to a temporary loss of 
 faith owing to his weary imprisonment, or to the 
 perplexity caused by the difference of Jesus' 
 10 
 
146 Westminster New Testament 
 
 Messiahship from what he had expected, or to a 
 reaction to the older point of view from that to 
 which he had been for a time raised in contact 
 with Jesus. (See the writer's The Inner Life of 
 Jesus, chap, iv.) 
 
 19. should come. R.V., " cometh." He whose 
 coming is hoped and looked for — thaiis, the Messiah, 
 another. Different in kind, a Messiah of another sort. 
 
 21. This verse is peculiar to Luke ; and it must 
 be admitted that a performance of miracles in the 
 presence of John's disciples to convince them or 
 John would be a display contrary to Jesus' practice 
 of refusing a sign ; nor was there any necessity for 
 such evidence, as it was the report of His miracles 
 that had led John to send his disciples, plagues. 
 Gr. " scourges" ; cf. Mark iii. 10, v. 29. Disease is 
 regarded as Divine chastisement, gave. R.V., 
 " bestowed " ; " gave as a favour." 
 
 22. Jesus refers in His message to John to Isa. 
 XXXV. 5, 6, Ixi. 1 ; the healings, etc., are to be taken 
 literally, not figuratively, to the poor, etc. Liter- 
 ally, " the poor are evangelised " ; the convincing 
 proof of Messiahship (cf. iv. 18-21). 
 
 23. A gentle rebuke to the Baptist for finding 
 an occasion of stumbling, despondency, distrust, 
 impatience, in Jesus, and a gracious encouragement 
 to renewal of faith, offended, "entrapped," 
 " tripped up," " made to stumble." 
 
 24. 25. Jesus at once seeks to remove from the 
 minds of the multitude any unfavourable impression 
 regarding John that His rebuke may have left. 
 The figurative questions can be understood in 
 two ways : (l) Did you go into the wilderness to 
 find what you might expect to find, but what 
 would have no value for you ; or did you go look- 
 
St. Luke vii. 18-35 h7 
 
 ing for something you would value, although you 
 could have no hope of finding it there ? It was on 
 no fool's errand you went. (2) Did you find John 
 a weakling or a worldling? The former is the 
 more probable. 
 
 27. This quotation from Mai. iii. 1 is placed by 
 Mark at the beginning of his Gospel ; it was 
 generally regarded as Messianic, before thy face. 
 Is neither in the Hebrew nor the LXX. 
 
 28. born of women. Mankind, with no emphasis 
 on weakness, but with an implicit contrast to the 
 new order of the Kingdom of God. least. R.V., 
 ^^but little" (Gr. ^^ lesser"). The inferior in the 
 Kingdom is superior to the greatest of prophets in 
 privilege, etc., as the fulfilment excels the promise 
 and the preparation. 
 
 29. 30. Is this a continuation of Jesus' own 
 speech, a summary He gives of the twofold issue 
 of John's ministry, or is it a comment that the 
 Evangelist has himself inserted ? The passage is 
 not found in the corresponding place in Matthew, 
 but a passage difficult to interpret. It is possible 
 that Luke dropped out the utterances he could not 
 himself understand, and put in this simpler state- 
 ment. The words do not make the impression of 
 being from the lips of Jesus Himself 
 
 29. justified, i.e. recognised the righteousness 
 of God's demand for penitence by accepting its 
 symbol, baptism, lawyers. A word used by Luke 
 instead of scribes, which the Gentile readers would 
 not have understood. 
 
 30. against themselves. Better, " concerning 
 themselves " ; they withstood God's will for them. 
 
 31. And the Lord said. A reading that must 
 be set aside, then. Seing that John's ministry 
 
148 Westminster New Testament 
 
 was not altogether successful, and Mine is not likely 
 to be, how can the nation that so receives its 
 teachers be described ? 
 
 32. Two explanations are here possible : (1) 
 The people are the children who refuse to play 
 when invited by John and then by Jesus, either at 
 funerals or marriages — that is, they reject both the 
 asceticism of the Baptist and the glad liberty of 
 Jesus' Gospel. (2) The people are the children 
 who complain of John that he will not play 
 marriages (that is, lay aside his asceticism), and of 
 Jesus that He will not play funerals (submit to 
 fasting, etc.). The saying itself shows Jesus' in- 
 terest in children. 
 
 33. devil. Gr. " demon." The Baptist's asceti- 
 cism was ascribed to demonic possession, as disease 
 was. 
 
 35. wisdom. For the personification, cf. Prov. 
 viii., ix. ; Ecclus. xxiv. ; Wisd. vi. 22 — ix. 18. is. R.V. 
 marg., "was." justified. Admitted to be just or 
 righteous. Her method, rejected by the people 
 generally, was approved by those who welcomed 
 John or Jesus — that is, of all her children. Those 
 who judge wisely show themselves Wisdom's 
 children. The saying does not mean that John 
 and Jesus as children of Wisdom were justified, but 
 that the children of Wisdom justified her ways in 
 John and Jesus. 
 
 Luke vii. 36-50 (cf. Mark xiv. 3-9 = Matt. xxvi. 6-13= 
 John xii. 1-8). 
 
 FORGIVENESS AND LOVE. 
 
 36 And one of the Pharisees desired him that he would eat 
 with him. And he went into the Pharisee's house, and sat 
 
St. Luke vii. 36-50 149 
 
 37 down to meat. And, behold, a woman in the city, which 
 was a sinner, when she knew that Jesus sat at meat in the 
 Pharisee's house, brought an alabaster box of ointment, 
 
 38 and stood at his feet behind him weeping, and began to 
 wash his feet with tears, and did wipe them with the hairs 
 of her head, and kissed his feet, and anointed them with 
 
 39 the ointment. Now when the Pharisee which had bidden 
 him saw it, he spake within himself, saying, This man, if 
 he were a prophet, would have known who and what 
 manner of woman this is that toucheth him : for she is a 
 
 40 sinner. And Jesus answering said unto him, Simon, I 
 have somewhat to say unto thee. And he saith, Master, 
 
 41 say on. There was a certain creditor which had two 
 debtors : the one owed five hundred pence, and the other 
 
 42 fifty. And when they had nothing to pay, he frankly for- 
 gave them both. Tell me therefore, which of them will 
 
 43 love him most ? Simon answered and said, I suppose that 
 he, to whom he forgave most. And he said unto him, 
 
 44 Thou hast rightly judged. And he turned to the woman, 
 and said unto Simon, Seest thou this woman ? I entered 
 into thine house, thou gavest me no water for my feet : but 
 she hath washed my feet with tears, and wiped them with 
 
 45 the hairs of her head. Thou gavest me no kiss : but this 
 woman since the time I came in hath not ceased to kiss my 
 
 46 feet. My head with oil thou didst not anoint : but this 
 
 47 woman hath anointed my feet with ointment. Wherefore 
 I say unto thee. Her sins, which are many, are forgiven ; 
 for she loved much : but to whom little is forgiven, the 
 
 48 same loveth little. And he said unto her. Thy sins are 
 
 49 forgiven. And they that sat at meat with him began to 
 say within themselves. Who is this that forgiveth sins also ? 
 
 50 And he said to the woman, Thy faith hath saved thee ; go 
 in peace. 
 
 This story is found only in Luke ; as an illustra- 
 tion of Divine grace and human faith it was 
 thoroughly congenial to him. Mark, followed by 
 
I50 Westminster New Testament 
 
 Matthew, tells the story of the anointing of Jesus 
 by a woman in the house of Simon the leper ; and 
 John also tells the story, and gives the woman's 
 name, Maiy of Bethany. There is no necessity for 
 regarding the two narratives as variant traditions 
 of the same incident : it is not improbable that 
 such a sign of devotion was shown to Jesus more 
 than once. Neither is there sufficient reason for 
 identifying this sinful woman with Mary of Mag- 
 dala, although the use of the term Magdalene for a 
 fallen woman rests on this identification ; still less 
 ground is there for supposing that Mary of Bethany 
 and Mary Magdalene were the same. Probably 
 tradition had not preserved the woman's name. 
 Luke introduces the story probably as an illustra- 
 tion of vers. 29, 30, penitence and impenitence, 
 without any indication of time. 
 
 36. one of the Pharisees (cf. xi. 37, xiv. 1). 
 The invitation was probably due to curiosity rather 
 than personal regard, but there is no sign of 
 hostility. 
 
 37. behold. The presence of such a woman in 
 such a house was surprising, sinner. A person 
 well known for wickedness ; here, a harlot (cf. 
 Matt. xxi. 32). Probably she had repented at 
 Christ's teaching, but either the change was not 
 known or distrusted. Penitence and pardon in- 
 spired courage to enter the house where her 
 presence would be resented, generosity in offering 
 her most precious possession, humility in rendering 
 this servile office, and the passionate affection 
 shown in the many kisses on Jesus' feet, alabaster 
 box. R. v., " alabaster cruse " ; margin, " flask " ; as 
 these vessels were called alabasters, whether made 
 of this material or not. 
 
St. Luke vii. 36-50 151 
 
 38. R. v., « standing behind at His feet." The 
 sandals were removed, and as the guests reclined 
 on the couches the feet would be behind them, 
 within easy reach, wash — wiped. She came only 
 to anoint, but her feelings so overcame her that she 
 burst into tears, and as the tears fell on Jesus' feet 
 she loosened her hair (a most improper action 
 according to Jewish manners) to wipe away her 
 tears ; and carried still further by her emotion, she 
 covered His feet with kisses (Gr. "kissed much"). 
 
 39. a prophet. R.V. margin, "Some ancient 
 authorities read the yrophet. See John i. 24, 25," 
 but this is not probable. The common opinion 
 was that Jesus was a prophet, and it is not likely 
 Simon had got any further. A prophet would 
 have had insight enough to detect the woman's 
 character, and zeal enough for righteousness to 
 have scorned her approach. 
 
 40. answering". He at once proves Himself a 
 prophet, at least by showing that He knows what 
 manner of man Simon is. somewhat tO Say. A 
 polite request for leave to speak. Master. Better 
 R.V. margin, " teacher." 
 
 41. pence. The denarius was in weight of 
 silver less than a shilling, but in " purchasing 
 power " about two shillings (cf. Matt. xx. 2). The 
 debts were £50 and £5. 
 
 42. frankly forgave. " made a gift (grace) to 
 them," a suggestion of Pauline doctrine. 
 
 43. I suppose. A contemptuous admission, 
 rightly judged. Jesus' method here is quite 
 Socratic. He secures an admission to be effectively 
 used in further argument. 
 
 44. turned. A further rebuke of Simon, and 
 an encouragement to the woman, of whom till now 
 
l.«>2 
 
 Westminster New Testament 
 
 He had taken no notice, probably in compassion. 
 He would not fix attention on her. But when 
 hostility appeared. He must at once show grace. 
 water (cf. Gen, xviii. 4; Judg. xix. 21 ; 1 Sam. 
 XXV. 41 ; Johnxiii. 5 ; 1 Tim. v. 10). A necessary act 
 of hospitality in a country where sandals were worn, 
 and taken off on sitting down to a meal. 
 
 45. Kiss. A usual salutation, chosen by the 
 traitor (xxii. 48). The one kiss on cheek or hand 
 is contrasted with the continued kissing of His 
 feet. 
 
 46. oil. A cheap and common courtesy, oint- 
 ment. A costly offering (cf. John xii. 3, 5). 
 
 47. The meaning is not that much love won the 
 forgiveness of many sins, for (1) the parable re- 
 presents the love as the result of the forgiveness ; 
 (2) so does the latter part of this verse ; and (3) 
 ver. 50 mentions faith as the condition of salvation. 
 But Jesus means that the love shown was the proof 
 of forgiveness. Her devotion was to Jesus evidence 
 of her pardon, little is forgiven. He who like 
 Simon has no, or little, sense of his unworthiness, 
 will not be conscious of a great debt, and will feel 
 little love. 
 
 48. are forgiven. Better, "have been and 
 remain forgiven." It was the certainty of forgive- 
 ness which had inspired her devotion. Jesus now 
 confirms this for her conscience, and declares it 
 for the judgment of her by others. 
 
 49. Cf. V. 21. also. Better R.V., "even." 
 
 50. He said. The answer to the objectors was 
 in the assurance to the penitent, go in peace. 
 lit., " go into peace " ; an abiding state of peace 
 (cf. viii. 48 ; Mark v. 34). This is the Hebrew 
 mode of blessing (1 Sam. i. 17, xx. 42). 
 
St. Luke viii. 1--3 153 
 
 Luke viii. 1-3. 
 
 MINISTERING WOMEN. 
 
 And it came to pass afterward, that he went throughout 
 every city and village, preaching and shewing the glad 
 tidings of the kingdom of God : and the twelve were with 
 
 2 him, and certain women, which had been healed of evil 
 spirits and infirmities, Mary called Magdalene, out of whom 
 
 3 went seven devils, and Joanna the wife of Chuza Herod's 
 steward, and Susanna, and many others, which ministered 
 unto him of their substance. 
 
 This general description of Jesus' ministry is 
 peculiar to Luke ; in it he tells us how Jesus and 
 His disciples, who had forsaken all to follow Him, 
 had their needs met by the boimty to the common 
 purse of ministering women (cf. John xii. 6, xiii. 29). 
 Luke shows a special interest in women, and 
 probably some of his special information about the 
 ministry of Jesus was obtained from some of these 
 ministering women. While accepting gifts freely 
 offered, Jesus rebuked the scribes for their exactions 
 (xx. 47). 
 
 L afterward. R.V., "soon afterwards." Luke 
 had no definite information about time. This verse 
 shows us how thorough and constant was Jesus* 
 labour. 
 
 2. evil spirits. The demoniacs. See on iv. 33. 
 Magdalene. Probably this means of Magdala, a 
 term not mentioned elsewhere in N.T., for the true 
 reading in Matt. xv. 39 is " Magadan " ; but it is 
 probably only the Greek equivalent of the Hebrew 
 Migdol, "watch-tower/' a common place-name in 
 Palestine. There is now a " squalid group of 
 hovels " called Mejdel on the western shore of the 
 
154 Westminster New Testament 
 
 lake. The epithet was probably intended to 
 distinguish her from other Marys mentioned (of. 
 Matt, xxvii. 56, 6l, xxviii. 1 ; Luke xxiv. 10). 
 seven devils (Gr. " demons "). This is a descrip- 
 tion of an extreme form of insanity ; it does not 
 imply any exceptional moral depravity. 
 
 3, Joanna (cf xxiv. lO). Godet conjectures 
 that Chuza is the king's officer ; cf John iv. 4!6-53. 
 Herod. Antipas. steward. Manager of house 
 and estates. Cf. Manaen (Acts xiii. 1). Herod's 
 household had been reached by Jesus' influence. 
 Susanna. The only mention of her. many 
 others. Cf Mark xv. 40. which, "who were 
 of such a character as to minister to them/' i.e. 
 such women who could give freely, minister, 
 Cf. Rom. XV. 25. 
 
 Luke viii. 4-15 ( = Mark iv. 1-20 = Matt. xiii. 1-23). 
 THE PARABLE OF THE SOWER. 
 
 4 And when much people were gathered together, and were 
 come to him out of every city, he spake by a parable : 
 
 5 A sower went out to sow his seed : and as he sowed, some 
 fell by the way side ; and it was trodden down, and the 
 
 6 fowls of the air devoured it. And some fell upon a rock ; 
 and as soon as it was sprung up, it withered away, because 
 
 7 it lacked moisture. And some fell among thorns ; and the 
 
 8 thorns sprang up with it, and choked it. And other fell 
 on good ground, and sprang up, and bare fruit an hundred- 
 fold. And when he had said these things, he cried, He 
 
 9 that hath ears to hear, let him hear. And his disciples 
 10 asked him, saying, What might this parable be? And he 
 
 said. Unto you it is given to know the mysteries of the 
 kingdom of God : but to others in parables ; that seeing 
 they might not see, and hearing they might not understand. 
 
St. Luke viii. 4-15 155 
 
 1 1 Now the parable is this : The seed is the word of God. 
 
 12 Those by the way side are they that hear ; then cometh 
 the devil, and taketh away the word out of their hearts, 
 
 13 lest they should believe and be saved. They on the rock 
 are they, which, when they hear, receive the word with 
 joy ; and these have no root, which for a while believe, 
 
 14 and in time of temptation fall away. And that which fell 
 among thorns are they, which, when they have heard, go 
 forth, and are choked with cares and riches and pleasures 
 
 15 of this life, and bring no fruit to perfection. But that on 
 the good ground are they, which in an honest and good 
 heart, having heard the word, keep it, and bring forth fruit 
 with patience. 
 
 Luke again puts himself under Mark's guidance. 
 Figurative sayings of Jesus have already been 
 recorded (v. 36-39, vi. 39, 41-44, 47-49, vii. 41, 
 42), but the more developed form of the jyarable 
 is now first presented to us. The Parable of the 
 Sower not only is the first, but it gives such an 
 estimate by Jesus of the results of His previous 
 ministry as justifies His adoption of this distinctive 
 mode of teaching. While the parable interests as 
 a story those who cannot understand the truth 
 it teaches, it conveys that truth to all who are 
 capable of receiving it. In this form of utterance 
 Jesus could conceal the mystery of the Kingdom 
 from the indifferent and hostile, and reveal it to 
 the interested and intelligent. Jesus Himself gives 
 His reason for speaking in parables, and interprets 
 this first parable. 
 
 4. Does the '^multitude" include "they of 
 every city," or were these an addition as He passed 
 each place to the crowd constantly with Him ? 
 Both senses are admissible. Matthew and Mark 
 
156 Westminster New Testament 
 
 tell us that Jesus to escape the throng got into a 
 boat to teach. 
 
 5. sower. It may be that the season itself 
 and the surroundings suggested the figure, the 
 way side. Not on the road, but on the field close 
 to the road. There were no fences, hedges, or walls 
 around the fields. 
 
 6. rock. Near the surface with a very thin layer 
 of earth, and it may be even bare rock showing 
 here and there in the field. 
 
 8. on. R.V., "into." Because good, the soil 
 received the seed as well as nourished it. hundred- 
 fold. Matthew and Mark have thirty- and sixty- 
 fold as well, cried. Solemn, emphatic appeal. 
 He that, etc. Cf. Rev. ii. 7, 11, iii. 6. 
 
 9. might be, i.e. might mean. Matthew makes 
 the question more general. Not what this parable 
 meant, but what He meant by speaking in parables, 
 
 10. you. The disciples ; not limited to the 
 Twelve, others. The multitude, that. Result 
 is given as intention, and affects intention. Un- 
 willing to understand, the people had to be taught 
 in forms of speech that might attract their atten- 
 tion and hold their interest, but which, until their 
 attitude was changed, could not be thoroughly 
 understood by them. Matthew gives Jesus' ex- 
 planation more fully (see any Commentary on 
 Matthew for fuller discussion). 
 
 11. the word of God. Rather, " the word from 
 God," than " the word about God." 
 
 12. devil. Matthew has "the wicked one," Mark 
 " Satan," represented in the parable by the birds. 
 
 IS. time of temptation. Matthew and Mark 
 have "tribulation or persecution." fall away. Cf. 
 Heb. iii. 12. 
 
St. Luke viii. 16-18 157 
 
 14. go forth. R.V., "as they go on'their way'* 
 during the course of their life. The choking by 
 cares, etc., is more gradual than the taking away 
 and the falling away. 
 
 15. patience. Better, "endurance" or "per- 
 severance" (cf. Col. i. 11). Luke contrasts the 
 last class with each of the others. They keep the 
 word, not as the wayside ; they bring forth fruity not 
 as among the thorns ; in endurance, not as the 
 rocky ground. The first class is represented by 
 the people who never even thought of discipleship ; 
 the second by those who were disciples for a 
 season ; the third by a disciple like Judas. Hearing, 
 to be blessed, includes receiving, retaining, and 
 responding. 
 
 Luke viii. 16-18 ( = Mark iv. 21-25= Matt. v. 15, x. 26, 
 xiii. 12). 
 
 THE LAMP ON THE STAND. 
 
 16 No man, when he hath lighted a candle, covereth it 
 with a vessel, or putteth it under a bed ; but setteth 
 it on a candlestick, that they which enter in may see 
 
 17 the light. For nothing is secret, that shall not be made 
 manifest ; neither any thing hid, that shall not be known 
 
 18 and come abroad. Take heed therefore how ye hear : 
 for whosoever hath, to him shall be given ; and whosoever 
 hath not, from him shall be taken even that which he 
 seemeth to have. 
 
 Luke follows Mark in bringing together sayings 
 which Matthew gives in three different places, 
 but Luke himself reproduces them singly. The 
 good hearer just described must not keep to 
 himself what he has heard, but must impart it 
 to others ; for the truth must be made known. 
 
158 Westminster New Testament 
 
 and to withhold the communication is to risk the 
 possession of the truth. 
 
 16. candle. Better R.V., "lamp." Cf. xi. 33, 
 where the saying is again given. 
 
 17. There is the Hebrew parallelism in this 
 saying. Cf. xii. 2. The concealment of the para- 
 bolic form was a temporary expedient^ the revelation 
 was the permanent intention. 
 
 18. therefore. Cf. xix. 26. Hear as those who 
 are themselves to teach. Who receives the truth 
 is capable of receiving more ; he who does not, 
 loses even such capacity as he may have had for 
 receiving. The exercise of a faculty is the 
 necessary condition of its retention, not the claim 
 to have it. 
 
 While the attempt has been made to link 
 together these sayings in their present context, 
 we cannot be sure that we have quite recovered 
 the connection present to the Evangelist's mind ; 
 and only if we knew their original context could 
 we be confident that we had discovered the 
 meaning Jesus intended. 
 
 Luke viii. 19-21 ( = Mark iii. 31-35 =Matt. xii. 46-50). 
 NATURAL AND SPIRITUAL KINSHIP. 
 
 19 Then came to him his mother and his brethren, and 
 
 20 could not come at him for the press. And it was told 
 him by certain which said, Thy mother and thy brethren 
 
 21 stand without, desiring to see thee. And he answered 
 and said unto them, My mother and my brethren are 
 these which hear the word of God, and do it. 
 
 Mark and Matthew place this incident before 
 the Parable of the Sower, and immediately after 
 
St. Luke viii. 19-21 . 159 
 
 Jesus' defence of Himself against the charge of 
 casting out demons by Beelzebub. Luke, with 
 his idealising tendency (see Introduction, p. 33), 
 leaves out the explanation of the reason why 
 Jesus' mother and brethren now sought Him, 
 which Mark frankly states in iii. 21 : "And when 
 His friends heard of it, they went out to lay hold 
 on Him : for they said. He is beside Himself." 
 Afraid that He had lost His reason, they came 
 to withdraw Him from His work. This situation 
 makes the interference of the family for such a 
 purpose and from such a motive appear all the more 
 inopportune, and this possibly explains the severity 
 of Jesus' treatment. 
 
 19- brethren. As there is no good reason for 
 taking the word in any other than its ordinary 
 sense, the conjectures to explain why those who 
 were not really Jesus' brethren should be called so 
 need not detain us. (See Plummer, p. 224.) 
 
 21. my mother and my brethren. The 
 absence of the article in Greek introduces a 
 refinement of meaning the English cannot express ; 
 the meaning is, "mother to Me," "brethren to 
 Me" — that is, equally dear as the actual mother 
 and brethren. While Jesus does not here re- 
 pudiate family relationship entirely, He sub- 
 ordinates it wholly to the spiritual affinities of 
 the Kingdom of God. He does repudiate the right 
 of His relatives to interfere with Him in the 
 fulfilment of His calling (cf. John ii. 4). 
 
i6o Westminster New Testament 
 
 Luke viii. 22-25 ( = Mark iv. 35-41 = Matt. viii. 23-27). 
 THE STORM ON THE LAKE CALMED. 
 
 22 Now it came to pass on a certain day, that he went 
 into a ship with his disciples : and he said unto them. 
 Let us go over unto the other side of the lake. And 
 
 23 they launched forth. But as they sailed he fell asleep : 
 and there came down a storm of wind on the lake ; and 
 
 24 they were filled with water, and were in jeopardy. And 
 they came to him, and awoke him, saying. Master, 
 master, we perish. Then he arose, and rebuked the 
 wind and the raging of the water : and they ceased, and 
 
 25 there was a calm. And he said unto them, Where is 
 your faith ? And they being afraid wondered, saying 
 one to another, What manner of man is this ! for he 
 commandeth even the winds and water, and they obey 
 him. 
 
 Luke, - following Mark, records a series of 
 miracles which exhibit the power of Jesus over 
 nature, the powers of evil, disease, and death. A 
 distinction has been drawn by modern scholars 
 between the nature and the healing miracles; 
 and the attempt has been made to account for 
 the latter by moral therapeutics, the influence of 
 a strong personality over those suffering from 
 nervous disorders ; but even if this explanation 
 were applicable to some of the healing miracles, 
 the diseases cured in other cases were such as this 
 kind of treatment could not remove. The nature 
 miracles — the stilling of the tempest, the walking 
 on the water, the feeding of the multitude, the 
 cursing of the fig tree — are inexplicable in this 
 way, and thus are sometimes set aside as incredible. 
 But so supernatural is Jesus in His moral character, 
 
St. Luke viii. 26-39 ^^i 
 
 His religious consciousness. His saving grace 
 towards men, that a supernatural relation to nature 
 is not incredible of Him. 
 
 22. on a certain day. R.V., " on one of those 
 days." The motive of the journey was to escape 
 the crowds (Matthew), because Jesus was worn out 
 with His labours (Mark), launched. A nautical 
 term frequent in, and peculiar to, Luke (Acts 
 xiii. 13, xvi. 11, xx. 3, etc.). 
 
 23. fell asleep. A medical use of the Greek 
 term, came down. From the funnel-like ravines 
 in the hills surrounding the lake, were filled. 
 R.V., ''were filling." 
 
 24. rebuked. A poetic phrase ; it does not 
 imply that personal agents were addressed, calm. 
 Not only the winds ceased, but the tossing and 
 heaving of the waters. 
 
 25. where is your faith ? Luke, sparing the 
 disciples, gives a milder form of the rebuke. 
 Belief in Jesus should have inspired confidence 
 in His and their own safety. But, as their question 
 shows, they had not yet realised all that their 
 Master was. 
 
 Luke viii. 26-39 ( = Mark v. 1-20= Matt. viii. 28-34). 
 THE GERASENE DEMONIAC RESTORED. 
 
 26 And they arrived at the country of the Gadarenes, which 
 
 27 is over against Galilee. And when he went forth to land, 
 there met him out of the city a certain man, which had 
 devils long time, and ware no clothes, neither abode in 
 
 28 any house, but in the tombs. When he saw Jesus, he 
 cried out, and fell down before him, and with a loud 
 voice said, What have I to do with thee, Jesus, thou 
 Son of God most high ? I beseech thee, torment me not. 
 
 II 
 
i62 Westminster New Testament 
 
 29 (For he had commanded the unclean spirit to come out 
 of the man. For oftentimes it had caught him : and 
 he was kept bound with chains and in fetters ; and he 
 brake the bands, and was driven of the devil into the 
 
 30 wilderness.) And Jesus asked him, saying, What is thy 
 name ? And he said, Legion : because many devils were 
 
 31 entered into him. And they besought him that he would 
 
 32 not command them to go out into the deep. And there 
 was there an herd of many swine feeding on the 
 mountain : and they besought him that he would suffer 
 
 33 them to enter into them. And he suffered them. Then 
 went the devils out of the man, and entered into the 
 swine : and the herd ran violently down a steep place 
 
 34 into the lake, and were choked. When they that fed 
 them saw what was done, they fled, and went and told 
 
 35 it in the city and in the country. Then they went out 
 to see what was done ; and came to Jesus, and found the 
 man, out of whom the devils were departed, sitting at 
 the feet of Jesus, clothed, and in his right mind : and 
 
 36 they were afraid. They also which saw it told them by 
 what means he that was possessed of the devils was 
 
 37 healed. Then the whole multitude of the country of the 
 Gadarenes round about besought him to depart from 
 them ; for they were taken with great fear : and he 
 
 38 went up into the ship, and returned back again. Now 
 the man out of whom the devils were departed besought 
 him that he might be with him : but Jesus sent him away, 
 
 39 saying, Return to thine own house, and shew how great 
 things God hath done unto thee. And he went his way, 
 and published throughout the whole city how great things 
 Jesus had done unto him. 
 
 This is one of the most fully recorded instances 
 of the cure of demonic possession. What has 
 been said on iv. 33-35 may be referred to for 
 explanation of the nature of the disease, and the 
 
St. Luke viii. 26-39 ^^3 
 
 method of its treatment by Jesus. Here there 
 is the additional difficulty of the destruction of 
 the swine in the lake. It may be confidently 
 affirmed that Jesus did not intend, and was not 
 responsible for, that destruction, and that the panic 
 in the herd was due to some other cause (perhaps 
 the loud shrieks and the wild gestures of the 
 demoniac as, to secure the passage of the legions 
 of demons to the swine, in accordance with his 
 disordered fancy about the method of his cure, 
 he rushed upon them). Luke's words, ^^ He gave 
 them leave " (ver. 32), make Jesus responsible for 
 adopting the lunatic's suggestion, but they are 
 probably a misunderstanding of Jesus' command 
 (in accordance with His method of adapting His 
 speech to the thoughts of the sufferer) to the 
 demons supposed to be inhabiting the man to 
 depart. Matthew has the one word " Go," or 
 '^ Depart." Whatever be the explanation, it is to 
 the writer absolutely incredible that Jesus allowed 
 demons to enter into and destroy the herd of swine. 
 
 26. Gadarenes. R.V., "Gerasenes"; R.V. 
 marg., '' Gergesenes." While Gerasenes is the best 
 attested reading here and in Mark v. 1, Gadarenes is 
 in Matt. viii. 28. Gergesa is a conjecture of Origen's 
 which has no textual evidence. The place meant 
 is probably not "Gerasa," thirty miles from the 
 lake in Peraea, but '^ Gersa," or '' Kersa," close to it 
 on the steep eastern bank. 
 
 28. What have I to do with thee ? Lit., "What 
 to me and to thee " (see on iv. 34). God most 
 high. R.V., "The Most High God"; a heathen 
 title for Jehovah, cf. Gen. xiv. 20, 22 ; Num. xxiv. 
 16 ; Isa. xiv. 14 ; Dan. iii. 26, iv. 24, v. 18, vii. 18 ; 
 Mic. vi. 6 ; Acts xvi. 17. It is to be seen also on 
 
i64 Westminster New Testament 
 
 Phoenician inscriptions, torment. The demoniac 
 identifies himself with the demon ; and the 
 expulsion of the demon to the abyss (ver. 31) is 
 the torment dreaded. 
 
 29. The violent paroxysms are here described. It 
 was acute mania, keptbound. R.V., " kept under 
 guard and bound." chains. Iron fetters, ropes, or 
 withes. wilderness. The supposed haunt of 
 demons. 
 
 30. It would appear that Jesus' command had 
 not at once effect, for some desire for cure, some 
 faith in its possibility, was a condition of His 
 exercise of His miraculous power. Jesus now seeks 
 to win the maniac's confidence, and so secure 
 his submission. To ask the name was to help 
 the man to recover some sense of his personal 
 identity, and enable him to distinguish himself 
 from the demons possessing him, so that their 
 expulsion would not be described by him as torment. 
 But so firm a hold had the delusion of possession 
 by a multitude, that instead of giving his own 
 name, the maniac gives himself a name descriptive 
 of that multitude. Legion. A large body of 
 Roman troops — four to five thousand, because. 
 This is the Evangelist's explanation of the name. 
 
 31. The idea of possession by a multitude of 
 demons is maintained throughout the narrative. 
 
 to go out into the deep. R.V., "to depart into 
 the abyss." "Abyssos" in classical Greek means 
 ^^ bottomless, boundless"; in LXX it is used of the 
 sea, or the depth of the earth ; in N.T. it is 
 used of Hades, the abode of the dead generally 
 (Rom. X. 7), or especially the dwelling of demons 
 (Rev. ix. 1-11, xi. 7, xvii. 8, xx. 1, 3), their place 
 of punishment. 
 
St. Luke viii. 26-39 ^^s 
 
 32. One explanation of Jesus* permission to 
 allow the demons to go into the swine is that 
 only thus could the man, in his clinging to his 
 delusion about the multitude which possessed him, 
 be assured of his cure. On the assumption that 
 the man was really possessed by a multitude of 
 demons, and that his cure depended on this 
 assurance, this is the most probable explanation. 
 In the common judgment the destruction of a herd 
 of swine would not be an illegitimate or excessive 
 price to pay for the restoration of a man to sound- 
 ness of mind. As the writer cannot accept the 
 assumption of demonic possession as a reality, 
 he must seek some other explanation of the 
 destruction of the swine. 
 
 S3, steep. Not necessarily a precipice ; a steep 
 slope would be enough. 
 
 35. sitting, not rushing about; clothed, not 
 naked ; in his right mind, not raving ; at the 
 feet of Jesus, not in the wilderness — a fourfold 
 change expressive of the completeness of the cure. 
 
 36. told them. A second and probably fuller 
 recital than in ver. 34. asked him tO depart. 
 His power as destructive of their property seemed 
 to them a greater danger than as restoring health 
 it could prove a good. In their dread they cared 
 not what blessings they refused. 
 
 38. Now the man. In contrast to the multitude 
 he desired Jesus' presence ; but was his motive 
 gratitude and devotion, or fear of what the angry 
 crowd would do to him ? Jesus' answer shows 
 him that he can show his gratitude and devotion 
 best by courageous confession. Here in heathen 
 Peraea, where there was no Messianic expectation, 
 it was not necessary to enforce silence, as often in 
 
i66 Westminster New Testament 
 
 Galilee and Judaea. Intercourse with his fellows 
 was what this man needed. The recital of his 
 own cure would confirm his own confidence in 
 its reality. 
 
 Luke viii. 40-56 ( = Mark;v. 21-43 = Matt. ix. 18-26). 
 
 THE DAUGHTER OF JAIRUS AND THE 
 WOMAN IN THE THRONG. 
 
 40 And it came to pass, that, when Jesus was returned, the 
 people gladly received him : for they were all waiting for 
 
 41 him. And, behold, there came a man named Jairus, and 
 he was a ruler of the synagogue : and he fell down at 
 Jesus' feet, and besought him that he would come into 
 
 42 his house : for he had one only daughter, about twelve 
 years of age, and she lay a dying. But as he went the 
 
 43 people thronged him. And a woman having an issue of 
 blood twelve years, which had spent all her living upon 
 
 44 physicians, neither could be healed of any, came behind 
 him, and touched the border of his garment : and im- 
 
 45 mediately her issue of blood stanched. And Jesus said. 
 Who touched me ? When all denied, Peter and they 
 that were with him said. Master, the multitude throng 
 thee and press thee, and sayest thou, Who touched me ? 
 
 46 And Jesus said, Somebody hath touched me : for I perceive 
 
 47 that virtue is gone out of me. And when the woman 
 saw that she was not hid, she came trembling, and falling 
 down before him, she declared unto him before all the 
 people for what cause she had touched him, and how she 
 
 48 was healed immediately. And he said unto her. Daughter, 
 be of good comfort : thy faith hath made thee whole ; go 
 
 49 in peace. While he yet spake, there cometh one from 
 the ruler of the synagogue's house, saying to him, Thy 
 
 50 daughter is dead ; trouble not the Master. But when 
 Jesus heard it, he answered him, saying, Fear not : believe 
 
 51 only, and she shall be made whole. And when he came 
 
St. Luke viii. 40-56 167 
 
 into the house, he suffered no man to go in, save Peter, 
 and James, and John, and the father and the mother of 
 
 52 the maiden. And all wept, and bewailed her : but he 
 
 53 said. Weep not ; she is not dead, but sleepeth. And they 
 
 54 laughed him to scorn, knowing that she was dead. And 
 he put them all out, and took her by the hand, and called, 
 
 55 saying. Maid, arise. And her spirit came again, and she 
 arose straightway : and he commanded to give her meat. 
 
 56 And her parents were astonished : but he charged them 
 that they should tell no man what was done. 
 
 The story of the two miracles is by the fact 
 itself inextricably interlaced. On the way to heal 
 Jairus' daughter, Jesus is touched by the woman 
 in the throng. Later legend gave this woman 
 the name Bernice (Veronica), and Eusebius in the 
 fourth century claimed to have seen at Caesarea 
 a statue representing Jesus and the woman. 
 Another writer gives the woman's petition to 
 Herod Antipas for leave to set it up. Still another 
 seeks to identify her with Martha, sister of Lazarus. 
 
 40. gladly received. R.V., "welcomed." 
 
 41. Jairus. "he will give light." It is the 
 same as Jair (Num. xxxii. 41 ; Judg. x. 3). ruler. 
 He arranged for the synagogue services, etc. 
 
 42. only. As was widow's son, and lunatic boy 
 (vii. 12, ix. 38); a fact mentioned by Luke alone, 
 twelve years. The opening of womanhood, a 
 trying age for the bodily health. Note the co- 
 incidence with the duration of the woman's disease 
 (ver. 43). a dying. Hence the father's anxiety 
 that there should be no delay, but there was. 
 
 43. having an issue of blood. Lit., "being in 
 a condition of hemorrhage." physicians. Luke 
 omits Mark's statement that "she had suffered 
 
i68 Westminster New Testament 
 
 many things of many physicians/' and "was 
 nothing bettered, but rather grew worse/' out of 
 consideration for his fellow-practitioners. 
 
 44. came behind. Secretly. She was levitically 
 unclean, shrunk from publicly stating her disease, 
 and had a magical conception of Jesus' power to 
 heal ; but Jesus did not disregard her faith, even 
 though superstitious, border. Rather "tassel." 
 The tallth had at each corner a tassel of three 
 white threads and one hyacinth thread; and as 
 two fell behind, they could be touched without 
 the ordinary wearer noticing it. stanched. A 
 medical term. 
 
 45. Jesus did notice. The light touch, known 
 by His quick insight to be the touch of true faith, 
 found a ready response of grace ; but it was good 
 for the woman to confess her need, and to be 
 confirmed by Jesus' word in the certainty of her 
 cure. For might not a stolen cure appear to her 
 an uncertain boon ? Hence His question, not for 
 information, but to secure the personal intercourse 
 with the woman. 
 
 46. virtue. R.V., "power." is gone out of. 
 R.V., " had gone forth from," not involuntarily, but 
 by His choice. 
 
 47. came. Probably she had slipped away, and 
 so was not among those round Jesus who denied 
 that they had touched, trembling. Lest for the 
 wrong done the boon should be withdrawn. 
 
 48. thy faith. Her error is corrected; touch 
 without faith had been vain, made thee whole. 
 R.V. marg., " saved thee." Cf vii. 50. 
 
 49. What the delay must have cost Jairus ; but 
 it was for the strengthening of his faith. There 
 is complaint and irritation in the words, trouble 
 
St. Luke viii. 40--56 169 
 
 not the Master. When He has wasted so much 
 time, He need not bother now. 
 
 50. Jesus at once appeals for faith, and gives an 
 assurance of blessing. Fear not : believe only. 
 The Greek tenses are more expressive : " Cease to 
 fear ; only make an act of faith." At once change 
 your mood from doubt to trust. 
 
 51. go in. Not the house, but the room. Peter, 
 James, John. The inner circle of the Twelve ; 
 they too alone witnessed the Transfiguration (ix. 28), 
 and the agony in Gethsemane (Mark xiv. 33). 
 
 52. Hired mourners were not in the room, but 
 the house, and according to Matthew and Mark 
 Jesus turned them out. she is not dead, but 
 sleepeth. Either Jesus, confident of His power 
 to recall from death, speaks of death as a sleep 
 from which He will awaken (cf John xi. 11); or He 
 declares that the girl is not dead, but in a trance. 
 Wonderful insight, if the latter is the case, takes 
 the place of wonderful power, if the former. The 
 words are ambiguous, but the Evangelists convey 
 the impression that they are recording a restoration 
 to life, not a recovery from a trance. 
 
 54. took her. Although the touch meant 
 ceremonial defilement (see on v. 13). called. 
 Touch and voice were the means of the miracle. 
 
 55. spirit returned. Luke alone makes the 
 statement ; it describes a restoration to life, 
 commanded. Notice Jesus' constant considera- 
 tion in working the miracle ; the immediate assur- 
 ance to the father, the small number allowed into 
 the room, the expulsion of the mourners from the 
 house, the tender touch and tone, the care for 
 her bodily strength. 
 
 56. For the command to silence there must have 
 
I70 Westminster New Testament 
 
 been reason in the case of the parents. Perhaps 
 speech would have kept up the amazement, while 
 silence would encourage thought and nourish faith. 
 
 (C) The Third Stage of the Ministry 
 IN Galilee (ix. 1-50). 
 
 Luke follows Mark till the close of the Galilaean 
 ministry, but omits a considerable section (vi. 45- 
 viii. 26). 
 
 Luke ix. 1-9 ( = Mark vi. 7-16 = 
 Matt. X. 1-15, xiv. 1-4). 
 
 THE MISSION OF THE TWELVE AND 
 HEROD'S BEWILDERMENT. 
 
 Then he called his twelve disciples together, and gave 
 them power and authority over all devils, and to cure 
 
 2 diseases. And he sent them to preach the kingdom of 
 
 3 God, and to heal the sick. And he said unto them. Take 
 nothing for your journey, neither staves, nor scrip, neither 
 bread, neither money ; neither have two coats apiece. 
 
 4 And whatsoever house ye enter into, there abide, and 
 
 5 thence depart. And whosoever will not receive you, 
 when ye go out of that city, shake off the very dust from 
 
 6 your feet for a testimony against them. And they departed, 
 and went through the towns, preaching the gospel, and 
 
 7 healing every where. Now Herod the tetrarch heard of 
 all that was done by him : and he was perplexed, because 
 that it was said of some, that John was risen from the 
 
 8 dead ; and of some, that Elias had appeared ; and of 
 
 9 others, that one of the old prophets was risen again. And 
 Herod said, John have I beheaded : but who is this, of 
 whom I hear such things? And he desired to see him. 
 
 Much of Jesus' teaching that Matthew connects 
 
St. Luke ix. 1-9 171 
 
 with the mission of the Twelve, Luke reserves 
 for the mission of the Seventy (x. 1-1 6). 
 
 1. power and authority. Might and the right 
 to use it. 
 
 2. This commission Hamack assigns not to the 
 Marcan source, but to Q. them. Mark says, 
 "two and two." 
 
 3. neither staves. R.V., "neither staff." 
 Matthew has "save a staff only." The meaning 
 is : "make no special provision, but go as you are." 
 neither two coats. Mark, "put not on two 
 coats." 
 
 4. The meaning is : " Go about as quietly as 
 you can." 
 
 5. receive you. Cf. viii. is. shake off the 
 
 dust. A symbolic act of repudiation (cf. Acts 
 xiii. 51). 
 
 7. perplexed. R.V., "much perplexed," 
 "utterly at a loss"; a Lucan word (Acts ii. 12, 
 V. 24, X. 1 7). John was risen from the dead. 
 The supposition is a striking testimony to the 
 impression John had made, even though he himself 
 wrought no miracle. 
 
 8. Elias had appeared. Elijah was believed 
 not to have died, and was expected to appear 
 before the Messiah (cf. Mai. iv. 5). one of the 
 old prophets. There was a hope of the return 
 of some of these at national crises. Luke was in 
 contact with Herodian circles (cf. viii. 3, and 
 Acts xiii. 1), and so could learn what rumours 
 were circulating there. 
 
 9. Matthew and Mark ascribe to Herod the 
 belief that John had risen. Luke represents him 
 as still uncertain, yet so impressed by what he 
 hears about Jesus as to be quite ready to accept 
 
172 Westminster New Testament 
 
 such an explanation. He thought he was rid of 
 reUgious unrest when he got John out of the way, 
 but he learns that the excitement is greater than 
 ever. The mission of the Twelve spread the 
 movement more widely, desired. R.V._, " sought." 
 He made continued attempts to see Jesus, so that 
 he might satisfy himself if there was anything in 
 the belief that Jesus was John risen from the 
 dead. Whether he had already hostile intentions 
 to Jesus, or was only moved by curiosity, we do 
 not know. 
 
 Luke ix. 10-17 ( = Mark vi. 30-44= Matt. xiv. 13-21 ; 
 of. John vi. 1-15). 
 
 THE FEEDING OF THE FIVE THOUSAND. 
 
 10 And the apostles, when they were returned, told him all 
 that they had done. And he took them, and went aside 
 privately into a desert place belonging to the city called 
 
 1 1 Bethsaida. And the people, when they knew it, followed 
 him : and he received them, and spake unto them of the 
 kingdom of God, and healed them that had need of 
 
 12 healing. And when the day began to wear away, then 
 came the twelve, and said unto him, Send the multitude 
 away, that they may go into the towns and country round 
 about, and lodge, and get victuals : for we are here in a 
 
 13 desert place. But he said unto them, Give ye them to 
 eat. And they said, We have no more but five loaves 
 and two fishes ; except we should go and buy meat for 
 
 14 all this people. For they were about five thousand men. 
 And he said to his disciples, Make them sit down by 
 
 15 fifties in a company. And they did so, and made them 
 
 16 all sit down. Then he took the five loaves and the two 
 fishes, and looking up to heaven, he blessed them, and 
 brake, and gave to the disciples to set before the multitude. 
 
St. Luke ix. 10-17 173 
 
 17 And they did eat, and were all filled : and there was taken 
 up of fragments that remained to them twelve baskets. 
 
 The incident is recorded by the four Evangelists. 
 John brings out most clearly that it marked a 
 crisis in the ministry of Jesus. The Messianic 
 enthusiasm reached its culmination. Jesus' dis- 
 couragement of the effort to make Him declare 
 Himself (John iv. 15) probably produced a re- 
 action, and His popularity began to wane. It 
 must be conceded that the miracle presents a 
 special difficulty; we cannot conceive or imagine 
 how it was accomplished — at what point the 
 multiplication of the provision took place. It is, 
 however, as well attested as any miracle, and none 
 of the attempts at a natural explanation can be 
 regarded as successful. 
 
 10. Jesus sought retirement for the training of 
 the Twelve, and for their rest after their mission. 
 Matthew gives as a reason the report of John's 
 death. Jesus, dreading a like fate, before His 
 disciples were ready to carry on His work, may 
 have been anxious to push on with their training. 
 Bethsaida. As Luke says nothing of a crossing 
 of the lake, he perhaps assumed that this was the 
 city on the western shore of the lake, and not, 
 as the others indicate, Bethsaida Julias, at the 
 north-east end of the lake. 
 
 11. received them. R.V., "welcomed them," 
 though His plan was frustrated. 
 
 12. twelve. So also Matthew and Mark. John 
 ascribes the initiative to Jesus, and adds other 
 details. The narrative should be consulted. 
 
 14. men. The women and children, of whom 
 only a few were present, were not included in 
 
174 Westminster New Testament 
 
 this number, sit down. Gr. "recline." com- 
 panies. To make easier the distribution. The 
 crowd was so arranged that the apostles could 
 freely move between the groups. 
 
 16. blessed. The Divine benediction was 
 probably the means of the multiplication, gave. 
 "continued to give." 
 
 17. baskets. Here " kophinoi" ; in the other 
 case of feeding a multitude " spuris " is used. The 
 basket here mentioned is the wallet which every 
 Jew carried in travelling, so that he need not 
 buy food from Gentiles. 
 
 Luke ix. 18-27 ( = Mark viii. 27-ix. i = Matt. xvi. 13-28 ; 
 cf. John vi. 66-71). 
 
 THE CONFESSION OF JESUS AS MESSIAH. 
 
 18 And it came to pass, as he was alone praying, his disciples 
 were with him : and he asked them, saying, Whom say the 
 
 19 people that I am? They answering said, John the 
 Baptist ; but some say, Elias, and others say, that one of 
 
 20 the old prophets is risen again. He said unto them, But 
 whom say ye that I am ? Peter answering said, The 
 
 21 Christ of God. And he straitly charged them, and com- 
 
 22 manded them to tell no man that thing ; saying. The Son 
 of man must suffer many things, and be rejected of the 
 elders and chief priests and scribes, and be slain, and be 
 
 23 raised the third day. And he said to them all, If any man 
 will come after me, let him deny himself, and take up his 
 
 24 cross daily, and follow me. For whosoever will save his 
 life shall lose it : but whosoever will lose his life for my 
 
 25 sake, the same shall save it. For what is a man advan- 
 taged, if he gain the whole world, and lose himself, or be 
 
 26 cast away ? For whosoever shall be ashamed of me and of 
 my words, of him shall the Son of man be ashamed, when 
 
St. Luke ix. 18-27 ^75 
 
 he shall come in his own glory, and in his Father's, and of 
 27 the holy angels. But I tell you of a truth, there be some 
 standing here, which shall not taste of death, till they see 
 the kingdom of God. 
 
 No satisfactory explanation can be offered of 
 Luke's omission of the next section in Mark at 
 this point. Had he an imperfect copy of Mark } 
 It looks like it^ for would he have failed to mention 
 that it was at Caesarea Philippi that the conversa- 
 tion took place, if he had had the complete Mark 
 before him ? 
 
 18. as he was alone praying. A Lucan touch ; 
 Mark says, "in the way." alone here does not 
 exclude the disciples. 
 
 19- Jesus probably already knew the popular 
 opinion, but He was leading His disciples up to 
 the next question, which was crucial for Him. 
 
 20. Christ. Literally, "Anointed," i.e. the 
 Messiah. Matthew has the fuller answer, " Thou 
 art the Christ, the Son of the living God," but 
 even that on Peter's lips meant no more than 
 Messiahship. Matthew alone has the commenda- 
 tion of, and promise to, Peter, on which Roman 
 Catholicism builds its claims. 
 
 21. The popular Messianic expectations were so 
 false and dangerous that Jesus did not openly claim 
 to be Messiah (for exceptions, see John iv. 26, ix. 37). 
 
 22. Luke does not make clear that this was the 
 first announcement of the Passion. The disciples 
 having been brought so far, could now be led 
 further, must. This expresses Divine necessity 
 rather than moral obligation, but God's will guided 
 Jesus' choice. Prophecy must be fulfilled (cf. xiii. 
 33, xvii. 25, xxii. 37, xxiv. 7, 26, 44 ; John iii. 14, 
 
176 Westminster New Testament 
 
 etc.). rejected. After examination, or scrutiny. 
 The Sanhedrin at least professed to consider Jesus' 
 claim. 
 
 23. Luke omits Peter's remonstrance and re- 
 buke, probably " to spare him/' but in so doing 
 fails to give the occasion for the teaching that 
 follows, cross. The first mention is here ; but as 
 crucifixion was a familiar mode of punishment, it 
 does not necessarily follow that, in using this figure, 
 Jesus was already aware that He Himself would 
 be crucified. The condemned had to carry the 
 instrument of his punishment to the place of 
 execution, daily. The word here is peculiar to 
 Luke (cf. 1 Cor. xv. 31). follow me does not 
 merely repeat come after me. The second is a 
 general description of discipleship, of which three 
 conditions are given : self-denial, acceptance of 
 one's lot of suffering, and fidelity to the end. 
 
 24. will save. Better, " willeth to save," has 
 this as his desire and intention, will lose. R.V., 
 " shall lose," as a matter of fact. To save life physi- 
 cally by refusing discipleship is to lose it spiritually ; 
 to lose it physically for Christ's sake is to save it 
 spiritually. 
 
 25. advantaged. R.V., "profited." lose him- 
 self, or be cast away. R.V., "lose or forfeit his 
 own self" ; cf. the same contrast of gain and loss, 
 in Phil. iii. 7. Luke here omits the further words, 
 " For what should a man give in exchange for his 
 life " (Mark viii. 37). 
 
 26. Cometh. Not at the Resurrection, but the 
 Second Advent. This is the first mention. 
 
 27. ofatruth. For Matthew's and Mark's Amen, 
 which Luke seldom uses, taste of death. Cf. 
 John viii. 52 ; Heb. ii. 9- A Talmudic expression ; 
 
St. Luke ix. 28-36 177 
 
 "experience the bitterness" is the meaning. Cf. 
 ''see death/' ii. 26 ; John viii. 51. the kingdom 
 of God. Mark adds^ "come with power." To 
 what event does this refer ? Of the many suggested 
 we need mention only five : the Transfiguration, the 
 Resurrection,Pentecost, the destruction of Jerusalem, 
 and the Second Advent. The last is excluded by 
 the promise itself, unless we suppose Jesus Him- 
 self expected it very soon ; but He Himself confesses 
 His ignorance of the time (Mark xiii. 32). The 
 first is surely too near at hand for any such promise 
 to be given. Of the remaining three, the destruc- 
 tion of Jerusalem, which was more remote than 
 either the Resurrection or Pentecost, as giving 
 most meaning to the promise is the most probable. 
 
 Luke ix. 28-36 ( = Mark ik. 2-8 = Matt. xvii. 1-8). 
 THE TRANSFIGURATION. 
 
 28 And it came to pass about an eight days after these sayings, 
 he took Peter and John and James, and went up into a 
 
 29 mountain to pray. And as he prayed, the fashion of his 
 countenance was altered, and his raiment was white and 
 
 30 glistering. And, behold, there talked with him two men, 
 
 31 which were Moses and Elias : who appeared in glory, and 
 spake of his decease which he should accomplish at 
 
 32 Jerusalem. But Peter and they that were with him were 
 heavy with sleep : and when they were awake, they saw 
 
 33 his glory, and the two men that stood with him. And it 
 came to pass, as they departed from him, Peter said unto 
 Jesus, Master, it is good for us to be here : and let us 
 make three tabernacles ; one for thee, and one for Moses, 
 
 34 and one for Elias : not knowing what he said. While he 
 thus spake, there came a cloud, and overshadowed them : 
 
 35 and they feared as they entered into the cloud. And 
 
 12 
 
178 Westminster New Testament 
 
 there came a voice out of the cloud, saying, This is my 
 36 beloved Son : hear him. And when the voice was past, 
 Jesus was found alone. And they kept it close, and told 
 no man in those days any of those things which they 
 had seen. 
 
 This event, in recording which Luke and Matthew 
 follow Mark, but add details of their own, is one the 
 nature and the purpose of which it is hard to deter- 
 mine. Its purpose seems to have been to strengthen 
 Jesus in His resolve to suffer, and to confirm His 
 authority to be believed and obeyed by His disciples 
 in His teaching regarding His Passion. As regards 
 its nature, we must set aside the assumption that it 
 can be explained by an illusion on the part of the 
 disciples, half asleep, or just awakening out of 
 sleep, or any hallucination of their senses. On 
 the other hand, we cannot insist that there was an 
 actual transformation of the substance of the body 
 or the clothing of Jesus. An "objective vision" 
 was granted by God to Jesus and His disciples, 
 some outward reality presented to their senses, as 
 the sign of the glory awaiting Jesus when He had 
 accomplished His death in Jerusalem. (See The 
 Inner Life of Jesus , chap, xviii.) 
 
 28. about eight days after. Matthew and 
 Mark have "after six days," but there is no in- 
 consistency. Luke would include the day of 
 confession and the day of Transfiguration, the 
 mountain. Probably Hermon, which could be 
 reached within the time mentioned from Caesarea 
 Philippi. A tradition connects the event with 
 Tabor, which, as inhabited, would not afford the 
 privacy desired. tO pray. Luke's characteristic 
 addition. 
 
St. Luke ix. 28-36 179 
 
 29. altered. Luke avoids Mark's and Matthew's 
 vietamorphosed^ owing to its associations for Gentile 
 readers with pagan mythology, glistering. R.V., 
 " dazzling." 
 
 30. which were. This might be rendered, 
 "who were no others than." Either Jesus told 
 the disciples, or the vision carried with it an 
 intuition. The reappearance of Moses as well as 
 Elijah at the beginning of the Messianic age 
 was looked for in some Jewish circles. They 
 represented Law and Prophecy welcoming and 
 confiraiing the fulfilment in Jesus the Christ. 
 
 31. in glory. Foretaste of what awaited Jesus. 
 decease. R.V. marg., "departure"; literally, 
 "exodus," the necessary way to the glory. This 
 included the Resurrection and Ascension as well 
 as the Death itself. Jesus was assured that exodus 
 from earth was entrance into heaven (cf. the use of 
 eisodos in Acts xvi. 24). accomplish. Literally, 
 " fulfil." 
 
 32. were awake. R.V., "were fully awake." 
 Nearer the original sense of the word is R.V. 
 marg., "having remained awake " in spite of their 
 sleepiness. 
 
 SS, departed. R.V., "were parting." The fear 
 of their departure prompts Peter's hasty proposal. 
 
 it is good for us to be here. This expresses 
 
 a sense of satisfaction with the appearance and 
 companions of Jesus ; but another meaning is 
 possible, '^it is a good thing we are here" to raise 
 the booths needed for shelter, tabernacles. 
 Better R.V. marg., "booths." not knowing 
 what he said. A thoughtless speech, an inappro- 
 priate proposal. He did not take in the situation. 
 He meets the sublime with the ridiculous. 
 
i8o Westminster New Testament 
 
 34. cloud. Matthew calls it "a, bright cloud." 
 overshadowed (cf. Ex. xl. 34) them. Probably 
 not including the disciples, who, however, feared 
 as Jesus, Moses, and Elijah entered into the 
 cloud. 
 
 35. my beloved Son. The better supported 
 reading is " My Son, My chosen." 
 
 36. alone. Law and Prophets pass ; the Fulfil- 
 ment abides, told no man. In accordance with 
 Jesus' strict prohibition given in Matthew and 
 Mark. This silence is to be observed till after the 
 Resurrection. 
 
 Luke ix. 37-43a ( = Mark|ix. 14-29= Matt. xvii. 14-21). 
 THE EPILEPTIC BOY CURED. 
 
 37 And it came to pass, that on the next day, when they were 
 
 38 come down from the hill, much people met him. And, 
 behold, a man of the company cried out, saying, Master, I 
 beseech thee, look upon my son : for he is mine only child. 
 
 39 And, lo, a spirit taketh him, and he suddenly crieth out ; 
 and it teareth him that he foameth again, and bruising him 
 
 40 hardly departeth from him. And I besought thy disciples 
 
 41 to cast him out ; and they could not. And Jesus answer- 
 ing said, O faithless and perverse generation, how long 
 shall I be with you, and suffer you ? Ering thy son hither. 
 
 42 And as he was yet a coming, the devil threw him down, 
 and tare him. And Jesus rebuked the unclean spirit, and 
 healed the child, and delivered him again to his father. 
 
 43 And they were all amazed at the mighty power of 
 God. 
 
 If it were not so clearly indicated that there 
 was a close connection m fact between this and 
 
St. Luke ix. 37-43^ i8i 
 
 the preceding incident, one might regard the 
 placing side by side of these two stories as a 
 triumph of literary art. The contrast between the 
 glory of the top of the mountain and the misery at 
 the foot is so striking ; but it is the same Jesus 
 who in the one case enjoys heavenly companion- 
 ship, and in the other cures earthly suffering, and 
 even, according to the Evangelist's view, quells 
 hellish influence. This contrast is brought out 
 very vividly in Raffaelle's great picture. 
 
 37. next day. As the Transfiguration took 
 place at night, a few hours must have elapsed, 
 possibly spent in rest, before the descent took 
 place. As Luke writes for Gentiles he leaves out 
 what was of special interest to Jews, Jesus' identi- 
 fication of the Baptist with Elijah. 
 
 38. look. With pity, only child. A character- 
 istic Lucan addition. 
 
 39. The description of the disease is given in 
 the current medical terms (Hobart). teareth. 
 R.V. marg., " convulseth." 
 
 40. disciples. Probably the nine who had been 
 left behind ; it may be the absence of Jesus so 
 enfeebled their faith that they could not exercise 
 the power entrusted to them (ver. 1). 
 
 41. faithless and perverse generation (cf. 
 Isa, Ixv. 2). Mark tells us that in the crowd were 
 "scribes questioning with" the disciples. Jesus' 
 severe rebuke would suggest that the father, who 
 had the desire for the cure but not confidence that 
 the cure could be wrought, was being used as a 
 tool by these wily foes of Jesus to discredit, if not 
 Him, at least His disciples in His absence. 
 
 42. healed. So violent was the paroxysm, that 
 the boy needed further care from Jesus besides 
 
i82 Westminster New Testament 
 
 the cure of the epilepsy, father. Cf. vii. 15, 
 viii. 55, 
 
 43a. Luke again spares the disciples by leaving 
 out Jesus' rebuke. 
 
 Luke ix. 436-45 ( = Mark ix. 30-32 = Matt. xvii. 22, 23). 
 
 THE SECOND PREDICTION OF 
 THE PASSION. 
 
 But while they wondered every one at all things which 
 
 44 Jesus did, he said unto his disciples, Let these sayings 
 sink down into your ears : for the Son of man shall be 
 
 45 delivered into the hands of men. But they understood 
 not this saying, and it was hid from them, that they 
 perceived it not : and they feared to ask him of that 
 saying. 
 
 The confession at Caesarea Philippi was followed 
 by the first prediction of the Passion, and so the 
 manifestation of Jesus' glory on the Mount to the 
 three disciples, and of His power at the foot to all, 
 is followed by the second prediction. 
 
 436. wondered. From this mood, so opposed 
 to the attitude Jesus desired in His disciples. He 
 arouses them by bringing them face to face with 
 the real situation. It is not as the wonder-worker, 
 but as the suffering Saviour He desires them to 
 know, trust, and follow Him. 
 
 44. Let these sayings, etc. The sentence 
 means : If you do not quite understand My words 
 now, store them up in your memory till you can. 
 Let the impression of My words be deeper than 
 that of My miracles, delivered. This is an ad- 
 ditional feature of the prediction. Had Judas 
 given any sign of his mood after the first pre- 
 
St. Luke ix. 46-48 183 
 
 dictioDj which led Jesus to expect that He would 
 be betrayed by a disciple ? But the word may 
 also mean that God in the fulfilment of His will 
 would leave Him in the hands of men. 
 
 45. hid from them. A Hebraism (cf. Ezek. 
 xxii. 26) found only here in the N.T. that they. 
 Luke regards the misunderstanding of the disciples 
 as included in the Divine plan. Had they under- 
 stood, the course of events might have been differ- 
 ent. It is safer for us to emphasise how much the 
 sorrow of Jesus was deepened by His loneliness. 
 His disciples stood aloof from Him when their 
 companionship would have meant most to Him. 
 feared. Probably they shrank from hearing more 
 clearly and fully the disappointment of all their 
 hopes, the defeat of all their aims. 
 
 Luke ix. 46-48 ( = Mark ix. 33-37 = Matt, xviii. 1-5). 
 
 THE CHILD AS THE TEST OF 
 DISCIPLESHIP. 
 
 46 Then there arose a reasoning among them, which of 
 
 47 them should be greatest. And Jesus, perceiving the 
 thought of their heart, took a child, and set him by him, 
 
 48 and said unto them, Whosoever shall receive this child in 
 my name receiveth me : and whosoever shall receive me 
 receiveth him that sent me : for he that is least among you 
 all, the same shall be great. 
 
 The inability of the disciples to understand 
 Jesus' prediction of His Passion was due to their 
 preoccupation with expectations of their own 
 about the Messiahship. They expected an earthly 
 kingdom, and their ambition for the highest 
 places in it turned them into rivals and disputants. 
 
i84 Westminster New Testament 
 
 Jesus kindly yet firmly rebuked their spirit. 
 Matthew and Mark place this incident on the 
 return to Capernaum from Csesarea Philippi. 
 
 46. reasoning among them. It was not 
 silent, but became altogether vocal. Possibly 
 Jesus' choice of the three on several occasions, 
 or the commendation of Peter may have provoked 
 the dispute. 
 
 47. the thought of their heart. Probably 
 each thought he deserved to be the greatest ; but 
 in all their discussions few, if any, would blurt 
 that belief out quite frankly, but they would 
 champion one another's claims, child. Cf. x. 21, 
 xvii. 2, xviii. l6. by him. R.V., "by His side," 
 in the place of honour, and as Jesus was surrounded 
 by the disciples, " in the midst " of them. 
 
 48. Luke (again sparing the disciples) does not 
 here give the saying about the necessity of the 
 conversion of the disciples, and their becoming as 
 Uttle children, but gives a concrete instance of the 
 kind of spirit Jesus desires, and will reward. Men 
 ambitious about high office in an earthly kingdom 
 would think a child beneath their notice, and 
 would give him no welcome (cf xviii. 15-17). this 
 child. Or humble believers such as he. in my 
 name. Not from a natural love of children merely, 
 but recognising his relationship to Jesus, me . • • 
 him that sent me. Lowliness is the way to 
 human greatness, humility the condition of Divine 
 communion. least. Gr. "lesser," in a lowly 
 position. Not shall be, but "is" great. Not 
 greatest, for in the Kingdom there is no ambition 
 and rivalry. 
 
St. Luke ix. 49, 50 185 
 
 Luke ix. 49, 50 ( = Mark ix. 38-40). 
 INTOLERANCE REBUKED. 
 
 49 And John answered and said, Master, we saw one casting 
 out devils in thy name ; and we forbad him, because he 
 
 50 followeth not with us. And Jesus said unto him, Forbid 
 him not : for he that is not against us is for us. 
 
 Jesus' rebuke of ambition and commendation of 
 humility set John's conscience a-working. He and 
 possibly his brother James, probably when sent out 
 on the mission, had refused a welcome to a disciple 
 not of their company, whom they had found using 
 the name of Jesus in exorcisms, and had asserted 
 their exclusive right so to use it. He confesses 
 what he now recognises may have been an error. 
 Another connection of thought, however, is also 
 possible. Jesus had given His name as the reason 
 for welcoming the child. John is sure that such a 
 use of the name as this man made was illegitimate, 
 and that Jesus' requirement could not apply to this 
 case. Possibly he spoke expecting approval of his 
 action from Jesus. Jesus shows that humility goes 
 together with charity and tolerance (cf. Num. xi. 
 29). 
 
 49. in thy name (cf. Acts iii. 6, xvi. 18, and 
 especially xix. 13-16). The name here was sin- 
 cerely and successfully used, forbad him. " tried 
 or continued to forbid." 
 
 50. Forbid . . . not. "cease to forbid" (cf. onvii. 
 13). he that is not against us (R.V., "you") 
 is for us (R.V., "you"). The contrary is stated 
 in the saying, "He that is not with Me is against 
 Me " (xi. 23). But there is no contradiction. Each 
 man should recognise that for himself neutrality is 
 
i86 Westminster New Testament 
 
 hostility to Jesus' cause, but should be prepared to 
 admit as regards others that they may not be 
 hostile to Jesus even if they do not identify 
 themselves with Him in just the way he himself 
 does. 
 
 This ends the first main division of Luke's Gospel, 
 and is the close of the Galilaean ministry as he 
 records it, for the most part guided by Mark's 
 narrative. 
 
 IV. THE "TRAVEL DOCUMENT" 
 (Luke ix. 51-xviii. 14). 
 
 At this point, ix. 51, Luke leaves the guidance of 
 Mark, and does not return to it till xviii. 15. This 
 section contains a great deal of material peculiar to 
 him, as well as much that he has, in common with 
 Matthew, derived from Q. Although some scholars 
 have spoken of the " travel document," this must 
 not be understood as a single literary source, but a 
 combination of various literary sources and oral 
 traditions. The justification for the name is that 
 Jesus is supposed to be on His way from Galilee 
 to Judaea and Jerusalem, and is travelling in 
 Samaria and Peraea. Luke gives no clear enough 
 indication that he knows himself to be recording 
 three distinct journeys, although ix. 51, xiii. 22, 
 and xvii. 11 suggest this (see Introduction, 
 p. 23). The indications of time and place are 
 vague throughout ; for as soon as Luke left Mark's 
 leading, he had no definite information about the 
 order of events to guide him. 
 
St. Luke ix. 51-56 187 
 
 (A) The First Section (ix. 51-xiii. 21). 
 
 Luke ix. 51-56. 
 THE SAMARITAN VILLAGE. 
 
 51 And it came to pass, when the time was come that he 
 should be received up, he stedfastly set his face to go to 
 
 52 Jerusalem, and sent messengers before his face : and they 
 went, and entered into a village of the Samaritans, to make 
 
 53 ready for him. And they did not receive him, because his 
 
 54 face was as though he would go to Jerusalem. And when 
 his disciples James and John saw this, they said, Lord, 
 wilt thou that we command fire to come down from 
 
 55 heaven, and consume them, even as Elias did ? But he 
 turned, and rebuked them, and said, Ye know not what 
 
 56 manner of spirit ye are of. For the Son of man is not 
 come to destroy men's lives, but to save them. And they 
 went to another village. 
 
 As the previous section closed v/ith an instance 
 of the intolerance of the disciples James and John, 
 so does this section open. As the ministry in 
 Galilee began with the rejection in Nazareth, so 
 does this ministry in Samaria and Peraea begin 
 with a refusal of hospitality. 
 
 51. when the time was come. Far better 
 R.V. marg., "when the days were being fulfilled/' 
 for this brings out a characteristic idea that a time 
 was divinely allotted to Jesus' ministry in all its 
 
 stages, he should be received up. Lit., " of His 
 
 assumption " into heaven, the Ascension. he 
 Stedfastly set his face. A Hebraism (cf. Jer. 
 xxi. 10; Ezek. vi. 2; Isa. 1. 7). 
 
 52. sent messengers. A precaution against an 
 
i88 Westminster New Testament 
 
 unfriendly reception. the Samaritans. The 
 direct route to Jerusalem from Galilee was through 
 Samaria, but, owing to the hostility of Jew and 
 Samaritan, the longer route by Peraea was generally 
 preferred. 
 
 53. On this occasion the Samaritans justified the 
 Jewish prejudice against them. Jesus' evident 
 intention to go up to worship in Jerusalem 
 explains this churlishness, for the Samaritans had 
 a rival temple at Mount Gerizim. 
 
 54. even as Ellas did. Is rightly omitted in 
 R.V. (cf 2 Kings i. 10). But the sight of Elijah 
 on the Mount may have suggested an imitation of 
 his action to the two brothers, who showed that 
 they deserved the epithet "sons of thunder" 
 (Mark iii. 17). 
 
 55. 56. The R.V. rightly omits the two sayings 
 of Jesus given in the A.V,, as insufficiently attested 
 by the MS. evidence ; and their authenticity in 
 this place cannot be maintained, although they 
 may be genuine sayings of Jesus. 
 
 55. turned. He seems to have been walking 
 ahead of the company of disciples. 
 
 56. another village. It is uncertain whether 
 Jesus tried another Samaritan village, or abandoned 
 His attempt to reach the Samaritans. 
 
 Luke ix. 57-62 (cf. Matt. viii. 19-22). 
 WAVERING FOLLOWERS. 
 
 57 And it came to pass, that, as they went in the way, a 
 certain man said unto him, Lord, I will follow thee whither- 
 
 58 soever thou goest. And Jesus said unto him, Foxes have 
 holes, and birds of the air have nests ; but the Son of man 
 
St. Luke ix. 57-62 189 
 
 59 hath not where to lay his head. And he said unto 
 another, Follow me. But he said, Lord, suffer me first 
 
 60 to go and bury my father. Jesus said unto him, Let the 
 dead bury their dead : but go thou and preach the king- 
 
 61 dom of God. And another also said. Lord, I will follow 
 thee : but let me first go bid them farewell, which are at 
 
 62 home at my house. And Jesus said unto him, No man, 
 having put his hand to the plough, and looking back, is 
 fit for the kingdom of God. 
 
 This passage deals with three wavering 
 followers. Matthew mentions two of these cases, 
 and places the incident at an early stage in Jesus' 
 Galilaean ministry^ between the cure of Peter's 
 wife's mother and the storm on the lake. The 
 common material of the two Evangelists Hamack 
 assigns to Q. But Luke adds a third case, for 
 which there is no parallel in Matthew or Mark. 
 The severity and urgency of Jesus' demand fits in 
 better Avith the "storm and stress " of the close of 
 the ministry than with its "joyous spring." If 
 He was Himself going up to Jerusalem to die, we 
 can understand better His requirement that His 
 disciples should deny themselves, take up their 
 cross and follow Him. Luke grouping these 
 incidents together here does not necessarily imply 
 that he assigned them to the same day ; the 
 arrangement is according to subject, not time. 
 
 57. a certain man. Matthew calls him a scribe. 
 He makes a sincere, but, as Jesus' answer shows, an 
 insufficiently considered offer. 
 
 58. nests. Gr. " lodging-places " = " roosts." 
 not where to lay his head. The situation in 
 Luke gives its full meaning to the words, as that 
 in Matthew does not. The saying is to be taken 
 literally, and not figuratively, as Dr. Bruce 
 
igo Westminster New Testament 
 
 suggests : " Jesus had no place where He could 
 lay His head in the religion of His time" (Ex- 
 positors Greek Testament, i. p. 142). Jesus was 
 homeless, and required His disciples to be ; that 
 He enjoyed the hospitality of friends sometimes 
 does not contradict this statement. The saying 
 amounts to this : " Count the cost." 
 
 59. another. Matthew tells us that he was a 
 disciple. Jesus discourages a volunteer ; He seeks 
 to enlist one yet undecided, but He must have 
 seen something in them to justify the summons. 
 go and bury my father. If the request is to be 
 taken literally, Jesus' answer shows how com- 
 pletely He Himself subordinated all earthly 
 relationships to the claims of the Kingdom, and 
 how intense was His absorption in His present 
 purpose. The demand was not harsh or unkind, 
 although it may appear so, if we apply another 
 standard of relative value than He did. If what 
 the man meant was that he would stay at home 
 till his father died, his was a frivolous and almost 
 insulting reply to such a summons. 
 
 60. The answer can be taken in two ways: 
 " Leave the spiritually dead to bury the physically 
 dead," or " Let the spiritually dead bury the 
 spiritually dead." In the one case Jesus states 
 the fact of the father's death, in the second He 
 pronounces judgment on his religious condition. 
 The former is the probable sense. There are 
 plenty indifferent to the Kingdom who can attend 
 to such duties ; one interested in it can abandon 
 them for service of a greater worth and a higher 
 claim. There may have been something in the 
 disciple's mood which made it imperative that he 
 should not go back to his home, but should be 
 
St. Luke X. I-20 
 
 191 
 
 forced to instant decision for Jesus. The charge 
 given shows a special capacity that might not be 
 used as it ought. 
 
 61. The third candidate, mentioned by Luke 
 alone, " offers himself like the first, but makes 
 conditions like the second" (Godet). bid fare- 
 well. Cf. Elisha (1 Kings xix. 20), and contrast 
 Matthew (v. 28). 
 
 62. Jesus adopts a common proverb (Hesiod, 
 Pliny), looking back. Cf. xvii. 31, 32; Phil, 
 iii. 13. fit. Literally, '^well-placed." A divided 
 interest would spoil the discipleship. There is 
 no ground for the conjecture that this man was 
 Matthew or Luke himself. Probably Luke places 
 these dealings with candidates as an introduction 
 to the mission of the Seventy, which follows. 
 
 Luke X. 1-20 (cf. Matt. ix. 37-x. 15, 40, xi. 21-24). 
 
 THE MISSION OF THE SEVENTY. 
 
 After these things the Lord appointed other seventy also, 
 and sent them two and two before his face into every 
 
 2 city and place, whither he himself would come. Therefore 
 said he unto them, The harvest truly is great, but the 
 labourers are few : pray ye therefore the Lord of the 
 harvest, that he would send forth labourers into his 
 
 3 harvest. Go your ways : behold, I send you forth as 
 
 4 lambs among wolves. Carry neither purse, nor scrip, nor 
 
 5 shoes : and salute no man by the way. And into what- 
 soever house ye enter, first say. Peace be to this house. 
 
 6 And if the son of peace be there, your peace shall rest upon 
 
 7 it : if not, it shall turn to you again. And in the same 
 house remain, eating and drinking such things as they 
 give : for the labourer is worthy of his hire. Go not from 
 
 8 house to house. And into whatsoever city ye enter, and 
 
192 Westminster New Testament 
 
 they receive you, eat such things as are set before you : 
 9 and heal the sick that are therein, and say unto them, The 
 
 10 kingdom of God is come nigh unto you. But into what- 
 soever city ye enter, and they receive you not, go your 
 
 1 1 ways out into the streets of the same, and say. Even the 
 very dust of your city, which cleaveth on us, we do wipe 
 off against you : notwithstanding be ye sure of this, that 
 
 12 the kingdom of God is come nigh unto you. But I say 
 unto you, that it shall be more tolerable in that day for 
 
 13 Sodom, than for that city. Woe unto thee, Chorazin ! 
 woe unto thee, Bethsaida ! for if the' mighty works had 
 been done in Tyre and Sidon, which have been done in 
 you, they had a great while ago repented, sitting in sack- 
 
 14 cloth and ashes. But it shall be more tolerable for Tyre 
 
 15 and Sidon at the judgment, than for you. And thou, 
 Capernaum, which art exalted to heaven, shall be thrust 
 
 16 down to hell. He that heareth you heareth me ; and he 
 that despiseth you despiseth me ; and he that despiseth me 
 
 17 despiseth him that sent me. And the seventy returned 
 again with joy, saying, Lord, even the devils are subject 
 
 18 unto us through thy name. And he said unto them, I 
 
 19 beheld Satan as lightning fall from heaven. Behold, I 
 give unto you power to tread on serpents and scorpions, 
 and over all the power of the enemy : and nothing shall by 
 
 20 any means hurt you. Notwithstanding in this rejoice not, 
 that the spirits are subject unto you ; but rather rejoice, 
 because your names are written in heaven. 
 
 This incident is recorded by Luke alone ; but 
 need not for that reason be regarded as un- 
 historical, for Mark is concerned only with the 
 Galilaean ministry, and Matthew, using Mark's 
 framework, is interested almost exclusively in 
 Jesus' teaching. Luke alone records attempts to 
 reach Samaria and Peraea, and that Jesus made 
 the attempts is not at all improbable. The 
 
St. Luke X. I-20 193 
 
 instructions are almost exactly the same as those 
 given to the Twelve, and recorded in Matthew ; and 
 here the two Evangelists have probably been draw- 
 ing on their common source Q. The circumstances 
 would call for similar instructions. Tradition 
 would probably be unable to keep distinct the 
 instructions given on two such occasions. Luke 
 found the sayings of Jesus in Q without probably 
 any definite indication of the occasion of utterance, 
 and gave them what seemed an appropriate setting. 
 While the Gentiles are not expressly mentioned 
 as included in the mission, yet the prohibition to 
 the Twelve of Matt. x. 5, 6 (" Go not into the way 
 of the Gentiles, and into any city of the Samari- 
 tans enter ye not. But go rather to the lost 
 sheep of the house of Israel") is absent. The 
 population of Samaria and Peraea was more mixed, 
 and so it is likely that Gentiles would be reached. 
 This wider scope of the mission seems to be im- 
 plied in the number seventy, which was probably 
 suggested not by the seventy elders who helped 
 Moses, or by the seventy members of the 
 Sanhedrin, but by the Jewish tradition of "the 
 number of the nations of the earth" (Gen. x.). 
 Plummer (p. 9,6^) suggests that the mission took 
 place at the time of the Feast of Tabernacles, when 
 in the sacrifices "there were seventy bullocks to 
 correspond to the number of the seventy nations 
 of the world" (Edersheim, The Temple, p. 240). 
 This passage in Luke illustrates his universalism. 
 
 1. the Lord. One of the signs of later theo- 
 logical ideas in the Gospel. appointed. Not 
 as the Twelve for permanent, but for temporary 
 service, yet a more important mission than in ix. 
 52. other. Besides the Twelve (cf. ix. 1-6). 
 
 ^3 
 
194 Westminster New Testament 
 
 two and two. For companionship, and mutual 
 counsel and help (cf. Mark vi. 7 ; Luke vii. 19 ; 
 Acts xiii. 2, xv. 27, 39, 40, xvii. 14, xix. 22). 
 would come. Better R.V., " was about to come." 
 
 2. Cf. Matt. ix. 37, 38. would send forth. 
 '^ thrust " ; with such urgency as Jesus had Himself 
 just used. 
 
 3. Cf Matt. X. 16. lambs. Matthew has 
 "sheep." 
 
 4. Carry, etc. Also an instruction for temple- 
 worshippers, shoes. Except these on the feet, 
 salute. No delay on the journey was to be allowed, 
 as there was need of haste. 
 
 5. Cf. Matt. X. 12. A house reached, the usual 
 salutation was to be offered, peace. Cf. ii. 14 ; 
 John XX. 19. 
 
 6. a son of peace. A Hebraism, one devoted 
 to peace (cf John xvii. 12; Eph. v. 6). turn tO 
 you again. If the blessing of getting the greet- 
 ing is not his, the blessing of giving it will be yours. 
 
 7. the same house. Better, " that very house " 
 which welcomes your greeting. eating and 
 drinking. Enjoying the hospitality offered without 
 any hesitation, because the labourer is worthy of 
 his hire. Matt. x. 10 has "his food." This saying 
 is quoted in 1 Tim. v. 18, and seems to be in- 
 troduced with the usual formula of citation from 
 the O.T., " the scripture saith " ; but this may 
 apply only to the first quotation, from house 
 to house. Time was not to be lost in social 
 entertainments. 
 
 8. eat such things. Don't ask for other food 
 than what is offered. The cause might be injured 
 by greed, or discontent, or tactlessness. 
 
 9. them. Not the sick only (cf. Matt. xii. 28). 
 
St. Luke X. I-20 
 
 195 
 
 10. streets. A public warning is to be given in 
 any city which as a whole has proved unfriendly. 
 
 11. For the symbolic action, see on ix. 5. The 
 Kingdom had been brought nigh to bless, but, 
 refused, left behind a judgment. 
 
 12-16. Luke here passes to sayings of Jesus 
 Matthew gives in another context, immediately 
 after the commendation of John the Baptist, and 
 the comparison of the people to the children in 
 the market-place. If Jesus had left Galilee, and 
 this mission was in Samaria and Peraea, it is 
 evident that Luke fails to give the proper 
 historical setting. He is here guided by associa- 
 tion of ideas. The instruction of the disciples 
 regarding their treatment of places which did not 
 receive them leads on to what Jesus had said about 
 the cities that did not freely accept His message. 
 
 12. Sodom. Luke omits ^' and Gomorrah^' 
 although the two cities usually go together. 
 
 13. Chorazin. Mentioned only here and in the 
 parallel in Matt. xi. 21. It may be the modern 
 Kerazeh, about two miles from Tell Hum, 
 generally identified with Capernaum, mighty 
 works. Gr. "powers " ; one of the N.T. words for 
 miracles. sackcloth. A hair-texture used for 
 clothing. 
 
 14. But. More emphatic R.V., " howbeit." 
 Though both cities were guilty, your guilt is 
 greater (cf. Isa. xxiii. ; Jer. xxv. 22, xlvii. 4 ; Ezek. 
 xxvi. 3-7, xxviii. 12-24, for prophetic denunciations 
 of Tyre and Sidon). 
 
 15. which art exalted to heaven. The R.V. 
 is better, "shalt thou be exalted unto heaven.^" 
 It was the centre of Jesus' Galilaean mission. 
 Hades. The abode of the dead, not Gehenna, 
 
196 Westminster New Testament 
 
 the place of torment. Cf. Isa. xiv. 13-15. From 
 the heights of pride to the depths of ruin — this is 
 the threat. The whole region is now desolate, and 
 it is difficult to discover the sites of these cities. 
 
 16. The Seventy are to realise that their mission 
 is the judgment of the places they visit, for Jesus 
 identifies God with Himself, and Himself with 
 them (cf. Acts ix. 4). This not only shows the 
 dignity, but also the responsibility of their task 
 (cf. Matt. X. 40 ; John xiii. 20 ; 1 Thess. iv. 8 ; 
 1 Sam. viii. 7). 
 
 17-20. As Luke alone records the mission of 
 the Seventy, so the account of the return is 
 peculiar to him. 
 
 17. returned. Not all at once nor to the same 
 place, as Jesus was moving about, demons. Their 
 successful exorcism gave them more satisfaction 
 than preaching the Gospel. Even though they 
 acknowledged that the power was in His name, 
 Jesus gently rebukes their satisfaction. 
 
 18. I beheld Satan fallen as lightning 
 from heaven. A figurative expression of Jesus' 
 confidence in the triumph of His cause over the 
 forces of evil. It is not likely that any visionary 
 experience is here referred to. lightning. 
 Cf. xvii. 24 ; Matt. xxiv. 27. heaven. Not the 
 abode of the blessed, but the place of pride and 
 power. Taking heaven literally as the abode of the 
 blessed, some expositors think Jesus is referring 
 here to Satan's expulsion from heaven as a warning 
 to the disciples not to indulge in pride. But this 
 is not at all a probable interpretation. 
 
 19. The disciples' surprise showed that they had 
 not realised that Jesus had entrusted them with 
 authority to overcome all forces of evil. If they 
 
St. Luke X. 21-24 197 
 
 had recognised His greatness more fully, they would 
 not have been so satisfied with their success in this 
 one conquest of evil. The saying seems to combine 
 reminiscences of Ps. xci. 13 and Deut. viii. 15, 
 and has some resemblance to Mark xvi. 17, 18, 
 which is now generally admitted not to be 
 authentic. The writer must admit that this and 
 the preceding verse do not impress him as genuine 
 sayings of Jesus. They are found in Luke only. 
 Not only spiritual triumph, but even physical 
 immunity seems to be here promised. 
 
 20. Great as these promised privileges are, there 
 is something better. He who casts out demons 
 may miss eternal life, and so the assurance of 
 eternal life is better than power over demons. 
 because your names are written in heaven. 
 The figure is taken from O.T. (Isa. iv. 3 ; Ezek. 
 xiii. 9 ; Dan. xii. 1), but gains higher meaning in 
 N.T. (Phil. iii. 20; Heb. xii. 23; Rev. xiii. 8, 
 xvii. 8, etc.). No absolute predestination to eternal 
 life is taught in this assurance of citizenship in the 
 Kingdom of God. 
 
 Luke X. 21-24 (cf. Matt. |jj. 25-27, xiii. 16, 17). 
 
 THE JOY OF THE REVELATION OF THE 
 FATHER. 
 
 21 In that hour Jesus rejoiced in spirit, and said, I thank thee, 
 O Father, Lord of heaven and earth, that thou hast hid 
 these things from the wise and prudent, and hast revealed 
 them unto babes : even so, Father ; for so it seemed good 
 
 22 in thy sight. All things are delivered to me of my Father : 
 and no man knoweth who the Son is, but the Father ; and 
 who the Father is, but the Son, and he to whom the Son 
 
 23 will reveal him. And he turned him unto his disciples, 
 
igS Westminster New Testament 
 
 and said privately, Blessed are the eyes which see the 
 24 things that ye see : for I tell you, that many prophets and 
 kings have desiied to see those things which ye see, and 
 have not seen them ; and to hear those things which ye 
 hear, and have not heard them. 
 
 Luke connects with the return of the Seventy 
 two utterances of Jesus which Matthew gives in 
 different contexts. Jesus' own joy in His revelation 
 of the Father is given by Matthew immediately 
 after the woes on the impenitent cities. Jesus' 
 congratulation of His disciples in their receiving 
 this revelation Matthew gives in connection with 
 Jesus' resolve to teach the people in parables, but 
 to unveil the mystery of the Kingdom to his 
 disciples. The association of ideas which leads 
 Luke to connect the two utterances is obvious. 
 The disciples as receiving share the joy of Jesus 
 as giving the revelation of the Father. The 
 context in Matthew does, however, seem more 
 probable. But there is an utterance of Jesus absent 
 from Luke, though given by Matthew in immediate 
 connection with the first of the utterances which 
 we are considering, which seems so congenial to 
 his spirit and purpose, that if he had it in the 
 common source Q his omission is almost inex- 
 plicable. It is the gracious invitation of Jesus to 
 the labouring and heavy-laden to come to Him for 
 rest (Matt. xi. 28-30). 
 
 21. that hour. R.V., ^^ that same hour." Luke 
 intends to connect the utterances closely with the 
 return of the Seventy, rejoiced in spirit. R.V., 
 '' rejoiced in the Holy Spirit." There is no parallel 
 to this expression. It was a divinely inspired ex- 
 ultation. Luke alone describes the mood. thank> 
 
St. Luke X. 21-24 
 
 199 
 
 or "praise" (cf. Rom. xiv. 11, xv. 9). Father. 
 The personal relation to Jesus is expressed first. 
 Lord. The universal sovereignty follows, hide. 
 Why does Christ praise God for this } Is it because 
 learning and intellect are not made a condition of 
 the revelation given in Him ? or is it the Son's 
 entire submission to the Father's will (cf. Rom. 
 i. 22 ; 1 Cor. i. 19-31 ; ^ Cor. iv. 3, 4) ? the 
 wise and prudent. (R.V., "understanding"). 
 In their own judgment — that is, the Scribes and 
 Pharisees, babes. Simple and unlearned fisher- 
 men, tax-gatherers, as were the disciples, seemed 
 good. " Well-pleasing " ; lit., " goodwill it was in 
 Thy sight." This is the Father's good pleasure. 
 
 22. This verse has been called " a slab of 
 Johannine marble in the plain brick structure of the 
 Synoptics." It is the fullest expression of Jesus' 
 unique self-consciousness as Son of God found in 
 the Synoptics, and justifies the Johannine doctrine 
 (iii. 35, vi. 46, viii. 19, x. 15-30, xiv. 9, xvi. 15, 
 xvii. 6-10). It is found in Matthew as well as 
 Luke, and so goes back to their common source Q ; 
 and there is no good ground for challenging its 
 authenticity, delivered. The concealing or the 
 revealing of the Father is a trust and a task com- 
 mitted to Jesus by God. There is no claim of 
 universal sovereignty here ; but of entire filial 
 dependence, who the Son is. Jesus was con- 
 scious that even His disciples could not understand 
 Him. There was that in His relation to God which 
 God alone could know, who the Father is. 
 God had been revealed to others before, but in 
 His character and purpose as Father only in the 
 filial consciousness of Jesus, will reveal him. 
 R.V. better, " willeth to reveal Him." What is the 
 
200 
 
 Westminster New Testament 
 
 Son's by nature, He imparts to men in grace. It 
 is not an arbitrary but a voluntary function Jesus 
 here claims. 
 
 23, 24. Another utterance of Jesus probably on 
 another occasion, but easily connected in thought 
 with the preceding. 
 
 23. privately. Was the previous utterance made 
 in public ? Matthew has " blessed are your eyes, 
 for they see ; and your ears, for they hear." Luke 
 slightly alters the form of the first clause, and omits 
 the second. 
 
 24. prophets. Cf. i Pet. i. lo, n. Kings. 
 
 Such as David, Solomon, Hezekiah ; but Matthew 
 has " righteous men " instead. 
 
 Luke X. 25-37 (cf. Mark xii. 28-34 = Matt. x^"« 34-40)' 
 THE GOOD SAMARITAN. 
 
 25 And, behold, a certain lawyer stood up, and tempted him, 
 
 26 saying, Master, what shall I do to inherit eternal life ? He 
 said unto him, "What is written in the law ? how readest 
 
 27 thou ? And he answering said, Thou shalt love the Lord thy 
 God with all thy heart, and with all thy soul, and with all 
 thy strength, and with all thy mind ; and thy neighbour as 
 
 28 thyself. And he said unto him, Thou hast answered right : 
 
 29 this do, and thou shalt live. But he, willing to justify him- 
 
 30 self, said unto Jesus, And who is my neighbour ? And Jesus 
 answering said, A certain man went down from Jerusalem 
 to Jericho, and fell among thieves, which stripped him of 
 his raiment, and wounded him, and departed, leaving him 
 
 31 half dead. And by chance there came down a certain priest 
 that way : and when he saw him, he passed by on the other 
 
 32 side. And likewise a Levite, when he was at the place, 
 came and looked on him, and passed by on the other side. 
 
 33 But a certain Samaritan, as he journeyed, came where he 
 
 34 was : and when he saw him, he had compassion on him, and 
 
St. Luke X. 25-37 201 
 
 went to him, and bound up his wounds, pouring in oil and 
 wine, and set him on his own beast, and brought him to an 
 
 35 inn, and took care of him. And on the morrow when he 
 departed, he took out two pence, and gave them to the 
 host, and said unto him. Take care of him ; and whatsoever 
 thou spendest more, when I come again, I will repay thee. 
 
 36 Which now of these three, thinkest thou, was neighbour 
 
 37 unto him that fell among the thieves ? And he said, He that 
 showed mercy on him. Then said Jesus unto him. Go, and 
 do thou likewise. 
 
 The Parable of the Good Samaritan is altogether 
 peculiar to Luke, but the introduction to it has a 
 close resemblance to Mark's and Matthew's accounts 
 of one of the questions addressed to Jesus on the 
 day of controversy in the last week in Jerusalem. 
 But there are some differences, and it is quite 
 probable that the same subject was discussed on 
 different occasions. If we identify the two in- 
 cidents, Luke must have had a variant tradition 
 before him, as he is clearly not following Mark's 
 account. The critic would be inclined to say that 
 the question about " eternal life " reflected a later 
 stage of Christian thought, but we find the same 
 question in Mark's story of the rich young ruler 
 (x. 17). Plummer holds that this parable is "not 
 fiction, but history," as Jesus would not have 
 attributed such conduct to priest and Levite without 
 some ground in fact (pp. 285-286). 
 
 25. tempted. "Tested"; an evil intention is 
 not necessarily involved, what shall I do. The 
 legalist point of view, that eternal life is the reward 
 of an act or acts of special moral merit, and not the 
 necessary consequence of holy character, inherit 
 (cf. Ps. XXV. 13, xxxvii. 9; Isa. Ix. 21). The promise 
 to Abraham is the ground of this hope. 
 
202 Westminster New Testament 
 
 26. Jesus refers him, even as the rich young 
 ruler, to the Scriptures, the efficiency of which for 
 moral guidance is also recognised in xvi. 29-31. 
 how. "to what effect." 
 
 27. Quoted from Deut. vi. 4-5, xi. 13; and 
 Lev. xix. 18. That the lawyer quoted the first 
 command is not surprising, but that he quoted the 
 second is, unless he already desired to lead up to 
 the inquir}^, who is my neighbour ? 
 
 28. In Mark xii. 32 the praise is given by the 
 scribes to Jesus, do. "continue to do" (cf. Rom. 
 ii. 13, X. 5 ; Lev. xviii. 5). 
 
 29. willing. " desiring." justify. " put him- 
 self right" — that is, show that the matter was not 
 so simple as Jesus' treatment suggested. 
 
 SO. The parable answers the question. Who is 
 my neighbour ? and not the question. What shall 
 I do to inherit eternal life ? for Jesus requires 
 piety as well as philanthropy, answering said. 
 R.V., "made answer"; Gr. "took him up" to 
 answer him. going down. From the higher 
 grounds of Judaea to the level of the Dead Sea. 
 Jericho. Twenty miles from Jerusalem, thieves. 
 R.V., " robbers." For this danger the road was 
 notorious then, and has been since. It runs 
 through a desolate, uninhabited region, stripped 
 and wounded (R.V., " beat "). More than usual 
 brutality. 
 
 31. chance. Better, "coincidence." priest. 
 It is conjectured that Jericho was a priestly city, 
 and that he was returning home from taking his 
 turn of ministry in the temple. 
 
 32. came and looked on him. R.V., " came 
 and saw him," still more heartless conduct. 
 
 S3. Samaritan. Scorned by the Jew as a 
 
St. Luke X. 38-42 203 
 
 schismatic (cf. xvii. I6 ; John iv. 39-42), yet here 
 presented as an example of how the Law was to be 
 observed. The rebuke of Jewish exclusiveness, 
 and possibly of the disciples' intolerance (ix. 54), 
 is clearly intended, came where he was. Or 
 "towards him " (Acts viii. 26, xvi. 7 ; Phil. iii. 14). 
 he had compassion. Better R,V., "he was 
 moved with compassion." 
 
 34. bound Up. A doctor's interest is shown. 
 oil and wine. Were so used for wounds, beast. 
 Lit., "property," then "beast of burden" (Acts 
 xxiii. 24; 1 Cor. xv. 39 ; Rev. xviii. 13). 
 
 S5. on the morrow. '' Towards the morrow " 
 (Acts iv. 5). pence. See on vii. 41, L Not 
 the wounded man. when I come again. On 
 my return journey. 
 
 06. Jesus here presses home the moral. He 
 corrects the question. We should say, not " Who 
 is my neighbour ? " who has claim on me for 
 neighbourliness? But "To whom can I prove 
 neighbour ? " whom is it my duty to help as 
 neighbour ? 
 
 37. The lawyer avoids using the hated word 
 Samantan. shewed. Lit. "did mercy" (cf. the 
 question, ver. 25). Cf. i. 58-72. The phrase is a 
 Hebraism peculiar to Luke. 
 
 Luke X. 38-42. 
 THE ONE THING NEEDFUL. 
 
 38 Now it came to pass, as they went, that he entered into 
 a certain village : and a certain woman named Martha 
 
 39 received him into her house. And she had a sister called 
 Mary, which also sat at Jesus' feet, and heard his word. 
 
 40 But Martha was cumbered about much serving, and came 
 
204 Westminster New Testament 
 
 to him, and said, Lord, dost thou not care that my sister 
 hath left me to serve alone ? bid her therefore that she help 
 
 41 me. And Jesus answered and said unto her, Martha, 
 Martha, thou art careful and troubled about many things : 
 
 42 but one thing is needful : and Mary hath chosen that good 
 part, which shall not be taken away from her. 
 
 The story is peculiar to Luke. The description 
 of the ^two sisters is confirmed by the fuller 
 narrative in John xi. This visit must have taken 
 place when Jesus was on His way to, or from 
 Jerusalem, although Luke does not mention the 
 fact. The connection with the preceding incident 
 may be chronological, as Bethany was on the way 
 from Jerusalem to Jericho; or it may be by as- 
 sociation of ideas. Ministry to bodily need is not 
 the only or the highest service that one can render 
 to another. 
 
 38. village. Luke does not seem to have known 
 the name. Martha. The elder sister and the 
 mistress of the house. That she was the widow of 
 Simon the leper (John xii. 1, 2) is a mere guess. 
 
 39. also. Having given the welcome, she sat 
 down to hear His teaching at His feet (cf. Acts 
 xxii. 3). Lord's. See on vii. 13. 
 
 40. cumbered. Lit., '^ distracted " ; thinking 
 of one thing to do, then of another, came to him. 
 R.V., "came up to him," impatiently. Her anger 
 got the better of her respect, and she blames 
 Jesus for taking up her sister's attention, sister. 
 Used in reproach, the reason why she should have 
 helped, hath left me. And is leaving me still. 
 
 41. Martha, Martha. The repetition expresses 
 affection and concern (xxii. 31 ; Matt. vii. 21 ; 
 Acts ix. 4). careful. R.V., "anxious," divided in 
 
St. Luke xi. 1-4 205 
 
 mind (cf. Matt. vi. 25 ; Luke xii. 1 1 ; Phil. iv. 6). 
 troubled. In a bustle, the result of the anxiety. 
 
 42. R.V. margin, " Many ancient authorities 
 read, ' but few things are needful, or one.' " If 
 this be the correct reading, the meaning is, 
 " Only a few dishes are needed," or rather, " I care 
 for only one thing, and that Mary has chosen to 
 give." Not yours in bustling about, Martha, but 
 hers is ^'the good part" of ministering, not to 
 My body's but My spirit's need for sympathy and 
 understanding. It will not be taken from her now 
 by My bidding her to help you, and it is of such 
 a character that she will never lose it. Probably 
 Jesus found Mary ready to listen when He spoke 
 of His coming Passion — as the disciples were not. 
 
 Luke xi. 1-4 (cf. Matt. vi. 9-13). 
 
 THE LORD'S PRAYER. 
 
 And it came to pass, that, as he was praying in a certain 
 place, when he ceased, one of his disciples said unto him, 
 Lord, teach us to pray, as John also taught his disciples. 
 
 2 And he said unto them, When ye pray, say, Our Father 
 which art in heaven, Hallowed be thy name. Thy kingdom 
 
 3 come. Thy will be done, as in heaven, so in earth. Give 
 
 4 us day by day our daily bread. And forgive us our sins ; 
 for we also forgive every one that is indebted to us. And 
 lead us not into temptation ; but deliver us from evil. 
 
 Luke gives no indication of time or place, but 
 the occasion is that Jesus was Himself praying 
 (the Lucan characteristic touch). Matthew places 
 the Lord's Prayer in the Sermon on the Mount. 
 It is not likely that Jesus would give the prayer 
 to His disciples twice, and that Luke invented this 
 
2o6 Westminster New Testament 
 
 context for it. Matthew, disregarding any context, 
 associates it with Jesus' warning against Pharisaic 
 prayer. Luke here follows the giving of the 
 prayer by teaching on prayer some of which 
 Matthew also gives in another part of the Sermon 
 on the Mount. The longer form in the A.V. is 
 due to the tendency in MSS. to harmonize the 
 parallel passages in the Synoptics^ and there can 
 be no doubt that the shorter form of the R.V. is 
 the authentic in Luke. 
 
 2. Omit " Our/' " which art in heaven," and 
 "Thy will be done as in heaven, so in earth," 
 inserted here from the version of the prayer in 
 Matthew. It is more probable that Matthew 
 expanded the original form than that Luke 
 abridged it. Our. Adapts the prayer for public 
 worship, which art in heaven. Expresses in a 
 characteristically Jewish way the reverence for 
 God which the address Father might seem to 
 lack. Thy v/ill be done, as in heaven, so in 
 earth. Explains in what way, by what means the 
 Kingdom can come. Father is in O.T. used in 
 reference to the nation (Deut. xxxii. 6 ; Isa. Ixiii. 
 16; Jer. iii. 4, 19, xxxi. 9; Mai. i. 6, ii. 10), but 
 in Apocrypha of individuals (Tob. xiii. 4 ; Wisd. ii. 
 16, xiv. 3 ; Ecclus. xxiii. 1-4, Ii. 10). Jesus gave 
 the right to men to reckon themselves sons 
 (John i. 12, iii. 3; Rom. viii. 23; Gal. iv. 5). 
 Hallowed, '^treated as holy" (Isa. xxix. 23; 
 Ezek. XX. 41, xxxviii. 23; 1 Pet. iii. 15). name. 
 God as revealed and related to man. kingdom 
 may mean rule or realm. If the former, the 
 petition is for God's supremacy on earth. 
 
 3. day by day. A.V. marg., " for the day." 
 our daily bread. R.V. marg., " Gr. our bread 
 
St. Luke xi. 1-4 207 
 
 for the coming day." The Greek word of which 
 these two renderings are given is found here only, 
 and its meaning has not yet been settled by 
 scholars. 
 
 4>. sins. Matthew has debts. This Luke himself 
 supports in what follows, but sins is used in LXX 
 of Ps. XXV. 18, and would be less ambiguous for 
 Gentiles, for we also. R.V., "for we ourselves 
 also," a statement of fact. Matthew has " as we 
 also," a standard of judgment, every one that 
 is indebted. Matthew is simpler, and probably the 
 original form was "our debtors." lead US not. 
 Better R.V., " bring us not." The leading is not 
 here emphasised. It is God's dealing with man in 
 providence which is referred to. "Bring us not 
 into the circumstances which will be the occasion of 
 temptation." While it is natural for us to desire 
 to avoid the trial (and Jesus was doubtless think- 
 ing of the proved weakness of His disciples, 
 of. xxli. 40, 46), it may be of advantage to us 
 (cf. Jas. i. 12). This petition has often been felt 
 a difficulty; but it is not God who tempts, or 
 makes the circumstances into which He brings us 
 temptations. That lies in our moral weakness. 
 The very circumstances may develop our moral 
 strength. Omit but deliver US from evil, 
 inserted from Matt. vi. 13. This too seems an 
 expansion of the preceding. If we are brought 
 into circumstances that tempt, let us be delivered 
 from evil (or "the evil one"). In Luke the 
 doxology is left out, and the best authorities omit 
 it in Matt. vi. 13. It is undoubtedly a later 
 addition to fit the prayer for liturgical uses. 
 
2o8 Westminster New Testament 
 
 Luke xi. 5-13 (cf. Matt. vii. 7-1 1). 
 IMPORTUNITY IN PRAYER. 
 
 5 And he said unto them, Which of you shall have a friend, 
 and shall go unto him at midnight, and say unto him, 
 
 6 Friend, lend me three loaves ; for a friend of mine in his 
 journey is come to me, and I have nothing to set before 
 
 7 him ? And he from within shall answer and say. Trouble 
 me not : the door is now shut, and my children are with 
 
 S me in bed ; I cannot rise and give thee. I say unto you, 
 Though he will not rise and give him because he is his 
 friend, yet because of his importunity he will rise and give 
 
 9 him as many as he needeth. And I say unto you. Ask, 
 and it shall be given you ; seek, and ye shall find ; 
 
 10 knock, and it shall be opened unto you. For every one 
 that asketh receiveth ; and he that seeketh findeth ; and 
 
 1 1 to him that knocketh it shall be opened. If a son shall 
 ask bread of any of you that is a father, will he give him 
 a stone ? or if he ask a fish, will he for a fish give him a 
 
 12 serpent? or if he shall ask an egg, will he offer him a 
 
 13 scorpion? If ye then, being evil, know how to give good 
 gifts unto your children : how much more shall your 
 heavenly Father give the Holy Spirit to them that ask 
 him? 
 
 Having begun, Luke continues to deal with the 
 subject of prayer. First he gives a parable which 
 is not found elsewhere, and then he draws from 
 Q sayings of J esus found also in Matthew. A similar 
 parable is that of the Unjust Judge (xviii. 1-8), 
 in both of which God's unwillingness to bless is 
 overcome by human importunity. The unwilling- 
 ness is only apparent, and we must not press the 
 comparison of God to a churlish neighbour or an 
 
St. Luke xi. 5-13 209 
 
 unjust judge too literally. The point of each 
 parable is that continuance in prayer secures the 
 object desired. 
 
 5. Jesus appeals to common experience to 
 illustrate truth. The construction is grammatically 
 very irregular, but the sense is clear, midnight. 
 It is usual to travel at night to avoid the heat. 
 lend. As a friendly act, and not as a matter of 
 business. 
 
 7. Trouble me not. Hospitality is a duty in 
 the East ; not the gift, but the trouble of getting 
 it, is grudged. Some scholars have found a touch 
 of humour in the description here. 
 
 8. importunity, "shamelessness" (cf. Ecclus. 
 XXV. 22). 
 
 9. I. Confirm what the parable shows. Ask, 
 seek, knock. The climax of importunity. 
 
 10. it shall be opened. Why future after two 
 presents ? Matt. vii. 8 has present. 
 
 11. 12. The R.V. brings out more clearly the 
 irregular construction of the original, and there is 
 also some uncertainty about the reading. R.V. 
 marg., " Some ancient authorities omit a loaf 
 and he give him a stone ? or." ''A stone for a loaf" 
 seems to have been a proverbial expression. 
 serpent. Gr. "scorpion" (x. 19; Rev. ix. 3). 
 When coiled up, it is egg-shaped. 
 
 13. being evil. By nature, from origin, 
 heavenly. Literally, "out of heaven." He is in 
 heaven, and gives out of heaven. Holy Spirit. 
 Matthew has "good things." Luke, who does lay 
 great stress here and in Acts on the Holy Spirit, 
 probably defined the more general terai. 
 
 14 
 
2IO Westminster New Testament 
 
 Luke xi. 14-26 ( = Mark iii. 22-27 = Matt, x"- 22-30, 
 43-45 ; cf. Matt. ix. 32-34). 
 
 THE DIVIDED KINGDOM. 
 
 14 And he was casting out a devil, and it was dumb. And it 
 came to pass, when the devil was gone out, the dumb 
 
 15 spake ; and the people wondered. But some of them said, 
 He casteth out devils through Beelzebub the chief of the 
 
 16 devils. And others, tempting him, sought of him a sign 
 
 17 from heaven. But he, knowing their thoughts, said unto 
 them, Every kingdom divided against itself is brought to 
 desolation ; and a house divided against a house falleth. 
 
 18 If Satan also be divided against himself, how shall his 
 kingdom stand ? because ye say I that cast out devils through 
 
 19 Beelzebub. And if I by Beelzebub cast out devils, by 
 whom do your sons cast them out ? therefore shall they be 
 
 20 your judges. But if I with the finger of God cast out 
 devils, no doubt the kingdom of God is come upon you. 
 
 21 When a strong man armed keepeth his palace, his goods 
 
 22 are in peace : but when a stronger than he shall come 
 upon him, and overcome him, he taketh from him all his 
 
 23 armour wherein he trusted, and divideth his spoils. He 
 that is not with me is against me : and he that gathereth 
 
 24 not with me scattereth. When the unclean spirit is gone 
 out of a man, he walketh through dry places, seeking rest ; 
 and finding none, he saith, I will return unto my house 
 
 25 whence I came out. And when he cometh, he findeth it 
 
 26 swept and garnished. Then goeth he, and taketh to him 
 seven other spirits more wicked than himself; and they 
 enter in, and dwell there : and the last state of that man 
 is worse than the first. 
 
 Mark does not report the cure that was the 
 occasion, but the charge itself (iii. 22-27). Matthew 
 duplicates the incident. First he records the cure 
 of a demoniac, the testimony of the multitude, 
 
St. Luke xi. 14-26 211 
 
 " It was never so seen in Israel/' and the Pharisees' 
 charge (ix. 32-34). Next he gives a fuller version. 
 The demoniac was " blind and dumb/' and his cure 
 involved that he both "spake and saw." The 
 multitude in their amazement ask, " Is not this the 
 Son of David ? " The Pharisees' charge is repeated, 
 and then follows Jesus' teaching about the divided 
 kingdom, city, or house (xii. 22-30). Matthew 
 and Mark then follow on with the warning against 
 the sin that cannot be forgiven, which Luke gives 
 in another context (xii. 10). Luke combines 
 the Marcan report with material drawn from Q, 
 as does also Matthew. He adds from Q the 
 figurative saying about the return of the unclean 
 spirit, which Matthew places after Jesus' sayings 
 about Jonah and Solomon. 
 
 14. devil . . . dumb. So described because the 
 demon was supposed to be the cause of the dumb- 
 ness. Matthew has "blind" also, marvelled. 
 How could exorcism be practised on one who could 
 not hear (nor see, according to Matthew) ? 
 
 15. some of them. Mark says "scribes," 
 Matthew "Pharisees." For Gentiles this detail 
 would have no special interest. Beelzebub. The 
 Vulgate spelling. Beezehoul is the best attested 
 reading here in the Greek MSS. The name is not 
 found elsewhere in O.T. or N.T., but the meaning 
 is " Lord of flies." This was a deity at Ekron. It 
 is uncertain whether the Jews regarded Beelzebub 
 as the same as Satan, or ranked him as a sub- 
 ordinate demon. 
 
 16. This verse seems to be out of place here, 
 and Mark gives the same demand (viii. 11) in the 
 section which Luke omits between the feeding of 
 the five thousand and the confession (see on viii. 17). 
 
212 Westminster New Testament 
 
 Jesus' discourse has nothing to do with this 
 demand. 
 
 1 7. a house divided against a house falleth. 
 Better R.V.^ "and house falleth upon house/' for 
 there is no divided in the Greek. The fall of 
 house on house is one of the results of the desola- 
 tion of a kingdom. Luke does not, like Matthew 
 and Mark, introduce a divided house as a parallel 
 to a divided kingdom. To these two Matthew adds 
 a city as well. 
 
 18. The same law applies to Satan's dominion: 
 division spells disaster. Because ye say. We 
 
 must supply, " I say this." 
 
 19. This is what is known as an argumentum ad 
 hominem. The Jewish exorcists assumed that they 
 could cast out demons (cf. Acts xix. 13). Jesus 
 does not commit Himself to the reality of their 
 cures. But He assumes for argument that this is 
 the case ; what follows } Are they also in alliance 
 with Satan ? If not, why make such a charge 
 against Him .'' Either they and He are guilty, or 
 guiltless. Jesus does not, of course, put His cures 
 on the same level as theirs. 
 
 20. He now states the difference between Him 
 and these exorcists, with the finger of God. 
 Matthew has "in the spirit of God." This is a 
 " Hebraistic anthropomorphism." 
 
 21. a. R.V., "the." Satan is intended. For 
 the parable, cf Isa. xlix. 24-26. palace. R.V., 
 " court," or homestead. 
 
 22. a Stronger, i.e. Christ (cf Col. ii. 15). all 
 his armour. R.V., "his whole armour." Gr. 
 " panoply " (cf Eph. vi. 11). spoils, e.g. demoniacs 
 (cf. Isa. liii. 12). 
 
 23. In the conflict between Chiist and Satan 
 
St. Luke xi. 27, 28 213 
 
 none can be neutral (see on ix. 50). gathereth. 
 A flock or band rather than seed or fruit. 
 
 24-26. This saying might pronounce judgment 
 on the Jewish exorcisms as having only a temporary 
 effect ; but more probably it expresses figuratively 
 the truth that the abandonment of sin must be 
 followed by the pursuit of truth, if there is to be 
 no reaction. 
 
 24. dry. R.V., "waterless." The desert was 
 thought the haunt of demons. rest. From 
 wandering (cf Gen. viii. 9). finding none may 
 go with seeking rest. 
 
 25. swept and garnished. To attract an 
 
 occupant. 
 
 26. seven. Cf. viii. 2. dwell there. The 
 evil state becomes permanent (xiii. 4). worse 
 than the first (Matt, xxvii. 64 ; 2 Pet. ii. 20 ; 
 Heb. x. 29 ; John v. 14). Luke omits the im- 
 mediate application to that generation. 
 
 Luke xi. 27, 28. 
 THE TRULY BLESSED. 
 
 27 And it came to pass, as he spake these things, a certain 
 woman of the company Hfted up her voice, and said unto 
 him, Blessed is the womb that bare thee, and the paps 
 
 28 which thou hast sucked. But he said, Yea, rather, blessed 
 are they that hear the word of God, and keep it. 
 
 This incident, recorded by Luke alone, illustrates 
 his interest in women and motherhood (see Intro- 
 duction, p. 26). Any wonderful work or gracious 
 utterance might call forth such an exclamation as 
 the woman's, and there is no reason why it should 
 be placed in this context rather than in many 
 
214 Westminster New Testament 
 
 another. Whether Luke had any knowledge of 
 the particular occasion or not does not appear. 
 Matthew (xii. 46) introduces at this point in his 
 narrative the visit of Mary and Jesus' brethren, 
 which Luke places earlier (viii. 19-21). 
 
 27. these things. The reply of Jesus to the 
 charge (14-23), or His warning to His generation 
 (24-26), if this is the original context. Blessed. 
 A Rabbinic passage represents Israel as welcoming 
 the Messiah with the words, " Blessed the hour in 
 which the Messiah was created ; blessed the womb 
 whence He issued ; blessed the generation that 
 sees Him ; blessed is the eye that is worthy to be- 
 hold Him" (quoted by Plummer, p. 306, from 
 Edersheim). It is a woman's, a mother's utterance. 
 
 28. Yea rather. Corrects without contradicting 
 rather than confirms the utterance to which the 
 answer is being given, blessed (cf. viii. 21). 
 Spiritual kinship is better than physical kindred. 
 
 word of God. Cf. on viii. 11. keep it. Cf. vi. 
 
 46-59, and Jas. i. 22-25. 
 
 Luke xi. 29-32 ( = Mark viii. 11, 12= Matt. xii. 38-42). 
 THE SIGN FROM HEAVEN REFUSED. 
 
 29 And when the people were gathered thick together, he 
 began to say, This is an evil generation : they seek a sign ; 
 and there shall no sign be given it, but the sign of Jonas 
 
 30 the prophet. For as Jonas was a sign unto the Ninevites, 
 
 31 so shall also the Son of man be to this generation. The 
 queen of the south shall rise up in the judgment with the 
 men of this generation, and condemn them : for she came 
 from the utmost parts of the earth to hear the wisdom of 
 Solomon ; and, behold, a greater than Solomon is here. 
 
St. Luke xi. 29-32 215 
 
 32 The men of Nineve shall rise up in the judgment with this 
 generation, and shall condemn it : for they repented at the 
 preaching of Jonas ; and, behold, a greater than Jonas is 
 here. 
 
 Mark records the demand for a sign by the 
 Pharisees on Jesus' coming into the parts of 
 Dahnanutha, after the feeding of the five thousand, 
 and Jesus' refusal with deep emotion to grant any 
 such sign. Matthew and Luke probably draw this 
 fuller utterance from Q. Matthew gives the occasion 
 of the demand for a sign, which Luke does not. 
 It looks as if ver. l6 had strayed from this place, as 
 the immediate context has no reference to the 
 demand then recorded. 
 
 29. sign. Some wonderful proof of Jesus' claims, 
 such as His works of healing were not regarded as 
 affording ; but Jesus would not coerce faith. Jonah. 
 Luke seems to refer only to Jonah's preaching of 
 repentance : Matthew adds (ver. 40), " for as Jonah 
 was three days and three nights in the belly of the 
 whale, so shall the Son of Man be three days and 
 three nights in the heart of the earth," but in 
 ver. 41 states that ^'the men of Nineveh repented 
 at the preaching of Jonah," thus agreeing with 
 Luke. It is almost certain that ver. 40 in Matthew is 
 "a gloss which formed no part of the original saying, 
 but was introduced, very naturally though errone- 
 ously, by the author of our present Gospel" 
 (Sanday, Bampton Lectures, p. 433). Jesus did 
 not speak thus in public about His resurrection. 
 If the saying were authentic, it would not settle 
 the question whether the story of Jonah is fact, as 
 on these questions Jesus not only used the language, 
 but also shared the knowledge of His age. 
 
2i6 Westminster New Testament 
 
 31. This seems to be displaced ; there is no good 
 reason why the reference to Jonah should thus be 
 broken in two by this reference to another. This 
 utterance presents four contrasts : the Jews and 
 the queen of the south (a heathen) ; these " wise " 
 men (scribes and Pharisees) and this woman ; the 
 distance she had to come ("the ends of the earth "), 
 and the presence of the teacher in their midst 
 (" here ") ; Jesus, the " greater/' and Solomon. 
 south. Sheba was in South Arabia, at the limits of 
 the world as then known (cf. Ps. ii. 8). 
 
 32. the. Omitted in Greek, at. Lit./- in accord- 
 ance with " ; they made their aim what the preacher 
 sought (cf. 2 Tim. ii. 26). preaching". The message 
 preached. For the whole utterance, cf. the woes in 
 X. 12-16. 
 
 Luke xi. 33-36 (cf. viii. 16 ; Mark iv. 2i ; Matt. v. 15, 
 vi. 22, 23). 
 
 DARKNESS AND LIGHT. 
 
 33 No man, when he hath lighted a candle, putteth it in a 
 secret place, neither under a bushel, but on a candlestick, 
 
 34 that they which come in may see the light. The light of 
 the body is the eye : therefore when thine eye is single, 
 thy whole body also is full of hght ; but when thine eye is 
 
 35 evil, thy body also is full of darkness. Take heed there- 
 
 36 fore that the light which is in thee be not darkness. If 
 thy v/hole body therefore be full of light, having no part 
 dark, the whole shall be full of light, as when the bright 
 shining of a candle doth give thee light. 
 
 Mark has a question, corresponding in substance 
 to ver. 33, just after the Parable of the Sower, and 
 followed by the saying of the revelation of the 
 
St. Luke xi. 33-36 217 
 
 secret. Luke has already given this saying in the 
 same context as Mark in viii. l6. Matthew gives 
 the saying in connection with the description of the 
 disciples as the light of the world in v. 14. The 
 sayings in vers. 34-36 are drawn from Q, and are 
 given by Matthew in the Sermon on the Mount 
 (vi. 22, 23) ; but there are very striking differences 
 in the reproduction by the two Evangelists of the 
 original utterance. 
 
 33. candle. R.V.,"lamp." secret place. R.V., 
 "cellar." a bushel. R.V., "the bushel." Most 
 households would have one such measure, equal to 
 about a peck, candlestick. R. v., "stand." 
 
 34. light. R. v., " lamp" ; same word as in ver. 33. 
 single. Sound, healthy, evil. Diseased. The eye 
 does not give the light, but sees the light ; and the 
 body moves in the light when the eye sees clearly, 
 but in darkness, when the eye is dim ; so the in- 
 ward vision of the truth is sufficient for guidance 
 of the life without any such outM^ard signs as are 
 demanded. The light of truth shone in Jonah and 
 Solomon, and the men of Nineveh and the queen 
 of the south had the inward vision to receive the 
 light. 
 
 35. An appeal to the hearers to examine them- 
 selves whether this inward vision of a clear con- 
 science was theirs or had been distorted by 
 prejudice or unbelief. 
 
 36. This tautological statement is not like the 
 clear-cut sayings of Jesus, but the Evangelist's 
 paraphrase. Let the conscience be thoroughly en- 
 lightened, it will afford the sure guidance needed 
 without any other sign. 
 
2i8 Westminster New Testament 
 
 Luke xi. 37-41 (cf. Matt, xxiii. 25, 26). 
 TABLE-TALK. 
 
 37 And as he spake, a certain Pharisee besought him to dine 
 
 38 with him : and he went in, and sat down to meat. And 
 when the Pharisee saw it, he marvelled that he had not 
 
 39 first washed before dinner. And the Lord said unto him, 
 Now do ye Pharisees make clean the outside of the cup 
 and the platter ; but your inward part is full of ravening 
 
 40 and wickedness. Ye fools, did not he that made that 
 
 41 which is without make that which is within also? But 
 rather give alms of such things as ye have ; and, behold, 
 all things are clean unto you. 
 
 Ver. 39 corresponds to one of the woes in 
 Matthew's report of the final denunciation of the 
 scribes and Pharisees, and probably comes from Q ; 
 but Luke is alone in recording the occasion of the 
 saying, and in the practical application of the 
 warning in enforcing almsgiving. It is not im- 
 probable that either the first Evangelist collected 
 in his record all the sayings of Jesus against the 
 Pharisees, or that Jesus Himself repeated the 
 charges He had to make against them. 
 
 37. dine. Gr. "breakfast." Cf. vii. 36 for a 
 similar invitation from a Pharisee. 
 
 38. marvelled. Jesus seems to have divined 
 his thoughts, washed. Lit., '^baptized." This need 
 not mean here " total immersion." For ceremonial 
 cleansing the washing of the hands was enough. 
 The Pharisees attached great importance to the 
 removal of all possible defilement before taking 
 food. Cf. Mark vii. 3, 4. Luke does not record 
 the similar complaint made against the disciples 
 
St. Luke xi. 42-54 219 
 
 and Jesus' defence, in which He virtually set aside 
 all the laws of ceremonial purification. 
 
 39- Now. "at the present time/' or "in this 
 case/' or " as a matter of fact." inward part. The 
 heart or soul. In Matthew the outside of the cup 
 is contrasted with the inside, which is filled with 
 meat and drink wrongly got and wrongly used, 
 ravening. R.V., "extortion." The Pharisees 
 forced gifts from others, and indulged themselves. 
 
 40. fools. Cf. xii. 20 and Rom. ii. 20; 1 Cor. 
 XV. 36; 2 Cor. xi. l6, 19, xii. 6, 11 ; Eph. v. 17. 
 did not. Has not the world and the soul one 
 Maker ; why so careful about bodily cleanness, so 
 careless of the soul's purity } 
 
 41. such things as ye have. Better R.V., 
 " these things which are within." Luke reverts to 
 the original form of the saying : Give of the contents 
 of cup and platter in charity, and that will be the 
 better cleansing of both. 
 
 Luke xi. 42-54 (cf. Matt, xxiii. 1-36). 
 WOES ON PHARISEES AND SCRIBES. 
 
 42 But woe unto you, Pharisees ! for ye tithe mint and rue 
 and all manner of herbs, and pass over judgment and the 
 love of God : these ought ye to have done, and not to leave 
 
 43 the other undone. Woe unto you, Pharisees ! for ye love 
 the uppermost seats in the synagogues, and greetings in the 
 
 44 markets. Woe unto you, scribes and Pharisees, hypocrites ! 
 for ye are as graves which appear not, and the men that 
 
 45 walk over them are not aware of them. Then answered 
 one of the lawyers, and said unto him, Master, thus saying 
 
 46 thou reproachest us also. And he said, Woe unto you also, 
 ye lawyers ! for ye lade men with burdens grievous to be 
 borne, and ye yourselves touch not the burdens with one 
 
220 Westminster New Testament 
 
 47 of your fingers. Woe unto you ! for ye build the sepulchres 
 
 48 of the prophets, and your fathers killed them. Truly ye 
 bear witness that ye allow the deeds of your fathers : for 
 they indeed killed them, and ye build their sepulchres. 
 
 49 Therefore also said the wisdom of God, I will send them 
 prophets and apostles, and some of them they shall slay 
 
 50 and persecute : that the blood of all the prophets, 
 which was shed from the foundation of the world, may be 
 
 51 required of this generation ; from the blood of Abel unto 
 the blood of Zacharias, which perished between the altar 
 and the temple : verily I say unto you, it shall be required 
 
 52 of this generation. Woe unto you, lawyers ! for ye have 
 taken away the key of knowledge : ye entered not in your- 
 
 53 selves, and them that were entering in ye hindered. And 
 as he said these things unto them, the scribes and the 
 Pharisees began to urge him vehemently, and to provoke 
 
 54 him to speak of many things : laying wait for him, and 
 seeking to catch something out of his mouth, that they 
 might accuse him. 
 
 The woes in this passage are not likely to have 
 been spoken on the same occasion as the previous 
 utterance. That was appropriate to the circum- 
 stances. These would surely have been out of 
 place when Jesus was enjoying a Pharisee's 
 hospitality. They clearly belong to the later period 
 of open hostility. It is the association of ideas that 
 has given this passage its place here. It is taken 
 from Q. 
 
 42. But. In contrast to the charity commended 
 there is a scrupulous tithing, instead of righteousness 
 to men and love to God. rue is exempted in the 
 Talmud from the tithe. The Pharisees went beyond 
 the requirement of the Law. pasS over. Lit., " pass 
 by" (cf. xviii. 37 ; Acts xvi. 8); that is, "neglect" 
 (cf. XV. 29). judgment. A Hebraism, "the dis- 
 
St. Luke xi. 42-54 221 
 
 tinction between right and wrong." to have done. 
 Jesus does not forbid the tithing even if it go 
 beyond the Law, only the substitution of it for 
 moral duties. 
 
 4)3. love. " highly value " (John xii. 43). the 
 uppermost seats. R. V., " the chief seats " ; on a 
 bench round the ark, and facing the congregation. 
 greetings. R.V., ^^salutations"; which probably 
 would express profound respect for the supposed 
 sanctity of the Pharisee. 
 
 44. graves. R.V., "tombs." As contact in- 
 volved defilement (Num. xix. l6), it was usual to 
 whitewash the tombs. But if this was not done, 
 defilement might be unwittingly contracted. Thus 
 the Pharisees, believed to be good men, might 
 morally defile others. In Matt, xxiii. 27 the 
 contrast is between the whitewash outside and the 
 defilement within. 
 
 45. lawyers. Seeonvii. so. While most of the 
 scribes were Pharisees, not all the Pharisees were 
 scribes, reproachest. Rather " insultest " (xviii, 
 32 ; Acts xiv. 5 ; 1 Thess. ii. 2). us also. As 
 exponents of the Law which the Pharisees so 
 scrupulously observe according to our guidance. 
 
 46. lade V/ith burdens. Literally, "burden 
 with burdens/' or " lade with loads." The scribal 
 interpretation of the Law made its demands more 
 minute, rigid, and oppressive, and increased the 
 difficulty of keeping it. tOUCh. Either : you do not 
 help others to bear these burdens, or you evade 
 the bearing of them yourselves. The casuistry of 
 the scribes devised many ways of escaping the 
 obligations of the Law. 
 
 47. 48. The fuller version of Matt, xxiii. 30 brings 
 out the meaning. Ostentatiously expressing their 
 
222 Westminster New Testament 
 
 reverence for the prophets m looking after their 
 tombs, they show by their neglect of the prophetic 
 teaching, in the spirit of their interpretation of the 
 Law, that they are spiritually as well as physically 
 the descendants of those who persecuted the pro- 
 phets (cf. Acts vii. 52), and would have approved 
 the action of their fathers. 
 
 49. Therefore. Because of your action, the woe 
 upon you is confirmed by the wisdom of God. 
 Matthew gives the words that follow as Christ's 
 own (xxiii. 34). It is not likely Jesus would 
 describe Himself, nor is there any evidence 
 that others described Him as the ivisdom of God 
 (cf. 1 Cor. i. 24, 30). Some scholars hold that this 
 is a quotation from some lost book, and to this 
 there is no decisive objection. Less likely is it 
 that Jesus used this personification for a paraphrase 
 of " God in His wisdom," as Plummer suggests 
 (p. 313). apostles. Messengers here not in the 
 technical use for the Twelve. 
 
 50. Sharing the spirit, this generation deserves 
 the punishment of the persecutors of God's 
 messengers, foundation of the world. Cf. Heb. 
 iv. 3, ix. 26 ; Rev. xiii. 8, xvii. 8. this genera- 
 tion. The destruction of Jerusalem is meant. 
 
 51. Abel (Gen. iv. 10), Zacharias (2 Chron. xxiv. 
 22). The first and last murders mentioned in the 
 Jewish canon. Zachariah was the son of Jehoiada 
 and not of Barachiah as in Matt, xxiii. S5. This is 
 a slip, as the prophet was not murdered, at least 
 there is no evidence for the fact, temple. R.V., 
 " sanctuary " ; Gr. " house," the Holy Place. 
 
 52. the key of knowledge. Not " knowledge 
 as a key," but "the means of knowing." Both 
 by their interpretation of the Law, which made its 
 
St. Luke xii. 1-12 223 
 
 observance practically impossible, and by their 
 neglect of the people due to their contempt for 
 them, the scribes hindered the religious life, were 
 entering, " were always trying to enter " (cf. 
 Matt. xi. 28 ; Rom. vii. 15). 
 
 53. from thence. In Luke's setting of the 
 utterance this would mean the Pharisee's house. 
 urge him vehemently. R. V., " press upon Him 
 vehemently/' or marg., " set themselves vehemently 
 against Him." This may be taken literally, " they 
 thronged Him " ; or figuratively, " they took a 
 grudge to Him." provoke. Lit., "to dictate 
 what is to be learned by heart and recited " ; here, 
 " to ply with questions." 
 
 54. laying wait. Cf. Acts xxiii. 21. catch 
 something (cf. Ps. x. 9). R.V. omits "that they 
 might accuse Him," an early corruption of the text. 
 
 Luke xii. 1-12 (cf. Mark iii. 28-30, viii. 15, xiii. 9-11 ; 
 Matt. X. 17, 19, 20, 26-33, xii. 3i-33» xvi. 6). 
 
 FEAR AND FAITH. 
 
 In the mean time, when there were gathered together an 
 innumerable multitude of people, insomuch that they 
 trode one upon another, he began to say unto his disciples 
 first of all, Beware ye of the leaven of the Pharisees, which 
 
 2 is hypocrisy. For there is nothing covered, that shall not 
 
 3 be revealed ; neither hid, that shall not be known. There- 
 fore whatsoever ye have spoken in darkness shall be heard 
 in the light ; and that which ye have spoken in the ear in 
 
 4 closets shall be proclaimed upon the housetops. And I 
 say unto you, my friends, Be not afraid of them that kill th 
 
 5 body, and after that have no more that they can do. But 
 I will forewarn you whom ye shall fear : Fear him, which 
 
224 Westminster New Testament 
 
 after he hath killed hath power to cast into hell ; yea, I say 
 
 6 unto you, Fear him. Are not five sparrows sold for two 
 farthings, and not one of them is forgotten before God? 
 
 7 But even the very hairs of your head are all numbered. 
 Fear not therefore : ye are of more value than many sparrows. 
 
 8 Also I say unto you, Whosoever shall confess me before 
 men, him shall the Son of man also confess before the 
 
 9 angels of God : but he that denieth me before men shall be 
 
 10 denied before the angels of God. And whosoever shall 
 speak a word against the Son of man, it shall be forgiven 
 him : but unto him that blasphemeth against the Holy 
 
 1 1 Ghost it shall not be forgiven. And when they bring you 
 unto the synagogues, and unto magistrates, and powers, 
 take ye no thought how or what thing ye shall answer, or 
 
 12 what ye shall say : for the Holy Ghost shall teach you in 
 the same hour what ye ought to say. 
 
 The discourse in this chapter, while containing 
 portions peculiar to Luke, is for the most part 
 derived from Q, and the contexts are found dis- 
 tributed in Matthew in the Sermon on the Mount 
 (v.-vii.), the charge to the Twelve (x. 5-42), and the 
 Prophecy of the Last Days (xxiv. 4-51). A few of 
 the utterances are also found in Mark's Gospel. 
 Luke assumes that the teaching was addressed to 
 the multitude, when Jesus had got away from the 
 Pharisee's house ; but there can be no doubt that 
 either the Evangelist or his source combines sayings 
 spoken on many different occasions. This first 
 section (1-12) is mostly taken from Q, but has some 
 parallels in Mark. It is an exhortation to disciples 
 to confess their Master, and an encouragement to 
 those who for their fidelity suffer. 
 
 1. the mean time. While the Pharisees pressed 
 on Him. an innumerable multitude. R.V.,"the 
 many thousands (Gr. * the myriads ') of the multi- 
 
St. Luke xii. 1-12 225 
 
 tude " ; hyperbole (cf. Acts xxi. 20). first of all. 
 The disciples are addressed first, and then Jesus 
 turns to the crowd. It is not likely that the phrase 
 should go with Beware, as in R.V. marg. That 
 is not the disciples' first duty, leaven. Usually a 
 figure of evil influence (1 Cor. v. 6 ; Gal. v. Q), and 
 to this use the parable in xiii. 20, 21 is an exception, 
 hypocrisy. Lit., ^'^ play-acting/' a vain semblance 
 which will soon be exposed (ver. 2). 
 
 S. Therefore. The warning against hypocrisy, 
 the revealing of things covered, is an encouragement 
 to faithful confession by the disciples. Another 
 meaning is possible. The exposure of the hypo- 
 crisy of the Pharisees will be due to the public 
 diffusion of the disciples' message, closets. R.V., 
 " inner chambers" ; the "store chambers," well with- 
 in the buildings, as the outer walls in the East could 
 be easily dug through (cf. Matt. vi. 6, xxiv. 26). 
 housetops. Where proclamations are still some- 
 times made (Isa. xv. 3 ; Jer. xix. 13). 
 
 4. my friends. This softens the warning. Jesus 
 does not suspect or distrust the disciples as hypo- 
 crites when He warns against the peril of persecu- 
 tion. 
 
 5. Fear him. Not "fear in order to shun," and 
 therefore not the devil ; but God, who alone hath 
 power to punish sin. Satan is to be resisted, 
 not feared (Jas. iv. 7 ; 1 Pet. v. 9). hell. Here 
 rightly renders Gr. " Gehenna," the transliteration 
 of Ge. Hinnom, "Valley of Hinnom," into which, 
 after the abolition of the Moloch worship practised 
 there (2 Kings xxiii. 10), all kinds of refuse, includ- 
 ing the corpses of criminals, were cast to be burned 
 by fires that did not go out. It was the name 
 given to the place of punishment in Hades, the 
 
 15 
 
326 Westminster New Testament 
 
 unseen world, the abode of the dead, in some 
 passages in N.T. also wrongly translated *^hell." 
 
 6. farthings. This is not the same coin as Matt. 
 V. 26 ; Mark xii. 42 ; but four times its value, and 
 a tenth to a sixteenth of a denarius, which was 
 worth about two shillings, one. Though they are 
 so cheap, before God. R.V., "in the sight of 
 God." God, as it were, notices every one of them. 
 
 7. Fear not. "cease to fear." 
 
 8. Fear of men leads to hypocrisy ; fear of God 
 will lead to confession of Christ, confess. The 
 disciples, Jesus' Messiahship ; He, their discipleship. 
 the angels of God. Matthew has " My Father." 
 
 9. denieth; Cf xxii. 34, 61. 
 
 10. Matthew (xii. 31, 32) and Mark (iii. 28, 29) 
 connect this saying with the charge of alliance with 
 Satan, and this is probably the historical setting. 
 
 blasphemeth. Cf. Lev. xxiv. 16. shall not be 
 forgiven. It is not a particular sin of word or deed 
 that is meant, but a state of such antagonism to 
 goodness and grace, as excludes penitence and faith 
 and therefore also pardon. It is the same as " the 
 sin unto death" (1 John v. I6). 
 
 11-12. The connection of thought is: Do not 
 fear that you will blaspheme the Holy Ghost in 
 time of persecution, for God's Holy Spirit will be 
 with you to give you utterance. 
 
 11. Unto the synagogues. R.V., "before the 
 synagogues," which held courts and could excom- 
 municate (vi, 22 ; John ix. 22, xii. 42, xvi. 2), and 
 sentence to scourging (Matt. x. 17) by the " attend- 
 ant " (see on iv. 20). magistrates. R.V.," rulers." 
 powers. R.V., "authorities"; the Sanhedrin or 
 Gentile courts, take ye no thought. R.V., "be 
 not anxious " (cf. Matt. vi. 25). how. The manner. 
 
St. Luke xii. 13-21 227 
 
 what. The matter, answer. Lit., "apologise" 
 (cf. xxi. 14). 
 12. in the same hour (cf. Ex. iv. 12; 2 Tim. 
 
 iv. 17). The Holy Spirit is the Paraclete, one 
 called to the help of another, to plead for him or 
 to succour him (cf. John xiv. 26, xv. 26). 
 
 Luke xii. 13-21. 
 THE RICH FOOL. 
 
 13 And one of the company said unto him, Master, speak to 
 
 14 my brother, that he divide the inheritance with me. And 
 he said unto him, Man, who made me a judge or a divider 
 
 15 over you? And he said unto them. Take heed, and 
 beware of covetousness ; for a man's life consisteth not in 
 
 16 the abundance of the things which he possesseth. And 
 he spake a parable unto them, saying, The ground of a 
 
 17 certain rich man brought forth plentifully : and he thought 
 within himself, saying, What shall I do, because I have no 
 
 18 room where to bestow my fruits? And he said. This will 
 I do : I will pull down my barns, and build greater ; and 
 
 19 there will I bestow all my fruits and my goods. And I 
 will say to my soul, Soul, thou hast much goods laid up for 
 many years ; take thine ease, eat, drink, and be merry. 
 
 20 But God said unto him, Thou fool, this night thy soul shall 
 be required of thee ; then whose shall those things be, 
 
 21 which thou hast provided ? So is he that layeth up treasure 
 for himself, and is not rich toward God. 
 
 This passage is found in Luke only. The appeal 
 to Jesus to settle a quarrel about property is the 
 occasion for a warning against covetousness, which 
 is enforced by the Parable of the Rich Fool. Even 
 if the man who made the appeal had been wronged, 
 Jesus censured the anxiety about earthl}^ goods 
 which suggested such a use of His authority as 
 
228 Westminster New Testament 
 
 a teacher. He steadily refused to interfere in 
 secular affairs. His interest, purpose, and authority 
 were in another realm — God's rule in the soul of man. 
 IS. speak. R.V., "bid." He settles the rights 
 of his own case, and seeks only the authority of 
 Jesus to confirm his own decision. 
 
 14. man. The address expresses displeasure 
 (cf. xxii. 58-60 : Rom. ii. 1, ix. 20). made. Ap- 
 pointed (Ex. ii. 14). Jesus' attitude to worldly affairs 
 is expressed in John xviii. 36. 
 
 15. covetousness. R.V., "all covetousness " ; 
 rather, "every form of covetousness" (cf iv. 13 
 and Matt. xii. 31). Jesus detects the motive of the 
 request, but addresses not the petitioner alone, but 
 the whole multitude, for, etc. Gr. " for not in a 
 man's abundance consisteth his life from the things 
 which he possesseth." Even though a man has 
 plenty, it is not in what he owns that his ti-ue life 
 lies. That is the probable meaning. Less prob- 
 able is the interpretation : Though a man be rich, 
 yet his life is not one of his possessions — that is, he 
 has no control over it. Yet the parable does illus- 
 trate this particular point. The truth taught is 
 that the worth of a man's life does not depend 
 on his wealth, or that wealth cannot prolong life. 
 
 16. ground. The source of the wealth was un- 
 objectionable, brought forth plentifully. The 
 Greek word is used by medical writers. 
 
 18. my. This pronoun is repeated again and 
 again, showing the self-sufficiency of wealth (cf. 
 1 Sam. XXV. 11). 
 
 19. soul. The seat of the feelings of pleasure or 
 pain, many years. Cf. Jas. iv. 13-17. eat, 
 drink. Cf. Ecclus. xi. 19. 
 
 20. fool. See on xi. 40. this night. In contrast 
 
St. Luke xii. 22-34 229 
 
 to many years, thy SOUl, etc. " do they require thy 
 soul" (A.V. marg.). It is not necessary to con- 
 jecture who " they " are. This is an impersonal 
 plural, cf. ver. 48. 
 
 21. layeth up treasure. Cf. Matt. vi. 19; 
 2 Cor. xii. 14. toward. In relation to God; rich 
 in what God is pleased with. 
 
 Luke xii. 22-34 (cf« Matt. vi. 21, 25-33). 
 ANXIETY FORBIDDEN. 
 
 22 And he said unto his disciples, Therefore I say unto you. 
 Take no thought for your life, what ye shall eat ; neither 
 
 23 for the body, what ye shall put on. The life is more than 
 
 24 meat, and the body is more than raiment. Consider the 
 ravens ; for they neither sow nor reap ; which neither 
 have storehouse nor barn ; and God feedeth them : how 
 
 25 much more are ye better than the fowls ? And which of 
 you with taking thought can add to his stature one cubit ? 
 
 26 If ye then be not able to do that thing which is least, why 
 
 27 take ye thought for the rest ? Consider the lilies how they 
 grow : they toil not, they spin not ; and yet I say unto you, 
 that Solomon in all his glory was not arrayed like one of 
 
 28 these. If then God so clothe the grass, which is to-day 
 in the field, and to-morrow is cast into the oven ; how much 
 
 29 more will he clothe you, O ye of little faith ? And seek 
 not ye what ye shall eat, or what ye shall drink, neither 
 
 30 be ye of doubtful mind. For all these things do the nations 
 of the world seek after : and your Father knoweth that ye 
 
 31 have need of these things. But rather seek ye the kingdom 
 of God ; and all these things shall be added unto you. 
 
 32 Fear not, little flock ; for it is your Father's good pleasure 
 
 33 to give you the kingdom. Sell that ye have, and give 
 alms ; provide yourselves bags which wax not old, a 
 treasure in the heavens that faileth not, where no thief 
 
230 Westminster New Testament 
 
 34 approacheth, neither moth corrupteth. For where your 
 treasure is, there will your heart be also. 
 
 From the multitude Jesus turns to His disciples, 
 and delivers to them a discourse^ forbidding anxiety 
 (22-34), calling to watchfulness (35-40), and de- 
 scribing wise and foolish stewardship (4 1-48). This 
 first section on anxiety is from Q, and is part of 
 the Sermon on the Mount in Matthew. Whether 
 spoken at the same time or not, it fitly follows the 
 warning against covetousness (cf. Heb. xiii. 5). 
 
 22. therefore. In this context refers back to 
 ver. 15. take no thought. R.V., "be not 
 anxious " (cf. 1 Cor. vii. 32 ; Phil. iv. 6). life. 
 R.V. marg., "or soul." The same Greek word 
 means both. The word is a link with vers. 19, 20. 
 
 23. is more than meat (R.V., " the food "). 
 The soul is something greater than the food, as 
 the means is less than the end. He who gives 
 soul and body can and will give food and raiment. 
 The greater includes the less. 
 
 24. ravens. Matthew has "the birds of the 
 heaven " (cf. Job xxxviii. 41 ; Ps. cxlvii. 9). The 
 name includes the whole crow tribe. SOW, reap, 
 storehouse, barn. All points of contact with 
 vers. 16-18. how much more are ye better. 
 R.V., " of how much more value are ye " as children 
 than they as creatures only. 
 
 25. stature, "age" (cf. John ix. 21-23; Heb. 
 xi. 11) is the meaning here of the Greek word, for 
 (1) a cubit would be an enormous increase of 
 height ; and (2) there is more anxiety about pro- 
 longing life than increasing stature. 
 
 26. This verse has no equivalent in Matthew, 
 rest. Food, clothing, etc. 
 
St. Luke xii. 35-40 231 
 
 27. lilies. Song ii. l6, iv. 5, vi. 2, 3. In v. 13 
 
 they are compared to human lips ; a red flower is 
 
 clearly meant. But the word may be used for 
 flowers generally. 
 
 29. seek not. " cease to seek." neither be ye 
 
 of doubtful mind. A.V. marg., " live not in careful 
 suspense." Do not be tossed about by care like a ship 
 atsea. But the word may mean also "be not uplifted." 
 
 30. the nations of the world. An Aramaic 
 expression common in Rabbinic writings. 
 
 31. But. Stronger R. v., " Howbeit." 
 
 32. There is no parallel to this verse in Matthew. 
 Whether this is the original context or not we do 
 not know. Those who seek will find the Kingdom, 
 and the other things they have not sought. 
 
 33. The greater part of this verse (to faileth not) 
 is peculiar to Luke. Instead of anxiety to get and 
 keep^ let there be generosity in giving. This is a 
 principle of the Kingdom^ not a hard-and-fast rule. 
 a treasure in the heavens. In contrast to ver. 20. 
 moth. Garments stored up must be referred to here. 
 
 34 Cf. 1 Cor. vii. 32-34. He who has his 
 possessions devoted to the service of the Kingdom 
 will also have his affections there. 
 
 Luke xii. 35-40 (cf. Mark xiii. 34-37 ; Matt. xxiv. 
 
 43, 44). 
 
 THE CALL TO WATCHFULNESS. 
 
 35 Let your loins be girded about, and your lights burning ; 
 
 36 and ye yourselves like unto men that wait for their lord, 
 when he will return from the wedding ; that when he 
 Cometh and knocketh, they may open unto him immedi- 
 
 37 ately. Blessed are those servants, whom the lord when he 
 Cometh shall find watching : verily I say unto you, that he 
 
232 Westminster New Testament 
 
 shall gird himself, and make them to sit down to meat, and 
 
 38 will come forth and serve them. And if he shall come in 
 the second watch, or come in the third watch, and find 
 
 39 them so, blessed are those servants. And this know, that 
 if the goodman of the house had known what hour the 
 thief would come, he would have watched, and not have 
 
 40 suffered his house to be broken through. Be ye therefore 
 ready also : for the Son of man cometh at an hour when ye 
 think not. 
 
 In this passage vers. 35-38 are peculiar to Luke. 
 There are sayings similar to these in vers. 39, 40 in 
 Matthew and also Mark, but in both of these Evan- 
 gelists these are found in Jesus' discourse regai^ding 
 the last things, at the end of His ministry. 
 
 S5. loins girded about. The long robes, which 
 were a hindrance to movement, were drawn up and 
 allowed to hang over the girdle, so that the lower 
 limbs were free to move. The phrase is a symbol 
 for readiness to serve, labour, or travel, lights 
 (R.V., " lamps ") burning. This seems to be taken 
 from the Parable of the Ten Virgins (Matt. xxv. 1). 
 
 36. wait. Better R.V., ^Hooking for." It is 
 eager desire that is meant, wedding. R.V., 
 "marriage-feast"; another apparent reference to 
 the parable in Matt. xxv. 1. return. This rendering 
 is uncertain ; possibly the word means " depart." 
 Here the master is not himself the bridegroom. 
 
 37. gird himself. Cf. John xiii. 4> ; Rev. iii. 20, 
 21, and xix. 9- The contrast is presented in xvii. 
 7-10. 
 
 38. watch. Either the two last of the three 
 Jewish watches into which the time from sunset 
 to dawn was divided (Judg. vii. 19), or the two 
 middle watches of the four Roman (Mark xiii. 35 ; 
 Acts xii. 4). 
 
St. Luke xii. 41-48 233 
 
 39. The metaphor is changed suddenly ; not the 
 master's return is to be welcomed, but the thief s 
 attempt hindered. The point of comparison in 
 each case is readiness for an emergency (cf. 
 1 Thess. V. 2 ; 2 Pet. iii. 10; Rev. iii. 3, xvi. 15). 
 suffered. R.V., " left " ; suggests that he was away 
 from home, broken through. Gr. "digged 
 through/' the walls being of mud. 
 
 40. It is the Second Advent which is here re- 
 ferred to. See the notes on chap. xxi. 
 
 Luke xii. 41-48 (cf. Matt. xxiv. 45-51). 
 STEWARDSHIP WISE AND FOOLISH. 
 
 41 Then Peter said unto him, Lord, speakest thou this parable 
 
 42 unto us, or even to all ? And the Lord said, Who then is 
 that faithful and wise steward, whom his lord shall make 
 ruler over his household, to give them their portion of 
 
 43 meat in due season ? Blessed is that servant, whom his 
 
 44 lord when he cometh shall find so doing. Of a truth I say 
 unto you, that he will make him ruler over all that he hath. 
 
 45 But and if that servant say in his heart. My lord delayeth 
 his coming ; and shall begin to beat the menservants and 
 
 46 maidens, and to eat and drink, and to be drunken ; the 
 lord of that servant will come in a day when he looketh 
 not for him, and at an hour when he is not aware, and will 
 cut him in sunder, and will appoint him his portion with 
 
 47 the unbelievers. And that servant, which knew his lord's 
 will, and prepared not himself, neither did according to his 
 
 48 will, shall be beaten with many stripes. But he that knew 
 not, and did commit things worthy of stripes, shall be 
 beaten with few stripes. For unto whomsoever much is 
 given, of him shall be much required : and to whom men 
 have committed much, of him they will ask the more. 
 
234 Westminster New Testament 
 
 Matthew has the parallel to vers. 42-46. The 
 saying about few and many stripes is peculiar to 
 Luke. He also alone records Peter's impulsive 
 interruption (of. ix. 33) as the occasion for the 
 saying. 
 
 41. parable. Figurative saying. The reference 
 is probably to the surprising promise of ver. 37. 
 US all. Peter is anxious to know if this is a peculiar 
 privilege (cf. John xxi. 21, 22). 
 
 42. Who then. Jesus promises no privilege, 
 but declares the conditions which must be fulfilled 
 to secure any. faithful. Trustworthy (cf. Num. 
 xii. 7 ; 1 Sam. xxii. 14). wise. Sensible (cf xvi. 8 ; 
 Gen. xli. 39). Steward. A slave left in charge. 
 portion of meat. R.V., "food" — that is, rations, 
 given out on Roman estates daily, weekly, or 
 monthly. 
 
 44. of a truth. Matthew has Amen. 
 
 45. But and if. Better R.V., " but if" delay- 
 eth. Cf 2 Pet. iii. 3, 4. begin. The lord's coming 
 puts a stop to it. maidens. Better R.V., " maid- 
 servants," female slaves, to be drunkenJ To get 
 drunk, probably getting the means of his self-indul- 
 gence by holding back the rations of the other 
 slaves. 
 
 46. cut him in sunder. Lit, his punishment 
 is this violent death (cf. 2. Sam. xii. 31 ; 1 Chron. 
 XX. 3 ; Amos i. 3 ; Rev. xi. 31). portion'. That is, 
 the punishment he receives, unbelievers. Misses 
 the point ; R.V., " unfaithful " (servants) is better ; 
 Matthew has "hypocrites." On the Lord's return 
 the servant intended to pretend that he had been 
 faithful. 
 
 47. that servant. Not the steward, but a less 
 offender, knew! Cf. Rom. ii. 14. beaten with 
 
St. Luke xii. 49-53 235 
 
 manyi Stripes is not in the Gr.. but must be under- 
 stood. 
 
 48. knew not. Ignorance, due to indifference, 
 and therefore culpable. There are degrees of 
 ability, opportunity, responsibility, and culpability 
 — this is the lesson. 
 
 Luke xii. 49-53 (cf. Matt. x. 34, 36). 
 NOT PEACE, BUT DIVISION. 
 
 49 I am come to send fire on the earth ; and what will I, if it 
 
 50 be already kindled ? But I have a baptism to be baptized 
 with ; and how am I straitened till it be accomplished ! 
 
 51 Suppose ye that I am come to give peace on earth? I tell 
 
 52 you, Nay ; but rather division : for from henceforth there 
 shall be five in one house divided, three against two, and 
 
 53 two against three. The father shall be divided against the 
 son, and the son against the father ; the mother against 
 the daughter, and the daughter against the mother ; the 
 mother-in-law against her daughter-in-law, and the daughter- 
 in-law against her mother-in-law. 
 
 The sayings about fire and baptism are peculiar 
 to Luke. Matthew and Luke have both drawn 
 from Q the saying about family division, but 
 Matthew gives it in the discourse connected with 
 the Mission of the Twelve. 
 
 49. fire. Of strife, as the following verses more 
 fully declare ; or of a holy zeal, which as its result 
 will bring enmity, as iii. I6 suggests, and what 
 will I, etc. The meaning of this rendering of a 
 very difficult saying is not clear. Probably it 
 means : " What more have I to desire, if it be 
 already kindled " (Plummer). Jesus was eager to 
 see his work tell. 
 
236 Westminster New Testament 
 
 50. baptism (cf. Ps. xlii. 7, Ixix. 2, 3, 14, 15, 
 cxxiv. 4f, 5, cxliv. 7 ; Isa. xliii. 2). The reference is 
 to the Passion, an experience in which Jesus thinks 
 Himself ^Mmmersed." This metaphor is used in 
 Mark x. 38. straitened. A.V. margin, " pained " 
 (cf. Phil. i. 23). He had ever the foretaste of the 
 Passion (cf. John xii. 27), and was eager for the 
 fulfilment of His Father's will. 
 
 51. peace. That was what the Jews expected 
 from the Messiah, rather. " no other thing than." 
 
 52. Matthew has not this part of the saying 
 (cf Mic. vii. 6). five. The mother and mother- 
 in-law in ver. 53 are the same person, three. Son, 
 daughter, and daughter-in-law. twO. Father and 
 mother (or mother-in-law). 
 
 53. Matthew adds here the saying : " A man's foes 
 shall be they of his own household." 
 
 Luke xii. 54-59 (cf. Matt. xvi. 23, v. 25, 26). 
 
 THE SIGNS OF THE END AND THE DUTY 
 OF RECONCILING THE ADVERSARY. 
 
 54 And he said also to the people, When ye see a cloud rise 
 out of the west, straightway ye say, There cometh a shower ; 
 
 55 and so it is. And when ye see the south wind blow, ye 
 
 56 say, There will be heat ; and it cometh to pass. Ye 
 hypocrites, ye can discern the face of the sky and of the 
 
 57 earth ; but how is it that ye do not discern this time ? Yea, 
 and why even of yourselves judge ye not what is right ? 
 
 58 When thou goest with thine adversary to the magistrate, as 
 thou art in the way, give diligence that thou mayest be 
 delivered from him ; lest he hale thee to the judge, and the 
 judge deliver thee to the officer, and the officer cast thee 
 
 59 into prison. I tell thee, thou shalt not depart thence, till 
 thou hast paid the very last mite. 
 
St. Luke xii. 54-59 237 
 
 Luke brings together two sayings probably 
 spoken on different occasions. If Matt. xvi. 2, 3, 
 the parallel to vers. 54>-57, be unauthentic, as it 
 probably is, being " omitted by some of the most 
 ancient and other important authorities " (R.V. 
 marg.), then the saying is peculiar to Luke. The 
 second saying, vers. 58, 59, is taken by Matthew 
 as well as Luke from Q, but Matthew gives it as 
 part of Jesus' teaching on the duty of reconciliation 
 in the Sermon on the Mount. The context here 
 seems more suitable. Timely repentance may avert 
 the hastening judgment. 
 
 54. also. Marks the close of this discourse. 
 people. R.V., ^^ multitudes." Jesus turns to them 
 from the disciples, west. The Mediterranean 
 Sea, from which rain would generally come (cf. 
 1 Kings xviii. 44). straightway. ^^With no 
 hesitation." shower. A heavy downpour. 
 
 55. heat. R.V., "scorching heat" or (marg.) 
 ''hot wind" (cf. Jas. i. 11). 
 
 56. hypocrites. They were playing a part in 
 professing not to understand the important events 
 of John's and Jesus' ministry, discern. R.V., 
 "interpret," Gr. "prove." Test your knowledge 
 of the signs of the weather. 
 
 57. even of yourselves. From your own con- 
 science, without any outward help ; or " also of 
 yourselves," judge the signs of the times as of the 
 weather. 
 
 58. delivered from him. R.V., " quit of him," 
 i.e. "come to terms with him." officer. Gr. 
 " exactor." At Athens the exactors recorded the fine 
 imposed by the magistrate, but it was not their 
 duty to enforce payment. 
 
 59. thee. An individual appeal, mite. Half 
 
238 Westminster New Testament 
 
 of the coin mentioned in ver. 6. It would be 
 straining the sense of the parable to find in it 
 the solution of the problem whether the future 
 punishment is eternal or not. 
 
 Luke xiii. 1-5. 
 
 WARNINGS OF JUDGMENT, 
 
 There were present at that season some that told him of 
 the Galilseans, whose blood Pilate had mingled with their 
 
 2 sacrifices. And Jesus answering said unto them, Suppose 
 ye that these Galilaeans were sinners above all the Galilseans, 
 
 3 because they suffered such things ? I tell you, Nay : but, 
 
 4 except ye repent, ye shall all likewise perish. Or those 
 eighteen, upon whom the tower in Siloam fell, and slew 
 them, think ye that they were sinners above all men that 
 
 5 dwelt in Jerusalem ? I tell you. Nay : but, except ye repent, 
 ye shall all likewise perish. 
 
 There are here three passages peculiar to Luke ; 
 the call to penitence based on the report of the 
 slaughter of the Galilaeans (1-5), the Parable of 
 the Barren Fig Tree (6-9), and the Sabbath cure 
 (10-17). The reference to time is altogether 
 indefinite. 
 
 1. There is no other record of such a massacre, 
 but both the character of the Galilaeans, and the 
 character of Pilate, make altogether credible such 
 a collision between their violence and his severity. 
 Herod may have resented this treatment of his 
 subjects (see on xxiii. 12). were present. Better, 
 ^^ there came" (cf. Acts x. 21; Matt. xxvi. 50; 
 
 John xi. 28). at that (R.V., "very") season. 
 
 At the moment He spoke. The informants might 
 think the fact one of the signs of the time, blood. 
 
St. Luke xiii. 6-9 239 
 
 They were slaughtered in the court of the temple 
 as the beasts for their sacrifices were being 
 slain. 
 
 2. Jesus' answer shows that He did not regard 
 this statement as an appeal to denounce Pilate 
 with a view to get Him into difficulties, but as an 
 illustration of the common belief that exceptional 
 suffering indicated exceptional guilt. 
 
 3. Just anticipates a general judgment on the 
 nation, and urges timely repentance. 
 
 4. We have no other reference to this event. 
 The well-known tower in Siloam (the site of which 
 has been identified) was probably surrounded by 
 houses, involved in its ruin. sinners. R.V., 
 "offenders," Gr. "debtors," as in vii. 41, xi. 4 
 (cf. xii. 58). It has been conjectured that these 
 men were working at the aqueducts for which 
 Pilate was paying out of the temple treasury ; 
 these men were debtors to it for their wages. But 
 probably Jesus intends only the wider sense that 
 all men are God's debtors. 
 
 Luke xiii. 6-9 (cf. Mark xi. 12-14, 20, 21 ; Matt. xxi. 
 18-20). 
 
 THE BARREN FIG TREE. 
 
 6 He spake also this parable ; A certain man had a fig tree 
 planted in his vineyard ; and he came and sought fruit 
 
 7 thereon, and found none. Then said he unto the dresser 
 of his vineyard, Behold, these three years I come seeking 
 fruit on this fig tree, and find none : cut it down ; why 
 
 8 cumbereth it the ground? And he answering said unto 
 him, Lord, let it alone this year also, till I shall dig about 
 
 9 it, and dung it : and if it bear fruit, well : and if not, 
 then after that thou shalt cut it down. 
 
240 Westminster New Testament 
 
 Luke does not record the fact of the cursing of 
 the barren fig tree found in Matthew and Mark ; but 
 there is no good ground for supposing that either 
 parable has been changed to fact, or fact to parable. 
 If Luke knew the fact, he did not think it needful 
 to include it as well as the parable, as both con- 
 veyed the same lesson (cf. Hos. ix. 10 ; Joel i. 7). 
 
 6. fig tree . . . vineyard. Not an uncommon 
 practice (cf. Song ii. 13). 
 
 7. three years. This is no allusion to the 
 length of our Lord's ministry, but to the time 
 within which a fig tree reaches its maturity, and 
 shows whether it is to be fruitful or not. why 
 cumbereth it the ground ? R. V., " why doth it 
 also cumber the ground ? " Fruitless itself, it also 
 makes useless the soil. 
 
 9. R.V. has "thenceforth" instead of "then 
 after that," and connects the phrase with bear 
 fruit. If the tree begins and keeps on bearing 
 fruit, it will not be cut down. This is the better 
 rendering, shalt CUt it down. Better, "thou 
 shalt have it cut down." Thou shalt give the 
 order, and I shall cut it down. The gardener will 
 wait for the master's command. While the warning 
 of the doom of fruitlessness applies to the individual 
 soul, it is especially addressed to the Jewish nation, 
 for which God had done so much, and which had 
 made Him so poor a return. 
 
 Luke xiii. 10-17. 
 A SABBATH CURE. 
 
 10 And he was teaching in one of the synagogues on the 
 
 11 sabbath. And, behold, there was a woman which had a 
 spirit of infirmity eighteen years, and was bowed together, 
 
St. Luke xiii. 10-17 241 
 
 12 and could in no wise lift up herself. And when Jesus saw 
 her, he called her to him, and said unto her, Woman, thou 
 
 13 art loosed from thine infirmity. And he laid his hands on 
 her : and immediately she was made straight, and glorified 
 
 14 God. And the ruler of the synagogue answered with in- 
 dignation, because that Jesus had healed on the sabbath 
 day, and said unto the people. There are six days in which 
 men ought to work : in them therefore come and be healed, 
 
 1 5 and not on the sabbath day. The Lord then answered him, 
 and said, Thou hypocrite, doth not each one of you on the 
 sabbath loose his ox or his ass from the stall, and lead him 
 
 16 away to watering ? And ought not this woman, being a 
 daughter of Abraham, whom Satan hath bound, lo, these 
 eighteen years, be loosed from this bond on the sabbath day ? 
 
 17 And when he had said these things, all his adversaries were 
 ashamed : and all the people rejoiced for all the glorious 
 things that were done by him. 
 
 Although not recorded in either of the other 
 EvangeHsts, the story carries with it the proofs of 
 historic truth. 
 
 10. synagogues. This must have been in a 
 district where hostility to Jesus was not yet pro- 
 nounced, as it had become in Galilee, or the 
 incident must belong to a veiy early stage of the 
 ministry there. 
 
 11. a spirit of infirmity. A spirit that caused 
 infirmity (cf. xi. 14). The Evangelist regards this 
 as a case of demonic possession, although no signs 
 of madness are mentioned. He may have drawn 
 an inference from Jesus' phrase, " whom Satan hath 
 bound" (ver. l6), in which Jesus probably attri- 
 buted the disease to some sin committed by the 
 woman. 
 
 12. 13. Jesus does not deal with her as with 
 a demoniac, nor is heir cure similarly described. 
 
 i6 
 
242 Westminster New Testament 
 
 It appears an altogether unasked-for cure, made 
 straight (Acts xv. 16 ; Heb. xii. 12). A tenii used 
 by physicians. 
 
 14. An indirect censure of the action of Jesus in 
 an address to the people. 
 
 15. Thou hypocrite. R.V., "ye hypocrites." 
 The " play-acting " was twofold in its manner and 
 motive. The people were addressed, but the 
 rebuke was intended for Jesus. Zeal for the 
 Sabbath concealed enmity to Him. watering". 
 The Talmud allows water to be drawn for the 
 animalj but not to be carried to it in a vessel. 
 For other arguments of Jesus against the charge of 
 Sabbath-breaking, see vi. 3, 5, 9 ; Mark ii. 21, 28 ; 
 John V. 17. 
 
 16. A double contrast: an animal — a daughter 
 of Abraham ; bound by man — bound by Satan. 
 
 17. adversaries. The ruler was not the only 
 enemy of Jesus present, were ashamed. Better 
 R.V., "were put to shame" (cf. 2 Cor. vii. 14, 
 ix. 4 ; 1 Pet. iii. 16). rejoiced. There was a 
 popular revolt against the authorities ; the people 
 were more responsive than scribes and Pharisees 
 to the appeal of Jesus' ministry. 
 
 Luke xiii. 18-21 ( = Mark ix. 30-32 ; Matt. xiii. 31-33)- 
 THE MUSTARD SEED AND THE LEAVEN. 
 
 18 Then said he, Unto what is the kingdom of God like? 
 
 19 and whereunto shall I resemble it? It is like a grain of 
 mustard seed, which a man took, and cast into his garden ; 
 and it grew, and waxed a great tree ; and the fowls of the 
 
 20 air lodged in the branches of it. And again he said, 
 
 21 Whereunto shall I liken the kingdom of God? It is like 
 
St. Luke xiii. 18-21 243 
 
 leaven, which a woman took and hid in three measures of 
 meal, till the whole was leavened. 
 
 The Parable of the Mustard Seed is given by 
 Mark and Matthew as well, the Parable of the 
 Leaven by Matthew. Matthew gives both parables 
 in the collection of parables about the Kingdom. 
 As companions the two parables illustrate com- 
 plementary aspects of the growth of the Kingdom — 
 the one its expansive power, the other its pervasive 
 influence. 
 
 18. then. R. v., '^ therefore." Luke intends to 
 connect the parables with the previous incident, 
 or if that be set aside as an interruption, with the 
 teaching Jesus was giving in the synagogue (ver. 11). 
 That does not, however, settle the question of the 
 original context. With the double question com- 
 pare Isa. xl. 18. 
 
 19- mustard seed. " Small as a mustard seed " 
 was a Jewish proverb. It is either the Salvadora 
 Persica. which may reach a height of twenty-four 
 feet, or the Sinapis nigra, which is sometimes twelve 
 feet, that is here meant, his garden. R.V., "his 
 own garden." It is Israel, God's peculiar pos- 
 session, in which the Kingdom is planted, 
 fowls. R. v., "birds." Cf. Ezek. xxxi. 6; Dan. iv. 
 9-18). 
 
 21. three. There is no hidden significance in 
 the number three, measures. G\\"saton." See 
 R.V. margin on Matt. xiii. 33 : " The word in 
 Greek denotes the Hebrew seah, a measure con- 
 taining nearly a peck and a half." 
 
244 Westminster New Testament 
 
 (J5) The Second Section (Luke xiii. 22- 
 xvii. 10). 
 
 Luke xiii. 22-30 (cf. Matt. vii. 13, 14, 22, 23, viii. 11, 12, 
 xix. 30, XX. 16, XXV. ia-12; Mark x. 31). 
 
 WARNING AGAINST FALSE HOPES 
 (OR VAIN CONFIDENCE). 
 
 22 And he went through the cities and villages, teaching, and 
 
 23 journeying toward Jerusalem. Then said one unto him, 
 Lord, are there few that be saved ? And he said unto 
 
 24 them, Strive to enter in at the strait gate : for many, I say 
 unto you, will seek to enter in, and shall not be able. 
 
 25 When once the master of the house is risen up, and hath 
 shut to the door, and ye begin to stand without, and to 
 knock at the door, saying, Lord, Lord, open unto us ; and 
 he shall answer and say unto you, I know you not whence 
 
 26 ye are : then shall ye begin to say, We have eaten and 
 drunk in thy presence, and thou hast taught in our streets. 
 
 27 But he shall say, I tell you, I know you not whence ye are ; 
 
 28 depart from me, all ye workers of iniquity. There shall be 
 weeping and gnashing of teeth, when ye shall see Abraham, 
 and Isaac, and Jacob, and all the prophets, in the kingdom 
 
 29 of God, and you yourselves thrust out. And they shall 
 come from the east, and from the west, and from the north, 
 and from the south, and shall sit down in the kingdom of 
 
 30 God. And, behold, there are last which shall be first, 
 and there are first which shall be last. 
 
 In this passage Luke combines a number of 
 • sayings, probably from Q^ found in different con- 
 texts in Matthew. Ver. 30 is also given in Mark 
 (x. 31). Luke gives the indication of time, but it 
 is doubtful whether he intends to suggest a second 
 journey up to Jerusalem in accordance with the 
 
St. Luke xiii. 22-30 245 
 
 Fourth Gospel, or is thinking of one (the last) 
 journey throughout this whole document (see 
 Introduction/p. 23). He alone records the question 
 to which Jesus' saying about the strait gate is the 
 answer. 
 
 23. one. Whether a disciple, a friend, or foe we 
 are not told. Did he expect an assurance that 
 not only Israel, but all Israel, would be saved ? be 
 saved. " are being saved " (cf. Acts ii. 47 ; 1 Cor. 
 i. 18 ; 2 Cor. ii. 15). them. Jesus answers the 
 question by a warning to the multitude. 
 
 24. Strive. Lit., " agonise," " strain every nerve." 
 at the strait gate. R.V., "by the narrow door" 
 (Matt. vii. 13, R.V., " by the nan'ow gate"), will 
 seek. After the door is shut ; till then all who 
 strive will get in. "Seek" means less serious 
 purpose and less severe effort than " strive." able, 
 "have strength to," i.e. force open the closed 
 door. 
 
 25. When once. Better R.V. margin, "able, 
 when once," connecting the verse immediately with 
 the preceding clause. In the Parable of the Virgins 
 (Matt. XXV. 10, 12) we have also the closed door, 
 but what follows has its parallel in Matt. vii. 22, 
 23. knock. Force having failed, entreaty is used. 
 
 26. A knowledge of Christ in the flesh is ad- 
 vanced as a plea, but in vain. 
 
 27. depart, etc. A quotation from Ps. vi. 8. 
 
 28. thrust out. " being thrust out." 
 
 29. Isa. xlv. 6 and xlix. 12 are here combined 
 (cf. Ps. cvii. 3 ; 1 Chron. ix. 24). Matthew gives 
 this saying in connection with the faith of the 
 Roman centurion, and makes more definite the 
 exclusion of the Jews and the admission of the 
 Gentiles to the Kingdom, a reversal of all Jewish 
 
246 Westminster New Testament 
 
 expectations, sit down. Gr. "recline" at a 
 banquet, the Jewish conception of the Messianic 
 Kingdom (xiv. 15 ; Rev. xix. 9). 
 
 30. A saying several times used by Jesus (Matt. 
 xix. 30 = Mark x. 31 ; Matt. xx. 16). This is a 
 warning that present appearances may deceive, 
 that those who now seem sure of the Kingdom 
 may miss it, and it may be found of those who 
 now appear to have no hope of it. 
 
 Luke xiii. 31-35 (cf. Matt, xxiii. 37-39). 
 THE LAMENT OVER JERUSALEM. 
 
 31 The same day there came certain of the Pharisees, saying 
 unto him, Get thee out, and depart hence : for Herod will 
 
 32 kill thee. And he said unto them, Go ye, and tell that 
 fox, Behold, I cast out devils, and I do cures to day and 
 
 33 to morrow, and the third day I shall be perfected. Never- 
 theless I must walk to day, and to morrow, and the day 
 following : for it cannot be that a prophet perish out of 
 
 34 Jerusalem. O Jerusalem, Jerusalem, which killest the 
 prophets, and stonest them that are sent unto thee ; how 
 often would I have gathered thy children together, as a 
 hen doth gather her brood under her wings, and ye would 
 
 35 not ! Behold, your house is left unto you desolate : and 
 verily I say unto you. Ye shall not see me, until the time 
 come when ye shall say, Blessed is he that cometh in the 
 name of the Lord. 
 
 Luke alone records the warning of the Pharisees 
 about Herod's intentions, and Jesus' contemptuous 
 answer. The mention of Jerusalem (ver. 23) leads 
 Luke to insert here Jesus' lament, derived from 
 Q, which Matthew gives in a more appropriate 
 situation at the close of Jesus' discourse against 
 the Pharisees. 
 
St. Luke xiii. 31-35 247 
 
 31. Pharisees. As Jesus' enemies their motive 
 was not to save Him, but probably to get Him to 
 Jerusalem into the power of the Sanhedrin, or to 
 awaken the fears of His followers. But Jesus* 
 answer shows that they had not invented the threat, 
 for Jesus replies to Herod, will kill thee. R.V., 
 " would fain kill thee " ; desires or intends to kill. 
 
 32. fox. As the feminine is usual, its use here 
 may not mean deeper contempt than the masculine 
 would (but masculine is found in Song ii. 15). 
 Craftiness, and not violence, is suggested by the 
 word. Jesus assumes that Herod used a vain 
 threat to get rid of Him, not having the courage 
 really to intend His death. Herod courted popu- 
 larity ; and John's execution had already aroused 
 popular resentment, which he would have no desire 
 to increase, behold. The signs of the Messiah 
 (cf. vii. 22). third day. Probably not three 
 actual days are meant, but the phrase expresses an 
 appointed time. God's will, not Herod's pleasure, 
 will fix the end of Jesus' ministry, perfected 
 (cf. Heb. ii. 10, v. 9, vii. 28). Not only will His 
 own vocation be fulfilled, but therein also His ex- 
 perience and character be completed. The Epistle 
 to the Hebrews alone has the idea here expressed. 
 
 33. I must. The Divine necessity is laid upon 
 Him, not Herod's wishes, cannot be. Jerusalem 
 has established a precedent as the proper place for 
 the murder of prophets ; — what scathing irony ! 
 But this is not all Jesus meant. He recognised 
 the Divine will in this precedent. As Messiah He 
 must offer Himself to, and be rejected by, the 
 nation at the capital. 
 
 34. killest. A permanent characteristic of the 
 guilty city (cf. Acts vii. 52). stonest (cf. Matt. 
 
248 Westminster New Testament 
 
 xxi. 85 ; Heb. xii. 20). The lot of Stephen (Acts 
 vii. 58). sent. Not another class than the 
 prophets ; a Hebrew parallelism, how often. 
 This gives support to John's testimony to more 
 visits to, and a longer ministry in, Jerusalem than 
 the Synoptists report, children. This cannot 
 mean anything else than the inhabitants, brood. 
 Matthew has "her chickens" (cf. Deut. xxxii. 11). 
 35. desolate is a gloss. The meaning is : God 
 has withdrawn from His care over you, and you are 
 
 left to yourselves. Ye shall not see me. Cf. 
 
 Jer. vii. 34>, viii. 21. The words, the time COme 
 when, are not authentic. The reference is not 
 either to the triumphal entry into Jerusalem, for 
 that was not the act of Jerusalem itself ; or to the 
 Second Advent, as in all the teaching about it 
 there is no promise of a previous repentance of 
 Jerusalem. The statement is quite general. Only 
 if, and when penitent, will Jerusalem welcome the 
 Messiah. Blessed, etc., is a quotation from Ps. 
 
 cxviii. 26, LXX. the name of the Lord. As 
 representing Jehovah. 
 
 Luke xiv. 1-6. 
 
 ANOTHER SABBATH CURE. 
 
 And it came to pass, as he went into the house of one of 
 the chief Pharisees to eat bread on the sabbath day, that 
 
 2 they watched him. And, behold, there was a certain man 
 
 3 before him which had the dropsy. And Jesus answering 
 spake unto the lawyers and Pharisees, saying, Is it lawful 
 
 4 to heal on the sabbath day ? And they held their peace. 
 
 5 And he took him, and healed him, and let him go ; and 
 answered them, saying, Which of you shall have an ass or 
 an ox fallen into a pit, and will not straightway pull him 
 
St. Luke xiv. i-6 249 
 
 6 out on the sabbath day ? And they could not answer him 
 again to these things. 
 
 The section vers. 1-24 is peculiar to Luke, 
 although the sayings in ver. 5 and ver. 11 have 
 parallels in Matthew (xii. 11, xxiii. 12), and the 
 Parable of the Great Supper (vers. 15-24) has 
 some resemblance to the Parable of the Marriage 
 Feast in Matt. xxii. 2-14. 
 
 1. one of the chief Pharisees. R.V., '^one 
 
 of the rulers of the Pharisees." There were no 
 officials bearing authority among the Pharisees, 
 but some were more prominent than others. 
 These would generally reside in Jerusalem, but 
 Luke does not fix the place of this incident, eat 
 bread. Cf. on xi. 37. Strict as was Jewish Sab- 
 batarianism, banquets were freely indulged in. 
 watched him, R.V., "were watching Him," in 
 suspicion and hostiUty. The invitation seems to 
 have had a sinister motive (cf. vi. 7, xx. 20). 
 
 2. behold. The man's presence does not seem 
 to have been arranged beforehand as a trap for 
 Jesus, as the word suggests that his appearance 
 was a surprise to the guests, perhaps even to the 
 host. Though uninvited, the man would in an 
 Eastern house find entrance easy, dropsy. A 
 medical term (cf. Num. v. 21, 22 ; Ps. cix. 18). 
 
 3. answering. The thoughts that the man's 
 presence as an appeal for a cure would arouse in 
 the suspicious, hostile company. Jesus puts the 
 Pharisees in a dilemma. They could not say Nay, 
 and they would not say Yea. 
 
 4. took him. "Touched" is the usual phrase 
 (iv. 13, xxii. 51). let him go. Rather, "dismissed 
 him," so that no unkindness might be shown him. 
 
250 Westminster New Testament 
 
 5. Which of you. You will in self-interest do 
 what you would prevent My doing in compassion, 
 an ass. R.V. marg., "Many ancient authorities 
 read a son. See chap. xiii. 15." The substitution 
 of "ass" for "son" was due to two reasons: 
 (l)"ass" and "ox "go together more naturally; 
 (2) the argument from beast to man seems 
 weakened. 
 
 6. could not answer. First (ver. 4) they would 
 not, then they could not. 
 
 Luke xiv. 7-14. 
 MORE TABLE-TALK. 
 
 7 And he put forth a parable to those which were bidden, 
 when he marked how they chose out the chief rooms ; 
 
 8 saying unto them, When thou art bidden of any man to a 
 wedding, sit not down in the highest room ; lest a more 
 
 9 honourable man than thou be bidden of him ; and he that 
 bade thee and him come and say to thee, Give this man 
 place ; and thou begin with shame to take the lowest 
 
 10 room. But when thou art bidden, go and sit down in the 
 lowest room ; that when he that bade thee cometh, he 
 may say unto thee, Friend, go up higher : then shalt thou 
 have worship in the presence of them that sit at meat with 
 
 1 1 thee. For whosoever exalteth himself shall be abased ; 
 
 12 and he that humbleth himself shall be exalted. Then said 
 he also to him that bade him, When thou makest a dinner 
 or a supper, call not thy friends, nor thy brethren, neither 
 thy kinsman, nor thy rich neighbours ; lest they also bid 
 
 13 thee again, and a recompence be made thee. But when 
 thou makest a feast, call the poor, the maimed, the lame, 
 
 14 the blind : and thou shalt be blessed ; for they cannot 
 recompense thee : for thou shalt be recompensed at the 
 resurrection of the just. 
 
St. Luke xiv. 7-14 251 
 
 If this " parable " followed immediately on the 
 cure, then, in spite of the unfriendly company, 
 Jesus remained in the house, and observed the 
 scramble among the guests for the best seats, on 
 which He commented in His table-talk. What 
 follows is not a parable in the strict sense, but 
 a lesson in humility figuratively expressed. It is 
 not instruction in deportment or etiquette Jesus 
 is concerned about ; and as the use of the word 
 'parable shows, the counsels are not to be taken 
 literally. 
 
 7. chose. Cf. xxii. 24. chief rooms. R.V., 
 
 "seats." If Jewish custom was followed, of the 
 three seats on a couch, that in the middle was the 
 place of honour, the left came next, and the right 
 last. 
 
 8. wedding". R.V., "marriage feast," when 
 greater formality would be observed than had 
 been at the present gathering, sit ttOt down. 
 Gr. "recline not." 
 
 9. thee and him. The common host has a 
 right to fix the order of precedence, lowest. 
 All others being by this time full. room. R.V., 
 "place." Cf. Prov. xxv. 5-7. 
 
 10. that. If the clause does not express the 
 result, but the intention, it is Jesus' purpose in 
 giving the advice, not the hearer's in following it, 
 that is expressed. He who takes the lowest place 
 will be advanced ; but he must not, in " the pride 
 that apes humility," take it in order to be advanced. 
 go Up. Rather, " come up " beside me. worship. 
 An old use of the word. R.V., "glory," reverence, 
 respect. 
 
 11. One of the sayings used by Jesus on various 
 occasions (xviii. 14; Matt, xxiii. 12). abased. 
 
252 Westminster New Testament 
 
 Better R.V., " humbled." The same word is twice 
 used. This verse shows that Jesus has not been 
 uttering maxims of earthly prudence, but has 
 been teaching figuratively the duty of humility as 
 essential to the Kingdom. 
 
 12. From the guests Jesus turns to the host, 
 and as He was invited as a public teacher, there 
 was no breach of good manners in offering him 
 such advice. Again Jesus is not giving rules to 
 be rigidly observed ; He is not censuring the 
 composition of the company around him ; He is 
 enforcing the moral duty of benevolence as well as 
 hospitality, call not. Always without exception. 
 It is the hospitality which excludes benevolence 
 which is censured, lest. R.V., "lest haply"; a 
 playful warning. There is the danger of getting 
 only the earthly reward of a return invitation, and 
 not the heavenly treasure benevolence secures (cf. 
 Matt. vi. 2, 5). 
 
 1 3. The invited are the economically or physically 
 incapable of entertaining (cf. Tob. iv. 7). 
 
 14. blessed. In not getting temporary earthly 
 recompense, but the eternal heavenly reward. 
 Jesus does not here appeal to mere prudential 
 calculation, because the reward He promises does 
 not appeal to the worldly, the resurrection of 
 the just. This looks like a reference to the 
 doctrine of the double resurrection (cf. 1 Cor. xv. 
 23 ; 1 Thess. iv. l6; Rev. xx. 5, 6), the righteous 
 being raised first ; but it is doubtful whether Jesus 
 taught the resurrection of the wicked as well as 
 the righteous, and certain that nowhere else does 
 He teach the double resurrection. 
 
St. Luke xiv. 15-24 253 
 
 Luke xiv. 15-24 (cf. Matt. xxii. 2-14). 
 THE GREAT SUPPER. 
 
 15 And when one of them that sat at meat with him heard 
 these things, he said unto him, Blessed is he that shall eat 
 
 16 bread in the kingdom of God, Then said he unto him, 
 
 17 A certain man made a great supper, and bade many : and 
 sent his servant at supper time to say to them that were 
 
 iS bidden. Come ; for all things are now ready. And they 
 all with one consent began to make excuse. The first said 
 unto him, I have bought a piece of ground, and I must 
 
 19 needs go and see it : I pray thee have me excused. And 
 another said, I have bought five yoke of oxen, and I go to 
 
 20 prove them : I pray thee have me excused. And another 
 said, I have married a wife, and therefore I cannot come. 
 
 21 So that servant came, and showed his lord these things. 
 Then the master of the house being angry said to his 
 servant, Go out quickly into the streets and lanes of the 
 city, and bring in hither the poor, and the maimed, and 
 
 22 the halt, and the blind. And the servant said, Lord, it is 
 done as thou hast commanded, and yet there is room. 
 
 23 And the lord said unto the servant. Go out into the high- 
 ways and hedges, and compel them to come in, that my 
 
 24 house may be filled. For I say unto you, That none of 
 those men which were bidden shall taste of my supper. 
 
 While the resemblances here to the parable in 
 Matt. xxii. 2-14 are close and numerous enough 
 to justify the suggestion that both passages are 
 variant traditions of one parable, the differences 
 are such as to make it more probable that Jesus 
 on two occasions used similar familiar imageiy. 
 
 15. Was the comment made ignorantly, or hypo- 
 critically ? Did the speaker himself desire and 
 expect the blessing, or did he speak sarcastically 
 
254 Westminster New Testament 
 
 suggesting that a reward secured in such ways 
 (ver. 14) was not worth having? Jesus' answer 
 indicates that the speaker's self-complacency 
 needed to be disturbed rather than his hostility 
 rebuked. Blessed. Cf. Rev. xix. 9. 
 
 16. Then. Better R.V., "but"; it brings out 
 Jesus' opposition to the spirit of the previous saying. 
 many. The Jewish nation. 
 
 17. servant. Represented in fact by John the 
 Baptist, Jesus Himself. It was the custom to 
 send a reminder : for the host to neglect giving a 
 second summons was to insult his guests ; for the 
 guests who had accepted the general invitation to 
 give no heed to this, its renewal, was to insult the 
 host (cf. Esth. V. 8, vi. 14). 
 
 18. all. As if by prearrangement, a conspiracy 
 to insult their host, make exCUSe. To make 
 excuses was bad ; to make so paltry excuses worse, 
 must needs (cf. xxiii. 17; l Cor. vii. 37; Heb. 
 vii. 27 ; Jude 3). A mere pretext ; the field would 
 be seen before being bought, and did not need to 
 be seen again. 
 
 19. I go. " I am going." He does not plead 
 any necessity. 
 
 20. cannot. Cf. Deut. xxiv. 5. His reason 
 seemed adequate to himself. 
 
 21. quickly. The feast will go on without 
 waiting for the convenience of the guests invited 
 who have delayed their coming, streets and 
 lanes. Cf. Isa. xv. 3. the city. That is, within 
 the chosen nation, the poor, etc. " the pubhcans 
 and sinners," the outcasts of Jewish society. 
 Hitherto religiously neglected, they might be 
 regarded as not having received the first invita- 
 tion, although their presence was from the first 
 
St. Luke xiv. 25-35 255 
 
 intended. All classes meet at an Eastern enter- 
 tainment. 
 
 22. said. Not in answer, having anticipated the 
 command, but after an interval of time, when the 
 command had been executed. yet there is 
 room. The host's honour demanded that the 
 places of the insulting guests should all be taken 
 by others. 
 
 23. highways and hedges. Outside the city 
 — that is, the heathen world beyond the Jewish 
 nation, compel. Better R.V., "constrain." Not 
 force, but argument and appeal are to be used. 
 There is no warrant here for religious persecution. 
 filled. The word implies that the house was full 
 when the feast began ; the Gentiles did replace 
 the Jews (cf. Rom. xi. 25). 
 
 24. This is the host's declaration to all who may 
 hear of his intentions. In it Jesus expresses His 
 solemn warning to all His hearers. 
 
 Luke xiv. 25-35 (cf. Matt. x. 37, 38, xvi. 24, v. 13 ; 
 Mark ix. 50). 
 
 COUNTING THE COST. 
 
 25 And there went great multitudes with him : and he turned, 
 
 26 and said unto them, If any man come to me, and hate 
 not his father, and mother, and wife, and children, and 
 brethren, and sisters, yea, and his own life also, he cannot 
 
 27 be my disciple. And whosoever doth not bear his cross, 
 
 28 and come after me, cannot be my disciple. For which of 
 you, intending to build a tower, sitteth not down first, 
 and counteth the cost, whether he have sufficient to finish 
 
 29 it ? Lest haply, after he hath laid the foundation, and is 
 not able to finish it, all that behold it begin to mock him, 
 
 30 saying, This man began to build, and was not able to 
 
256 Westminster New Testament 
 
 31 finish. Or what king, going to make war against another 
 king, sitteth not down first, and consulteth whether he be 
 able with ten thousand to meet him that cometh against 
 
 32 him with twenty thousand? Or else, while the other is 
 yet a great way off, he sendeth an ambassage, and desireth 
 
 33 conditions of peace. So likewise, whosoever he be of you 
 that forsaketh not all that he hath, he cannot be my 
 
 34 disciple. Salt is good : but if the salt have lost his savour, 
 
 35 wherewith shall it be seasoned ? It is neither fit for the 
 land, nor yet for the dunghill ; but men cast it out. He 
 that hath ears to hear, let him hear. 
 
 This passage is a combination of a number of 
 sayings. Vers. 28-33 are peculiar to Luke, but 
 ver. 33 seems to be the summing up not only of 
 the lesson of the sayings about the tower and the 
 war, but also of vers. 26, 27. These sayings in 
 vers. 26, 27 are drawn from Q, and given by 
 Matthew in connection with the Mission of the 
 Twelve (also the rebuke of Peter at Caesarea 
 Philippi). The saying about the salt has its 
 parallels in Matthew in the Sermon on the Mount, 
 and in Mark in connection with the warning about 
 causing offence. 
 
 25. great multitudes. Evidently expecting 
 Jesus to declare and assert His Messiahship. A 
 sifting is necessary, and Jesus uses the fan on His 
 threshing-floor by declaring the cost of discipleship. 
 
 26. hate. Only when family relationships come 
 into conflict with the claims of the Kingdom, must 
 they be disowned. Jesus purposely expresses 
 Himself in this startling way to arrest attention 
 and compel consideration, his OWn life. This is 
 the extreme self-denial (ix. 23). 
 
 27. cross. Cf. on ix. 23. 
 
 28-33. The two illustrations of reckless building 
 
St. Luke XV. 1-7 257 
 
 and warfare may have been suggested by some 
 recent events, as both follies abounded in that age. 
 
 28. sitteth not down for prolonged calculation. 
 
 30. This man. Contemptuous, began. With- 
 out making sure that he could finish. 
 
 33. The cost of discipleship is a complete re- 
 nunciation. What the two parables teach is that 
 this cost must be well considered beforehand. 
 
 34. In Matthew the salt represents Christian 
 influence generally ; here it means the spirit of 
 self-sacrifice, if. R.V., " if even." 
 
 35. This verse is not to be allegorised. It 
 simply expresses the utter uselessness of savourless 
 salt. 
 
 Luke XV. 1-7 (of. Matt, xviii. 12-14 ; also John x. i-i8). 
 
 THE LOST SHEEP. 
 
 Then drew n^ar unto him all the publicans and sinners for 
 2 to hear him. And the Pharisees and scribes murmured, 
 saying, This man receiveth sinners, and eateth with them. 
 3 4 And he spake this parable unto them, saying, What man of 
 you, having an hundred sheep, if he lose one of them, doth 
 not leave the ninety and nine in the wilderness, and go after 
 
 5 that which is lost, until he find it ? And when he hath found 
 
 6 it, he layeth it on his shoulders, rejoicing. And when he 
 Cometh home, he calleth together his friends and neighbours, 
 saying unto them. Rejoice with me ; for I have found my 
 
 7 sheep which was lost. I say unto you, that likewise joy 
 shall be in heaven over one sinner that repenteth, more than 
 over ninety and nine just persons, which need no repentance. 
 
 The three parables in this chapter are Jesus' 
 apology for His intercourse with publicans and 
 sinners. Only one of the three is found elsewhere ; 
 
 ^7 
 
258 Westminster New Testament 
 
 and Matthew connects the Parable of the Lost Sheep 
 with the warning against causing any of the Httle 
 ones to stumble. The Lost Sheep and the Lost Coin 
 are companion parables, both teaching the value 
 of even one sinner to God. The Prodigal Son con- 
 trasts God's and man's attitude to the sinful, the 
 Father representing God and the elder brother the 
 Pharisees and scribes. The common thought is the 
 joy of God in the recovery of the lost. 
 
 1. drew. R.V., "were drawing," Cf. on v. 27. 
 all. Either hyperbolic for many, or all in the 
 place. 
 
 2. Cf. on V. 30. receiveth. "gives a welcome 
 to " (Rom. xvi. 2 ; Phil. ii. 29). 
 
 3. And. Rather " but." What He says is op- 
 posed to what they say. 
 
 4. "What man. For similar appeal to personal 
 experience, cf, xi. 5, xii. 25, xiv. 5, 28. an hundred. 
 Even one out of so large a number has value. 
 leave. This implies no danger or hurt to the flock, 
 wilderness. The usual pastures, until. Effort 
 is not relaxed until the end is gained. 
 
 5. layeth it on his shoulders. Kindly care 
 (cf. Is. xl. 11, xlix. 22, Ix. 4, Ixvi. 12). rejoicing. 
 
 No anger or annoyance at the trouble, only pleasure 
 in the recoverJ^ 
 
 6. calleth together. Strong feeling must be 
 shared, which was lost. Contrasted with ver. 9, 
 "which I had lost." The shepherd cannot blame 
 himself. 
 
 7. heaven. God and His angels, just persons. 
 
 Spoken ironically of the scribes and Pharisees, who 
 so regarded themselves, and despised sinners. It 
 is characteristic of Luke to lay so great stress on 
 repentance. 
 
St. Luke XV. 8-IO 259 
 
 Luke XV 8-10. 
 THE LOST COIN. 
 
 8 Either what woman having ten pieces of silver, if she lose 
 one piece, doth not light a candle, and sweep the house, 
 
 9 and seek diligently till she find it ? And when she hath found 
 it, she calleth her friends and her neighbours together, say- 
 ing. Rejoice with me ; for I have found the piece which I 
 
 10 had lost. Likewise, I say unto you, there is joy in the 
 presence of the angels of God over one sinner that repenteth. 
 
 This parable is found in Luke alone ; a woman 
 takes the place of a man, a coin that can be lost of 
 a sheep than can lose itself (can stray from the 
 pastures) ; there is self-blame in the one, but not 
 in the other. 
 
 8. pieces. R.V. marg. " drachma f a coin worth 
 about eightpence " ; not the same as the denarius. 
 The parable must not be allegorised by bringing in 
 the idea of " the image and superscription." It is 
 mere conjecture that the ten coins had been strung 
 together to form an ornament for the head, and 
 that the coin had for the woman more than its 
 usual value as currency, light. As Eastern houses 
 are often without a window, they are dark inside 
 even in the daylight, candle. R.V., "lamp." 
 
 10. in the presence, "in the judgment," so 
 different from the Pharisaic. 
 
 It is an unwarranted allegorising of these parables 
 to interpret the shepherd as the Son, the woman as 
 the Spirit, and the father as the Father in the God- 
 head ; and to represent the three parables as teaching 
 conjointly the co-operation of the persons in the 
 Trinity in man's salvation. Neither can it be affirmed 
 that the sheep, the coin, and the prodigal represent 
 
26o Westminster New Testament 
 
 three types of sin — through ignorance, through 
 impotence, and through disobedience ; nor that the 
 threefold sense of " lost " — danger, disuse, dis- 
 appointment — is here expressed. Such thoughts 
 may be suggested, but it is not the intention of 
 the parables to teach these truths. 
 
 Luke XV. 11-32. 
 
 THE PRODIGAL AND THE ELDER BROTHER. 
 
 1 1 12 And he said, A certain man had two sons : and the 
 younger of them said to his father, Father, give me the 
 portion of goods that falleth to me. And he divided unto 
 
 13 them his living. And not many days after the younger 
 son gathered all together, and took his journey into a far 
 country, and there wasted his substance with riotous living. 
 
 14 And when he had spent all, there arose a mighty famine in 
 
 1 5 that land ; and he began to be in want. And he went and 
 joined himself to a citizen of that country ; and he sent him 
 
 16 into his fields to feed swine. And he would fain have filled 
 his belly with the husks that the swine did eat : and no man 
 
 17 gave unto him. And when he came to himself, he said, 
 How many hired servants of my father's have bread enough 
 
 18 and to spare, and I perish with hunger ! I will arise and go 
 to my father, and will say unto him. Father, I have sinned 
 
 19 against heaven, and before thee, and am no more worthy 
 to be called thy son : make me one of thy hired servants. 
 
 20 And he arose, and came to his father. But when he was 
 yet a great way off, his father saw him, and had compassion, 
 
 21 and ran, and fell on his neck, and kissed him. And the 
 son said unto him. Father, I have sinned against heaven, 
 and in thy sight, and am no more worthy to be called thy 
 
 22 son. But the father said to his servants, Bring forth the 
 best robe, and put it on him ; and put a ring on his hand, 
 
 23 and shoes on his feet : and bring hither the fatted calf, and 
 
 24 kill it ; and let us eat, and be merry : for this my son was 
 
St. Luke XV. 11-32 261 
 
 dead, and is alive again ; he was lost, and is found. And 
 
 25 they began to be merry. Now his elder son was in the 
 field : and as he came and drew nigh to the house, he heard 
 
 26 musick and dancing. And he called one of the servants, and 
 
 27 asked what these things meant. And he said unto him, 
 Thy brother is come ; and thy father hath killed the fatted 
 
 28 calf, because he hath received him safe and sound. And he 
 was angry, and would not go in : therefore came his father 
 
 29 out, and entreated him. And he answering said to his 
 father, Lo, these many years do I serve thee, neither trans- 
 gressed I at any time thy commandment : and yet thou never 
 gavest me a kid, that I might make merry with my friends : 
 
 30 but as soon as this thy son was come, which hath devoured 
 thy living with harlots, thou hast killed for him the fatted 
 
 31 calf. And he said unto him. Son, thou art ever with me, 
 
 32 and all that I have is thine. It was meet that we should 
 make merry, and be glad : for this thy brother was dead, 
 and is alive again ; and was lost, and is found. 
 
 It is by no means certain that this parable was 
 spoken at the same time, and Luke seems to make 
 a fresh start with the words, ^'and He said." This 
 is not a parable in quite the same sense as the Lost 
 Sheep and the Lost Coin, as the story told and the 
 truth taught are blended together. It is the story 
 of a sinner's repentence and pardon by his father, 
 told to teach the truth of God's readiness to forgive 
 the sinful. There is not one point of comparison, 
 but the resemblance runs through all the narra- 
 tive. It would be pedantry to confine the teach- 
 ing of the parable to the one lesson that God is 
 more gracious to sinners than are self-righteous men. 
 As unwarranted is the common assumption that this 
 parable is the whole Gospel, and that Christ's death, 
 because not mentioned here, does not belong to the 
 Gospel. 
 
262 Westminster New Testament 
 
 12. portion. One-half of the elder brother's 
 share — that is, one-third (Deut. xxi. 17). g^oods. 
 R.V., " thy substance " ; Gr. " the substance." It 
 appears that a father did not bequeath his pro- 
 perty to his sons after death, but while living 
 surrendered it to them on the understanding that 
 they would support him in his old age. The son 
 demands that this should be done sooner than the 
 father intended, living. The same as the sub- 
 stance. 
 
 13. not many days after. He hastens to assert 
 his freedom, gathered all together. He cuts 
 
 all connection with home, a far country. He 
 makes sure of being beyond all control and restraint, 
 wasted. He squanders what he has not saved. 
 riotous. Lit., "spendthrift" (cf. Prov. vii. 11; 
 the noun in Eph. v. 18 ; Tit. i. 6 ; 1 Pet. iv. 4.). 
 
 14. Besides the direct consequences of evil-doing, 
 the sinner is exposed to adverse circumstances, 
 which he has made himself incapable of resisting. 
 
 15. His prodigality has gained him no friends ; 
 casting off home restraints he has to submit himself 
 to the conditions of a servant, feed Swine. 
 A degrading occupation, especially repugnant to a 
 Jew, for whom swine were unclean. 
 
 16. Cf. xvi. 21. filled his belly. The true 
 reading is the R.V., " been filled." husks. "Gr. 
 the pods of the carob tree," which is also called the 
 "locust tree," or "John the Baptist tree," or "St. 
 John's bread," as it has been supposed that these 
 pods are meant by the locusts, which the Baptist 
 ate. no man. He was allowed to suffer hunger, 
 none caring for him. 
 
 17. came to himself (cf. Acts xii. 11). Till 
 now he had been " beside himself." 
 
St. Luke XV. 11-32 263 
 
 1 8. arise. " pull myself together from my hope- 
 less, helpless condition." against heaven (cf. Ex. 
 X. 16). His disobedience to his father he now 
 recognises as a sin against God. before thee, 
 ^'in thy judgment" (cf. 1 Sam. vii. 6, xx. 1). 
 
 19. called. By thee, hired servant. Better 
 than his present lot. 
 
 20. his. Emphatic " his own/' unchanged in love 
 by his sin. ran, etc. Cf. Acts xx. 37. kissed 
 him. Gr. " Kissed him much," or tenderly (cf. 
 vii. 38). 
 
 21. His father's love forbids the request to be 
 made as one of his hired servants. 
 
 22. said. On entering the house, the best in 
 the house, robe. Gr. " stole," Heb. talarj a long, 
 stately garment (Mark xii. 38, xvi, 5 ; Rev. vi. 1 1, vii. 
 9, 1 3). ring (cf . Jas. ii. 2). Probably a signet-ring, as 
 token of honour and authority (Gen. xli. 42 ; Esth. 
 iii. 10, viii. 2). shoes. Which slaves did not wear ; 
 thus tokens of honour. 
 
 23. kill. Not '' sacrifice " (as in Acts xiv. 13, 1 8 ; 
 1 Cor. X. 20), but "slay" for food (Acts x. 13,xi. 7 ; 
 John x. 10). the fatted calf. One kept for great 
 occasions (cf. Judg. vi. 25 ; 1 Sam. xxviii. 24 ; Jer. 
 xlvi. 21). 
 
 24. A rhythmic utterance with the Hebrew 
 parallelism. "Dead" and "lost," "alive" and 
 "found," are equivalents. The son's moral con- 
 dition is not referred to, but only his separation 
 from, and return to, his father. 
 
 25. The parable as teaching how God welcomes 
 the sinner has been completed. The Pharisees 
 might have inferred the contrast between God's 
 and their attitude ; but Jesus puts it beyond doubt 
 in this continuation of the story, but there is also a 
 
264 Westminster New Testament 
 
 word of grace : they too are sons, with the blessings 
 of sonship within reach ; they too might share God's 
 joy in the salvation of sinners. How much they 
 are missing by their unlikeness to God ! field. 
 At work, but in no willing spirit, musick and 
 dancing. By attendants, not the company at the 
 banquet. 
 
 26. asked. Does this suggest distrust of his 
 father, or even the suspicion that his brother had 
 come back, to him an unwelcome return ? 
 
 27. sound. "In health" (cf. vii. 10). 
 
 28. entreated him. No favouritism for one son, 
 but fatherly love for both. 
 
 29. This saying expresses the Pharisaic spirit of 
 legalism, of self-righteousness, of desire for the 
 reward of obedience to the Law, and of indifference 
 to the closer fellowship of the soul with God. He 
 obeys, not because he cares for his father, but 
 because he wants rewards. 
 
 30. this thy son. " this precious son of yours," 
 not "my brother." thy living. The portion he 
 forced you to give to him. harlots. Contrast to 
 friends in ver. 29. He thinks the worst of his 
 
 brother, fatted calf. Contrast to kid (ver. 29). 
 
 31. Son. More tender, Gr. "child." thou art 
 ever with me. Thy privileges as a son are always 
 there. Thou hast not claimed all I am willing to 
 give. He has been as a hired servant because of 
 his distrust of his father. 
 
 32. it was meet. A gentle rebuke. The elder 
 brother had failed to recognise what was appropriate 
 to such an occasion. make merry. Outward, 
 be glad. Inward, thy brother. Again a gentle 
 rebuke ; the relationship cannot be disowned.' 
 
St. Luke xvi. 1-13 265 
 
 Luke xvi. 1-13. 
 
 THE WISDOM OF THIS WORLD. 
 
 And he said also unto his disciples, There was a certain 
 rich man, which had a steward ; and the same was accused 
 
 2 unto him that he had wasted his goods. And he called 
 him, and said unto him, How is it that I hear this of 
 thee ? give an account of thy stewardship ; for thou mayest 
 
 3 be no longer steward. Then the steward said within 
 himself, What shall I do.? for my lord taketh away from 
 me the stewardship : I cannot dig ; to beg I am ashamed. 
 
 4 I am resolved what to do, that, when I am put out of the 
 
 5 stewardship, they may receive me into their houses. So 
 he called every one of his lord's debtors unto him, and 
 said unto the first. How much owest thou unto my lord ? 
 
 6 And he said, An hundred measures of oil. And he said 
 unto him. Take thy bill, and sit down quickly, and write 
 
 7 fifty. Then said he to another, And how much owest 
 thou? And he said, An hundred measures of wheat. 
 And he said unto him, Take thy bill, and write fourscore. 
 
 8 And the Lord commended the unjust steward, because he 
 had done wisely : for the children of this world are in 
 
 9 their generation wiser than the children of light. And I 
 say unto you. Make to yourselves friends of the mammon 
 of unrighteousness ; that, when ye fail, they may receive 
 
 10 you into everlasting habitations. He that is faithful in 
 that which is least is faithful also in much : and he that 
 
 11 is unjust in the least is unjust also in much. If therefore 
 ye have not been faithful in the unrighteous mammon, who 
 
 12 will commit to your trust the true riches? And if ye 
 have not been faithful in that which is another man's, 
 
 13 who shall give you that which is your own? No servant 
 can serve two masters : for either he will hate the one, 
 and love the other ; or else he will hold to the one, and 
 despise the other. Ye cannot serve God and mammon. 
 
266 Westminster New Testament 
 
 This chapter contains two parables dealing with 
 the use and abuse of wealth. Both are peculiar to 
 Luke. The one shows how a man may prepare for 
 the future world by prudence in this ; the other 
 how by self-indulgence a man may incur penalty 
 hereafter. The first presents serious moral 
 difficulty, if we lay stress on the details of the 
 parable; but the one point of comparison is the 
 commendation of prudence. As the earthly 
 master commended the worldly wisdom of his 
 steward in using his present opportunity to provide 
 for his future, so God commends the unselfish 
 wisdom of those who use their wealth for the good 
 of others. 
 
 1. disciples. Not the multitude, nor the scribes 
 and Pharisees, a certain rich man. No special 
 significance is to be assigned as in an allegory. 
 steward. Not a slave, as in xii. 42, but a foreman 
 holding a still more responsible post. Not had 
 wasted, a solitary act ; but R.V., "was wasting," 
 a continued habit. 
 
 2. How is it. A.V. better than R. v., " what is 
 this." give an account. R.V., "render the 
 account," so that I may judge whether the charge 
 is true or not. 
 
 3. Conscious of guilt, the steward expects dis- 
 missal. I cannot dig. R.V., " I have not strength 
 to dig." to beg. " to keep asking alms." 
 
 4. I am resolved. A sudden bright thought. 
 
 5. debtors (cf. vii. 41). In kind. He tries to 
 cover his own fraud by making the past repayment 
 made by each appear less, and he seeks the favour 
 of the creditors by reducing their future indebted- 
 ness. 
 
 6. measures. Gr. "baths" (Ezek. xlv. 10, 11, 
 
St. Luke xvi. 1-13 267 
 
 14), a Hebrew measure of about 8f gallons (cf. 
 John ii. 6). bill. Better R.V., " bond." The debt 
 would be about £10. 
 
 7. measures. Gr. "cors" (Ezek. xlv. 14), a 
 Hebrew measure of about 10 bushels. The debt 
 would be £100 to £120. 
 
 8. unjust steward. Gr. "steward of un- 
 righteousness" (cf. next verse, "mammon of 
 unrighteousness "). His moral conduct is in this 
 epithet condemned, while the worldly prudence of 
 it is commended. He considered his future, and 
 used his momentary opportunity to make per- 
 manent provision for it. for, etc. This is the lesson : 
 let saints be as prudent in their concerns as world- 
 lings, as illustrated by this steward, are. the 
 children of light. R.V., " the sons of the light " 
 = those whose characteristic is light (cf. John xii. 
 36; 1 Thess. v. 5), also "children of light" in 
 Eph. V. 8. Cf. 2 Thess. ii. 3, " the son of perdition." 
 
 9. friends. By generosity win the affection and 
 gratitude of the poor. of. Better R.V., " by means 
 of"; Gr. "out of." mammon of unrighteous- 
 ness. Not wealth wrongly got, but wealth so 
 often wrongly used. Mammon is not personified, 
 as in ver. 13. The meaning of the word seems to be 
 "that which is trusted in." that. The result 
 which is the intention of Jesus in affirming the 
 counsel, not the motive of the act. Not ye fail, but 
 " it shall fail " (R. V.). The wealth, they. Either 
 impersonal, or the friends of ver. 9- Kindness to 
 the poor will have its reward in heaven, everlast- 
 ing habitations. Better R.V., "eternal taber- 
 nacles," in contrast to the houses of ver. 4 (cf. ix. 33). 
 
 10. Perhaps the unfaithfulness of the steward 
 suggests the saying about faithfulness, that which 
 
268 Westminster New Testament 
 
 is least. R.V., "a very little" (ef. Matt. xxv. 
 21, 23). 
 
 11. Not the ajnount of the trust, but the char- 
 acter of it is the contrast here, unrighteous 
 mammon. Same as "the mammon of unright- 
 eousness." the true riches. Gr. " the genuine," 
 what is real. Mammon is a mere semblance of 
 possession. 
 
 12. Only the faithful steward of earthly wealth 
 can be made the possessor of the heavenly 
 treasure (Matt. xxv. 34). There is a threefold 
 contrast : " little " and " much," " mammon of un- 
 righteousness " and "the true riches," "another's" 
 and "your own." Fidelity is the condition of 
 advance from the one to the other. 
 
 13. Matthew places this saying in the Sermon 
 on the Mount (v. 24), " No household servant can 
 be a slave to two masters " (cf. Jas. iv. 4), for the 
 claim of each is absolute. Wealth may be used for 
 worthy ends, but to be devoted to the gain or the 
 use of it is inconsistent with devotion to God. 
 
 Luke xvi. 14-18 (cf. Matt. xi. 12, 13, v. 18, 32, xix. 9 ; 
 Mark x. 11, 12). 
 
 REBUKE OF THE PHARISEES. 
 
 14 And the Pharisees also, who were covetous, heard all these 
 
 15 things : and they derided him. And he said unto them, 
 Ye are they which justify yourselves before men ; but 
 God knoweth your hearts : for that which is highly 
 esteemed among men is abomination in the sight of God. 
 
 16 The law and the prophets were until John : since that 
 time the kingdom of God is preached, and every man 
 
 17 presseth into it. And it is easier for heaven and earth 
 
 18 to pass, than one tittle of the law to fail. Whosoever 
 
St. Luke xvi. 14-18 269 
 
 putteth away his wife, and marrieth another, committeth 
 adultery ; and whosoever marrieth her that is put away 
 from her husband committeth adultery. 
 
 The parable, addressed to the disciples, pro- 
 voked the contempt of the Pharisees, who not only 
 loved riches, but regarded riches as a reward of 
 righteousness. Jesus warns them of the danger 
 of their wealth in the Parable of the Rich Man 
 and Lazarus ; but before recording the parable, the 
 Evangelist brings together several sayings of which 
 it is not easy to discover any connection or any 
 appropriateness to the occasion. The Pharisees 
 are rebuked for their self-righteousness ; they are 
 censured by implication for not seeking to enter 
 the Kingdom (also Matt. xi. 12, 13); the per- 
 manence of the Law is asserted (also Matt. v. 18), 
 and the objection to divorce is repeated (also Matt. 
 V. 32, xix. 9; and Mark x. 11, 12). 
 
 14. covetous. R.V., '' lovers of money " (2 Tim. 
 iii. 2). derided. Lit, "turned up their noses" 
 (xxiii. S5). 
 
 15. justify. Reckon yourselves righteous, be- 
 fore men. R.V., " in the sight of men " ; men's 
 judgment (cf. Matt. vi. 2, 5, l6, xxiii. 5, 7, 25). 
 Their piety was a piety of ostentation, hearts. 
 Cf. 1 Sam. xvi. 7 ; 1 Chron. xxviii. 9. highly 
 esteemed. R.V., " exalted " ; held high in honour. 
 abomination. Elsewhere used of idolatry (Matt, 
 xxiv. 15 ; Rev. xvii. 4, 5, xxi. 27). It is a strong 
 word, and means a serious offence. 
 
 16. The law and the prophets. The O.T. 
 (Matt. V. 17, vii. 12, xxii. 40 ; Acts xiii. 15, xxviii. 
 23). The Law was first recognised as scripture, 
 then the prophets, and to these were added later 
 
270 Westminster New Testament 
 
 the writings, John completes this dispensation. 
 presseth. R.V., "entereth violently" (of. Matt, 
 xi. 12). The popular excitement awakened first 
 by John's, then by Jesus' ministry, was regarded 
 by the Pharisees with displeasure. They are 
 censured for their antagonism to the movement. 
 Was their love of riches the cause of their attitude 
 to the latest manifestation of God's Kingdom ? 
 Is this the connection of the sayings .'' 
 
 1 7. The connection may be this : the Law has 
 its fulfilment in this movement, and yet you who 
 boast of your righteousness in the Law are in- 
 different or hostile to it. tittle. A little horn or 
 projection which distinguishes Hebrew letters 
 otherwise very like one another, fail. " fall to the 
 ground," lose its authority (cf Rom. ix. 6 ; 1 Cor. 
 xiii. 8). 
 
 18. An example of the permanence of the Divine 
 law, which the scribes by their lax views of divorce 
 were setting aside. According to Mark (x. 1-12) 
 and Matthew (xix. 3-12), Jesus was expressly asked 
 whether divorce was lawful, and when He as- 
 serted God's original intention at the creation 
 that marriage should be indissoluble. He was 
 challenged to explain why the Law allowed divorce. 
 Admitting that the Law was given for the " hard- 
 ness of heart" of the people. He asserted that 
 divorce involved adultery, both for the husband 
 and wife, if they married again. Matthew alone 
 recognises fornication as a ground of divorce 
 (xix. 9, also V. 32), and there has been much dis- 
 pute as to whether this was or was not Jesus' own 
 intention. The solution of the problem seems to 
 be that Jesus was denouncing divorce in order to 
 secure freedom to marry another, the laxity of the 
 
St. Luke xvi. 19-31 271 
 
 scribal interpretation of the Law, and said nothing 
 as to whether there were or were not good grounds 
 for divorce. Matthew, who treats Jesus' teaching 
 as the legislation of the Kingdom, adds the quali- 
 fication, believing that this must have been the 
 intention of Jesus. What in this verse Jesus con- 
 demns is a man's divorcing his wife in order to 
 be free to marry another, or his getting another 
 man to divorce his wife so as to be free to marry 
 her. Jesus is not legislating about divorce ; He is 
 condemning laxity in the application of the Law 
 from sensual motives. 
 
 Luke xvi. 19-31. 
 THE RICH MAN AND LAZARUS. 
 
 19 There was a certain rich man, which was clothed in 
 purple and fine linen, and fared sumptuously every day. 
 
 20 And there was a certain beggar named Lazarus, which was 
 
 21 laid at his gate, full of sores, and desiring to be fed with 
 the crumbs which fell from the rich man's table : moreover 
 
 22 the dogs came and licked his sores. And it came to pass, 
 that the beggar died, and was carried by the angels into 
 Abraham's bosom : the rich man also died, and was buried ; 
 
 23 and in hell he lifted up his eyes, being in torments, and 
 
 24 seeth Abraham afar off, and Lazarus in his bosom. And 
 he cried and said. Father Abraham, have mercy on me, 
 and send Lazarus, that he may dip the tip of his finger 
 in water, and cool my tongue ; for I am tormented in this 
 
 25 flame. But Abraham said, Son, remember that thou in 
 thy lifetime receivedst thy good things, and likewise 
 Lazarus evil things : but now he is comforted, and thou 
 
 26 art tormented. And beside all this, between us and you 
 there is a great gulf fixed : so that they which would pass 
 from hence to you cannot ; neither can they pass to us 
 
272 Westminster New Testament 
 
 27 that would come from thence. Then he said, I pray thee 
 therefore, father, that thou wouldest send him to my 
 
 28 father's house : for I have five brethren ; that he may 
 testify unto them, lest they also come into this place of 
 
 29 torment. Abraham saith unto him, They have Moses 
 
 30 and the prophets ; let them hear them. And he said, 
 Nay, father Abraham : but if one went unto them from 
 
 31 the dead, they will repent. And he said unto him. If 
 they hear not Moses and the prophets, neither will they 
 be persuaded, though one rose from the dead. 
 
 Luke alone gives this parable ; and it has been 
 claimed as a proof of his Ebionitism, and as part of 
 an Ebionite document. But it is not the posses- 
 sion of wealth which is condemned, but the selfish 
 abuse, and the proper use of wealth in relieving 
 the needs of others is presented as a duty the 
 neglect of which will bring punishment. It is not 
 easy to determine just what the lesson is. If we 
 connect it with ver. 14, then we have here a 
 warning against the dangers of wealth in the self- 
 indulgence and indifference to the needs of others 
 that so often accompany the possession. If we 
 find the moral in ver, 29, then it is the sufficiency 
 of the Mosaic Law and the prophets for moral 
 guidance that is insisted on. If ver. 31 is the 
 most significant, it is the insensibility to moral 
 appeal which results from the selfish use of wealth 
 that is emphasised. If ver. 25 be the clue, then 
 the parable attaches itself to ver. 1 5 ; the Divine 
 judgment will reverse the human, the beggar will 
 be blessed, and the exalted among men — the rich 
 man — is shown to be an abomination in the sight 
 of God. One thing is certain, that Jesus does 
 not intend to describe the condition of the future 
 
St. Luke xvi. 19-31 273 
 
 life, but uses the current Jewish notions about the 
 unseen world. 
 
 19. purple. His outer robe (cf. Mark xv. 17, 20). 
 fine linen. His undergarment (Ex. xxvi. 1, 31, 
 36). Both stand for the extreme of luxury (cf. Prov. 
 xxxi. 22 ; Rev. xviii. 12, i6). fared sumptuously. 
 R.V. marg., "living in mirth and splendour every- 
 day." 
 
 20. Lazarus. The only character in a parable 
 to whom a name is given. The name may be a 
 later addition suggested by Lazarus of Bethany. 
 As ver. 24 shows, a name was needed for the 
 telling of the tale, and this name may suggest the 
 dependence of the beggar on God. gate. A 
 feature of a large mansion, full of SOres. A 
 medical term ; "ulcerated." 
 
 21. desiring to be fed. This does not imply 
 that he did not get scraps, for had nothing ever 
 been given, he would not have been brought there. 
 But it does imply that the rich man was content 
 with giving what cost him nothing ; and failed to 
 do what he might easily have done to deliver 
 Lazarus from his "evil things." The 23rd verse 
 shows that the rich man knew the beggar he left 
 lying at his gate, the dogS, etc. This is no 
 alleviation, but an aggravation of his miserable 
 condition. The dogs in the East are not pets, but 
 pests, licked. " licked the surface of." 
 
 22. We are not to suppose that the beggar was 
 not buried ; but while the rich man's funeral was 
 the last of his good things, the first of Lazarus' 
 good things was his happy death. The figurative 
 language must not be taken literally (cf. Heb. i. 4). 
 Abraham's bosom (cf. Matt. viii. ll ; Johni. 18) 
 is not a symbol of Paradise ; but to recline with 
 
 i8 
 
274 Westminster New Testament 
 
 the head on Abraham's breast, as at a banquet, is 
 to be in Paradise. 
 
 23. hell. R.V., "Hades." The abode of the 
 dead included Paradise and Gehenna (see on xii. 
 5). seeth Abraham. According to Jewish belief 
 Gehenna and Paradise were near enough for such 
 a view. 
 
 24. Father Abraham. The rich man claims 
 the privilege of his nationality (cf. John viii. 39). 
 send Lazarus. If vre are to attach special mean- 
 ing to this detail, it indicates either that he has 
 remained arrogant, and thinks of Lazarus as one 
 from whom he can claim service, or that he has 
 been so humbled as to be willing to be under debt 
 to Lazarus, dip the tip. The slightest relief 
 will be welcomed. What a change from faring 
 sumptuously ! 
 
 25. Son. Gr. "child." The relationship is not 
 disowned, but no favouritism can be shown. What 
 he suffers is justly suffered, receivedest. In full. 
 His desires were fully met ; he wanted nothing 
 more than the earthly goods. Cf. vi. 24 ; Matt, 
 vi. 2, 5, 16, thy good things. He kept to 
 himself all that he had. likewise. R. V., " in like 
 manner." The one accepted without gratitude, 
 the other without rebellion, now. Change of 
 time and place involved for the rich man un- 
 alleviated misery, and Lazarus undisturbed bliss. 
 Not even a momentary change of the permanent 
 conditions is possible. 
 
 26. besides all this,or R.V.," in all these things." 
 Not only is the request unreasonable, but its being 
 met is impossible, owing to the total separation of 
 Paradise and Gehenna, a great gulf has been 
 and remains fixed. Of this belief there is no trace 
 
St. Luke xvii. 1-4 275 
 
 in Jewish writings, not "so that they cannot" 
 (result), but "in order that they may not be able" 
 (purpose), neither. Better, "nor yet." 
 
 27. The request suggests that he had been in- 
 sufficiently warned of this doom. If he had, he 
 might have avoided it. It is fanciful to infer that 
 the request shows an improvement of character, an 
 awakening interest in others. Still less waiTant 
 is there for assuming that this is intended to teach 
 such a possibility generally in the future life. 
 
 28. testify. '' thoroughly " (Acts ii. 40, viii. 25, 
 X. 42, xviii. 5, etc.). There may be an allusion to 
 the Pharisees' demand for a sign. 
 
 29. There is already sufficient guidance for those 
 willing to submit to it. 
 
 30. Nay. This does not deny the value of 
 Moses and the prophets ; but asserts that some- 
 thing more is needed, as his own experience showed. 
 This rich man is more influenced by physical 
 wonders than moral authority. 
 
 31. hear not. "continue not to hear." per- 
 suaded. To repent. Jesus rebukes the desire for 
 a sign y showing that it would also be ineffective 
 where moral authority had failed. 
 
 Luke xvii. 1-4 (of. Mark ix. 42 ; Matt, xviii. 6, 7, 15, 
 21, 22). 
 
 OFFENCES AND FORGIVENESS. 
 
 Then said he unto the disciples, It is impossible but that 
 offences will come : but woe unto him, through whom they 
 
 2 come ! It were better for him that a millstone were hanged 
 about his neck, and he cast into the sea, than that he should 
 
 3 offend one of these little ones. Take heed to yourselves : 
 If thy brother trespass against thee, rebuke him ; and if he 
 
276 Westminster New Testament 
 
 4 repent, forgive him. And if he trespass against thee seven 
 times in a day, and seven times in a day turn again to thee, 
 saying, I repent ; thou shalt forgive him. 
 
 The saying about offences is found in Mark and 
 Matthew, but in different contexts. In Mark it 
 follows John's confession regarding the rebuke of 
 the man who was casting out devils in Jesus' name ; 
 in Matthew it is part of the teaching given in 
 connection with Jesus' setting of the child in the 
 midst. The command to forgive is found in a 
 different form in the passage in Matthew which 
 prescribes the procedure to be adopted in con- 
 nection with a Christian brother who has done 
 wrong. In Matthew Peter asks if an erring brother 
 is to be forgiven seven times, and is answered with, 
 ^^ until seventy times seven." Most of this common 
 material is derived from Q. 
 
 1. offences. R.V., "occasions of stumbling." 
 Gr. " scandal " = " the bait-stick in a trap." 
 
 2. better. R.V., "well." Lit., "it pays the 
 taxes, repays the outlay" (Plummer). these 
 little ones. Either children or those "young in 
 faith." 
 
 3. Take heed. May be the conclusion of the 
 previous utterance rather than the introduction to 
 what follows. Probably the Evangelist intended 
 no connection between the two utterances. We 
 may think of the connection in three ways : the 
 unforgiving spirit is given as an instance of the 
 occasion for stumbling ; there may be a contrast 
 intended between our severity to ourselves and 
 our tolerance to others ; or to the lesser duty of 
 doing no ill to another may be joined the greater 
 of forgiving the ill others do. rebuke. Sin is not 
 
St. Luke xvii. 5-10 277 
 
 to be ignored, but rebuked to awaken penitence, 
 and penitence is at once to be followed by pardon. 
 4. seven. The number is used to indicate an 
 endless forgiveness, saying. It is forced to read 
 into the word the meaning that the mere words 
 of penitence are enough. 
 
 Luke xvii. 5-10 (of. Mark xi. 23 ; Matt. xvii. 20, 
 xxi. 21, 22). 
 
 UNPROFITABLE SERVANTS. 
 
 5 And the apostles said unto the Lord, Increase our faith. 
 
 6 And the Lord said, If ye had faith as a grain of mustard 
 seed, ye might say unto this sycamine tree. Be thou plucked 
 up by the root, and be thou planted in the sea ; and it 
 
 7 should obey you. But which of you, having a servant 
 plowing or feeding cattle, will say unto him by and by, 
 when he is come from the field, Go and sit down to meat ? 
 
 8 And will not rather say unto him, Make ready wherewith 
 I may sup, and gird thyself, and serve me, till I have eaten 
 and drunken ; and afterward thou shalt eat and drink ? 
 
 9 Doth he thank that servant because he did the things that 
 10 were commanded him ? I trow not. So likewise ye, when 
 
 ye shall have done all those things which are commanded 
 you, say. We are unprofitable servants : we have done that 
 which was our duty to do. 
 
 Mark and Matthew have a similar saying about 
 the power of faith in connection with the cursing 
 of the fig tree ; Matthew has also one as part of 
 Jesus' answer to His disciples' question regard- 
 ing their powerlessness to cure the epileptic boy. 
 Luke here probably intends no connection with 
 the preceding saying. The link of thought might 
 be that a forgiving spirit such as Jesus demands 
 
278 Westminster New Testament 
 
 would require a far stronger faith than the apostles 
 were conscious of possessing. The saying about 
 the unprofitable servant also appears to have no 
 connection with the saying about faith ; unless 
 it be that in the apostles' request Jesus detected 
 the suggestion that He was making unreasonable 
 demands on His followers, and thus rebukes the 
 complaint by asserting His unlimited claim. 
 
 5. increase. Literally, " give us faith in ad- 
 dition." 
 
 6. grain, etc. See on xiii. 19- If there be faith 
 at all, it can, without any addition such as is asked 
 for, accomplish what seems humanly impossible. 
 sycamine (possibly the same tree as the syca- 
 more in xix. 4). The mulbeiTy tree. Mark and 
 Matthew have in similar sayings "mountain." 
 
 7. which. This cannot be addressed to the 
 disciples, who were poor men, but to such in his 
 audience as had slaves. This makes it less probable 
 that there is any connection with the preceding 
 saying, by and by. Better, " straightway," and 
 connect, as R. V., with " come " (A.V., " go "). There 
 is a contrast with afterward in the next verse. 
 
 9. I trow not. Omitted in R.V. after good 
 authorities. 
 
 10. when, etc. "a purely hypothetical case." 
 The sole point of the saying is that men have no 
 claim against God for having done more than their 
 duty. This condemns the doctrine of works of 
 supererogation. 
 
St. Luke xvii. 11-19 279 
 
 (C) The Third Section (Luke xvii. 1 1- 
 xviii. 14). 
 
 Luke xvii. 11-19. 
 THE TEN LEPERS. 
 
 11 And it came to pass, as he went to Jerusalem, that he 
 
 12 passed through the midst of Samaria and Galilee. And as 
 he entered into a certain village, there met him ten men 
 
 13 that were lepers, which stood afar off: and they lifted up 
 their voices, and said, Jesus, Master, have mercy on us. 
 
 14 And when he saw them, he said unto them, Go shew 
 yourselves unto the priests. And it came to pass, that, 
 
 15 as they went, they were cleansed. And one of them, 
 when he saw that he was healed, turned back, and with a 
 
 16 loud voice glorified God, and fell down on his face at his 
 
 17 feet, giving him thanks : and he was a Samaritan. And 
 Jesus answering said. Were there not ten cleansed? but 
 
 18 where are the nine? There are not found that returned to 
 
 19 give glory to God, save this stranger. And he said unto 
 him, Arise, go thy way : thy faith hath made thee whole. 
 
 This narrative is peculiar to Luke, and is char- 
 acteristic. It shows his pecuUar interest in the 
 Samaritans (see Introduction, p. 26). It is doubt- 
 ful whether ver. 1 is intended to indicate the 
 beginning of a third journey to Jerusalem, or only 
 the third stage of the last journey (see Introduc- 
 tion, p. 23). 
 
 11. through the midst. R.V. marg., "be- 
 tween." The A.V. rendering would mean that 
 Jesus was passing through Samaria and Galilee 
 away from Jerusalem. What the R.V. means is 
 that He was going along the border of the two 
 districts, where He would be more likely to meet 
 
28o Westminster New Testament 
 
 a mixed company of lepers, drawn together by 
 their common misery in spite of their racial pre- 
 judice. 
 
 12. afar off. In accordance with the Law (Lev. 
 xiii. 45, 46 ; Nmn. v. 2). See on v. 12. 
 
 14. when, "as soon as." He had not observed 
 them till He heard their cry. Go. This shows 
 His certainty of having effected their cure. priestS. 
 The Samaritans had their own priesthood, and kept 
 the Law. went. Their obedience showed the faith 
 which was the condition of Jesus' exercise of His 
 power. 
 
 15. when. As soon as he made the discovery 
 for himself, and not after the priest had declared 
 him clean. Jesus' rebuke implies that he left his 
 companions to come to Jesus, while they went 
 their way, unmoved by any such impulse of gratitude. 
 loud voice. Either in his excitement, or because 
 not having been pronounced clean, he still kept 
 "afar off." 
 
 17. answering. Not the Samaritan, but the 
 bystanders, commenting on the incident. The 
 series of questions implies surprise, and that in- 
 volves limitation of knowledge. 
 
 1 8. R. V. has this also as an interrogative sentence, 
 " Were there more," etc. stranger. R.V. margin, 
 " alien," a word frequent in LXX, and used for the 
 heathen. The Samaritans were a mixed race, 
 Israelite and pagan (see 2 Kings xvii. 24). But 
 Jesus may not have been referring to this fact in 
 his use of the word, but may have been rebuking 
 Jewish exclusiveness which reckoned the Samaritans 
 with the heathen. 
 
 19. thy faith. The condition of his cure. Pos- 
 sibly the greater good of gratitude is implied in 
 
St. Luke xvii. 20-37 ^^' 
 
 the blessing assured to him in distinction from 
 the others. 
 
 Luke xvii. 20-37 (cf- Mark xiii. 15, 16, 21, viii. 35; 
 Matt. xxiv. 17, 18, 23, 27, 28, 37-39» 4h x. 39, 
 xvi. 25). 
 
 THE COMING OF THE SON OF MAN. 
 
 20 And when he was demanded of the Pharisees, when the 
 kingdom of God should come, he answered them and said, 
 
 21 The kingdom of God cometh not with observation : neither 
 shall they say, Lo here ! or, lo there ! for, behold, the 
 
 22 kingdom of God is within you. And he said unto the 
 disciples. The days will come, when ye shall desire to see 
 one of the days of the Son of man, and ye shall not see it. 
 
 23 And they shall say to you, See here ; or, see there : go not 
 
 24 after them, nor follow them. For as the Ughtning, that 
 lighteneth out of the one part under heaven, shineth unto 
 the other part under heaven ; so shall also the Son of man 
 
 25 be in his day. But first must he suffer many things, and be 
 
 26 rejected of this generation. And as it was in the days of 
 Noe, so shall it be also in the days of the Son of man. 
 
 27 They did eat, they drank, they married wives, they were 
 given in marriage, until the day that Noe entered into the 
 
 28 ark, and the flood came, and destroyed them all. Like- 
 wise also as it was in the days of Lot ; they did eat, they 
 drank, they bought, they sold, they planted, they builded ; 
 
 29 but the same day that Lot went out of Sodom it rained fire 
 
 30 and brimstone from heaven, and destroyed them all. Even 
 thus shall it be in the day when the Son of man is revealed. 
 
 31 In that day, he which shall be upon the housetop, and his 
 stuff in the house, let him not come down to take it away : 
 and he that is in the field, let him likewise not return back. 
 
 32 33 Remember Lot's wife. Whosoever shall seek to save 
 his life shall lose it ; and whosoever shall lose his life shall 
 
 34 preserve it. I tell you, in that night there shall be two 
 men in one bed; the one shall be taken, and the other 
 
282 Westminster New Testament 
 
 35 shall be left. Two women shall be grinding together ; the 
 
 36 one shall be taken, and the other left. Two men shall be 
 in the field ; the one shall be taken, and the other left. 
 
 37 And they answered and said unto him, Where, Lord? 
 And he said unto them, Wheresoever the body is, thither 
 wall the eagles be gathered together. 
 
 While the introductory verses (20-22) are peculiar 
 to Luke, as also the allusion to Lot (28, 29, 32), 
 and there are some parallels in Mark, yet the 
 greater part of the discourse is derived from Q, and 
 is also found in Matthew, mainly in the eschato- 
 logical discourse at the close of the ministry in 
 Jerusalem. 
 
 20. The question seems to have been asked in 
 good faith, observation. The word is used by 
 medical writers of the physicians watching the 
 symptoms of disease (Hobart). " It implies close 
 rather than sinister watching" (Plummer). The 
 A.V. marg., " with outward shew," is a mistake. 
 
 21. neither, etc. Cf. ver. 23. There will be 
 no good reason for saying, within yoU. Or R.V. 
 marg., ^'in the midst of you." As the Pharisees 
 are addressed, it is not likely that Jesus would tell 
 them that the Kingdom was within them ; but 
 it is possible that He was affirming the general 
 principle of the inwardness of the Kingdom without 
 particular reference to those whom He was address- 
 ing. On the other hand, while the meaning of the 
 word "in the midst of you" is not found in the 
 Scriptures, though classical, it gives a good sense. 
 Unperceived by the Pharisees, the Kingdom was 
 already present in Jesus and the company He 
 had gathered. The context favours this second 
 rendering. 
 
St. Luke xvii. 20--37 283 
 
 22. If what follows belongs to the same occasion^ 
 then Jesus turns from the Pharisees to teach the 
 disciples that while the Kingdom itself comes 
 without observation, of His Second Coming there 
 will be signs, which, however, only the discerning 
 will perceive, the days. The Gr. is "days" 
 without the article (cf. v. 35, xxi. 6). one. 
 Possibly a Hebraism for " first " (cf. Mark xvi. 2). 
 the days of the Son of man. Not as in Matt. ix. 
 15 and Mark ii. 20, the past earthly life, but the 
 future heavenly Second Coming. The event so 
 desired will be delayed. Here Jesus does not 
 anticipate or promise an immediate return. 
 
 23. Warning against false predictions due to 
 wrong understanding of the signs of the times. 
 go not after. Do not leave your usual calling. 
 follow. Do not accept such prophets as leaders. 
 
 24. The manifestation will be sudden, and so 
 unpredicted, and universal, and so unmistakable. 
 
 25. The Passion must come before His exaltation. 
 
 26. The unpreparedness of mankind for the 
 Second Advent is described. 
 
 27. The material and sensuous absorbed all 
 interest ; there was no thought of higher things. 
 
 28. 29. Peculiar to Luke. Cf Gen. xix. and 
 2 Pet. ii. 5, 6. For it rained, render "the Lord 
 rained " (Gen. xix. 24). 
 
 30. revealed. The Greek is the technical word 
 for the unfolding of God's hidden purpose. It is 
 the root of our word " Apocalypse." 
 
 31. These words in Matt. xxiv. 17, 18, and Mark 
 xiii. 15, are a definite direction in connection with 
 the disciples' flight from Jerusalem before its de- 
 struction. Luke here gives them a general sense ; 
 the disciple to be ready for the Second Advent 
 
284 Westminster New Testament 
 
 must cultivate the spirit of detachment from all 
 earthly interests. If he cares for none of these 
 things he will have nothing to lose, and all to 
 gain. 
 
 32. Cf. Gen. xix. 26. An instance of the peril of 
 divided interest, distracted affection. The Christian 
 who thinks of his property at the Second Advent, 
 and not solely of his returning Lord, is not worthy 
 of the Kingdom. 
 
 33. This saying is found in Matt. xvi. 25 and 
 Mark viii. 35, in connection with Jesus' first pre- 
 diction of His Passion after the confession at 
 Caesarea Philippi. save. Better reading R.V., 
 "gain " (cf. Acts xx. 28 ; 1 Tim. iii. 13). The A. V. 
 reading comes from ix. 24. preserve. Gr. " save 
 it alive" (cf. Acts vii. 19; 1 Tim. vi. 13, R.V. 
 marg.). 
 
 34. 35. Instances of close earthly relationships 
 to show that these do not offer any assurance 
 against final separation in the judgment. 
 
 34. night. A detail of the picture, not an in- 
 dication of the actual time of the Second Advent, 
 taken from, left to destruction ; or taken into, left 
 out of the Kingdom. 
 
 35. grinding together. A day occupation. 
 Jesus uses a figure from night and from day to 
 suggest the uncertainty ' of the exact time of the 
 Second Advent. 
 
 36. This verse is left out in R.V., and has 
 probably slipped in here from Matt. xxiv. 40. 
 
 37. Where. In ver. 24 Jesus asserted a uni- 
 versal, and not local manifestation. It was a false 
 question asked in a wrong spirit, and so is answered 
 by Jesus in a mysterious saying, which may have 
 been a current proverb. Judgment will fall where 
 
St. Luke xviii. i-8 285 
 
 it is deserved. Not time or place, but fitness or 
 unfitness, is what each man should be concerned 
 about, eagles. R.V. marg., '^vultures" (the 
 griffon, as in Mic. i. l6). "Eagles neither fly 
 in flocks nor feed on carrion" (Plummer). The 
 patristic interpretation, " that the saints will gather 
 around Christ," is altogether out of place. The 
 saying is clearly a warning of judgment, and only 
 for such could the imagery used be regarded as 
 appropriate. 
 
 Luke xviii. i-8. 
 THE UNJUST JUDGE. 
 
 And he spake a parable unto them to this end, that men 
 
 2 ought always to pray, and not to faint ; saying, There was 
 in a city a judge, which feared not God, neither regarded 
 
 3 man : and there was a widow in that city ; and she came 
 
 4 unto him, saying, Avenge me of mine adversary. And he 
 would not for a while : but afterward he said within him- 
 
 5 self, Though I fear not God, nor regard man ; yet because 
 this widow troubleth me, I will avenge her, lest by her 
 
 6 continual coming she weary me. And the Lord said. Hear 
 
 7 what the unjust judge saith. And shall not God avenge 
 his own elect, which cry day and night unto him, though he 
 
 8 bear long with them ? I tell you that he will avenge them 
 speedily. Nevertheless, when the Son of man cometh, 
 shall he find faith on the earth ? 
 
 This and the following parable are peculiar to, 
 and characteristic of Luke, with his strong belief in 
 the efficacy of prayer and his keen sympathy with 
 the outcasts of Jewish society. The connection of 
 thought between this parable and the preceding 
 discourse seems to be that, though the Second 
 Coming will not be as soon as desired, and will be 
 
286 Westminster New Testament 
 
 unexpected, disciples are to keep on praying for 
 their deliverance. 
 
 1. Only here and in ver. 9 does the Evangelist 
 introduce a parable by stating clearly Jesus' in- 
 tention in uttering it. always (cf. 1 Thess. v. 17). 
 The Jewish teachers forbade more than three 
 prayers a day, as God must not be wearied by man's 
 importunity. 
 
 2. judge. Probably a Gentile official, as a Jew 
 would show some regard to the law of God (see the 
 contrast to the judge's attitude in 2 Cor. viii. 21). 
 
 3. widow. A type of helplessness ; no man to 
 compel, and no money to purchase respect for her 
 rights. The O.T. shows a special care for this class 
 (Ex. xxii. 22 ; Deut. x. 1 8 ; Job xxii. 9 ; Jer. xxii. 
 3; Ezek. xxii. 7). came. R.V., "came oft," "con- 
 tinued coming." Avenge. Not inflict penalty on, 
 
 but protect me from the attacks of. mine ad- 
 versary. One inflicting some wrong. 
 
 4. would not. Was not willing. 
 
 5. troubleth me. His impatience, not his duty, 
 moved him to action, weary me. R.V., " wear me 
 out"; Gr. "bruise"; lit., "hit under the eye," 
 ^^give a black eye." It is not likely that the judge 
 was afraid that the woman would commit an assault, 
 but he dreaded the constant annoyance. 
 
 6. Lord (see on v. 17, vii. 13) said. Probably 
 after a pause to let the people think over the 
 parable. 
 
 7. It is a question that expects an affirmative 
 answer. This is what is called an a fortiori argu- 
 ment. " If an unjust judge would i/ield to the impor- 
 tunity of an unknown widow, who came and spoke to 
 him at intervals, how much more will s, ju^t God be 
 ready to reward the perseverance of His orvn elect, 
 
St. Luke xviii. 9-14 287 
 
 who cry to Him day and night ? " (Plummer). The 
 force of the argument lies not in God's resemblance 
 to, but His difference from, the unjust judge. The 
 point of comparison is that importunity prevails 
 with God and man. though he bear long with 
 them. R.V., ^^and He is longsuffering over them." 
 One meaning may be, God is not impatient with 
 the importunity of His elect, as was the unjust 
 judge with the widow. Or if them refers not to 
 the elect, but their enemies, then His delay to 
 answer the prayers of the saints is explained as due 
 to His patience with sinners. The most probable 
 meaning is, that God will certainly fulfil prayer, 
 even though for His own reasons He delays the 
 answer. 
 
 8. speedily. If not in man's, yet in His own wiser 
 judgment. " Suddenly " is a less probable rendering. 
 Nevertheless. Although God's action is certain, 
 yet man's faith is doubtful, faith. Gr. ^^the faith," 
 either in Jesus' Messiahship, or that perseveres in 
 prayer. Absorbed in the earthly life (see on xvii. 
 27) most men will be exercising no faith. 
 
 Luke xviii. 9-14. 
 
 THE PHARISEE AND THE PUBLICAN. 
 
 9 And he spake this parable unto certain which trusted in 
 themselves that they were righteous, and despised others : 
 
 10 Two men went up into the temple to pray ; the one a 
 
 11 Pharisee, and the other a publican. The Pharisee stood 
 and prayed thus with himself, God, I thank thee, that I am 
 not as other men are, extortioners, unjust, adulterers, or 
 
 12 even as this publican. I fast twice in the week, I give 
 
 13 tithes of all that I possess. And the publican, standing 
 afar off, would not lift up so much as his eyes unto heaven, 
 
288 Westminster New Testament 
 
 but smote upon his breast, saying, God be merciful to me a 
 14 sinner. I tell you, this man went down to his house justified 
 rather than the other : for every one that exalteth himself 
 shall be abased ; and he that humbleth himself shall be 
 exalted. 
 
 By his preface (ver. 9) Luke indicates that this 
 parable was addressed to another audience than the 
 preceding one. The link of connection is that both 
 treat of prayer, and, even if Luke did not intend 
 to convey the lesson, this parable supplements the 
 other in teaching that prayer, though importunate, 
 must not be arrogant, but should be humble. 
 
 9. in. Gr. ^^on." Their own judgment of them- 
 selves was the foundation of their confidence in 
 themselves, despised. R.V., "set at nought," 
 "treated as of no account." others. R.V., "all 
 others " ; Gr. " the rest." 
 
 10. went up. To Mount Moriah from the lower 
 city. 
 
 11. stood. Probably in a place or a posture to 
 attract attention (cf Matt. vi. 5). prayed. There 
 was no petition or intercession, but only self-con- 
 gratulation and censure of others. aS Other. The 
 R.V. better, "the rest of men." He reckoned 
 himself alone as righteous. While possibly guiltless 
 of the sins he mentioned, he ignored other sins of 
 which he was not blameless, and was unjust in 
 charging all other men with these sins. 
 
 12. twice. On Mondays and Thursdays, the Phar- 
 isaic practice, for the Law enjoined fasting only once 
 a year, on the Day of Atonement, all. The Law 
 (Num. xviii. 21 ; Deut. xiv. 22) did not tithe small 
 garden herbs (cf. Matt, xxiii. 23). possesS. R.V., 
 " get " ; income, not capital, is meant. Cf. Matt. x. 
 
St. Luke xviii. 15-xxi. 38 289 
 
 14, xxiii. 23, for the things of which the Pharisees 
 made boast. 
 
 13. afar off. At a distance from the Pharisee, 
 whom the pubHcan would regard as so righteous 
 that he did not feel himself worthy to come near 
 him. Both must have been in the Court of Israel. 
 eyes. Not contrasted with hands or face, but the 
 downward look expressed humility, as the smiting 
 of his breast penitence, be merciful, "be pro- 
 pitiated" (Dan. ix. 19). Not a sinner, but '^the 
 sinner." He too counts himself alone in his sin, but 
 there is no judgment of others (cf. 1 Tim. i. 15). 
 
 14. tell. R.V.,"say." Jesus speaks with authority 
 as knowing both man's state and God's judgment 
 of it. justified. " reckoned by God as righteous " 
 (cf vii. 35, X. 29, xvi. 15). rather than. This 
 suggests no doubt of the publican's forgiveness, but 
 holds out hope of forgiveness to the Pharisee. The 
 certainty in the one case is left a possibility in the 
 other, for. The statement that follows is also 
 given in xiv. 11, as the conclusion of the saying 
 about the chief guests at feasts. We need not 
 debate in which context the saying was uttered, as 
 such a saying may have been repeated on different 
 occasions. 
 
 V. THE CLOSE OF THE PUBLIC MINISTRY 
 
 (Luke xviii. 15-xxi. 38). 
 
 At this point Luke returns to the common 
 Synoptic tradition. While he introduces here and 
 there matter peculiar to himself, or matter drawn 
 from Q, the source common to himself and 
 Matthew, he for the most part now follows Mark's 
 guidance in the order of events. 
 
 19 
 
290 Westminster New Testament 
 
 Luke xviii. 15-17 ( = Mark x. 13-16= Matt. xix. 13-15). 
 THE WELCOME OF THE CHILDREN. 
 
 15 And they brought unto him also infants, that he would 
 touch them : but when his disciples saw it, they rebuked 
 
 16 them. But Jesus called them unto him, and said, Suffer 
 little children to come unto me, and forbid them not : for 
 
 17 of such is the kingdom of God. Verily I say unto you, 
 Whosoever shall not receive the kingdom of God as a little 
 child shall in no wise enter therein. 
 
 The three EvangeHsts in this narrative almost 
 verbally agree ; the differences are of the slightest. 
 
 15. infants. R.V., '^ babes/' a more accurate 
 rendering of Luke's word. tOUCh them. Matthew 
 explains this "that He should lay His hands on 
 them, and pray " — that is, give them His blessing. 
 rebuked. Not because they despised the children, 
 but because they exalted Jesus as too great to 
 have His time claimed by them. 
 
 16. called. The children or their mothers. 
 and said. To the disciples, such. The childlike 
 disposition fits for the Kingdom. 
 
 17. While Mark gives the saying in the same 
 setting, Matthew gives a similar saying (xviii. 3) on 
 the occasion when Jesus sets a child before the 
 disciples as an example of humility. These two 
 sayings conjoined show clearly Jesus' estimate of 
 childhood as possessing the dispositions required 
 by the Kingdom, and are full of encouragement 
 for the parents and teachers of children as an 
 assurance that the children may from their earliest 
 years be within the Kingdom. But the incident 
 which follows suggests that such youthful piety 
 needs to be confirmed in a conscious, voluntary 
 
St. Luke xviii. 18-30 291 
 
 decision for the Kingdom when adult years are 
 reached. 
 
 Luke xviii. 18-30 ( = Mark x. 17-30 = Matt. xix. 16-29). 
 THE RICH YOUNG RULER. 
 
 18 And a certain ruler asked him, saying, Good Master, what 
 
 19 shall I do to inherit eternal life ? And Jesus said unto him, 
 Why callest thou me good ? none is good, save one, that is, 
 
 20 God. Thou knowest the commandments, Do not commit 
 adultery, Do not kill, Do not steal, Do not bear false 
 
 21 witness. Honour thy father and thy mother. And he said, 
 
 22 All these have I kept from my youth up. Now when 
 Jesus heard these things, he said unto him, Yet lackest 
 thou one thing : sell all that thou hast, and distribute unto 
 the poor, and thou shalt have treasure in heaven : and 
 
 23 come, follow me. And when he heard this, he was very 
 
 24 sorrowful : for he was very rich. And when Jesus saw 
 that he was very sorrowful, he said, How hardly shall they 
 
 25 that have riches enter into the kingdom of God ! For it 
 is easier for a camel to go through a needle's eye, than for 
 
 26 a rich man to enter into the kingdom of God. And they 
 
 27 that heard it said, Who then can be saved ? And he said, 
 The things which are impossible with men are possible 
 
 28 with God. Then Peter said, Lo, we have left all, and 
 
 29 followed thee. And he said unto them. Verily I say unto 
 you, There is no man that hath left house, or parents, or 
 brethren, or wife, or children, for the kingdom of God's 
 
 30 sake, who shall not receive manifold more in this present 
 time, and in the world to come life everlasting. 
 
 This narrative is found with very slight variations 
 in the three Synoptists, and Luke here follows Mark 
 veiy closely. The young man desiring eternal life 
 is in disposition — his attachment to his wealth — 
 unfit for it, and the sincerity of his desire is put 
 
292 Westminster New Testament 
 
 to a severe test. We must not assume, as is 
 common, that he did make "the great refusal/' 
 even although he was not able to meet the test 
 at once, 
 
 18. ruler. Luke alone so describes the 
 questioner, and it is not easy to understand just 
 what he means. As Matthew calls the applicant 
 a young man (vers. 20-22) it is unlikely that he 
 was a member of the Sanhedrin, or the chief 
 officer of a synagogue, do. He thought of some 
 action of so great merit as to deserve this reward, 
 eternal life. This is the characteristic phrase in 
 the Fourth Gospel corresponding to the Synoptic 
 Kingdom of God (see ver. 24 below). 
 
 19- W^hy, etc. This is undoubtedly the original 
 form of the question, which Matthew, because of 
 its difficulty, the suggestion it conveys that Jesus 
 disclaimed being good, has paraphrased in the 
 commonplace, "Why askest thou Me concerning 
 that which is good ? " none is gOod, etc. This 
 is not a confession of sinfulness, on the one hand ; 
 nor is it merely a refusal of a compliment from the 
 young man, because he did not know its full import, 
 on the other hand. It was because Jesus had not 
 yet fulfilled His calling, and was still conscious of 
 being tempted to shrink from the Cross, that in 
 humility He refused to claim the perfection that 
 belonged to His Father, on which He was conscious 
 of being Himself dependent (cf. John v. 19-30). 
 He was still in the conflict, and not yet the 
 victor, and His strength came to Him from His 
 Father. 
 
 20. This reference asserts the sufficiency of the 
 Law for moral guidance (cf. xvi. 29), and rebukes 
 the false conception of works of supererogation — 
 
St. Luke xviii. 18-30 293 
 
 that is, beyond the Law's reqmrements, as of 
 special merit. 
 
 21. The reply is neither insincere nor boastful, 
 but shows how superficial was his reading of the 
 requirement of the Law, a contrast to the keener 
 insight of the young Pharisee Paul (Rom. vii. 
 7-25). 
 
 22. Now when Jesus heard these things. 
 Mark has " And Jesus looking upon him loved 
 him," the touch of an eye-witness. Jesus so 
 esteemed the young man that He was desirous of 
 having him as one of His constant companions 
 (ver. 20). Yet lackest thou, etc. Jesus accepts 
 his assurance of observance of the commandments, 
 but affirms that one condition of fitness for the 
 highest blessing has yet to be fulfilled, and this 
 condition is negative, as detachment from his 
 wealth so complete as to make him capable of 
 the surrender of it all in charity ; and positive, 
 as attachment to Jesus so complete also as to 
 prompt a constant companionship. The demand 
 was not made by Jesus of all His disciples ; but it 
 is not to be explained away. It was necessary for 
 this man to be rescued from his entanglement in 
 his wealth ; possibly Jesus could not accept the 
 man as a companion with his wealth, as that 
 might have exposed Him to the reproach of His 
 enemies that it was the disciple's wealth He 
 sought. 
 
 23. very sorrowful. R.V., " exceeding sorrow- 
 ful." Mark has again the vivid picture, "\\\^ 
 countenance fell." very rich. A kindly explana- 
 tion ; the more to part from, the harder the parting. 
 But just the difficulty of the surrender showed the 
 necessity of the test imposed. 
 
294 Westminster New Testament 
 
 24. Mark records the young ruler s departure, 
 and so the saying was addressed to the disciples ; 
 the warning may have been especially intended 
 for Judas. Mark too reports the astonishment of 
 the disciples at the saying. 
 
 25. Jesus uses a hyperbolic figure to express the 
 humanly impossible, and it shows a misunderstand- 
 ing of His intention to make it less improbable by 
 substituting "cable" for "camel" (the Greek 
 words differ by two letters only, kamilon and 
 kamelos), or making the needle's eye mean "a 
 narrow gateway for foot-passengers." The Talmud 
 has twice the saying, " an elephant passing through 
 the eye of a needle," to express the impossible. 
 
 26. Who. As all desire, if they do not possess, 
 riches, the saying seems to make salvation impos- 
 sible to all. 
 
 27. Divine grace can work miracles impossible 
 to human will. 
 
 28. Peter does not speak boastfully, but seeks 
 Jesus' assurance that God has indeed wrought this 
 wonderful change in them. 
 
 29. no man. Jesus offers no exclusive privilege 
 to the disciples. He assures a universal blessing to 
 all who fulfil the condition. 
 
 30. manifold. Mark has "a hundredfold." 
 in this present time (cf. Rom. iii. 26, viii. 18 ; 
 Heb. ix. 9). Contrasted with the world (R.V. 
 marg., "age") to COme (cf Eph. i. 21, ii. 7 ; Heb. 
 vi. 5). There are present as well as future com- 
 pensations for surrender to the Kingdom, not to be 
 expected with prosaic literalness, but proving real 
 and satisfying; e.g., "the communion of saints" 
 takes the place of family relationships. 
 
St. Luke xviii. 31-34 295 
 
 Luke xviii. 31-34 { = Mark x. 32-34 = Matt. xx. 17-19). 
 
 THE THIRD ANNOUNCEMENT OF 
 THE PASSION. 
 
 31 Then he took unto him the twelve, and said unto them, 
 Behold, we go up to Jerusalem, and all things that are 
 written by the prophets concerning the Son of man shall 
 
 32 be accomplished. For he shall be delivered unto the 
 Gentiles, and shall be mocked, and spitefully entreated, 
 
 33 and spitted on : and they shall scourge him, and put him 
 
 34 to death, and the third day he shall rise again. And they 
 understood none of these things : and this saying was hid 
 from them, neither knew they the things which were 
 spoken. 
 
 The first announcement followed the Confession 
 at Csesarea Philippi, the second the Transfiguration, 
 and this third possibly after the raising of Lazarus 
 (John xi.). Mark introduces this announcement 
 with a graphic description of the situation, " And 
 they were in the M^ay, going up to Jerusalem ; and 
 Jesus was going before them : and they were 
 amazed ; and they that followed were afraid " 
 (x. 32). Jesus, absorbed in the contemplation of 
 His Passion, walks alone, followed by the Twelve 
 and other disciples, overawed by His bearing and 
 look. Calling the Twelve apart from the larger 
 company. He not only declares what will befall 
 Him, but summons them to bear Him company 
 at whatever peril. 
 
 31. by. R.V. marg., "through"; as channels 
 of Divine communication, prophets, Luke, un- 
 like Matthew, uses the argument from prophecy 
 seldom, the Son of man. A.V. connects this 
 
296 Westminster New Testament 
 
 phrase with "written concerning/* the R.V. with 
 " accomplished unto." 
 
 32. Gentiles. A new detail, involving the 
 expectation that the form of death would be 
 crucifixion. The predictions became more definite 
 as events unfold to the insight of Jesus. 
 
 34. understood. Luke alone asserts the mis- 
 understanding of the disciples, but Matthew and 
 Mark illustrate it by the record of the request of 
 the sons of Zebedee. Expecting an earthly king- 
 dom they could not accept the necessity of the 
 death, nor the certainty of the resurrection of 
 Jesus, hid from them. Till " He opened their 
 mind " (xxiv. 45). neither knew. " neither came 
 to know " ; their dullness of mind endured. 
 
 Luke xviii. 35-431 = Mark x. 46-52= Matt. xx. 29-34). 
 THE BLIND MAN AT JERICHO. 
 
 35 And it came to pass, that as he was come nigh unto 
 Jericho, a certain blind man sat by the way-side begging : 
 
 36 and hearing the multitude pass by, he asked what it 
 
 37 meant. And they told him, that Jesus of Nazareth 
 
 38 passeth by. And he cried, saying, Jesus, thou son of 
 
 39 David, have mercy on me. And they which went before 
 rebuked him, that he should hold his peace : but he cried 
 so much the more. Thou son of David, have mercy on me. 
 
 40 And Jesus stood, and commanded him to be brought unto 
 
 41 him : and when he was come near, he asked him, saying, 
 What wilt thou that I shall do unto thee ? And he said, 
 
 42 Lord, that I may receive my sight. And Jesus said unto 
 
 43 him, Receive thy sight : thy faith hath saved thee. And 
 immediately he received his sight, and followed him, 
 glorifying God : and all the people, when they saw it, 
 gave praise unto God. 
 
St. Luke xviii. 35-43 297 
 
 "The three narratives/' says Plummer, "have 
 exercised the ingenuity of harmonisers. Luke and 
 Mark have only one blind man ; Matthew, again, 
 mentions two (cf. Matt. ix. 27). Luke repre- 
 sents the miracle as taking place when Jesus was 
 approaching Jericho ; Matthew and Mark as taking 
 place when He was leaving it. Luke says that 
 Jesus healed with a command ; Mark with a word 
 of comfort ; Matthew with a touch. Only those 
 who have a narrow view respecting inspiration 
 and its effects will be concerned to reconcile these 
 differences and make each of the three verbally 
 exact " (p. 429). No space need be wasted in giving 
 the manifold suggestions of harmonisers. 
 
 35. Jericho. A splendid city favoured by the 
 Herods. 
 
 36. multitude. The caravan of pilgrims going 
 up to Jerusalem for the Passover, to which Jesus 
 had attached Himself probably at some place in 
 Peraea. 
 
 37. Nazareth. See on iv. 34. 
 
 38. son of David. A confession of Jesus' 
 Messiahship. 
 
 39. rebuked. Not the confession, but the 
 interruption of Jesus' journey, and even possibly 
 teaching by the way, by the beggar seeking alms. 
 the more. The persistency of prayer Jesus 
 commended. 
 
 40. come near. Mark states that " he, casting 
 away his garment, sprang up, and came," em- 
 phasising his eagerness to get his sight. 
 
 41. Jesus' question enables the man to assert 
 his faith in Jesus' miraculous power, and to 
 correct the misunderstanding by the crowd of 
 his appeal. 
 
298 Westminster New Testament 
 
 4-2. faith. In Jesus' Messiahship and power to 
 heal. Its persistence in spite of discouragement 
 pleased Jesus. 
 
 43. Luke alone records the praise of the man, 
 and the multitude. 
 
 Luke xix. i-io. 
 THE GUEST OF ZACCH^US. 
 
 And Jesus entered and passed through Jericho. And, 
 
 2 behold, \here was a man named Zacchasus, which was 
 
 3 the chief among the publicans, and he was rich. And 
 he sought to see Jesus who he was : and could not for 
 
 4 the press, because he was little of stature. And he ran 
 before, and climbed up into a sycamore tree to see him : 
 
 5 for he was to pass that way. And when Jesus came to 
 the place, he looked up, and saw him, and said unto him, 
 Zacchseus, make haste, and come down ; for to day I 
 
 6 must abide at thy house. And he made haste, and came 
 
 7 down, and received him joyfully. And when they saw it, 
 they all murmured, saying. That he was gone to be guest 
 
 8 with a man that is a sinner. And Zacchseus stood, and 
 said unto the Lord ; Behold, Lord, the half of my goods 
 I give to the poor ; and if I have taken any thing from 
 
 9 any man by false accusation, I restore him fourfold. And 
 Jesus said unto him, This day is salvation come to this 
 
 ID house, forsomuch as he also is a son of Abraham. For 
 the Son of man is come to seek and to save that which 
 was lost. 
 
 This passage is peculiar to Luke, probably 
 derived from some Aramaic source, and illustrates 
 his universalism. 
 
 L passed, "was passing." Jesus would not 
 have stayed in the city, had He not met this 
 publican. 
 
St. Luke xix. i-io 
 
 299 
 
 2. Zacchseus. The name (Heb. Zaccai) means 
 "pure," and shows that he was a Jew (Ezra ii. 9 J 
 Neh. vii. 14)_, and not a heathen, but as a tax- 
 gatherer he was reckoned "a sinner" (ver. 7). 
 Christian legend makes him afterwards Bishop of 
 Caesarea. thechief among the publicans. Better 
 R.V., "a chief publican " ; an official title, the exact 
 meaning of which we cannot now fix. Plummer 
 suggests the rendering, " Commissioner of Taxes." 
 For favourable mention of other tax-gatherers, 
 see iii. 12, v. 27, vii. 29, xv. 1, xviii. 10. 
 
 3. press. R.V., "crowd," which prevented his 
 getting near to Jesus, and which, as he was small, 
 hid Jesus from his gaze. 
 
 4. sycamore, "a fig-mulberry." See on 
 xvii. 6. 
 
 5. looked up. A fixed gaze on a person is 
 known to arrest his attention. Just as Jesus was 
 sensitive to the woman's touch, so to this man's 
 look. Zacchseus. This proves no supernatural 
 knowledge, as Jesus sought information (cf. Mark 
 viii. 5 ; John xi. 34) ; but He had insight into the 
 good motive of his action in thus seeking to see, 
 and rewards it. abide. Not necessarily over-night, 
 but at least for a long rest. 
 
 7. sinner. His calling rather than character 
 is thus described. 
 
 8. The condescension of Jesus evokes the 
 resolve, formally declared before the multitude 
 to Jesus, to dedicate half his wealth to charity, 
 and to apply the rest to compensating liberally 
 all he has wronged. A declaration of a resolve 
 for the future is more probable here than a 
 description of practice in the past, in self-defence 
 against the accusation "sinner." if I have. This 
 
300 Westminster New Testament 
 
 expresses no doubt ; he knows that he has in his 
 caUing wronged some, fourfold. The extreme 
 demand of the Law (Ex. xxii. 1) where restitution 
 was compulsory, but much more than was required 
 when the compensation was vokintary (Lev. vi. 5 ; 
 Num. V. 7). 
 
 9- salvation. Not in Christ's presence itself, 
 but in the welcome of faith given to His grace 
 in offering Himself as a guest (the only occasion 
 where Jesus did this), this house. The whole 
 household of Zaccheeus would share his blessing. 
 son of Abraham. Jesus asserts here that he 
 was a Jew, although there may be a secondary 
 reference to his faith as showing his spiritual 
 kinship with the father of the nation (cf. Rom. 
 iv. 11, 12). 
 
 10. is come. R.V., ^^came." Salvation of the 
 outcast was the express purpose of the Incarnation 
 (cf. John iii. l6). 
 
 Luke xix. 11-28. (cf. Matt. xxv. 14-30). 
 THE POUNDS. 
 
 11 And as they heard these things, he added and spake a 
 parable, because he was nigh to Jerusalem, and because 
 they thought that the kingdom of God should immediately 
 
 12 appear. He said therefore, A certain nobleman went into 
 a far country to receive for himself a kingdom, and to 
 
 13 return. And he called his ten servants, and delivered 
 them ten pounds, and said unto them, Occupy till I come. 
 
 14 But his citizens hated him, and sent a message after him, 
 
 15 saying, We will not have this man to reign over us. And 
 it came to pass, that when he was returned, having 
 received the kingdom, then he commanded these servants 
 to be called unto him, to whom he had given the money, 
 
St. Luke xix. 11-28 301 
 
 that he might know how much every man had gained by 
 
 16 trading. Then came the first, saying, Lord, thy pound 
 
 17 hath gained ten pounds. And he said unto him, Well, 
 thou good servant : because thou hast been faithful in 
 
 18 a very little, have thou authority over ten cities. And 
 the second came, saying. Lord, thy pound hath gained 
 
 19 five pounds. And he said likewise to him, Be thou also 
 
 20 over five cities. And another came, saying. Lord, behold, 
 here is thy pound, which I have kept laid up in a napkin : 
 
 21 for I feared thee, because thou art an austere man : thou 
 takest up that thou layedst not down, and reapest that 
 
 22 thou didst not sow. And he saith unto him. Out of 
 thine own mouth will I judge thee, thou wicked servant. 
 Thou knewest that I was an austere man, taking up that 
 
 23 I laid not down, and reaping that I did not sow : where- 
 fore then gavest not thou my money into the bank, that 
 at my coming I might have required mine own with usury ? 
 
 24 And he said unto them that stood by. Take from him the 
 
 25 pound, and give it to him that hath ten pounds. (And 
 
 26 they said unto him. Lord, he hath ten pounds.) For I 
 say unto you. That unto every one w^hich hath shall be 
 given ; and from him that hath not, even that he hath 
 
 27 shall be taken away from him. But those mine enemies, 
 which would not that I should reign over them, bring 
 
 28 hither, and slay them before me. And when he had 
 thus spoken, he went before, ascending up to Jerusalem. 
 
 While the Parable of the Talents in Matt. 
 XXV. 14-30 has a general resemblance in character 
 and purpose to this parable^ yet there are so 
 many minute differences that it is more probable 
 that Jesus on two occasions spoke similar parables 
 than that the Evangelists should have given so 
 widely varying reports of one parable. Peculiar 
 to Luke as compared with Matthew are "(1) the 
 introduction, ver. 11; (2) the high birth of the 
 
302 Westminster New Testament 
 
 chief agentj and his going into a far country to 
 receive for himself a kingdom, ver. 1 2 ; (3) his 
 citizens hating him and sending an ambassage 
 after him to repudiate him, ver. 14 ; (4) the 
 signal vengeance taken upon these enemies, ver. 
 27 ; (5) the conclusion, ver. 28 " (Plummer, p. 
 437). Even where the parables appear most like, 
 there are unlikenesses : "(1) In the Talents we 
 have a householder leaving home for a time, in 
 the Pounds a nobleman going in quest of a crown ; 
 (2) the Talents are unequally distributed, the 
 Pounds equally ; (3) the sums entrusted differ 
 enormously in amount; (4) in the Talents the 
 rewards are the same, in the Pounds they differ 
 and are proportionate to what has been gained ; 
 (5) in the Talents the unprofitable servant is 
 severely punished, in the Pounds he is merely 
 deprived of his pound" (ibid.). Dr. Bruce in- 
 cludes these two parables along with the Parable 
 of the Hours (generally called the Labourers in 
 the Vineyard) under the common heading, *' Work 
 and Wages in the Kingdom of God," and thus 
 distinguishes the lesson of the two parables : 
 "The Parable of the Pounds illustrates the 
 proposition that where ability is equal, quantity 
 (of work) determines relative merit." . . . "The 
 Parable of the Talents, on the other hand, illustrates 
 the proposition that when ability varies, then not 
 the absolute quantity of work done, but the ratio 
 of the quantity to the ability, ought to determine 
 value" (^The Parabolic Teaching of Christ, pp. 179^ 
 180). Possibly this is an over-refinement of 
 exegesis. For the disciples the parable is a call 
 to wait and work till the Lord return ; for the 
 Jewish people a warning of the doom of unbelief. 
 
St. Luke xix. 1 1-28 303 
 
 There seems little doubt that there is in the 
 parable an allusion to contemporary history, to 
 Archelaus' journey in 4 b.c. to Rome to secure 
 the kingdom which by his father's will was left 
 him, an attempt opposed by an ambassage of 
 fifty representing the Jewish nation. 
 
 11. And as they heard. These words connect 
 the parable with the visit to Jericho, a city in 
 which Archelaus had put up some fine buildings, 
 and which would thus suggest the reference to 
 him in the parable, because. Jesus' entry into 
 Jerusalem was expected by many to be the signal 
 for the establishment of the Messianic Kingdom. 
 The parable denies the imminence of the Kingdom, 
 and urges the moral obligation of readiness for it, 
 whenever it may come. 
 
 12. noblemen. Cf. i Cor. i. 26. for. This 
 suggests delay, to receive ... a kingdom. The 
 
 contemporary history explains this statement. 
 
 13. Probably there is no further allusion to facts 
 in this detail. The absence of the master is to 
 be used as a test of the fidelity of the servants, 
 and so the sum entrusted is small, only about £4). 
 Occupy. Better R.V., " trade," either as banker 
 or merchant. 
 
 14. citizens. The Jews, while the servants 
 are probably the disciples, hated. An allusion to 
 history again. Archelaus massacred about 3000 
 at the beginning of his reign. Jesus was hated 
 without cause (John xv. 25). this man. Con- 
 temptuous. 
 
 15. gained by trading is more definite than 
 the Greek ; better, " what business they had 
 done." 
 
 16. The servant claims no merit to himself. 
 
304 Westminster New Testament 
 
 " Thy pound worked out in addition ten pounds " 
 (cf. 1 Cor. iv. 1, XV. 10). 
 
 20. another. Gr. ^^the other." Of the ten, 
 three (two profitable and one unprofitable) are 
 mentioned as typical of the whole number, kept. 
 Not a confession of fault, but a profession of care ; 
 he had not lost or wasted the pound, napkin. A 
 Latin word is here used by the Evangelist. 
 
 21. austere. The word meant originally, " rough 
 to the taste, stringent." thou, etc. Possibly a pro- 
 verbial saying to describe a greedy, grasping person ; 
 put into other words, it means : you would have 
 taken any profit, and I should have suffered 
 any loss that trading might have brought. As 
 I had nothing to gain, and all to lose by trading, 
 I left it alone. 
 
 22. Granted the master's severity, that was a 
 reason for greater diligence. 
 
 23. bank. The servant had neglected the plain 
 course, which, without any risk to himself, would 
 have brought some gain to his master. He had 
 not shown even the least care that was possible, 
 usury. Better R.V., "interest," as usury is now 
 used in the bad sense of exorbitant interest. 
 
 24. them that stood by. His personal 
 attendants. 
 
 25. This is either the comments of the at- 
 tendants in the parable, or as an interruption of 
 the parable by the hearers of it, showing how 
 keen an interest it had awakened. The latter 
 explanation is more probable, as Jesus' answer in 
 stating a general principle is not so appropriate 
 as part of the parable, which, after a break in the 
 remonstrance of the hearers and the reply of the 
 Teacher, is continued in ver. 27. 
 
St. Luke xix. 29-40 305 
 
 26. The saying is paradoxical. He that uses 
 not his gifts is as though he had them not, and 
 at last loses them. Capacity increases with 
 exercise, and decreases with neglect. 
 
 27. There is a distinction between the un- 
 faithful servants and the enemies, and the penalty 
 of the one is less than of the other. This parable 
 has thus a two-edged application, to disciples and 
 opponents. 
 
 28. before. Jesus seems on this journey to 
 have sought to be alone at times with His own 
 sad thoughts, and the disciples, not sharing His 
 aim, were willing to leave Him alone. It is a 
 solitary Figure that approaches the sacrifice of 
 the Cross. 
 
 Luke xix. 29-40 ( = Mark xi. 1-11 = Matt. xxi. i-ii ; 
 cf. John xii. 12-19). 
 
 THE TRIUMPHAL ENTRY INTO 
 JERUSALEM. 
 
 29 And it came to pass, when he was come nigh to Bethphage 
 and Bethany, at the mount called the mount of Olives, he 
 
 30 sent two of his disciples, saying. Go ye into the village over 
 against you ; in the which at your entering ye shall find a 
 colt tied, whereon yet never man sat : loose him, and bring 
 
 31 him hither. And if any man ask you, Why do ye loose 
 him ? thus shall ye say unto him. Because the Lord hath 
 
 32 need of him. And they that were sent went their way, and 
 
 33 found even as he had said unto them. And as they were 
 loosing the colt, the owners thereof said unto them, Why 
 
 34 loose ye the colt ? And they said. The Lord hath need of 
 
 35 him. And they brought him to Jesus : and they cast their 
 
 36 garments upon the colt, and they set Jesus thereon. And 
 
 37 as he went, they spread their clothes in the way. And when 
 he was come nigh, even now at the descent of the mount 
 
 20 
 
3o6 Westminster New Testament 
 
 of Olives, the whole multitude of the disciples began to 
 rejoice and praise God with a loud voice for all the mighty 
 
 38 works that they had seen ; saying, Blessed be the King that 
 Cometh in the name of the Lord : peace in heaven, and 
 
 39 glory in the highest. And some of the Pharisees from 
 among the multitude said unto him, Master, rebuke thy 
 
 40 disciples. And he answered and said unto them, I tell 
 you that, if these should hold their peace, the stones would 
 immediately cry out. 
 
 Luke here rejoins the other Gospels in dealing 
 with the Last Days in Jerusalem^ but still he has 
 his variations, omissions, and additions. As he had 
 already given a similar story (vii. 36-50), he 
 omits, for instance, the Anointing in Bethany, 
 which Matthew and Mark place after the Triumphal 
 Entry, but John before. It is probable that Jesus 
 reached Bethany on Friday afternoon or evening, 
 that he was here entertained to supper, that he 
 spent the Sabbath quietly at Bethany, and that 
 it was on the following day (Sunday) that the 
 Triumphal Entry took place. 
 
 29. Bethphage. Meaning probably "house of 
 unripe figs," has not been identified ; it was either 
 a village better known than Bethany, or the name 
 of the whole district, in which was Bethany, 
 meaning probably " house of dates." The site of 
 this has been definitely fixed. two. As Mark 
 contains additional details, it is not improbable 
 that Peter was one of the two. 
 
 SO. village. Either Bethphage or Bethany, or 
 more probably some unnamed place near them. 
 ye shall find. This need not be a case of super- 
 natural knowledge, but Jesus may have made some 
 previous arrangement with an unnamed, and to the 
 disciples perhaps unknown, sympathiser in Jeru- 
 
St. Luke xix. 29-40 307 
 
 salem. It was contrary to Jesus' general practice 
 to use His supernatural knowledge or power for 
 Himself, and every apparent instance of such use is 
 capable of another explanation, whereon. This 
 statement is an indication that it was a Messianic 
 entry that He intended. We may compare the 
 virgin birth and the burial in a new tomb as 
 similar facts. 
 
 31. the Lord hath need of him. Probably 
 the password before arranged. 
 
 35. their garments. A tribute of their homage 
 to His dignity. While the progress was royal, the 
 King came in humility and peace. Luke does not 
 quote Zech. ix. Oj which brings out the significance 
 of the act. 
 
 36. Not the disciples, but the multitude are now 
 referred to. Luke makes no mention of branches 
 strewn in the way, or of the crowd that came out 
 of Jerusalem to meet Jesus (John xii. 13-18). 
 
 37. mighty works. Gr. ^^ powers," one of the 
 words for miracles in N.T. 
 
 38. Blessed, etc. Cited from Ps. cxviii. 26. 
 King. Luke and John insert this. word, peace 
 in heaven, etc. Cf. the angels' song in ii. 14 
 and Ps. cxlviii. 1. glory. Luke, writing to the 
 Gentiles, substitutes this word for the "Hosanna" of 
 the other Evangelists. These greetings are offered, 
 and welcomed as Messianic. Thus Jesus openly 
 makes the claim, regarding which He had hitherto 
 exercised a strict reserve. 
 
 39. 40. This remonstrance of the Pharisees and 
 this rebuke of Jesus are peculiar to Luke, but 
 historically probable. 
 
 39. Master. R.V. marg., "Teacher." This 
 may be intended in opposition to the acknowledg- 
 
3o8 Westminster New Testament 
 
 ment by the multitude of Jesus as Messiah, from 
 which these Pharisees thus desired to dissociate 
 themselves. 
 
 40. Jesus rebukes the insensibility of the 
 objectors sternly, the stones would cry out. 
 May be a proverbial expression to describe a 
 situation in which the insensible even would be 
 aroused to interest. It is far-fetched to suppose 
 that Jesus is here representing these Pharisees as 
 even worse than " men of stony heart " would be 
 in such a position. 
 
 Luke xix. 41-44. 
 LAMENT OVER JERUSALEM. 
 
 41 And when he was come near, he beheld the city, and wept 
 
 42 over it, saying, If thou hadst known, even thou, at least in 
 this thy day, the things which belong unto thy peace ! but 
 
 43 now they are hid from thine eyes. For the days shall come 
 upon thee, that thine enemies shall cast a trench about 
 thee, and compass thee round, and keep thee in on every 
 
 44 side, and shall lay thee even with the ground, and thy 
 children within thee ; and they shall not leave in thee one 
 stone upon another ; because thou knewest not the time 
 of thy visitation. 
 
 Luke has already recorded a lamentation over 
 Jerusalem in xiii. 34, 35, clearly out of its historical 
 order, as it is identical with that in Matt, xxiii. 
 37-39, which forms the appropriate conclusion of 
 the Great Denunciation of the Scribes and Pharisees. 
 But there is no improbability that Jesus, when He 
 caught the first glimpse of the doomed city, thus 
 gave utterance to the vision of its desolation that 
 must ever have been present to Him. 
 
St. Luke xix. 41-44 309 
 
 41. wept (cf. vii. 13, 38, viii. 52). A stronger 
 word than that in John xi. 35. There was waihng 
 and sobbing as well as tears. The patriotism of 
 Jesus may be compared with Paul's (Rom. ix. 
 1-3). 
 
 42. If. There is no principal clause to balance 
 this conditional ; and we need not supply '' thou 
 wouldst have wept for thyself as I do for thee " ; 
 but the construction is virtually a wish, as in 
 R.V. marg., ^' O that thou hadst known." this 
 thy day. This asserts a day of opportunity, and 
 makes probable a Judaean ministry such as John 
 records, peace. There may be an allusion to 
 the city's name, probably 'inheritance of peace." 
 but now. The fact opposed to the wish. hid. 
 '' once for all by Divine decree." 
 
 43. the days. Better, " days." trench. R.V., 
 " a bank " ; Gr. " palisade." This detail has been 
 regarded as a proof that the prediction of Jesus 
 must have been modified by the Evangelist after 
 A.D. 70, the actual siege ; but if Jesus could foresee 
 the siege of the city, could He not fill in the picture 
 of the siege as one usually took place } He may 
 have been following the description in Isa. xxix. 3. 
 keep thee. The actual siege was so successful 
 that thousands perished of hunger. 
 
 44. lay thee even. Better R.V., "dash thee"; 
 for the A.V. version is tautological, as they shall 
 not leave, etc., means the same thing, and the 
 R.V. word is as suitable for the inhabitants as the 
 city, children. Not the young only, but inhabi- 
 tants generally, visitation. Gr. episcope. God's 
 oversight or visiting of men either in judgment 
 (cf. Ex. iii. 16 ; Isa, x. 3, xxix. 6), or in mercy, as 
 here and 1 Pet. ii. 12. 
 
310 Westminster New Testament 
 
 Luke xix. 45-48 ( = Mark xi. 15-19 = Matt. xxi. 12-17). 
 
 CLEANSING OF AND TEACHING IN THE 
 TEMPLE. 
 
 45 And he went into the temple, and began to cast out them 
 
 46 that sold therein, and them that bought ; saying unto them, 
 It is written, My house is the house of prayer : but ye have 
 
 47 made it a den of thieves. And he taught daily in the 
 temple. But the chief priests and the scribes and the chief 
 
 48 of the people sought to destroy him, and could not find 
 what they might do : for all the people were very attentive 
 to hear him. 
 
 John records a cleansing of the temple 
 (ii. 13-22) at the beginning of the ministry of 
 Jesus ; and is more probable that Jesus repeated 
 the act than that either he or the Synoptists made 
 so great a blunder in the order of events in the life 
 of Jesus. According to Matthew and Mark the 
 cleansing of the temple took place on the day 
 after the triumphal entry, and the cursing of the fig 
 tree is placed by them on the second morning as 
 Jesus was on His way to Jerusalem from Bethany, 
 to which He had retired on the previous evening. 
 As Luke has given a similar parable, he omits 
 the miracle, and, regardless of the order of time, 
 he conjoins as one assertion of the Messiahship 
 the triumphal entry and the cleansing of the 
 temple. 
 
 45. temple. The Court of the Gentiles is 
 meant, began to cast out. This may be a 
 Hebraism for "cast out" (Matt. xxi. 12), and 
 need not mean that Jesus failed to carry out His 
 
 purpose. Omit, as R.V., and them that bought. 
 
St. Luke xix. 45-48 311 
 
 Luke, writing for Gentiles who knew nothing of 
 the temple ritual, omits all the details given by 
 Matthew and Mark. 
 
 46. The quotation is from Isa. Ivi. 1, but sub- 
 stitutes "shall be" (as in R.V.), for " shall be called/' 
 and omits the clause " for all peoples/' — a strange 
 omission for the companion of the apostle to the 
 Gentiles, especially when Mark, which he had 
 before him, kept the words. My house. Better 
 R.V., "a house." den of thieves. Much more 
 severe rebuke than in John ii. l6, "a house of 
 merchandise." Either the scandal had grown 
 Avorse, or Jesus' indignation was less restrained. 
 
 47, 48. The public entry was followed by a 
 public ministry, of which the close is described 
 at xxi. 37, 38, as is here the commencement. The 
 populace (probably not the inhabitants of Jeru- 
 salem itself, but the provincials who had come to 
 the feast) was favourable, but the authorities 
 hostile. 
 
 47. taught. Matthew adds healing acts also, 
 the priests, mostly Sadducees, and the SCribes, 
 mostly Pharisees, forgot their mutual dislike in a 
 common hate of Jesus, the chief of the people. 
 R.V., " the powerful men of the people," mentioned 
 by Luke alone ; probably not " elders," but in- 
 fluential persons, not officials. 
 
 48. were very attentive. R.V., better, " hung 
 upon Him" — that is, waited for every word that 
 fell from His lips. 
 
312 Westminster New Testament 
 
 Luke XX. 1-8 ( = Mark xi. 27-33= Matt. ^cxi. 23-27). 
 
 THE CHALLENGE OF JESUS' AUTHORITY. 
 
 And it came to pass, that on one of those days, as he taught 
 the people in the temple, and preached the gospel, the 
 chief priests and the scribes came upon him with the elders, 
 
 2 and spake unto him, saying, Tell us, by what authority 
 doest thou these things ? or who is he that gave thee this 
 
 3 authority? And he unswered and said unto them, I will 
 
 4 also ask you one thing ; and answer me : The baptism of 
 
 5 John, was it from heaven, or of men? And they reasoned 
 with themselves, saying, If we shall say, From heaven ; he 
 
 6 will say, Why then believed ye him not ? But and if we 
 say. Of men ; all the people will stone us : for they be 
 
 7 persuaded that John was a prophet. And they answered, 
 
 8 that they could not tell whence it was. And Jesus said 
 unto them. Neither tell I you by what authority I do 
 these things. 
 
 This chapter records the teaching of the last day 
 of the public ministry of Jesus (probably Tuesday 
 of Passion week). It has been called a '^day of 
 questions." The scribes and priests try to discredit 
 Jesus with^ and to destroy His Influence over, the 
 multitude by pressing on Him inquiries which they 
 believe will involve Him in difficulties with one 
 section or another of the nation. He is questioned 
 about His own authority, the payment of taxes to 
 Caesar, the resurrection of the dead, the greatest 
 commandment ; and Jesus asks in turn about the 
 ministry of John, and about the Davidic descent of 
 the Messiah. The three Synoptics are in this 
 record in close agreement. 
 
 2. The two questions are not identical ; the one 
 deals with the character, the second with the 
 
St. Luke XX. 9-19 
 
 I-; 
 
 source of authority. Had Jesus answered that 
 His authority was that of the Messiah, they would 
 have asked for evidence that God had conferred 
 that authority on Him. 
 
 3. thing. R.V., "question." Greek word = 
 "statement." 
 
 4. This was no evasion, for acceptance of John's 
 authority would involve acceptance of his testimony 
 to Jesus as Messiah. 
 
 7. This question the people had answered ; these 
 professed leaders and teachers, to escape the 
 dilemma, pretended that they could not answer ; 
 how humbling and damaging a confession ! 
 
 8. If they admit their inability to judge the 
 claim of John the Baptist, what right have they 
 to arrogate the decision of the greater question, 
 whether Jesus is Messiah or not ? 
 
 Luke XX. 9-19 ( = Mark xii. 1-12 = Matt. xxi. 33-46). 
 THE HUSBANDMEN. 
 
 9 Then began he to speak to the people this parable ; A 
 certain man planted a vineyard, and let it forth to husband- 
 
 10 men, and went into a far country for a longtime. And at 
 the season he sent a servant to the husbandmen, that they 
 should give him of the fruit of the vineyard : but the 
 
 11 husbandmen beat him, and sent him away empty. And 
 again he sent another servant : and they beat him also, and 
 
 12 entreated him shamefully, and sent him away empty. And 
 again he sent a third : and they wounded him also, and 
 
 13 cast him out. Then said the lord of the vineyard. What 
 shall I do ? I will send my beloved son : it may be they 
 
 14 will reverence him when they see him. But when the 
 husbandmen saw him, they reasoned among themselves, 
 
314 Westminster New Testament 
 
 saying, This is the heir : come, let us kill him, that the 
 
 15 inheritance may be ours. So they cast him out of the 
 vineyard, and killed him. What therefore shall the lord 
 
 16 of the vineyard do unto them ? He shall come and destroy 
 these husbandmen, and shall give the vineyard to others. 
 
 17 And when they heard it, they said, God forbid. And he 
 beheld them, and said, What is this then that is written, 
 The stone which the builders rejected^ the same is become the 
 
 18 head of the corner 1 Whosoever shall fall upon that stone 
 shall be broken ; but on whomsoever it shall fall, it will 
 
 19 grind him to powder. And the chief priests and the 
 scribes the same hour sought to lay hands on him ; and they 
 feared the people : for they perceived that he had spoken 
 this parable against them. 
 
 This parable is the real answer to the question. 
 Jesus claims to be the beloved son, and He warns 
 all His hearers of the doom awaiting all those who 
 reject Him. It is not a moral or religious truth 
 that this parable, like most others, illustrates ; but 
 the history of God's dealing with the people, past, 
 present, and future, is presented in the transparent 
 disguise of a story. The imagery used is drawn 
 from the similar parable in Isa. v. 1-7, but the com- 
 parison of the nation to a vine or vineyard is common 
 in the O.T. (Deut. xxxii. 32, ?,^ ; Ps. Ixxx. 8-I6 ; 
 Jer. ii. 21 ; Ezek. xv. 1-6, xix. 10-14; Hos. x. 1 ; Joel 
 i. 7). Matthew puts before this parable that of the 
 Two Sons, and after it that of the Marriage Feast. 
 
 9- vineyard. Luke omits the details about 
 hedge, wine-fat, and tower, let. The rent was 
 generally in kind, either fixed in amount or pro- 
 portionate to the harvest. 
 
 10. servant. Mark and Matthew mention 
 servants ; and Luke alone has the climax in the 
 even worse treatment of the messenger sent. 
 
St. Luke XX. 9-19 315 
 
 11. entreated shamefully. Insult is added to 
 
 injury. 
 
 1 2. wounded . . . C£tst him out. Worse treat- 
 ment still. 
 
 13. The man's perplexity and expectation are 
 details of the parable, which must not be turned 
 into doctrine. R.V. omits "when they see him/' 
 which has slipped in from next verse. 
 
 14. inheritance. Cf. Heb. i. 2. 
 
 15. As the vineyard is the nation, the casting 
 forth can have no reference to Jesus' suffering 
 outside of the city. The question is addressed by 
 Jesus directly to His hearers, and the next verse 
 gives their ready answer. They do not realise that, 
 like David (2 Sam. xii. 5, 6), they are pronouncing 
 their own condemnation. 
 
 16. God, present in Judgynent, will transfer their 
 privileges to others. One section of the audience 
 suggested the answer, another section deprecated 
 it. God forbid. Gr. " be it not so." The English 
 rendering is too strong. " Away with the thought " 
 is an adequate rendering. 
 
 17. beheld them. A solemn look of pity. 
 What is this, etc. The argument is. If this 
 doom is not to fall on the wicked husbandmen, 
 what is the meaning of the prophetic warning? 
 The quotation is from Ps. cxviii. 22. It is not 
 improbable that "Stone" was a designation of 
 the Messiah among the Jews, as in Justin Martyr, 
 the head of the corner. A stone uniting two 
 walls either at the base or at the summit (cf. 
 Acts iv. 1 1 ; 1 Pet. ii. 7). 
 
 1 8. This saying is not in Mark, and doubtful in 
 Matthew ; it seems to be suggested by Isa. viii. 14, 
 " a stone of stumbling and a rock of offence," and 
 
3i6 Westminster New Testament 
 
 Dan. ii. 34, the stone that breaks the image, 
 broken. R.V., " broken in pieces." grind him to 
 powder. R.V. better, " scatter as dust " ; an ex- 
 pressive image for complete destruction and removal 
 of a nation. 
 
 19. Instead of discrediting Jesus, His enemies 
 found that they themselves were being exposed. 
 On the one hand, they wanted to get rid of Jesus 
 at once ; on the other, they shrank from open action 
 because of the enthusiasm of the people for Jesus. 
 They resolve to be more crafty, and entrap Him by 
 their questions. 
 
 Luke XX. 20-26 ( = Mark xii. i3-i7=Matt. xxii. 15-22). 
 
 THE QUESTION ABOUT TRIBUTE TO 
 CiESAR. 
 
 20 And they watched him, and sent forth spies, which should 
 feign themselves just men, that they might take hold of his 
 words, that so they might deliver him unto the power and 
 
 21 authority of the governor. And they asked him, saying, 
 Master, we know that thou sayest and teachest rightly, 
 neither acceptest thou the person of any, but teachest the 
 
 22 way of God truly : is it lawful for us to give tribute unto 
 
 23 Qesar, or no ? But he perceived their craftiness, and said 
 
 24 unto them, Why tempt ye me ? Shew me a penny. 
 Whose image and superscription hath it ? They answered 
 
 25 and said, Ccesar's. And he said unto them. Render there- 
 fore unto Coesar the things which be Caesar's, and unto 
 
 26 God the things which be God's. And they could not take 
 hold of his words before the people : and they marvelled 
 at his answer, and held their peace. 
 
 This question is put not by the whole Sanhedrin 
 (see on ver. 1), but by the Pharisaic section, allied 
 
St. Luke XX. 20-26 317 
 
 with the Herodians (Matthew and Mark). The 
 question they put was one which they felt sure 
 would compel Jesus in His answer either to give 
 ground of complaint to the Roman authorities, 
 or to provoke the patriotic prejudices of the 
 multitude. 
 
 20. watched. The Gr. has no object "him/' 
 and may mean "watched their opportunity." 
 spies, "suborned to lie in wait." just men. 
 They were bribed to pretend that they had 
 scrupulous consciences troubled about the rightness 
 or wrongness of paying this tax. take hold of 
 his words. Better, " trap Him in His talk." that 
 SO. The expectation was that Jesus rather than 
 offend the multitude would embroil Himself with 
 the Roman authority, power. R.V., " rule," not 
 distinguished from authority (cf. xii. 11 ; 1 Cor. xv. 
 24 ; Eph. iii. 10; Col. i. I6, ii. 15; Tit. iii. 1). 
 
 21. acceptest . . . the person. A Hebraism, 
 meaning originally "raise the face" by showing 
 favour, hence the meaning, " regard with favour " 
 (Ps. Ixxxii. 2; Mai. i. 8, 9); but the "bad sense" 
 apparently is meant here and in Gal. ii. 6. truly. 
 Better, " of a truth." 
 
 22. Some Jewish patriots thought that to pay 
 tribute to Caesar was to be faithless to God, the 
 sole ruler of His people. 
 
 24. penny. Gr. " denarion," a coin worth about 
 eightpence halfpenny, image. On Jewish coins 
 there was no royal face, and even Roman coins in 
 Palestine bore none, but Herod Philip had flattered 
 Tiberius by stamping on his coins the head of the 
 emperor. It may have been one of these coins, 
 or a foreign coin, that was now brought. 
 
 25. Jesus' answer is no evasion of the question. 
 
3i8 Westminster New Testament 
 
 The use of Caesar's coinage was already the accept- 
 ance of his government, and can-ied the obligation 
 of paying his taxes. Benefits received from a State 
 impose obligations to that State. Nor is there any 
 necessary antagonism between God and Caesar, 
 for Caesar is God's instrument (cf. Rom. xiii. 1-7). 
 In reminding His hearers of their duty to God 
 Jesus is rebuking their antagonism to Himself, 
 whom, though He came from God, they were 
 seeking to destroy. 
 
 Luke XX. 27-40 ( = Mark xii. 18-27= Matt xxii. 23-33). 
 THE QUESTION OF THE RESURRECTION. 
 
 27 Then came to him certain of the Sadducees, which deny 
 
 28 that there is any resurrection ; and they asked him, saying, 
 Master, Moses wrote unto us, If any man's brother die, 
 having a wife, and he die without children, that his brother 
 should take his wife, and raise up seed unto his brother. 
 
 29 There were therefore seven brethren : and the first took a 
 
 30 wife, and died without children. And the second took her 
 
 31 to wife, and he died childless. And the third took her; 
 and in like manner the seven also : and they left no 
 
 32 children, and died. Last of all the woman died also. 
 
 33 Therefore in the resurrection whose wife of them is she ? 
 
 34 for seven had her to wife. And Jesus answering said unto 
 them. The children of this world marry, and are given in 
 
 35 marriage : but they which shall be accounted worthy to 
 obtain that world, and the resurrection from the dead, 
 
 36 neither marry, nor are given in marriage : neither can they 
 die any more : for they are equal unto the angels ; and are 
 the children of God, being the children of the resurrection. 
 
 37 Now that the dead are raised, even Moses shewed at the 
 bush, when he calleth the Lord the God of Abraham, and 
 
 38 the God of Isaac, and the God of Jacob. For he is not a 
 
St. Luke XX. 27-40 319 
 
 God of the dead, but of the living : for all live unto him. 
 
 39 Then certain of the scribes answering said, Master, thou 
 
 40 hast well said. And after that they durst not ask him any 
 question at all. 
 
 The other Jewish party^ the Sadducees, to which 
 the priesthood generally belonged, now tried its 
 hand at discrediting Jesus by exposing His inability 
 to answer a question which as an authoritative 
 teacher He should have been able to deal with. 
 The question was also intended to cast ridicule on 
 their opponents, the Pharisees, by showing how 
 absurd were the consequences of the doctrine 
 of the resurrection which they held. Only if the 
 resurrection was understood as a literal restoration 
 of all earthly conditions, the form in which the 
 Pharisees appear to have held the belief, was the 
 difficulty formidable. Jesus sets it aside, because 
 He presented a more spiritual conception of the 
 future life. The Sadducees rejected the oral 
 tradition which the Pharisees accepted, and, like 
 all other Jews, gave the Law the highest authority. 
 Here Jesus met them with a quotation from 
 Exodus. 
 
 27. which deny, etc. R.V., '^ they which say," 
 etc. It is not a general characteristic of the party 
 that is mentioned, but of those who put the question. 
 Some of the party may have held the doctrine. 
 
 28. Not an exact quotation, but rather a summary 
 of Deut. XXV. 5, generally known as the Levirate Law. 
 The custom obtains still among the Kalmuks and 
 other Eastern peoples. 
 
 34. The answer usually given was that the 
 woman was the wife of the first brother. Jesus 
 does not give it, because that would have been a 
 
320 Westminster New Testament 
 
 confirmation of a doctrine of the resurrection which 
 needed correction in a more spiritual view. Luke 
 omits the introductory words of Jesus, " Ye do err, 
 not knowing the Scriptures, nor the power of God." 
 S5. they which shall be. R.V., "they that 
 are." accounted worthy. Jesus here emphasises 
 what the question ignored, that there are moral 
 conditions for the enjoyment of the blessings of 
 the future life (cf. Acts v. 41 ; 2 Thess. i. 5). to 
 obtain. R.V., "to attain to" (cf Phil. iii. 11) ; a 
 progress is implied, world. R.V. marg., "age"; 
 the age of glory and bliss beyond the grave 
 (cf. Rom. xii. 2). resurrection from the dead. 
 Used of Christ and the saints ( = " the resurrection 
 of life," cf. Acts iv. 2 ; 1 Pet. i. 3), and distin- 
 guished from the resurrection of the dead, which 
 includes the wicked also. 
 
 36. neither. R.V., " for neither." Where there 
 is no death, there need be no birth, and no marriage. 
 angels. Another error of the Sadducees is by this 
 allusion corrected (cf. Acts xxiii. 8). The re- 
 semblance is in the immortality, not immateriality 
 or sexlessness. 
 
 37. Having rebuked the false, Jesus proves the 
 true view of the resurrection, even Moses. To 
 whom the questioners had referred, at the bush. 
 R.V., "in the place cojiceniing the Bush." The 
 passages of the O.T. received such descriptive 
 titles (cf. Rom. xi. 2). 
 
 38. God's personal relation to men is the 
 guarantee of their immortality. He with whom 
 God enters into fellowship cannot die. 
 
 39. The scribes, probably Pharisees, approved 
 this description of the Sadducees, but all recognised 
 that Jesus was not one to be entrapped in His talk. 
 
St. Luke XX. 41-44 321 
 
 Luke XX. 41-44 ( = Mark xii. 35-37 = Matt. xxii. 41-46). 
 
 THE QUESTION ABOUT DAVID'S SON 
 AND LORD. 
 
 41 And he said unto them, How say they that Christ is David's 
 
 42 son ? and David himself sayeth in the book of Psalms, The 
 
 43 Lord said unto my Lord, Sit thou on my right hand, till I 
 
 44 make thitie enemies thy footstool. David therefore calleth 
 him Lord, how is he then his son ? 
 
 Luke omits the question of the scribes regarding 
 the greatest commandment, which Matthew and 
 Mark insert here, as he had given a similar inquiry 
 at an earlier stage of the ministry (x. 25). The 
 question Jesus now put was not meant merely to 
 confute His opponents, but aimed at enlightening 
 the minds of those who had shown themselves open 
 to conviction by forcing them to face a difficulty in 
 their conception of the Messiahship. 
 
 41. how. If David's ascription of Lordship is 
 true, how can the Messiahship depend on descent 
 from David ? There is a contradiction between 
 what you think and David thought of the Messiah, 
 they. Matthew has "the scribes." 
 
 42. Psalms. The words are quoted by Jesus from 
 Psalm ex., regarded as by David, and Messianic. 
 Jesus' authority does not settle the question of 
 criticism, as to whether the Psalm was written by 
 David or not, as in all such matters Jesus shared the 
 opinion of His own age. 
 
 44. Jesus does not here deny his own Davidic 
 
 descent, as was commonly believed (xviii. 38 ; Matt. 
 
 xii. 23, XV. 22, xxi. 9) in accordance with prophecy 
 
 (2 Sam. vii. I6, 29 ; Isa. ix. 7, xi. 1, 10 ; Jer. xxiii. 5 ; 
 
 21 
 
322 Westminster New Testament 
 
 Mic. V. 2) ; but He invites these scribes to consider 
 whether this other utterance ascribing Lordship 
 does not so exalt the Messiah, that the Davidic 
 descent ceases to be all-important, and the concep- 
 tion based on this descent proves itself inadequate. 
 
 Luke XX. 45-47 ( = Mark xxii. 38-40= Matt, xxxiii. 
 1, 2, 5-7). 
 
 WARNING AGAINST THE SCRIBES. 
 
 45 Then in the audience of all the people he said unto his dis- 
 
 46 ciples, Beware of the scribes, which desire to walk in long 
 robes, and love greetings in the markets, and the highest 
 
 47 seats in the synagogues, and the chief rooms at feasts ; which 
 devour widows' houses, and for a shew make long prayers : 
 the same shall receive greater damnation. 
 
 These verses seem to be a summary of the longer 
 discourse in Matt, xxiii., but possibly the fuller 
 report vi^as not known to Luke. If known, he 
 probably passed it over, as he had already given 
 teaching hke it (xi. 39-52). 
 
 46. long robes. Matthew has "make broad their 
 phylacteries " — the leather cases containing portions 
 of the Law worn on brow and arm ; but Gentiles 
 would not have understood the allusion, rooms. 
 R.V., "places." See on xiv. 7. All these are evid- 
 ences of a love of ostentation and admiration. 
 
 47. devour widows' houses. By taking big 
 gifts from, and enjoying profuse entertainment at 
 the houses of, wealthy widows, whom they deceived 
 by their pretence of piety. There is other evidence 
 of these evil practices, shew. R.V., "■ pretence " ; 
 to deceive the widows and others who supported 
 them, greater. Gr. "more abundant," in pro- 
 
St. Luke xxi. 1-4 323 
 
 portion either to the honour they thus gained, or 
 the hypocrisy by which they gained it. damna- 
 tion. Better R.V., ^^condemnation." 
 
 Luke xxi. 1-4 ( = Mark xii. 41-44). 
 THE WIDOW'S TWO MITES. 
 
 And he looked up, and saw the rich men casting their gifts 
 
 2 into the treasury. And he saw also a certain poor widow 
 
 3 casting in thither two mites. And he said, Of a truth I say 
 unto you, that this poor widow hath cast in more than they 
 
 4 all : for all these have of their abundance cast in unto the 
 offerings of God : but she of her penury hath cast in all the 
 living that she had. 
 
 This story is told by Mark also, but not Matthew. 
 
 1. looked Up. Mark begins the story, "And 
 He sat down." He was weary, and as He rested 
 probably closed His eyes, and so Luke begins with 
 " and He looked up." saw the rich men, etc. 
 See R.V. marg. for another rendering, ^^and saw 
 them that . . . treasury, and they were rich " ; but 
 the A.V. rendering seems better, treasury. This 
 probably means "the thirteen trumpet-mouthed 
 boxes which stood in the spacious Court of the 
 Women " (cf. John viii. 20). 
 
 2. mites. See on xii. 59. This was the smallest 
 amount she could offer, but there was no compulsion 
 to offer anything. 
 
 3. Of a truth. This calls attention to the 
 following utterance as contrary to common opinion. 
 Not amount, but motive fixes value. 
 
 4. abundance. Better R.V., "superfluity." 
 penury. Better R.V., "want" (2 Cor. viii. 14, 
 
324 Westminster New Testament 
 
 xi. 9). She had not enough for herself, and yet 
 gave all the living that she had, all her present 
 means of livelihood. 
 
 Luke xxi. 5-36 ( = Mark xiii. 1-37= Matt. xxiv. 1-51). 
 
 THE DISCOURSE ABOUT THE LAST 
 
 THINGS. 
 
 5 And as some spake of the temple, how it was adorned with 
 
 6 goodly stones and gifts, he said. As for these things which 
 ye behold, the days will come, in the which there shall not 
 be left one stone upon another, that shall not be thrown 
 
 7 down. And they asked him, saying, Master, but when 
 shall these things be? and what sign will there be when 
 
 8 these things shall come to pass? and he said, Take heed 
 that ye be not deceived : for many shall come in my name, 
 saying, I am Christ ; and the time draweth near : go ye 
 
 9 not therefore after them. But when ye shall hear of wars 
 and commotions, be not terrified : for these things must first 
 
 10 come to pass ; but the end is not by and by. Then said he unto 
 them, Nation shall rise against nation, and kingdom against 
 
 1 1 kingdom : and great earthquakes shall be in divers places, 
 and famines, and pestilences ; and fearful sights and great 
 
 12 signs shall there be from heaven. But before all these, they 
 shall lay their hands on you, and persecute you, delivering 
 you up to the synagogues, and into prisons, being brought 
 
 13 before kings and rulers for my name's sake. And it shall 
 
 14 turn to you for a testimony. Settle it therefore in your 
 
 15 hearts, not to meditate before what ye shall answer : for I 
 will give you a mouth and wisdom, which all your adversaries 
 
 16 shall not be able to gainsay nor resist. And ye shall be 
 betrayed both by parents, and brethren, and kinsfolks, and 
 friends ; and some of you shall they cause to be put to 
 
 17 death. And ye shall be hated of all men for my name's 
 
 18 sake. But there shall not an hair of your head perish. 
 
 19 20 In your patience possess ye your souls. And when ye 
 
St. Luke xxi. 5-36 325 
 
 shall see Jerusalem compassed with armies, then know that 
 
 21 the desolation thereof is nigh. Then let them which are in 
 Judaea flee to the mountains ; and let them which are in the 
 midst of it depart out ; and let not them that are in the 
 
 22 countries enter thereinto. For these be the days of ven- 
 geance, that all things which are written may be fulfilled. 
 
 23 But woe unto them that are with child, and to them that 
 give suck, in those days ! for there shall be great distress in 
 
 24 the land, and wrath upon this people. And they shall fall 
 by the edge of the sword, and shall be led away captive 
 into all nations : and Jerusalem shall be trodden down of 
 the Gentiles, until the time of the Gentiles be fulfilled. 
 
 25 And there shall be signs in the sun, and in the moon, and 
 in the stars ; and upon the earth distress of nations, with 
 
 26 perplexity ; the sea and the waves roaring ; men's hearts 
 failing them for fear, and for looking after those things which 
 are coming on the earth ; for the powers of heaven shall be 
 
 27 shaken. And then shall they see the Son of man coming in 
 
 28 a cloud with power and great glory. And when these things 
 begin to come to pass, then look up, and lift up your heads ; 
 
 29 for your redemption draweth nigh. And he spake to them 
 
 30 a parable ; Behold the fig tree, and all the trees ; when 
 they now shoot forth, ye see and know of your own selves 
 
 31 that summer is now nigh at hand. So likewise ye, when 
 ye see these things come to pass, know ye that the kingdom of 
 
 32 God is nigh at hand. Verily I say unto you, This generation 
 
 33 shall not pass away, till all be fulfilled. Heaven and earth 
 
 34 shall pass away : but my words shall not pass away. And 
 take heed to yourselves, lest at any time your hearts be 
 overcharged with surfeiting, and drunkenness, and cares of 
 
 35 this life, and so that day come upon you unawares. For 
 as a snare shall it come on all them that dwell on the face 
 
 36 of the whole earth. Watch ye therefore, and pray always, 
 that ye may be accounted worthy to escape all these things 
 that shall come to pass, and to stand before the Son of 
 man. 
 
326 Westminster New Testament 
 
 This eschatological teaching is reported by the 
 three Synoptists. Matthew and Mark state that 
 it was as Jesus was leaving the temple that His 
 attention was called to its magnificence, and He 
 then foretold its destruction. Luke does not give 
 this explanation. While this discourse cannot be re- 
 garded as merely a reflection of Jewish expectations, 
 as a compilation of much later date, it must be 
 admitted that here probably more than elsewhere 
 the teaching of Jesus has been modified by the 
 opinions of the community that transmitted it. 
 
 5. goodly stones. There were enormous stones 
 in the foundation, and columns of one block of 
 marble over fifty feet high, gifts. Better R.V., 
 " offerings " (Gr. " anathemas "). Herod presented 
 a golden vine, the bunches of which were as tall as 
 a man (this may have suggested John xv. 1). 
 
 6. there shall not be left, etc. A prediction 
 literally fulfilled. 
 
 7. Matthew and Mark state that this question 
 was asked as Jesus sat on the Mount of Olives, 
 when. They do not doubt the prediction, and 
 want to know the date of its fulfilment, sign. 
 They hope to live till then, and wish to be duly 
 warned. 
 
 8-28. The prophecy which begins here ends at ver. 
 28, and deals with the preparatory signs (8-19), the 
 destruction of Jerusalem (20-24), and the coming 
 of the Son of Man (25-28). It is not always quite 
 clear to which event a saying refers. As in the 
 apostolic community the two events were expected 
 together, the teaching of Jesus regarding them 
 would not be kept apart in the tradition. 
 
 8. deceived. Better R.V., "led astray"; not 
 error merely, but apostasy (John vii. 47 ; 1 John i. 8, 
 
St. Luke xxi. 5-36 327 
 
 ii. 26, iii. 7 ; Rev. ii. 20, xii. 9, xx. 3, 10). in my 
 name. Claiming to be Messiahs. 
 
 9. commotions. R.V., "tumults" (cf. l Cor. 
 xiv. 33 ; 2 Cor. vi. 5, xii. 20 ; Jas. iii. l6). must. 
 R.V., "must needs" — that is^ according to God's 
 decree, by and by. R.V., " immediately." 
 
 10. Political unrest is the first sign. 
 
 11. Natural disturbances — earthquakes, famines, 
 pestilences, and awful appearances in the sky, are 
 the second. Josephus and Tacitus mention pro- 
 digies that heralded the fall of Jerusalem. 
 
 12. The third sign is the persecution to be 
 endured by the disciples from the Gentiles, accord- 
 ing to Matthew ; almost altogether from the Jews, 
 according to Mark and Luke, synagogues. Jewish 
 persecutions, kings and rulers (R.V., " govern- 
 ors "). Gentile persecutions. 
 
 13. The result will be that testimony will be 
 borne either to the fidelity of the disciples or to 
 the truth of the Gospel. 
 
 14. meditate before, "previously recite your 
 defence." 
 
 15. I. In Matthew and Mark the Spirit's help is 
 promised, mouth. The delivery, wisdom. The 
 content of the speech (cf Ex. iv. 12; Jer. i. 9). 
 gainsay . . . resist. R.V., "withstand . . . gain- 
 say." The eloquence will be irresistible and the 
 argument irrefutable. 
 
 16. both. Better R.V., "even" (cf xii. 52, 53; 
 Matt. X. 35). death. This was the lot of James, 
 Peter, and Andrew. 
 
 18. This saying, used literally Acts xxvii. 34, 
 must refer here not to bodily safety, but to spiritual 
 security, as death is in ver. l6 foretold. 
 
 19. patience. Better, "endurance." posseSS 
 
328 Westminster New Testament 
 
 ye. R.V., " ye shall win " eternal life. Matthew and 
 Mark have : ^^ He that endureth to the end, the 
 same shall be saved." 
 
 20. compassed, "being compassed." When 
 the city was completely encircled, it would be too 
 late to think of flight (cf. Heb. xi. 30). desola- 
 tion. Matthew and Mark here speak of " the abom- 
 ination of desolation." 
 
 21. mountains. The hill country of Judaea, 
 it. R.V., "her," i.e. Jerusalem, and not Judaea, 
 countries. R.V., "country"; lit., "land-estates" 
 (xii. l6). It is probable that Eusebius refers to 
 this utterance in his mention of an oracle which 
 led the Christian Church of Jerusalem to remove to 
 Pella in Peraea. 
 
 22. vengeance (cf. Deut. xxxii. 35 ; Hos. ix. 
 7). Eusebius quotes Josephus to the effect that the 
 ruin of Jerusalem was to avenge the death of James 
 the Just, fulfilled. Cf. Lev. xxvi. 31-33; Dan. 
 ix. 26-27 ; Mic. iii. 12 ; Zech. xi. 6. 
 
 23. land. Palestine, wrath. God's displeasure. 
 Cf. xxiii. 29. 
 
 24. Possibly 70,000 were killed or carried into 
 slavery, trodden down. " under the dominion." 
 the time of the Gentiles. The period in God's 
 providence during which He used the Gentiles 
 for His judgment on His people, or during which 
 the Gentiles enjoyed the privileges of His people, or 
 it may be both. This verse is peculiar to Luke, but 
 need not be regarded as a prediction after the event. 
 
 25. Here the prophecy seems to pass to the 
 Coming of the Son of Man. Such signs are 
 common in the prophets (Isa. xiii. 10 ; Ezek. xxxii. 
 7 ; Joel ii. 10, iii. 15), and should not be understood 
 with prosaic literalness. with perplexity, etc. 
 
St. Luke xxi. 5-36 329 
 
 The connection of thought is clearer in R.V., " in 
 perplexity for the roaring of the sea and the billows." 
 The distress is due to the perplexity, and the per- 
 plexity (bewilderment) is caused by the commotion 
 on the sea. 
 
 26. men's hearts failing. R.V., ^'men faint- 
 ing"; better than margin, "expiring." looking 
 after. R.V., "expectation." the powers of the 
 
 heavens. Not angels, nor cosmic forces, but 
 heavenly bodies — sun, moon, stars (cf. Isa. xxxiv. 
 4, xl. 26 ; Ps. xxxiii. 6). 
 
 27. they. Not " ye " ; no promise that the 
 disciples will survive till that day (1 Thess. iv. 
 15 ; 2 Thess. i. 7, ii. 2 ; Rev. i. 7, xix. 11-16). 
 
 28. The word of comfort is peculiar to Luke. 
 There will be joy after sorrow, redemption, de- 
 liverance generally. 
 
 29. The application of the discourse is made in 
 the parable, which shows the possibility and en- 
 forces the obligation of watchfulness, and all 
 the trees. An addition in Luke alone, for those to 
 whom the fig tree is unknown, of yOUr Own 
 selves. Without any one telling you. 
 
 32. This generation. The phrase must mean 
 the persons living at the time the words were 
 spoken, not the Jewish race, or those alive at the 
 time of fulfilment. The assurance can, therefore, 
 refer only to the destruction of Jerusalem, not the 
 Coming of the Son of Man, unless for the mind 
 of Jesus the one event was not separate from the 
 other. A limitation of knowledge in such a matter 
 is consistent with the conditions of the Incarnation 
 of the Son of God. 
 
 33. The material universe is perishable, not 
 Divine truth. 
 
330 Westminster New Testament 
 
 34-36. In this closing warning Luke differs 
 largely from Matthew and Mark, and agrees closely 
 with Paul (cf. 1 Thess. v. 3). 
 
 34). surfeiting. Rather the nausea that comes 
 after a debauch, that day. The day of the 
 Second Coming, unawares. R.V., " suddenly " ; 
 the R.V. follows the best MSS. in joining to the 
 word the clause " as a snare," which the A.V. has 
 in the next sentence. 
 
 Luke xxi. 37, 38 ( = Mark xi. 19 ; cf. Matt. xxi. 17). 
 
 TEACHING IN THE TEMPLE AND 
 LODGING AT BETHANY. 
 
 37 And in the day-time he was teaching in the temple ; and at 
 night he went out, and abode in the mount that is called 
 
 38 the mount of Olives. And all the people came early in the 
 morning to him in the temple, for to hear him. 
 
 These verses give a description, not of events 
 subsequent to the discourse which closed Jesus' 
 public ministry, but of the last days from the 
 Sunday to the Tuesday of Passion week. 
 
 37. The publicity of the day is contrasted with 
 the retirement of the night. By day Jesus was 
 safe among the crowds in the temple. At night 
 He had to seek safety on the Mount of Olives, 
 among the Galilaean pilgrims there encamped. 
 abode. R.V., "lodged"; better, "bivouacked." 
 He slept in the open air among His friends. 
 
 38. came early. " rose early and came." 
 
 The passage about the Woman taken in Adultery 
 (John vii. 53-viii. 11), which is left out of the 
 Fourth Gospel by most of the ancient authorities, 
 
St. Luke xxii. i-6 331 
 
 is inserted at this point in Luke's Gospel by some 
 MSS. ; the word " came early " may have recalled 
 the word " early in the morning " in John viii. 2, 
 and so the insertion may be accounted for. But it 
 is certain that the passage does not belong to 
 Luke's Gospel ; although the incident is one that 
 would have been welcomed by Luke, had he 
 known it, as an instance of the grace of Jesus to 
 the sinful. 
 
 VL THE PASSION (Luke xxii.-xxiii.) 
 
 Still following the leading of Mark in the order 
 of events, Luke in the story of the Passion intro- 
 duces matter peculiar to himself much more freely 
 than in the previous section. 
 
 Luke xxii, i-6 ( = Mark xiv. i, 2, lo, ii=Matt. xxvi. 
 2-5, 14-16). 
 
 JUDAS' BARGAIN WITH CHIEF PRIESTS. 
 
 Now the feast of unleavened bread drew nigh, which is 
 
 2 called the Passover. And the chief priests and scribes 
 sought how they might kill him ; for they feared the people. 
 
 3 Then entered Satan into Judas surnamed Iscariot, being 
 
 4 of the number of the twelve. And he went his way, and 
 communed with the chief priests and captains, how he 
 
 5 might betray him unto them. And they were glad, and 
 
 6 covenanted to give him money. And he promised, and 
 sought opportunity to betray him unto them in the absence 
 of the multitude. 
 
 Here Luke is following Mark closely, but omits 
 the stoiy of the anointing in Bethany, as he had 
 told a similar story in vii. 36-50. 
 
332 Westminster New Testament 
 
 1. the feast of unleavened bread. A phrase 
 frequent in the LXX. drew nigh. Mark and 
 Matthew, "after two days." the Passover. 
 While the Passover was on 14th Nisan, the feast of 
 unleavened bread followed from the 15th to the 21st, 
 but they were treated as one (cf. Matt. xxvi. 17). 
 
 2. sought. " were seeking." Continued effort 
 is expressed, for. This gives the reason why the 
 matter required so much planning. It must be 
 done without exciting the fury of the multitude, 
 who were favourable to Jesus. 
 
 3. Satan, (cf. John xiii. 2, 27). Not demonic 
 possession is meant, but Luke in his favourite way 
 thus expresses the entrance of the temptation, to 
 which Judas freely yielded. SUrnamed. R.V., 
 "who was called." twelve. This fact heightens 
 the tragedy. 
 
 4. captains. The commanders of the Levite 
 guards of the temple (cf. Acts iv. 1, v. 24, 26), 
 who would be needed to effect the arrest of Jesus. 
 
 5. glad. Judas' treachery made a secret, and so 
 safe arrest more practicable, money. Matthew 
 alone mentions the amount — thirty pieces of silver 
 (shekels). 
 
 6. in the absence of the multitude. Or " with- 
 out tumult." Matt. xxvi. 5 seems to support the 
 second. The intention seems to have been to arrest 
 Jesus after the feast ; but Judas' offer altered it. 
 
 Luke xxii. 7-13 ( = Mark xiv. 12-16= Matt. xxvi. 17-19). 
 THE PREPARATIONS FOR THE PASSOVER. 
 
 7 Then came the day of vinleavened bread, when the pass- 
 
 8 over must be killed. And he sent Peter and John, saying, 
 
 9 Go and prepare us the passover, that we may eat. And 
 
St. Luke xxii. 7-13 
 
 333 
 
 they said unto him, Where wilt thou that we prepare ? 
 
 10 And he said unto them, Behold, when ye are entered into 
 the city, there shall a man meet you, bearing a pitcher of 
 water ; follow him into the house where he entereth in. 
 
 11 And ye shall say unto the goodman of the house, The 
 Master saith unto thee, Where is the guest-chamber, where 
 
 12 I shall eat the passover with my disciples? And he shall 
 shew you a large upper room furnished : there make ready. 
 
 13 And they went, and found as he had said unto them : and 
 they made ready the passover. 
 
 The exact time at which the Last Supper was 
 held is much disputed. The Synoptists represent 
 it as on the very day of the Passover, and as 
 identical with the Paschal meal, while the Fourth 
 Gospel represents Jesus as Himself dying as the 
 Paschal Lamb on the day of the Passover. Into 
 this insoluble problem it is not necessary here to 
 enter. What seems certain is that Jesus meant 
 this meal to be Paschal, whether held on the day 
 of, or the day before the Passover. 
 
 7. came. According to Jewish custom ; the 14th 
 Nisan began after sunset on the 13th. passOver. 
 The lamb offered by the head of any company 
 holding the feast together was slain by him, and 
 then a priest, having caught the blood in a bowl, 
 poured it out at the foot of the altar of burnt- 
 oflering. This was done in the afternoon in the 
 Court of the Priests. 
 
 8. Peter and John. With a traitor in the 
 company, Jesus had to keep secret the meeting- 
 place, and so used only trusted disciples. 
 
 10. man. Not the householder, but a slave 
 probably ; but this work was generally done by 
 women. We need not assume supernatural know- 
 ledge, but a previous arrangement with a precon- 
 
334 Westminster New Testament 
 
 certed signal such as this is a sufficient explanation 
 of the incident. 
 
 11. Master. Marg., "Teacher." This title 
 suggests that the host was a disciple, guest- 
 chamber. The common room asked was on the 
 ground floor, but the upper room given was a better 
 room reserved for more private use of the household. 
 passOVer. No slaying of a lamb is mentioned as 
 part of the preparation, and probably there was 
 none. 
 
 12. furnished, i.e. "spread" with couches or 
 cushions. 
 
 Luke xxii. 14-23 { = Mark xiv. 17-25= Matt, 
 xxvi. 20-29). 
 
 THE LAST SUPPER. 
 
 14 And when the hour was come, he sat down, and the twelve 
 
 15 apostles with him. And he said unto them, With desire I 
 have desired to eat this passover with you before I suffer : 
 
 16 for I say unto you, I will not any more eat thereof, until 
 
 17 it be fulfilled in the kingdom of God. And he took the 
 cup, and gave thanks, and said, Take this, and divide it 
 
 18 among yourselves : for I say unto you, I will not drink of 
 the fruit of the vine, until the kingdom of God shall come. 
 
 19 And he took bread, and gave thanks, and brake it, and 
 gave unto them, saying. This is my body which is given 
 
 20 for you : this do in remembrance of me. Likewise also 
 the cup after supper, saying. This cup is the new testament 
 
 21 in my blood, which is shed for you. But, behold, the 
 hand of him that betrayeth me is with me on the table. 
 
 22 And truly the Son of man goeth, as it was determined : but 
 
 23 woe unto that man by whom he is betrayed ! And they 
 began to enquire among themselves, v/hich of them it was 
 that should do this thing. 
 
St. Luke xxii. 14-23 335 
 
 In this narrative Luke seems to have used 
 another source than Matthew and Mark, and his 
 account of the institution of the Supper may be 
 compared with Paul's in 1 Cor. xi. 23-25. 
 
 14. sat down. Rather, "reclined" on couches. 
 Standing (Ex. xii. 11) had given place to sitting, 
 and sitting to reclining. 
 
 15. This verse is peculiar to Luke. W^ith 
 desire I have desired. A Hebraism to express 
 intensity. A.V. marg., "I have heartily desired." 
 eat. The reference is probably not to the Paschal 
 lamb, but to the wine and bread afterwards 
 mentioned. 
 
 16. This verse is also peculiar to Luke, but a 
 similar saying, as in ver. 18, about the vine only is 
 given in Mark xiv. 25 ; Matt. xxvi. 29. After 
 Jesus in dying had fulfilled the type of the Paschal 
 Lamb, He in His Presence at the memorial feast 
 afterwards shared this meal again with His 
 disciples. 
 
 17. took. Better R.V., "received." The cup 
 was handed to Jesus. Luke alone mentions the 
 cup before the bread as well as after it. While 
 Paul follows the usual order in 1 Cor. xi. 23, he 
 twice mentions the cup, first in x. l6, 21. As we 
 do not know enough of the paschal ritual at the 
 time to make any definite assertions about it, and as 
 we know still less whether Jesus adhered strictly 
 to it, all attempts to identify the details of the 
 Last Supper and of the Jewish order of the feast 
 must be only guesses, divide. Probably by drink- 
 ing from one cup, not by pouring into separate 
 cups. 
 
 18. for. The reason why they are to drink the 
 rest, as He will drink no more now than the 
 
336 Westminster New Testament 
 
 ceremonial requires, fruit of the vine. A phrase 
 used in the Jewish benediction at the first cup^ but 
 we cannot be sure that this form was then in use. 
 
 19, 20. R.V. margin reads, "Some ancient 
 authorities omit which is given for you . . . which 
 is 'poured out for youy This may be an im- 
 portation from 1 Cor. xi. 24, 25, as Westcott and 
 Hort hold. This would relieve us of the difficulty 
 of the mention of two cups ; but still the cup 
 would be mentioned before the bread, and so the 
 difference between Luke and the other Synoptists 
 as to the order would remain, unless we add the 
 conjecture that ver. 19, down to the word "body" 
 has been displaced, and should come before vers. 
 17, 18. If we retain the present text of A.V., 
 how are we to explain the two cups } If the cup 
 of ver. 19 is the memorial of His shed blood, but 
 not the cup of ver. 17, then neither did Jesus 
 partake of it Himself according to His intention 
 expressed in ver. 18, nor did He bid His disciples 
 partake as of the cup mentioned in ver. 17. If 
 the two cups are the same, ver. 19 must be 
 regarded as thrust in, interrupting the account 
 of the giving of the one cup. The problem must 
 be admitted insoluble. 
 
 19. bread. R.V. marg., "a loaf." is. Around 
 this word has been waged the battle about the 
 doctrine of the Supper. According to the Roman 
 Catholic doctrine, the bread becomes literally the 
 body of Jesus ; according to the Lutheran doctrine 
 the body is within and imder the bread ; accord- 
 ing to the teaching of other Protestants the bread 
 symbolises the body. We must remember how 
 often Jesus used figurative language, which is 
 given for you. Peculiar to Luke. do. The attempt 
 
St. Luke xxii. 14-23 337 
 
 to interpret the words sac^rificially, as in the 
 Romish doctrine of the Mass, is against all the 
 available evidence, in remembrance. " to recall 
 to mind," as the Passover recalled the deliverance 
 from Egypt (Ex. xii. 24-27, xiii. 8, 14). this do, 
 etc. It must be noted that both Matthew and 
 Mark omit the command. Some scholars from 
 this fact draw the conclusion that Jesus did not 
 Himself institute the memorial feast at the Last 
 Supper. The observance, however, goes back to 
 the earliest days of the Church, and must have 
 behind it Jesus' own authority, whether given at 
 the Last Supper itself, or after the Resurrection. 
 
 20. Luke here corresponds more closely with 
 1 Cor. xi. than with Matthew and Mark. like- 
 wise. With thanksgiving, and handing to the 
 disciples, new. Peculiar to Luke and Paul. In 
 contrast of the old and new, there is clearly a 
 reference to Jer.xxxi. 31, as well as Ex. xxiv. 8 (cf. 
 Rom. xi. 27 and 2 Cor. iii. 6). testament. R.V., 
 "covenant" (cf. Heb. ix. 15, l6). in my blood 
 (cf. Zech. ix. 11). A sacrifice Avas usually offered 
 in ratification of a covenant, shed. R.V., "poured 
 out." you. Matthew and Mark have "many." 
 
 21-23. The other Synoptists place this declara- 
 tion before the Supper. If Luke is right, Judas 
 did take part in the breaking of the bread and 
 the passing of the cup. The point cannot be 
 settled. 
 
 21. Though Jesus is shedding His blood for His 
 disciples, one of them sharing the parting meal 
 is going to betray Him. 
 
 22. determined. Betrayal was included in the 
 Divine counsel regarding the death of the Messiah 
 (Matthew and Mark have "as it is written con- 
 
338 Westminster New Testament 
 
 cerning Him/' cf. Acts ii. 23). woe, etc. Matthew 
 and Mark add : " good were it for that man if he 
 had not been born." While the Divine intention 
 is here affirmed, the human responsibility is not 
 denied. It is incredible that Jesus called Judas 
 to be His disciple knowing that he would prove 
 traitor, or in order that he might betray. He 
 saw fitness for discipleship in him. Whenever the 
 evil purpose began to form in Judas, Jesus detected 
 it, and began in solemn warnings to appeal to 
 him. Here is love's endeavour, the last but one, 
 the remonstrance at the false kiss. 
 
 Luke xxii. 24-34 (=:Mark x. 42-45= Matt. xx. 25-28; 
 Mark xiv. 2^-31 = Matt. xxvi. 33-35; cf. John 
 xiii. 37, 38). 
 
 THE CONTENTION ABOUT GREATNESS AND 
 WARNING TO PETER. 
 
 24 And there was also a strife among them, which of them 
 
 25 should be accounted the greatest. And he said unto 
 them, The kings of the Gentiles exercise lordship over 
 them ; and they that exercise authority upon them are 
 
 26 called benefactors. But ye shall not be so : but he that 
 is greatest among you, let him be as the younger ; and 
 
 27 he that is chief, as he that doth serve. For whether 
 is greater, he that sitteth at meat, or he that serveth? 
 is not he that sitteth at meat? but I am among you as 
 
 28 he that serveth. Ye are they which have continued with 
 
 29 me in my temptations. And I appoint unto you a 
 
 30 kingdom, as my Father hath appointed unto me : That 
 ye may eat and drink at my table in my kingdom, and 
 
 31 sit on thrones judging the twelve tribes of Israel. And 
 the Lord said, Simon, Simon, behold, Satan hath desired 
 
 32 to have you, that he may sift you as wheat : but I have 
 
St. Luke xxii. 24-34 
 
 339 
 
 prayed for thee, that thy faith fail not : and when thou art 
 
 33 converted, strengthen thy brethren. And he said unto 
 him, Lord, I am ready to go with thee, both into prison, 
 
 34 and to death. And he said, I tell thee, Peter, the cock 
 shall not crow this day, before that thou shalt thrice deny 
 that thou knowest me. 
 
 This account of the conversation after supper 
 combines matter from the two sources, Mark (vers. 
 24, 26, 33, 34) and Q (vers. 28-30), with that 
 which is peculiar to Luke (vers. 27, 29, 31, 32). 
 A similar contention about greatness is recorded 
 in Mark ix. 33-37 ( = Matt, xviii. 1-5, and Luke ix. 
 46-48). The saying in vers. 25, 26 is given in Mark 
 X. 42-45 ( = Matt. xx. 25-28), in connection with 
 the request of the sons of Zebedee, and is followed 
 by the saying about the life of the Son of Man 
 being given as a ransom for many. Vers. 28 
 and 30 (not 29) are, according to Harnack, a saying 
 taken from the Logia, reproduced also with changes 
 in Matt. xix. 28 in the warning and assurance 
 given after the rich young ruler's refusal. There 
 is no evidence that Luke here gives these sayings 
 their original setting, but the washing of the 
 disciples' feet reported by John does indicate that 
 even then the disciples' ambition and rivalry 
 needed to be rebuked. 
 
 24. should be. R. V., " is " — that is, ought to 
 be in the common judgment, greatest. Gr. 
 " greater." Not one ascending series of positions is 
 meant, but the leadership of one in a company 
 of equals. 
 
 25. exercise lordship. R.V., "have lordship" 
 
 (cf. Rom. xiv. 9; 2 Cor. i. 24 ; 1 Tim. vi. 15). 
 are called. Better, "claim the title." bene- 
 
340 Westminster New Testament 
 
 factors. So some of the Greek kings of Egypt 
 were called. 
 
 26. greatest. R.V., '^ greater" in character, 
 etc. younger. Cf. Acts v. 6, 10. 
 
 27. As it is not certain that the words were 
 spoken at the Last Supper, we cannot explain 
 this saying by the feet-washing. 
 
 28-30. Their only privilege as disciples is to 
 serve, and, if need be, suffer with Him ; no other 
 preference can He show to them. 
 
 28. continued. The Greek word expresses 
 "persistent loyalty." temptations. The perse- 
 cution Jesus suffered, the popular Messianic 
 expectations, even His disciples' desires, were 
 temptations to Jesus to abandon the divinely 
 appointed way of fulfilling His calling (cf. iv. 
 1-12). 
 
 29. I appoint. In return for your " persistent 
 loyalty." a kingdom. Better, " dominion " (rule, 
 not realm, is meant ; cf i. 33, xxiii, 42). In R.V. 
 margin another rendering is given : " I appoint 
 unto you, even as My Father appointed unto 
 Me a kingdom, that ye may eat and drink." 
 To Christ alone belongs dominion, but His disciples 
 share the regal banquet ; but this is less likely. 
 
 30. The Messianic Kingdom was often repre- 
 sented as a banquet (cf. xiii. 29, xiv. 15). 
 judging. As preachers of the Kingdom they 
 judge the hearers, approving those who accept, 
 and condemning those who reject their message 
 (cf. 1 Cor. vi. 2, 3 ; Rev. xx. 4). 
 
 31-34. Luke and John (xiii. 36-38) place the 
 prediction of Peter's fall in the Upper Room ; 
 Matthew and Mark on the way to Gethsemane. 
 The address of Jesus to Peter in vers. 31 and 32 
 
St. Luke xxii. 35-38 341 
 
 is peculiar to Luke. The severity of the tempta- 
 tion is insisted on, and the certainty of recovery 
 is affirmed, an illustration of Luke's tendency " to 
 spare the disciples " (see the Introduction, p. 33). 
 
 31. And the Lord said. Omit the words, as 
 they are a later insertion, because there appeared 
 to be no connection with the preceding, hath 
 desired. The meaning is given in R.V. marg., 
 " obtained you by asking." Jesus knew the Divine 
 assent to Peter's testing. 
 
 32, I have prayed. R.V., " I made supplication." 
 Against Satan's opportunity to tempt stands Jesus' 
 importunity to save, fail not. Gr. "fail not 
 utterly." art Converted. Better R.V., "hast 
 turned " ; it is recovery from a temporary failure, 
 not a new beginning of discipleship. 
 
 S3. I am ready. He has more confidence in 
 his own purpose than in Jesus' prophecy. 
 
 34. Peter. The use of the name was intended 
 to remind him of the source of his strength (cf. 
 Matt. xvi. 18), not self-confidence, but faith in 
 Jesus Himself cock . . . crow. The name of the 
 thii*d of the four Roman watches was "cock- 
 crowing." What is here meant is "before the 
 night is passed." 
 
 Luke xxii. 35-38. 
 
 THE PURSE, THE WALLET, AND THE 
 SWORD. 
 
 35 And he said unto them, When I sent you without purse, 
 and scrip, and shoes, lacked ye any thing? And they said, 
 
 36 Nothing, Then said he unto them, But now, he that hath 
 a purse, let him take it, and likewise his scrip : and he 
 that hath no sword, let him sell his garment, and buy one. 
 
342 Westminster New Testament 
 
 37 For I say unto you, that this that is written must yet be 
 accomplished in me, And he was reckoned among the 
 transgressors : for the things concerning me have an end. 
 
 38 And they said, Lord, behold, here are two swords. And 
 he said unto them. It is enough. 
 
 These sayings are peculiar to Luke^ and are a 
 reversal of the counsels given to the disciples when 
 sent forth on their mission, owing to the changed 
 situation of danger and difficulty. 
 
 35. Cf. the counsel to the Twelve in ix. 3, and 
 the Seventy in x. 4. 
 
 ^^. scrip. R.V., "wallet." he that hath no 
 sword. R.V., " he that hath none " — that is, purse ; 
 the Greek here is ambiguous. He that had a 
 purse would not need to sell his garment. So 
 great will be the danger of the disciples, that a 
 sword will seem more necessary than even the 
 garment. We cannot suppose that Jesus desired 
 violence to be met by violence. The saying must 
 be taken as a vivid prediction of the dangers before 
 the disciples. 
 
 37. accomplished. Better R.V., "fulfilled." 
 in me. If the Master is to be so treated, what can 
 His followers expect ? And he was. Quoted from 
 Isa. liii. 12. have an end. The predictions re- 
 garding the Messiah were not only being fulfilled 
 in Jesus by a Divine necessity, but the series was 
 now almost completed, as His work was so nearly 
 accomplished. 
 
 38. swords. The disciples had anticipated 
 danger on the journey or in the city, and had been 
 prepared to meet force with force. They miss the 
 deeper meaning of Jesus' utterance. It is enough. 
 This does not mean that the two swords were 
 
St. Luke xxii. 39-46 343 
 
 sufficient for the purpose of resistance, but is a 
 dismissal of the whole subject, not in anger, but in 
 sorrow, that His disciples could not understand 
 Him better. He had no intention to refuse to 
 drink the cup His Father's will might appoint. 
 
 Luke xxii. 39-46 ( = Mark xiv. 26, 32-42= Matt. xxvi. 
 30, 36-46). 
 
 THE AGONY IN THE GARDEN. 
 
 39 And he came out, and went, as he was wont, to the mount 
 
 40 of Olives ; and his disciples also followed him. And when 
 he was at the place, he said unto them, Pray that ye enter 
 
 41 not into temptation. And he was withdrawn from them 
 about a stone's cast, and kneeled down, and prayed, 
 
 42 saying. Father, if thou be willing, remove this cup from 
 
 43 me : nevertheless not my will, but thine, be done. And 
 there appeared an angel unto him from heaven, strengthen- 
 
 44 ing him. And being in an agony he prayed more earnestly : 
 and his sweat was as it were great drops of blood falling 
 
 45 down to the ground. And when he rose up from prayer, 
 and was come to his disciples, he found them sleeping for 
 
 46 sorrow, and said unto them, Why sleep ye? rise and pray, 
 lest ye enter into temptation. 
 
 Luke from this point onwards in the story of the 
 Passion follows Mark closely, with some additions, 
 which will be noticed in their proper place. In 
 the account of the agony Luke is shorter than 
 Mark or Matthew. 
 
 39. as he was wont. R.V., "as His custom 
 was." This is in Luke alone, but cf. John xviii. 2. 
 
 40. place. Matthew and Mark call it a garden, 
 and give the name Gethsemane ( = oil-press). The 
 exact site has not been fixed, pray. This is ap- 
 
344 Westminster New Testament 
 
 parently addressed to the Eleven, but Luke does 
 not record the previous withdrawal of Jesus with 
 the Three. 
 
 41. withdrawn. R.V., "parted" (cf. R.V., 
 Acts xxi. 1). His feelings forced Him to seek 
 solitude, kneeled down. A proof of intense 
 emotion, as standing was the usual attitude among 
 the Jews ; but in the Apostolic Church kneeling 
 seems to have been usual, perhaps following Christ's 
 practice (Acts vii. 60, ix. 40, xx. 36, xxi. 5 ; Eph. 
 iii. 14). prayed, "kept on praying." 
 
 42. Matthew mentions three prayers, and a turn- 
 ing to the sleeping disciples for sympathy between 
 these. Luke, in thus shortening the agony, leaves 
 out what is very precious to Christian faith, the 
 proof that it was as He prayed that Jesus became 
 certain that the cup could not pass, and gained 
 strength to yield His will to God's, cup. The lot 
 of any man is commonly expressed in O.T. thus 
 (Ps. xi. 6, xvi. 5, xxiii. 5, Ixxv. 8), but in N.T. the 
 word is used mostly of Christ's Passion (Matt. x. 
 38, 39, xiv. 36 ; John xviii. 11). 
 
 43. 44. R.V. marg., " Many ancient authorities 
 omit vers. 43, 44." Probably they do not belong to 
 the text of this Gospel, but they may embody an 
 early tradition, about the genuineness of which 
 certainty is unattainable. Against it is the un- 
 necessary introduction of the supernatural ; for it 
 is the emphasis on the human suffering of Jesus. 
 
 43. appeared. To the bodily eye. strengthen- 
 ing" him. In body as well as soul, for both were 
 needed. 
 
 44. agony. The only use of the word in N.T. 
 It means probably foar ; but not of physical dis- 
 solution only, but of the desolation and darkness of 
 
St. Luke xxii. 47-53 345 
 
 soul that death might bring. Jesus anticipated 
 the forsakenness of the Cross (Mark xv. 34). An 
 interpretation of deep insight is given in Heb. v. 
 7 (R.V. marg.j "out of death/' saved from death's 
 greatest curse), more earnestly. " more persist- 
 ently." drops of blood. Not a resemblance of 
 the sweat to, but identity with, blood is clearly 
 intended ; and the description is to be taken 
 literally, and not figuratively. Instances of this 
 phenomenon are on record. If the tradition be 
 genuine, this might account for Jesus' great weak- 
 ness on the way to the Cross. 
 
 45. for sorrow. Luke tries to excuse, by thus 
 explaining the sleep of the disciples. 
 
 46. The question suggests that Jesus had no 
 supernatural knowledge of the disciples' condition. 
 
 Luke xxii. 47-53 ( = Mark xiv. 43-50 = Matt xxvi. 
 47-56; of. John xviii. i-ii). 
 
 THE ARREST. 
 
 47 And while he yet spake, behold a multitude, and he that 
 was called Judas, one of the twelve, went before them, and 
 
 48 drew near unto Jesus to kiss him. But Jesus said unto 
 him, Judas, betrayest thou the Son of man with a kiss? 
 
 49 When they which were about him saw what would follow, 
 they said unto him, Lord, shall we smite with the sword ? 
 
 50 And one of them smote the servant of the high priest, and cut 
 
 51 off his right ear. And Jesus answered and said, Suffer ye 
 
 52 thus far. And he touched his ear, and healed him. Then 
 Jesus said unto the chief priests, and captains of the temple, 
 and the elders, which were come to him. Be ye come out, 
 
 53 as against a thief, with swords and staves ? When I was 
 daily with you in the temple, ye stretched forth no hands 
 against me : but this is your hour, and the power of darkness. 
 
346 Westminster New Testament 
 
 In this narrative Luke alone records the cure of 
 the servant. 
 
 47. kiss him. A prearranged sign, although 
 Luke does not mention this. 
 
 48. a kiss. In the Greek this comes first for 
 emphasis. "With a kiss is it." Son of man. 
 The Messiah ; an appeal to Judas to realise what he 
 is doing. 
 
 49. Luke alone records the question, but no 
 answer is awaited. 
 
 50. one. R.V._, "a certain one." John, writing 
 at a much later date, gives the disciple's name, 
 Peter, and also the servant's, Malchus. right ear, 
 John as well as Luke mentions which ear it was. 
 
 51. Suffer ye thus far. The meaning is doubt- 
 ful. If addressed to the disciples, it is a remon- 
 strance against their violence, and a call to their 
 submission ; if to the captors, it is a plea for 
 toleration for His disciples in spite of the hasty 
 stroke. Or it may mean. Do not arrest Me till I 
 have healed the sufferer, touched his ear. 
 Restored it to its place, and healed the wound. 
 The writer here intends to record a very excep- 
 tional miracle. 
 
 52. as against a thief (R.V., "a robber"). 
 
 The clause also is first in Greek for emphasis. As the 
 arrest was by night, not day, in the solitary place 
 and not the temple, with violence, and not reliance 
 on the law's authority, it was proved unlawful. If 
 they had had a good case, Jesus had given them 
 ample opportunity for a proper legal arrest. 
 
 53. but. God allowed them, and the evil power 
 with which they were in alliance, this opportunity 
 (cf. John viii. 44). the power of darkness (cf. 
 Col. 1. 13). Satan. The flight of all the disciples. 
 
St. Luke xxii. 54-62 347 
 
 recorded at this point by Matthew and Mark^ is 
 not mentioned by Luke. 
 
 Luke xxii. 54-62 ( = Mark xiv. 53, 54, 66-72 = 
 Matt. xxvi. 57, 58, 69-75; cf. John xviii. 15-18, 
 25-27). 
 
 PETER'S DENIAL. 
 
 54 Then took they him, and led him, and brought him into 
 the high priest's house. And Peter followed afar off. 
 
 55 And when they had kindled a fire in the midst of the hall, 
 and were set down together, Peter sat down among them. 
 
 56 But a certain maid beheld him as he sat by the fire, and 
 earnestly looked upon him, and said, This man was also 
 
 57 with him. And he denied him, saying. Woman, I know 
 
 58 him not. And after a little while another saw him, and 
 said, Thou art also of them. And Peter said, Man, I am 
 
 59 not. And about the space of one hour after another 
 confidently affirmed, saying, Of a truth this fellow also was 
 
 60 with him : for he is a Galilsean. And Peter said, Man, I 
 know not what thou sayest. And immediately, while he 
 
 61 yet spake, the cock crew. And the Lord turned, and 
 looked upon Peter. And Peter remembered the word of 
 the Lord, how he had said unto him. Before the cock crow, 
 
 62 thou shalt deny me thrice. And Peter went out, and wept 
 bitterly. 
 
 While all the Evangelists record three denials, 
 there is agreement in detail only regarding the 
 first, the occasion of which was the maid's calling 
 attention to Peter as a disciple. This probably 
 led not one only of the bystanders, but several to 
 taunt him as a disciple, the occasion of a second 
 denial. After an interval, during which either the 
 attention of the crowd was diverted elsewhere, or 
 Peter in some way kept himself out of public 
 
348 Westminster New Testament 
 
 notice, the attack on him was renewed by more 
 than one person ; and this was met by a third 
 denial. Thus the varying accounts might be ex- 
 plained. Would even Peter himself have so vivid 
 a remembrance as to give always an account exactly 
 the same in its details ? 
 
 54. high priest's house. John reports a 
 previous examination in the house of Annas, and 
 Matthew and Mark another in the house of 
 Caiaphas, but all Synoptists agree in regard to the 
 public trial held in the morning. It is this that 
 Luke mentions in ver. 66 without any reference to 
 either of these previous inquiries, which, as held 
 during the night, were illegal. John places Peter's 
 denials in connection with the first examination. 
 
 55. kindled. The nights in Jerusalem, owing 
 to its high position, are often cold, even in April. 
 
 56. maid. The doorkeeper, according to John. 
 also. The reference may be to John, who was 
 known to the high priest and his household, and 
 had got Peter into the house (John xviii. 15, 16). 
 
 58. a little while. Luke alone mentions the 
 shortness of the interval, not allowing Peter time 
 to recover himself. 
 
 59. another. John tells that it was a kinsman 
 of Malchus, who had seen Peter in the garden with 
 Jesus ; and Matthew states that Peter's speech 
 betrayed him as a Galilaean. 
 
 60. Again Luke spares Peter in not mentioning 
 the cursing and swearing, which according to 
 Matthew and Mark accompanied this denial, while 
 he yet spake. A clause peculiar to Luke, the 
 cock. Better, "a cock." 
 
 61. turned . . . looked. Jesus may at this 
 moment have been passing from the house of 
 
St. Luke xxii. 63-71 349 
 
 Annas to that of Caiaphas, and so have been quite 
 near to Peter in the court. The look doubtless 
 expressed not judgment only, but mercy, and moved 
 Peter not to a remorse like that of Judas, but to a 
 godly penitence. 
 
 Luke xxii. 63-71 (cf. Mark xiv. 65, xv. i ; Matt. xxvi. 
 67, 68, xxvii. 1,2; John xviii. 19-24, 28). 
 
 THE MOCKING OF JESUS AND THE 
 JEWISH TRIAL. 
 
 63 And the men that held Jesus mocked him, and smote him. 
 
 64 And when they had blindfolded him, they struck him on 
 the face, and asked him, saying, Prophesy, who is it that 
 
 65 smote thee ? And many other things blasphemously spake 
 
 66 they against him. And as soon as it was day, the elders 
 of the people and the chief priests and the scribes came 
 
 67 together, and led him into their council, saying, Art thou 
 the Christ ? tell us. And he said unto them, If I tell you, 
 
 68 ye will not believe : and if I also ask you, ye will not 
 
 69 answer me, nor let me go. Hereafter shall the Son of 
 
 70 man sit on the right hand of the power of God. Then said 
 they all. Art thou then the Son of God ? And he said unto 
 
 71 them, Ye say that I am. And they said, What need we 
 any further witness? for we ourselves have heard of his 
 own mouth. 
 
 Luke does not record the second examination 
 before Caiaphas (Mark xiv. 55-64! ; Matt. xxvi. 
 59-66), but in the account of the public trial, 
 which Mark xv. 1 and Matt, xxvii. 1, 2, record 
 with no details, there is a good deal repeated 
 which is contained in the other records of the 
 private inquiry. For the public trial was only a 
 
350 Westminster New Testament 
 
 formal repetition for the sake of legality of the 
 private inquiry. 
 
 63-64<. It is probable that the mockery by the 
 temple guards and servants of the priests took 
 place in the interval between the second examina- 
 tion and the public trial (cf. Acts v. 22, xxi. 32, 
 xxiii. 17). 
 
 65. blasphemously spake. Better R.V., 
 " spake against . . . reviling." 
 
 66. day. The meetings of the Sanhedrin could 
 not be held before daybreak ; this meeting was 
 held as early as possible. The Council consisted 
 of elders, chief priests, and scribes. 
 
 67. R.V. reads, '' If Thou art the Christ, tell us." 
 Jesus is invited to incriminate Himself, as His 
 claim of Messiahship would have been treated as 
 blasphemy. Jesus declines to answer, because He 
 knows His claim will be denied, and even the 
 discussion of it will be refused. 
 
 68. nor let me go. R.V. omits these words, as 
 not authentic. 
 
 69. Hereafter. Better R.V., " but from hence- 
 forth." For Jesus His exaltation had already 
 begun (cf. John xiii. 31). There is a reference 
 to Dan. vii. 13. 
 
 70. Son of God. Jesus used Son of Man as 
 Messianic title. Did the Sanhedrin in substituting 
 Son of God mean this dignity also, or something 
 more .^ Ye say that I am. R.V. marg., " Ye say 
 it, because I am." It is possibly a question, "Say 
 ye that I am ? " 
 
 71. Jesus' declaration was taken as proof of the 
 charge of blasphemy. 
 
St. Luke xxiii. i-6 351 
 
 Luke xxiii. i-6 (cf. Mark xv. 1-5 ; Matt, xxvii. i, 2, 
 11-14 ; John xviii. 28-38). 
 
 THE ACCUSATION BEFORE PILATE. 
 
 And the whole multitude of them arose, and led him unto 
 
 2 Pilate. And they began to accuse him, saying, We found 
 this fellow perverting the nation, and forbidding to give 
 tribute to Caesar, saying that he himself is Christ a King. 
 
 3 And Pilate asked him, saying, Art thou the King of the 
 . Jews? And he answered him and said, Thou sayest it. 
 
 4 Then said Pilate to the chief priests and to the people, 
 
 5 I find no fault in this man. And they were the more fierce, 
 saying, He stirreth up the people, teaching throughout all 
 
 6 Jewry, beginning from Galilee to this place. When Pilate 
 heard of Galilee, he asked whether the man were a 
 Galilsean. 
 
 As the Sanhedrin, which had condemned Jesus 
 to deaths had not the right to execute the sentence 
 (John xviii. 31)^ it was necessary that this should 
 be confirmed by the Roman governor, the pro- 
 curator Pilate ; but while the Jewish court had 
 condemned Jesus on a charge of blasphemy, it 
 sought the Roman official's confirmation on the 
 ground of treason, a stirring-up of rebellion against 
 Rome. The Sadducees, the priestly party, now took 
 the lead in bringing about the death of Jesus. 
 
 1. the whole multitude (R.V., "company"). 
 Of the Sanhedrin, not the people. 
 
 2. Three charges are made : (1) stirring up dis- 
 turbance ; (2) advising the refusal of the Roman 
 taxes (see on xx. 25) ; (3) claiming the title of a 
 King, began. Pilate interrupted the spokesman 
 of the Sanhedrin to ask Jesus a direct question. 
 Christ a King. The addition invested the Mes- 
 
352 Westminster New Testament 
 
 siahship with a political meaning to arouse Pilate's 
 suspicions ; the Sanhedrin objected to Jesus' claim 
 on religious grounds, but these would have had no 
 weight with Pilate. 
 
 4. John tells us of the conversation with Jesus 
 which led Pilate to the conclusion that He was a 
 harmless enthusiast. the people. R.V., "the 
 multitudes." A crowd would quickly gather 
 when the Sanhedrin was seen going to the 
 governor's palace. 
 
 5. fierce. Better R.V., "urgent." all Jewry. 
 R.V., "Judaea/' the Roman province, of the 
 ministry in which John alone gives a record. 
 place. A reference either to the recent triumphal 
 entry, or previous visits. 
 
 6. This reference to Galilee introduces an 
 incident, peculiar to Luke, the sending of Jesus 
 to Herod. 
 
 Luke xxiii. 7-12. 
 JESUS BEFORE HEROD. 
 
 7 And as soon as he knew that he belonged unto Herod's 
 jurisdiction, he sent him to Herod, who himself also was 
 
 8 at Jerusalem at that time. And when Herod saw Jesus, 
 he was exceeding glad : for he was desirous to see him of 
 a long season, because he had heard many things of him ; 
 and he hoped to have seen some miracle done by him. 
 
 9 Then he questioned with him in many words ; but he 
 
 10 answered him nothing. And the chief priests and scribes 
 
 1 1 stood and vehemently accused him. And Herod with his 
 men of war set him at nought, and mocked him, and 
 arrayed him in a gorgeous robe, and sent him again to 
 
 12 Pilate. And the same day Pilate and Herod were made 
 friends together : for before they were at enmity between 
 themselves. 
 
St. Luke xxiii. 13-25 353 
 
 This narrative is peculiar to Luke, and may have 
 come from Joanna, wife of Chuza (see Introduction, 
 p. 23). 
 
 7. sent him. Better, "sent him back" as 
 belonging, to begin with, to Herod's authority. 
 Herod. This was Antipas, a son of Herod the 
 Great, who had the title of tetrarch, and had 
 been assigned Galilee and Peraea. Pilate's motive 
 probably was to shift the burden of deciding the 
 difficult case, or of getting evidence of the charges 
 about disturbances in Galilee. Herod, professing 
 to be a pious Jew, had come up to keep the feast. 
 
 8. Cf. ix. 9. miracle. Gr. "sign" (cf xi. 29). 
 
 9. Jesus was silent, because Herod was unfit to 
 receive the truth. 
 
 10. vehemently, "at full stretch" (cf Acts 
 xviii. 28). 
 
 11. A mean revenge for the apparent insult of 
 Jesus' silence, men of war. R.V., "soldiers," 
 probably his body-guard. a gorgeous robe. 
 R.V., "gorgeous apparel," mocking his claim to 
 Kingship, sent him again. R.V., "back." 
 Herod too shirks responsibility. 
 
 12. This acknowledgment of Herod's jurisdiction 
 would probably compensate in his mind for some 
 previous disregard of his authority, perhaps the 
 slaughter of the Galilaeans, referred to in xiii. 1, 2. 
 
 Luke xxiii. 13-25 (cf. Mark xv. 6-15 = Matt, xxvii. 
 15-26 ; cf. John xviii. 39, 40). 
 
 THE SENTENCE BY PILATE. 
 
 [3 And Pilate, when he had called together the chief priests 
 [4 and the rulers and the people, said unto them, Ye have 
 
 23 
 
354 Westminster New Testament 
 
 brought this man unto me, as one that perverteth the 
 people : and, behold, I, having examined him before you, 
 have found no fault in this man touching those things 
 
 1 5 whereof ye accuse him : no, nor yet Herod : for I sent you 
 to him ; and, lo, nothing worthy of death is done unto him. 
 
 i6 I will therefore chastise him, and release him. (For of 
 
 17 necessity he must release one unto them at the feast.) 
 
 18 And they cried out all at once, saying, Away with this 
 
 19 man, and release unto us Barabbas : (who for a certain 
 sedition made in the city, and for murder, was cast into 
 
 20 prison.) Pilate therefore, willing to release Jesus, spake 
 
 21 again to them. But they cried, saying, Crucify him, crucify 
 
 22 him. And he said unto them the third time, Why, what 
 evil hath he done ? I have found no cause of death in him : 
 
 23 I will therefore chastise him, and let him go. And they 
 were instant with loud voices, requiring that he might be 
 crucified. And the voices of them and of the chief priests 
 
 24 prevailed. And Pilate gave sentence that it should be as 
 
 25 they required. And he released unto them him that for 
 sedition and murder was cast into prison, whom they had 
 desired ; but he delivered Jesus to their will. 
 
 Luke in this narrative does not verbally, but 
 substantially does, agree with Mark and Matthew. 
 Pilate had tried to get rid of the case by telling 
 the Jews to decide it themselves, and by sending 
 Jesus to Herod. Now he tries to release Jesus 
 in honour of the feast, and then proposes after 
 scourging to discharge Him. His wife's dream 
 and Jesus' own bearing seem to have awakened 
 superstitious fears, which moved him rather than 
 any sense of justice. 
 
 13. people. Pilate hoped to play off the people, 
 whom he expected to find less hostile to Jesus, 
 against the persistent enmity of the Sanhedrin. 
 
 14. perverteth the people, "seduceth the 
 
St. Luke xxiii. 13-25 
 
 055 
 
 people from their allegiance." He states the 
 three accusations as one. examined. By judicial 
 inquiry. 
 
 15. for I sent you to him. The R.V. has the 
 better reading, " he sent Him back unto us." is 
 done unto him. Better R.V., " hath been done 
 by Him." 
 
 16. chastise. Pilate uses a mild word to 
 express the terrible reality of a Roman scourging 
 to hide from himself and others the injustice of 
 inflicting such a torment on an innocent person. 
 
 17. This verse ijs left out by many ancient 
 authorities, and inserted by others after ver. I9. 
 Probably it is a gloss based on Mark xv. 6 ; Matt, 
 xxvii. 15. 
 
 18. Away. John xix. 15 ; Acts xxi. SQ, xxii. 22 ; 
 cf. Deut. xvii. 1, xix. I9. release. No evidence 
 of this custom exists outside the Gospels. Bar- 
 abbas. "Son of Aba" (father). In Matt, xxvii. 
 16, 17 there is found the remarkable reading 
 " Jesus Barabbas." 
 
 19- sedition. R.V., "insurrection," possibly not 
 a popular rising of any extent, but only a plunder- 
 ing raid. Plummer (p. 525) suggests that he may 
 have had something to do with the two thieves 
 who were crucified with Jesus; for John calls 
 him "a robber." murder. The order of words 
 suggests that the murder was outside the city. 
 
 20. willing. R.V. better, "desiring"; he was 
 anxious thus to get rid of a difficult case. 
 
 21. cried, "kept shouting at him." 
 
 22. cause of death. First he found no fault 
 at all (ver. 14), now no fault so great as to deserve 
 such a punishment ; he shows that he is giving 
 way. 
 
356 Westminster New Testament 
 
 24. John places the scourgmg and mockery of 
 Jesus by the soldiers before the final sentence ; 
 Matthew and Mark place the scourging and 
 mockery after. Matthew inserts Pilate's hand- 
 washing to rid himself of the guilt of the sentence 
 he was going to pronounce. 
 
 Luke xxiii. 26-32 ( = Mark xv. 21 = Matt, xxvii. 32-38). 
 THE SORROWFUL WAY. 
 
 26 And as they led him away, they laid hold upon one Simon, 
 a Cyrenian, coming out of the country, and on him they 
 
 27 laid the cross, that he might bear it after Jesus. And 
 there followed him a great company of people, and of 
 
 28 women, which also bewailed and lamented him. But 
 Jesus turning unto them said, Daughters of Jerusalem, 
 weep not for me, but weep for yourselves, and for your 
 
 29 children. For, behold, the days are coming, in the which 
 they shall say, Blessed are the barren, and the wombs 
 that never bare, and the paps which never gave suck. 
 
 30 Then shall they begin to say to the mountains, Fall on us ; 
 
 31 and to the hills. Cover us. For if they do these things in 
 
 32 a green tree, what shall be done in the dry ? And there 
 were also tv/o other, malefactors, led with him to be put 
 to death. 
 
 With the exception of the first and the last 
 verse this passage is peculiar to Luke, and illus- 
 trates his interest in womanhood. 
 
 26. Simon, a Cyrenian. R.V., "Simon of 
 Cyrene." Simon was so common a name, that we 
 have no good reason for identifying this man with 
 Simon Niger, the companion of Lucius of Cyrene 
 (Acts xiii. 1). Mark xv. 21 describes this Simon as 
 "the father of Alexander and Rufus," and in Rom. 
 
St Luke xxiii. 26-32 357 
 
 xvi. 13 Paul salutes a Rufus and his mother, but 
 whether this is the same Rufus we cannot tell. 
 Cyrene was the chief town of the country now 
 known as Tripoli. Josephus tells us of the found- 
 ing of a Jewish colony there, and there was in 
 Jerusalem a synagogue for Jews from Cyrene 
 (Acts vi. 9)} to which Simon may have belonged. 
 cross. Jesus began, as was the custom, to caiTy 
 His cross, the two pieces of which were not yet 
 fastened together ; but He was too weak to go on 
 with the burden. Then either the whole weight 
 was laid on Simon, or he carried the lower, while 
 Jesus still bore the upper end ; but the first is the 
 more probable course. Some heretics taught that 
 Simon was crucified instead of Christ. 
 
 27. women. Always represented as friendly 
 to Jesus. 
 
 28. turning. Jesus could not have done this, 
 had He been still carrying His cross. Daughters, 
 "inhabitants" (cf. Isa. xxxvii. 22; Jer. xlvi. 19; 
 Ezek. xvi. 4-6 ; Zeph. iii. 14). weep. Jesus does not 
 reject their sympathy, but warns them that they 
 have more reason to lament the coming doom of 
 the city than His sufferings now. Surely a great 
 part of the sorrow of Jesus Himself was His feeling 
 for the judgment that His death must bring on the 
 people guilty of it. 
 
 29. they. The world generally, barren. What 
 is usually regarded as a curse (cf. i. 25, 36) in that 
 dreadful time will be regarded as a blessing. 
 
 30. Cf. Isa. ii. 19 ; Hos. x. 8 ; Rev. vi. l6. 
 Even so painful a death is desired rather than life 
 to witness the horrors of the judgment. 
 
 31. Cf. Prov. xi. 31 ; 1 Pet. iv. 17, 18. Such 
 a proverb may be variously interpreted. If Jesus 
 
358 Westminster New Testament 
 
 the innocent was so treated, how much worse a 
 fate must the guilty expect ? If such was the 
 beginning of the nation's doom, what would the 
 end be ? 
 
 32. two other, malefactors. The A.V. origin- 
 ally read " two other malefactors " ; either a 
 careless construction, or a suggestion that Jesus 
 too was counted an evil-doer (cf Isa. liii. 12). 
 There may have been the intention to humiliate 
 Jesus by the two companions appointed to Him in 
 His death, but this token of man's malice became 
 the occasion of a last display of His grace. 
 
 Luke xxiii. 33-38 (cf. Mark xv. 22-32 = Matt, xxvii. 
 33-44 and John xix. 17-27). 
 
 THE CRUCIFIXION. 
 
 33 And when they were come to the place, which is called 
 Calvary, there they crucified him, and the malefactors, 
 
 34 one on the right hand, and the other on the left. Then 
 said Jesus, Father, forgive them ; for they know not what 
 they do. And they parted his raiment, and cast lots. 
 
 35 And the people stood beholding. And the rulers also 
 with them derided him, saying, He saved others ; let him 
 
 36 save himself, if he be Christ, the chosen of God. And 
 the soldiers also mocked him, coming to him, and offering 
 
 37 him vinegar. And saying. If thou be the king of the 
 
 38 Jews, save thyself. And a superscription also was written 
 over him in letters of Greek, and Latin, and Hebrew, 
 THIS IS THE KING OF THE JEWS. 
 
 Luke in this passage follows Mark more closely, 
 but not entirely. 
 
 33. place. The spot has not been yet fixed, 
 but it was outside the walls of the city (cf. Heb. 
 
St. Luke xxiii. 33-38 359 
 
 xiii. 12). Calvary. R.V., " the skull." The R.V. 
 marg. has the note, " According to the Latin, 
 Calvanj, which has the same meaning." The 
 other Evangelists mention the Hebrew name Gol- 
 gotha, which Luke, writing for Gentiles, omits. 
 The name was given not because skulls lay there 
 unburied, but because of the shape of the ground. 
 crucified. It is uncertain whether the feet were 
 nailed to the cross as well as the hands. The 
 death on the Cross was not only shameful, because 
 inflicted on provincials only and slaves, but also 
 cruel, because life might be prolonged in awful 
 suffering. 
 
 34. R.V. note, " Some ancient authorities omit 
 And Jesus said, Father, forgive them; for they 
 know not what they do." But the prayer is surely 
 much more likely to be genuine than a later in- 
 vention, them. Not the soldiers, who were but 
 doing their duty ; not even so much Pilate, whose 
 hands had been relentlessly forced ; but the Jewish 
 rulers, and the people in so far as they had 
 assented to the death of Jesus. Jesus, conscious 
 of what He was, and what He had offered to 
 the Jewish people, recognised that neither rulers 
 nor people had realised the crime which they 
 were committing in crucifying their Messiah (cf. 
 Acts iii. 17). Ignorance lessens guilt (cf xii. 48). 
 And they, etc. R.V., " And parting His garments 
 among them, they cast lots " (cf Ps. xxii. 18, quoted 
 in John xix. 24). The clothing of the crucified fell 
 to his executioners, and it was decided by lot 
 which garment each should take. The Fourth 
 Gospel makes the parallelism of fulfilment and 
 prediction closer by representing the other 
 clothing as parted among the four soldiers, and 
 
36o Westminster New Testament 
 
 only the tunic, '^ without seam, woven from the 
 top throughout/' as assigned to one of them by 
 lot. While this is possible, one cannot avoid the 
 conclusion that this later tradition was shaped by 
 the prediction. 
 
 35, Luke mentions four (or five) kinds of 
 mockery against Jesus. The people stood looking 
 in idle, if not heartless, wonder. The priests 
 taunted the Saviour who was helpless to save 
 Himself. The soldiers offered Him some of their 
 sour wine, not in pity, but in scorn. The inscrip- 
 tion seems to be regarded by Luke as a taunt 
 directed against Jesus, although it may rather 
 have been Pilate's petty revenge on the Jewish 
 rulers. One of the robbers railed on Him. There 
 is scarcely a climax here, as Plummer suggests 
 (p. 532). stood beholding . . . derided (cf. Ps. 
 xxii. 7). Christ, the chosen of God. R. V., " the 
 Christ of God, His chosen " (Gr. " elect " ; Luke 
 alone gives this word, cf. ix. 35). 
 
 36» mocked. By use of a different tense here 
 than in derided (R.V., " scoffed ") the Evangelist 
 suggests that the soldiers were less persistent 
 than the priests in their mockery. vinegar. 
 According to John (xix. 29) a sponge, filled with 
 the sour wine, was held up on a stalk of hyssop, as 
 the body was probably lifted upon the cross some 
 distance from the ground. 
 
 38. The words, "in letters of Greek, and Latin, 
 and Hebrew," left out in R.V., are probably a gloss 
 from John xix. 20. superscription. The name 
 and crime of the executed, which hung round His 
 neck on His way to the Cross, was placed above 
 it. 
 
St. Luke xxiii. 39-43 361 
 
 Luke xxiii. 39-43. 
 
 THE IMPENITENT AND THE PENITENT 
 THIEF. 
 
 39 And one of the malefactors which were hanged railed on 
 
 40 him, saying, If thou be Christ, save thyself and us. But 
 the other answering rebuked him, sapng. Dost not thou 
 
 41 fear God, seeing thou art in the same condemnation ? and 
 we indeed justly ; for we receive the due reward of our 
 
 42 deeds : but this man hath done nothing amiss. And he 
 said unto Jesus, Lord, remember nie when thou comest 
 
 43 into thy kingdom. And Jesus said unto him, Verily I 
 say unto thee, To day shalt thou be with me in paradise. 
 
 This incident is recorded by Luke alone ; 
 Matthew and Mark simply state that Jesus' com- 
 panions in death reproached Him. Because it is 
 characteristic of Luke's standpoint^ it need not on 
 that account be suspected as unhistorical. 
 
 39. one. Matthew and Mark say both reproached 
 Jesus. Some try to harmonise the statements by 
 representing the penitent thief as first hostile to 
 Jesus, and only moved to penitence by the silence 
 and patience of the Sufferer. But it is more 
 probable that only Luke's informant, whoever 
 he or she was, was close enough to hear the 
 penitent's prayer; while to those at a greater dis- 
 tance the loud railings of the one thief might seem 
 to come from both. If thou be. A better read- 
 ing is R.V., "Art not Thou." The question ex- 
 presses more bitter scorn. 
 
 40. fear. R.V., "even fear," if nothing else. 
 The anticipation of God's approaching judgment 
 should have inspired at least awe. 
 
362 Westminster New Testament 
 
 41. nothing amiss, "nothing unbecoming/' 
 far less any crime such as the mocker had been 
 guilty of. 
 
 42. And he said unto Jesus, Lord. Better 
 
 reading in li.V., " And he said^ Jesus/' omitting 
 Lord, into thy kingdom. R.V., " in Thy king- 
 dom." The first would mean Christ's return to 
 His Father at death ; the second, His return to 
 earth in power and glory. The second seems 
 more probable. What the thief desires is a share 
 in the Messianic Kingdom, whenever it may come. 
 The prayer implies the confession of Jesus' 
 Messiahship. 
 
 43. Verily. This introduces something im- 
 portant, or even unexpected. tO-day. An immedi- 
 ate, and not a distant blessing is assured, with me. 
 Companionship through death into life beyond is 
 promised, paradise. A Persian word meaning 
 (1) a park ; (2) the garden of Eden ; (3) Abraham's 
 bosom, where the just rest till the Resurrection; 
 (4) "a region in heaven," to which Paul may refer 
 as " the third heaven " (2 Cor. xii. 4). The paradise 
 of God (Rev. ii. 7) may be the same as (3) or (4), 
 or some higher abode of bliss. By using the word 
 Jesus does not confirm the Jewish eschatology ; in 
 familiar language He assures the penitent of 
 blessing at once after death. 
 
 Luke xxiii. 44-49 (of. Mark xv. 33-41 = Matt, xxvii. 45, 
 46 ; cf. John xix. 28-30). 
 
 44 And it was about the sixth hour, and there was a darkness 
 
 45 over all the earth until the ninth hour. And the sun was 
 darkened, and the veil of the temple was rent in the midst. 
 
 46 And when Jesus had cried with a loud voice, he said, 
 
St. Luke xxiii. 44-49 363 
 
 Father, into thy hands I commend my spirit : and having 
 
 47 said thus, he gave up the ghost. Now when the centurion 
 saw what was done, he glorified God, saying, Certainly this 
 
 48 was a righteous man. And all the people that came to- 
 gether to that sight, beholding the things which were done, 
 
 49 smote their breasts, and returned. And all his acquaint- 
 ance, and the women that followed him from Galilee, stood 
 afar off, beholding these things. 
 
 The saying of Jesus in ver. 46 is reiDorted by 
 Luke alone, but he omits the cry of desolation 
 given by Matthew and Mark. This is an instance 
 of his idealisation ; he will not record what his 
 Gentile readers might have misunderstood. 
 
 44. about. Luke suggests that there was un- 
 certainty about the time. sixth hour. This 
 would, according to the Jewish reckoning, be noon. 
 As Mark (xv. 25) gives the third hour as the time 
 of the Crucifixion, Jesus had been three hours and 
 lingered three more on the Cross before death 
 relieved His agony. John (xix. 14) gives the sixth 
 hour as the time when Pilate delivered Jesus to be 
 crucified. If he reckoned the day from midnight, 
 this may have been six in the morning. But this 
 is too complicated a problem to discuss here, 
 earth. R. v., "land" (cf; iv. 25, xxi. 23); a local 
 rather than a universal obscuration of the sun is 
 probable. This darkness may have been miracu- 
 lously produced, or more likely an exceptional 
 natural phenomenon providentially coincided with 
 the death of Jesus, ninth hour. Three in the 
 afternoon. 
 
 45. And the sun was darkened. R.V. has 
 
 another reading, "the sun's light failing" (Gr. 
 "the sun failing"). As the R.V. reading might 
 
364 Westminster New Testament 
 
 suggest an eclipse of the sun, and that was known 
 to be impossible at that season, probably the A.V. 
 reading as less open to objection was substituted 
 by a copyist. veil. The curtain between the 
 Holy Place and the Holy of Holies (Ex. xxvi. 31 ; 
 Lev. xxi. 23, xxiv. 3 ; cf. Heb. vi. 19^ ix. 3) is 
 meant, and not that between the outer court and 
 the Holy Place. Jewish tradition mentions two 
 curtains a cubit apart. How the curtain was rent 
 is not stated, and we need not conjecture. 
 
 46. a loud voice. This is a proof that Jesus 
 did not die of exhaustion (cf. Acts vii. 60). 
 From the " blood and water " which flowed from 
 the pierced side, according to John (xix. 34), it has 
 been inferred that Jesus died literally of a broken 
 heart. Luke does not give the words uttered in 
 a loud voice, as the prayer to God would more 
 probably be spoken in lower tones. Father, etc. 
 This self-committal is a quotation from Ps. xxxi. 5, 
 and is so appropriate as the expression of Jesus' 
 filial faith after the darkness had passed over His 
 soul that, although Luke alone records it, there is 
 no good reason to doubt the genuineness of the 
 saying. He was heard for His godly fear, and was 
 saved out of death (Heb. v. 7). He did not die 
 with the sense of God-forsakenness unremoved, 
 but trusting in the Father, he gave up. He 
 voluntarily resigned His life into God's hand. 
 
 47. centurion. The Roman officer entrusted 
 with the execution of the sentence. Legend has 
 given him the name Longinus, and represented 
 him as a martyr, what was done. Not Jesus' 
 manner of dying only, but all the accompaniments 
 of the death already mentioned, glorified. Either 
 by the confession that follows, or by offering praise 
 
St. Luke xxiii. 50-56 365 
 
 to God before the confession, righteous man. 
 Matthew and Mark have " son of God." If the 
 centurion was a pagan, and not a proselyte, the 
 second phrase would not mean much on his lips. 
 There may be uncertainty about the words used ; 
 there need not be doubt that he bore witness in 
 some way to the impression made upon him. 
 
 48. The crowd that had looked on with curiosity 
 only was also impressed, but, content with a con- 
 ventional expression of their grief, returned to the 
 city to their business or pleasure. 
 
 49. And. Better, ^'^ but." There is contrast in- 
 tended between the multitude and the faithful 
 few. acquaintance. Including probably the 
 disciples, women. Matthew and Mark give the 
 names : Mary Magdalene, Mary the mother of James 
 and Joses, and Salome, the mother of the sons of 
 Zebedee. beholding. R.V., " seeing " ; not in idle 
 curiosity, but with heart-felt sorrow and awe. 
 
 Luke xxiii. 50-56 ( = Mark xv. 42-47= Matt, xxvii. 57-61 ; 
 cf. John xix. 38-42). 
 
 THE BURIAL. 
 
 50 And, behold, there was a man named Joseph, a counsellor ; 
 
 51 and he was a good man, and a just : (the same had not 
 consented to the counsel and deed of them ;) he was of 
 Arimathsea, a city of the Jews : who also himself waited 
 
 52 for the kingdom of God. This man went unto Pilate, and 
 
 53 begged the body of Jesus. And he took it down, and 
 wrapped it in linen, and laid it in a sepulchre that was 
 
 54 hewn in stone, wherein never man before was laid. And 
 that day was the preparation, and the sabbath drew on. 
 
 55 And the women also, which came with him from Galilee, 
 
366 Westminster New Testament 
 
 followed after, and beheld the sepulchre, and how his body 
 56 was laid. And they returned, and prepared spices and 
 ointments ; and rested the sabbath day according to the 
 commandment. 
 
 While Luke follows Mark in vers. 50-53, peculiar 
 to him are vers. 54} ^56. Luke omits a fact Mark 
 mentions : Pilate's surprise at Jesus' speedy death. 
 
 50. counsellor. Better R.V., "councillor," i.e. 
 a member of the Sanhedrin, Matthew tells us he 
 was "rich/' Mark that he was "of honourable 
 estate/' and John that he was " a disciple of Jesus, 
 but secretly for fear of the Jews." 
 
 51. Either he had kept away, or had not voted, 
 or had given his vote against the sentence ; but 
 Mark (xiv. 64) states that they "all condemned 
 Him." deed. The word is used in a bad sense, 
 referring to the way in which they had carried out 
 their counsel, of. Rather "from." Arimathaea 
 was either his birthplace or former home, but he 
 was now living in Jerusalem. Probably it is the 
 same place as Ramah, where Samuel was born and 
 lived, waited. This word seems rather to exclude 
 the assumption that he recognised Jesus as the 
 Messiah already come (cf. ii. 25, 38 ; Acts xxiv. 15). 
 
 53. sepulchre. R.V. better, "tomb." never 
 
 man, etc. A token of honour (see on xix. 30). 
 
 54. preparation. Either the eve of the Sabbath, 
 or of the Passover ; in this case it would seem of 
 both, as the Sabbath coincided with the first day 
 of the Passover. As this first day was regarded as 
 a Sabbath (Ex. xii. I6 ; Lev. xxiii. 7) a double 
 sanctity would invest this particular day. This 
 statement of time seems to support the view that 
 the Last Supper was held a day before the Passover 
 
St. Luke xxiv. 367 
 
 proper, and that Jesus died on the day when the 
 paschal meal was eaten, drew on. Gr. "began 
 to dawn." As the Sabbath begins at sunset, the 
 word cannot be used literally, but in the secondary 
 sense of any beginning. 
 
 55. after. That is, in the footsteps of Joseph 
 and his helpers from the Cross to the Grave. 
 
 56. prepared spices. Mark tells us that it was 
 at the close of the Sabbath, that is, on Saturday 
 evening, that the women bought the spices. We 
 cannot distinguish the spices as "sweet-smelling 
 herbs" or as "dry" from the ointments as liquid, 
 for Mark tells us that the spices were to be used 
 for anointing : but, on the other hand, we must not 
 insist on Mark's verbal accuracy, and. A full 
 stop should be placed after ointments, and a new 
 paragi'aph be begun here, as in R.V., since the rest- 
 ing on the Sabbath is contrasted with the coming 
 to the tomb on "the first day." rested the 
 sabbath day. Jesus was buried before sunset on 
 Friday, the women kept the Sabbath rest till sunset 
 on Saturday. Then they made their preparations 
 for the visit to the tomb early on Sunday morning. 
 
 VII. THE RESURRECTION AND ASCENSION 
 
 (Luke xxiv.). 
 
 In his account of the Resurrection Luke inserts 
 a great deal of matter peculiar to himself, and 
 shows his connection with Paul on the one hand 
 and the Johannine tradition on the other. We 
 have not the sufficient data to harmonise the 
 accomits of Luke and John on the one hand with 
 
368 Westminster New Testament 
 
 those of Matthew and Mark on the other; but 
 it should be remembered : (1) that the earliest 
 evidence for the Resurrection is not that of the 
 Evangelists, but of Paul in 1 Cor. xv. 1-11, who 
 claims then to be repeating the common tradition 
 of the Christian Church ; (2) that the appearances 
 came as a surprise, and were met with wonder 
 and unbelief by the disciples, and so the conditions 
 for hallucinations were absent ; (3) that the 
 witnesses include not only a few women, but men 
 of very different temperament, such as Peter, 
 James, and Paul, and on one occasion at least 
 a multitude of " above five hundred brethren " ; 
 (4) that the effect of the manifestations was so 
 disturbing that we cannot expect from the witnesses 
 an account so accurate as to be consistent in all its 
 details ; (5) that each of the Evangelists was guided 
 by his own particular interest in what he selected 
 from the current reports ; and (6) that in addition 
 to these appearances the Christian Church has the 
 witness in individual experience and in general 
 history of the presence, guidance, and blessing of 
 the Risen Lord. 
 
 Luke xxiv. i-i2 (cf. Mark xvi. i-8 ; Matt, xxviii. i-io ; 
 John XX. i-io). 
 
 THE EMPTY GRAVE. 
 
 Now upon the first day of the week, very early in the 
 morning, they came unto the sepulchre, bringing the spices 
 which they had prepared, and certain others with them. 
 
 2 And they found the stone rolled away from the sepulchre. 
 
 3 And they entered in, and found not the body of the Lord 
 
 4 Jesus. And it came to pass, as they were much perplexed 
 thereabout, behold, two men stood by them in shining 
 
 5 garments : and as they were afraid, and bowed down their 
 
St. Luke xxiv. 1-12 369 
 
 faces to the earth, they said unto them, Why seek ye the 
 
 6 living among the dead ? He is not here, but is risen : 
 remember how he spake unto you when he was yet in 
 
 7 Galilee, saying. The Son of man must be delivered into 
 the hands of sinful men, and be crucified, and the third 
 
 8' day rise again. And they remembered his words, and 
 9 returned from the sepulchre, and told all these things unto 
 
 10 the eleven, and to all the rest. It was Mary Magdalene, 
 and Joanna, and Mary the mother of James, and other 
 women that were with them, which told these things unto 
 
 11 the apostles. And their words seemed to them as idle 
 
 12 tales, and they believed them not. Then arose Peter, and 
 ran unto the sepulchre ; and stooping down, he beheld the 
 linen clothes laid by themselves, and departed, wondering 
 in himself at that which was come to pass. 
 
 In this portion of the narrative Luke still 
 adheres, though not entirely, to the common 
 tradition. 
 
 1. R.V. omits the words, "and certain others 
 with them." 
 
 3. R.V. marg., "Some ancient authorities omit 
 of the Lord Jesus." This combination is nowhere 
 found in the Gospels, but often in the Acts and 
 the Epistles. 
 
 4. two men. Angels in human form (cf Acts 
 i. 10, X. 30). While John also mentions two 
 angels, Matthew and Mark mention only one. 
 stood. Cf ii. 9. shining garments. R.V., 
 
 "dazzling apparel" (cf. xvii. 24, xxiii. 11). 
 
 5. bowed down their faces to the earth. 
 This detail is in Luke alone. Why, etc. A 
 rebuke, as the disciples should have remembered 
 Jesus' promises (cf Isa. viii. 19). living. Gr. 
 "him that liveth." 
 
 6. He is not here, but is risen. R.V. marg., 
 
 24 
 
370 Westminster New Testament 
 
 "Some ancient authorities omit." It is probabl}^ 
 an insertion from Mark xvi. 6 = Matt, xxviii. 6. 
 remember. (Cf. ix. 22, xviii. 32, 23). In eacli 
 prediction of the Passion the rising again on the 
 third day was mentioned. From this point to 
 ver. 8, the statement is in Luke only. Luke 
 omits the intimation, "He goeth before you into 
 Galilee " (Mark xvi. 7 = Matt, xxviii. 7), as he does 
 not record any appearances in Galilee. 
 
 9. told. So Matthew, but Mark (xvi. 8) states 
 that fear kept them silent ; but as Mark's narrative 
 breaks off abruptly at this point, it may be that 
 when they did recover from their fear, they began 
 to speak. 
 
 10. John mentions Mary Magdalene \ the three 
 Synoptists the other Mary, the mother of 
 James. Luke alone mentions Joanna, in whom 
 he had a special interest (see viii. 3, and Intro- 
 duction, p. 23). Salome is included by Mark only. 
 The R.V. version gives the sense of this verse 
 better in putting a colon instead of a comma 
 after James. The women named had visited the 
 tomb, the other women told these things to the 
 apostles. 
 
 '11. to them. R.V., "in their sight." idle 
 tales. R.V., "idle talk." Hobart, quoted by 
 Plummer (p. 550), states the word "is applied 
 in medical language to the wild talk of the sick in 
 delirium," The incredulity was general, so com- 
 pletely had Jesus' prediction been either forgotten 
 or misunderstood. 
 
 12. R.V. marg., "Some ancient authorities 
 omit ver. 12). Plummer regards it as "of un- 
 known and doubtful authority," and as probably 
 "an imperfect account of the visit of Peter and 
 
St. Luke xxiv. 13-35 371 
 
 John," which may have been "an insertion made 
 in a second edition " of the Gospel. linen 
 clothes. Without the body they had contained, 
 departed, wondering in himself. R.V., "de- 
 parted to his home, wondering." Either construc- 
 tion is possible, as the Greek is ambiguous. 
 
 Luke xxiv. 13-35. 
 THE JOURNEY TO EMMAUS. 
 
 13 And, behold, two of them went that same day to a village 
 called Emmaus, which was from Jerusalem about threescore 
 
 14 furlongs. And they talked together of all these things 
 
 15 which had happened. And it came to pass, that, while 
 they communed together and reasoned, Jesus himself drew 
 
 16 near, and went with them. But their eyes were holden 
 
 17 that they should not know him. And he said unto them. 
 What manner of communications are these that ye have one 
 
 18 to another, as ye walk, and are sad ? And the one of them, 
 whose name was Cleopas, answering said unto him. Art 
 thou only a stranger in Jerusalem, and hast not known the 
 
 19 things which are come to pass there in these days? And 
 he said unto them, What things ? And they said unto him. 
 Concerning Jesus of Nazareth, which was a prophet mighty 
 
 20 in deed and word before God and all the people : and how 
 the chief priests and our rulers delivered him to be con- 
 
 21 demned to death, and have crucified him. But we trusted 
 that it had been he which should have redeemed Israel : 
 and beside all this, to day is the third day since these 
 
 22 things were done. Yea, and certain women also of our 
 company made us astonished, which were early at the 
 
 23 sepulchre ; and when they found not his body, they came, 
 saying, that they had also seen a vision of angels, which 
 
 24 said that he was alive. And certain of them which were 
 with us went to the sepulchre, and found it even so as the 
 
372 Westminster New Testament 
 
 25 women had said : but him they saw not. Then he said 
 unto them, O fools, and slow of heart to believe all that 
 
 26 the prophets have spoken ! ought not Christ to have 
 
 27 suffered these things, and to enter into his glory ? And 
 beginning at Moses and all the prophets, he expounded 
 unto them in all the scriptures the things concerning him- 
 
 28 self. And they drew nigh unto the village, whither they 
 went : and he made as though he would have gone further. 
 
 29 But they constrained him, saying. Abide with us ; for it is 
 toward evening, and the day is far spent. And he went 
 
 30 in to tarry with them. And it came to pass, as he sat at 
 meat with them, he took bread, and blessed it, and brake, 
 
 31 and gave to them. And their eyes were opened, and they 
 
 32 knew him ; and he vanished out of their sight. And they 
 said one to another. Did not our heart burn within us, 
 while he talked with us by the way, and while he opened 
 
 33 to us the scriptures? And they rose up the same hour, 
 and returned to Jerusalem, and found the eleven gathered 
 
 34 together, and them that were with them, saying, The Lord 
 
 35 is risen indeed, and hath appeared to Simon. And they 
 told what things were done in the way, and how he was 
 known of them in breaking of bread. 
 
 The story is found in Luke alone, though alluded 
 to in Mark xvi. 12, 13, and bears the marks of the 
 eye-witness, probably Cleopas, from whom Luke 
 got it either in writing or speech. It is not at 
 all probable that Luke himself was Cleopas' un- 
 named companion: (1) because he would have 
 used " we/' in accordance with his custom in Acts, 
 and (2) because he did not claim to be one of the 
 early disciples. 
 
 13. them. Not apostles, but disciples, the 
 wider company of Jesus' adherents. Emmaus. 
 Nicopolis, which is still held to be the place here 
 so named, is twenty miles from Jerusalem, and thus 
 
St. Luke xxiv. 13-35 373 
 
 too fai* away. A place now called El Kubeibeh, 
 seven miles distant, is more likely to be the 
 spot, but other identifications are maintained by 
 scholars. 
 
 14. talked together. R.V., ^'communed with 
 each other." Communion was the characteristic 
 of the Christian society. 
 
 15. drew near. That is, "overtook them," as 
 they took for granted that He had come from 
 Jerusalem as they had. 
 
 16. their eyes were holden. No supernatural 
 Divine act need be assumed ; because (l) they were 
 not expecting to see Jesus, and were too absorbed 
 in their grief ; (2) because all the records suggest 
 that there was a change in Jesus' outward appear- 
 ance (cf. ver. 37 ; Mark xvi. 12; John xx. 14, 15, 
 xxi. 4). But the Evangelist himself may have sup- 
 posed a miracle. A.V. and R.V. assume a miracle 
 with a purpose ; but the Greek may be also rendered 
 " so that they did not know Him," a simple result. 
 
 17. R.V. marg., "Gr. What words are these that 
 ye exchange one with another." and are sad. 
 R.V., "And they stood still, looking sad," is the 
 better reading. 
 
 18. Cleopas ( = Cleopatros). A Greek name, not to 
 be identified with the Aramaic Clopas (John xix. 25). 
 only a stranger. Better R.V., "alone sojourn," 
 as the only person in Jerusalem, or "sojourn alone " 
 with no companion to talk to. The intention is to 
 express extreme incredulity that the stranger could 
 have remained so ignorant of what was the 
 common talk. 
 
 19. was. Proved or showed Himself to be by 
 word and deed, a prophet. Gr. a man, a prophet. 
 Either "man" is a title of honour (as Acts i. I6, 
 
374 Westminster New Testament 
 
 ii. 29, 37, etc.), or "prophet" is used adjectivally, 
 mighty. Cf. Acts vii. 24, xviii. 24. 
 
 20. For brevity Pilate's part is not mentioned in 
 the tragedy. 
 
 21. trusted. R.V., "hoped/' till His death 
 blighted our hopes, had been. R.V., "was." 
 should have. R.V., " should." redeem. Ransom 
 as a slave (Tit. ii. 14 ; Deut. xiii. 5 ; 2 Sam. vii. 23 ; 
 Hos. xiii. 14). third day. Does this shov^^ a 
 remembrance of Jesus' mention of the third day ? 
 We cannot be sure. 
 
 22. Yea, and. R.V., "moreover." Having 
 stated all that was against their hope, they now 
 turn to what gives it some support, of OUr com- 
 pany. And therefore to be trusted, astonished. 
 It was not the early visit of the women, but the 
 tidings they brought that awakened wonder. The 
 women reported what the angels had intimated. 
 The news was surprising, and yet hard to believe. 
 
 24. This seems to refer to the visit of Peter 
 and John, and so supports the conclusion that 
 ver. 12, which mentions Peter only, is not authentic, 
 they saw not. If these disciples had heard from 
 Mary Magdalene that she had seen the Lord, they 
 disbelieved her. 
 
 25. fools. R.V,, "foolish men, senseless and 
 without understanding " (cf. Gal. iii. 1, 3 ; 1 Tim. 
 vi. 9 ; Tit. iii. 3) ; it is not the same word as is used 
 in Matt. v. 22, and does not express the same 
 contempt, all. The disciples had thought only 
 of the prediction of the glory, and not also of the 
 suffering of the Messiah. 
 
 26. ought not. R.V., "behoved it not." 
 Christ. R.V., "the Christ" (Messiah, a title, not 
 a proper name yet), to have suffered. R:V., 
 
St. Luke xxiv. 13-35 375 
 
 " to suffer." The suffering, which had disappointed 
 the disciples' hopes, was the condition by Divine 
 decree, as revealed in prophetic prediction, of the 
 glory of the Messiah for which they hoped. 
 
 27. at. R.V., "from." Moses. The Law 
 contained what were regarded as Messianic pre- 
 dictions, such as Gen. iii. 15, xxii. 18 ; Num. 
 xxiv. 17; Deut: xviii. 15; and types, the scape- 
 goat, the manna, the brazen serpent, the sacrifices 
 generally, and all the prophets. The Greek 
 construction is lax. The writer does not mean 
 that Jesus began from Moses and the prophets, and 
 then went on to other writings such as the Psalms, 
 but that, beginning from Moses, he quoted from 
 all the prophets. all. This favourite word of 
 Luke's need not mean that Jesus actually found a 
 prediction in each prophetic writing, expounded. 
 R.V., "interpreted" (cf. 1 Cor. xii; 30, xiv. 5, 13 ; 
 Acts ix. 36). 
 
 28. made as though. The English suggests 
 a pretence ; but not so the Greek. Jesus would 
 have left them, had they not desired His 
 presence. 
 
 29. constrained. Moral persuasion by prayer 
 is here meant (cf. Acts xvi. 1 5 ; Gen. xix. 9 ; 
 1 Sam. xxviii. 23; 2 Kings ii. 17, v. I6). Abide. 
 This was an invitation to remain with them in the 
 house which was the goal of their journey, but it 
 need not have been the actual home of either of 
 them, nor yet is there any reason for supposing it 
 an inn. 
 
 30. as he sat. Better R. v., " when He had sat 
 down." took bread (R.V., "the bread" ; marg.', 
 "loaf"). They gave Him the honour of presiding 
 at the meal, blessed it. The usual grace before 
 
376 Westminster New Testament 
 
 food. There is no reason to regard this as making 
 the meal the memorial feast. 
 
 31. their eyes were opened. Probably Luke 
 thinks of a miracle ; but it may have been the 
 familiar gesture of Jesus in the breaking of the 
 bread that at once secured His being recognised. 
 he vanished out of their sight. Marg., "ceased 
 to bp seen of them." Evidently Christ's raised 
 body was not subject to ordinary material conditions, 
 and could pass from visibility to invisibility at will. 
 It is no sudden, swift, bodily withdrawal that is 
 here meant. 
 
 32. Did . . . burn. Better R.V., "was . . . 
 burning," a continued emotion, opened. The 
 same word for eyes and scriptures. 
 
 33. the same hour. R.V., "that very hour," 
 late as it was (cf. ver. 29). Their desire to share 
 their joy with others could brook no delay. 
 
 34. The two companions were met by the an- 
 nouncement of an appearance of Jesus to Simon. 
 Although this is not elsewhere mentioned in the 
 Gospels, Paul refers to it (1 Cor. xv. 5). Peter, 
 the denier, was the first to have his deep penitence 
 accepted and his returning loyalty confirmed. 
 
 35. told. Better R.V., "rehearsed" (cf. Acts x. 
 8, XV. 12, 14, xxi. 19). the breaking of bread. 
 The movement brought recognition. 
 
 Luke xxiv. 36-49 (cf. John xx. 19-23). 
 JESUS' APPEARANCE AND COMMISSION. 
 
 36 And as they thus spake, Jesus himself stood in the midst 
 of them, and saith unto them, Peace be unto you. 
 
 37 But they were terrified and affrighted, and supposed that 
 2^ they had seen a spirit And he said unto them, Why 
 
St. Luke xxiv. 36-49 377 
 
 are ye troubled ? and why do thoughts arise in your 
 
 39 hearts ? Behold my hands and my feet, that it is I myself: 
 handle me, and see ; for a spirit hath not flesh and bones, 
 
 40 as ye see me have. And when he had thus spoken, he 
 
 41 shewed them his hands and his feet. And while they yet 
 believed not for joy, and wondered, he said unto them, 
 
 42 Have ye here any meat ? And they gave him a piece of a 
 
 43 broiled fish, and of an honeycomb. And he took it, and 
 
 44 did eat before them. And he said unto them, These are 
 the words which I spake unto you, while I was yet with 
 you, that all things must be fulfilled, which were written 
 in the law of Moses, and in the prophets, and in the 
 
 45 psalms, concerning me. Then opened he their under- 
 
 46 standing, that they might understand the scriptures, and 
 said unto them, Thus it is written, and thus it behoved 
 Christ to suffer, and to rise from the dead the third day : 
 
 47 and that repentance and remission of sins should be 
 preached in his name among all nations, beginning at 
 
 48 49 Jerusalem. And ye are witnesses of these things. And, 
 
 behold, I send the promise of my Father upon you : but 
 tarry ye in the city of Jerusalem, until ye be endued with 
 power from on high. 
 
 This narrative is also peculiar to Luke^ but has 
 many points of contact with the account in John 
 XX. 19-23. 
 
 36. stood. An appearance as sudden as the 
 disappearance (ver. 31). and saith untO them, 
 Peace be unto you. These words are omitted 
 by some ancient authorities, and are probably an 
 insertion from John xx. 19. It is not unlikely that 
 Jesus did so greet His disciples ; only Luke did 
 not here write these words. 
 
 37. spirit. A ghost (cf. 1 Pet. iii. 19). 
 
 38. For the second why, the R.V. has "where- 
 fore," reproducing a difference in the original Greek 
 
378 Westminster New Testament 
 
 thoughts. R.V. better, "reasonings/' an inward 
 debate. hearts. In Biblical usage not the seat 
 of emotion only, but reason and conscience also. 
 
 39. The wound -prints in hands and feet 
 (through which it seems, therefore, nails had been 
 driven, see on xxiii. 33) would prove His identity, 
 the handling the reality of His body, handle 
 (cf. 1 John i. 1). The resurrection body could 
 evidently offer resistance to touch ; but its nature 
 escapes our conception. 
 
 40. This verse is omitted by some ancient 
 authorities, and it may be regarded as an adapta- 
 tion of John XX. 20. 
 
 41. believed not for joy. This is a curious, 
 yet real state of mind, any meat. Better R.V., 
 " anything to eat." While the resurrection body 
 probably did not need such food, it was capable of 
 receiving it in order to convey to the disciples the 
 certainty that Christ Himself had risen. 
 
 42. and of an honeycomb. Omitted in R.V. 
 as not sufficiently attested. 
 
 43. Cf. Acts X. 41. 
 
 44-49. These farewell commands were probably 
 not all given on this occasion, or even on any 
 one occasion, but at different times between the 
 Resurrection and the Ascension ; but it would be 
 quite impossible to assign each saying to its proper 
 occasion. Luke in his Gospel gives no indication 
 that he knew how long was the interval between 
 these events, as he claimed to do, when he wrote 
 Acts (i. 3). 
 
 44. spake. Formerly, and now repeat, yet 
 with you. In constant daily intercourse, not as 
 now in occasional appearances. Another kind of 
 communion was to replace the former intercourse. 
 
St. Luke xxiv. 36-49 379 
 
 Moses. The Pentateuch. prophets. The 
 Earlier Prophets (the historical books) and the 
 Later (the prophetic writings proper). the 
 psalms. Not meant exclusively, but as the most 
 important part of the Writings, the third division 
 of the Jewish canon, used here for these writings 
 generally (cf. Prologue to Ecclesiasticus). 
 
 45. opened. Cf. vers. 31, 32 (also Acts xvi. 
 14, xxvi. 18). How much this enlightening was 
 needed appears in xviii. 34. Godet holds this to 
 be the equivalent to John xx. 22. The R.V. has 
 a semicolon, and not a comma only at the end of 
 this verse. It is not improbable that one conver- 
 sation here ended. 
 
 46. and said. R.V., "And He said." This 
 would mark the beginning of another conversa- 
 tion. 
 
 47. and (remission). R.V. margin, "Some 
 ancient authorities read unto " (cf. iii. 3 ; Mark i. 4 ; 
 Matt. xxvi. 28). in his name. His revelation 
 and redemption is the solid foundation of the new 
 
 order, beginning at Jerusalem. This clause 
 
 may go, as in A.V. and R.V., with what precedes, 
 or as in R.V. margin with what follows. The prior 
 claim of the Jewish nation is recognised which- 
 ever construction we adopt. 
 
 48. witnesses. Witness was the main work of 
 an apostle (cf. Acts i. 8, 22, ii. 32, iii. 15, v. 32, x. 
 39, 41, etc.). 
 
 49. send. Cf. John XV. 26, xvi. 7, and xiv. I6. 
 promise (Rom. i. 2). What is promised is the 
 Spirit (Isa. xUv. 3 ; Ezek. xxxvi. 27 ; Joel ii. 28 ; 
 Zech. xii. 10 ; John xv. 26) ; and the promise is 
 here used for the gift promised, tarry ye. Cf. 
 Acts i. 4. endued with power. R.V., " clothed 
 
38o Westminster New Testament 
 
 with power" (cf. Rom. xiii. 14; 1 Cor. xv. 53; 
 Gal. iii. 27 ; Eph. iv. 24; Col. iii. 10). 
 
 Luke xxiv. 50-53 (cf. Acts i. 6-12). 
 THE ASCENSION. 
 
 50 And he led them out as far as to Bethany, and he lifted up 
 
 51 his hands, and blessed them. And it came to pass, while 
 he blessed them, he was parted from them, and carried up 
 
 52 into heaven. And they worshipped him, and returned to 
 
 53 Jerusalem with great joy : and were continually in the 
 temple, praising and blessing God. Amen. 
 
 While Luke does not mention any interval of 
 time, and probably when he wrote his Gospel did 
 not know what time did elapse, his narrative here 
 does not require us to suppose that he placed the 
 Ascension on the same day as the Resurrection. 
 Had this been his intention, he would probably 
 have had some such phrase as ^^that same day" 
 (ver. 13). 
 
 50. as far as to. R.V., '^ until tkei/ were over 
 against Bethany," but it is doubtful whether the 
 two Greek prepositions can mean all this. 
 
 51. was parted. Better R.V., "parted." It 
 was His own act, as on previous occasions. There 
 seems no doubt, whatever, that Luke means here 
 to describe thejinal parting, the Ascension, of which 
 he gives a fuller account in Acts i. 6-12, and not 
 some parting previous to it. As in Acts (i. 2) he 
 describes his Gospel as dealing with the life of 
 Jesus " until the day in which He was taken up," 
 he claims to have already recorded the Ascension, 
 and carried up into heaven. These words are 
 omitted by some ancient authorities, and do appear 
 
St. Luke xxiv. 50-53 381 
 
 an attempt to explain how on this occasion He was 
 parted. The disappearance heavenward was ac- 
 commodated to the view of the apostles regarding 
 the position of the abode of bliss. Our modern 
 astronomy does not, and cannot, disprove that the 
 withdrawal of His bodily presence prepared for a 
 closer spiritual presence. The truth taught is 
 unaffected by the location of heaven. 
 
 52. worshipped him, and. These words also 
 are omitted in some MSS. with great joy. Not 
 sad at losing their Master's bodily presence, because 
 sure of something even better. R.V. omits prais- 
 ing and ; also Amen, a liturgical addition. 
 
 The Gospel began with the solitary priest in the 
 temple, and the promise given to him ; it ends 
 with the multitude of disciples, constant in their 
 attendance in the temple, and abounding in their 
 praise to God, because the promise had been 
 fulfilled, and they w^aited the fulfilment of still 
 another promise. It is a Gospel of God's grace 
 and man's joy which Luke has written ; and as we 
 read his pages the grace becomes more manifest 
 to us, and the joy more abundant in us. 
 
INDEX 
 
 Acts, 2. 
 
 Agony, 344. 
 
 Antony, 40. 
 
 Apostle, 129. 
 
 Apostolic Cojtstihitions, 8. 
 
 Archelaus, 303. 
 
 Aretas, 85. 
 
 Augustus, 79. 
 
 Barnabas, 5. 
 
 Baur, 8. 
 
 Beatitudes, 133. 
 
 Benedicitis, 57. 
 
 Blass, 8. 
 
 Bruce, 33, 84, 189, 302. 
 
 Burkitt, 19. 
 
 Canon (Jewish), 379. 
 Capernaum, 105. 
 Childhood, 290. 
 Clement of Rome, 5, 6. 
 ,, „ Alexandria, 6, 9. 
 
 Davidic descent, 321. 
 Demoniac, 105, 161. 
 Devil, 94. 
 Dioscorides, 29. 
 Divorce, 270. 
 " Doublets," 13, 31. 
 
 Ebionitism, 25, 133, 272. 
 Edersheim, 66, 193, 214. 
 
 Epiphanius, 7. 
 Eschatology, 326. 
 Eusebius, 8. 
 
 Gabriel, 43. 
 Galilee, 46. 
 Genealogy, 88. 
 Gentiles, 31. 
 Godet, 10, 191, 379- 
 
 Harnack, 4, 7, lO, 16, 19, 21 > 
 26, 29, 32, 38, 52, 58, 60, 
 
 Hawkins, 9, 13. 
 Hebraism, 22, 30, 63. 
 Herod, 23, 40, 79, 353. 
 Historian, 30. 
 Hobart, 28, 1 8 1, 370. 
 Holtzmann, 10, 
 Hymns, 37. 
 
 Ignatius, 6. 
 Infancy, 37. 
 
 Jerome, 7, 10. 
 Jerusalem (Fall of), 9. 
 Joanna, 23, 353, 370. 
 John the Baptist, 42, 145. 
 John the Evangelist, 23, 97. 
 Josephus, 9, 84, 357. 
 Judaea, 40. 
 383 
 
384 
 
 Index 
 
 Julicher, 25. 
 Justin Martyr, 6. 
 
 Keim, 10. 
 
 Logiay 18. 
 Longinus, 364, 
 
 Machasrus, 84. 
 Magnificat^ 52. 
 Marcion, 6, 8. 
 Mark, 14. 
 Matthew, 17. 
 Medical language, 28. 
 Miracles, 160. 
 Muratorian Fragment, 6. 
 
 Nazareth, 46. 
 Nicopolis, 372. 
 Nunc Dimittis, 70. 
 
 Omissions, 31. 
 
 Parables, 123, 155. 
 
 Paradise, 362. 
 
 Passover, 332, 366. 
 
 Paul, I, 27. 
 
 Peter, 16. 
 
 Pharisees, 117, 249. 
 
 Philip, 26. 
 
 Photius, 5. 
 
 Plummer, 2, 6, 35, 46, 52, 58, 
 60, 74, 84, 94, 114, 159, 
 201, 214, 235, 285, 287, 
 297, 302, 370. 
 
 Polycarp, 6. 
 
 Poverty,. 25. 
 Publicans, 83. 
 
 Quirinius, 64. 
 
 Ramsay, 8, 9, 21, 32, 64. 
 
 Renan, i. 
 
 Resurrection, 252, 319, 367. 
 
 Sabbath, 127. 
 Samaria, 26. 
 Sanday, i, 9, 215. 
 Scribes, 117. 
 Son of Man, 119. 
 Sources, 10. 
 Synoptic, 10. 
 
 Talmud, 44. 
 Temptation, 92. 
 Tertullian, 6. 
 Theodore, 7. 
 Theophilus, 2, 36. 
 Theophylact, 7. 
 Tiberius, 9, 79. 
 Transfiguration, 177. 
 "Travel document," 23, 186. 
 
 Universalism, 26, 27. 
 
 Virgin Birth, 46. 
 
 " We" passages, 3. 
 Women, 26. 
 Wordsworth, 7. 
 
 Zeller, 8. 
 
 Printed by Morrison & Gibb Limited, Edinburgh 
 
Princeton Theoloqical Seniinary Libraries 
 
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