Luke Chapter 6
6:38. Withal is an old expression meaning "with that."
6:40. Perfect here refers to the state of being "fully trained" in accordance with a teacher's instruction. Sinless
perfection is not in view.
6:41. A mote is a speck of something like wood or straw, denoting anything insignificant.
6:46, 49. To hear what Jesus teaches and not to respond is a foolish as building a house with no thought for its
foundation.
Luke Chapter 7
7:2. A centurion was an army commander. He would not commonly care for a servant, or be very well-disposed
toward the Jewish people.
7:5. A local commander would have ample opportunity to benefit financially from his post. Thus he was in a position
to provide support for a building if he wished.
7:6, 8. The centurion reasons from the character of military discipline to the authority Jesus has been delegated
under God.
7:9. Amid so much skepticism and hostility, Jesus was pleasantly surprised.
7:10. Whole means fully restored to health.
7:11-17. This incident is recorded only in Luke.
7:14. Jesus, the Lawgiver Himself, overrules the Old Testament strictures against touching a dead body (Num. 19:
11, 16) in order to perform this act of mercy. The law had never been intended to be unmerciful. A bier was some
sort of open coffin for transporting the body.
7:15. The verb sat up occurs elsewhere only in Acts 9:40 (the raising of Docras).
7:16. Jesus was more than a great prophet. But the whole account is highly reminiscent of works performed by Elijah
(1 Kin. 17:17-24) and Elisha (2 Kin. 4:8-37).
7:17. Jesus' success confirms the impression that through Him God is once again visiting His ancient people Israel.
There is thus acknowledgment of Jesus' power, along with praise of God.
7:18. John the Baptist's followers report to John about Jesus.
7:20. He that should come: In Jesus' day the "Coming One" may have been a title for the expected Messiah. (See
John 6:14; 11:27.) Even if this is not the case, Jesus' answer betrays the awareness that He comes in fulfillment of
messianic prophecy.
7:22. See Isaiah 29:18, 19; 35:5, 6a; 61:1. Jesus sees His ministry in terms of Old Testament promises.
7:27. Over four centuries earlier God had foretold John's work (Mal. 3).
7:29. John plays a vital role; but more blessed still are those who find the narrow gate into the kingdom.
7:35. Justified of means "vindicated by." Children refers to the disciples of John and of Jesus. Their decision to heed
the messages of the prophet and the Messiah will prove to have been well founded.
7:36. Jesus was known for His association with sinners (v. 34). But He also extends Himself to the well-to-do, who
stand in the same need of salvation. Meat refers to food generally.
7:37. Sinner probably means "prostitute"; even to enter the company where Jesus was eating was a bold act. She
must have felt a tremendous sens of gratitude, mingled with profound unworthiness. See also Mark 14:3-9.
7:38. Normally the head, not the feet, were anointed. The woman's weeping, and the fact that she let down her hair
in public (forbidden in that society) suggest that she may have been quite overcome with feeling.
7:40. Jesus interrupts Simon's thoughts (v. 39).
7:41. Pence was a unit of money (a denarius) equal to a laborer's daily wage.
7:47. Lovelessness in the Christian life may sometimes stem from lack of honest awareness of one's own sins, and
thus a corresponding lack of appreciation for what Christ has done in working forgiveness.
Luke Chapter 8
8:1-3. Here is a glimpse into Jesus’ traveling arrangements. The presence of women in such a group was perhaps
unusual (John 4:27). Jesus’ work was apparently financed by people such as Luke mentions here. (see Also Mark
15:40,41). Chuza appears to have been a man of rank. He may have been the source of information regarding John
the Baptist’s fate in Herod’s court.
8:4-18 See Mark 4:14-23 for an explanation.
8:19 Press: Jesus seems to have been continually surround by crowds.
8:21 See Mark 3:35. True believers, members of God’s family (My mother and my brethren), are those who hear
and obey His word.
8:23 The Sea of Galilee is surrounded by mountains, High winds sweep down suddenly from these heights, whipping
up the sea.
8:25 It was a struggle for the disciples, as for others, to come to grips with the person of Christ. Witnessing his
mighty works helped, but a personal faith commitment still had to be made. The decision would not have been an
easy one.
8:26 They arrive on the east shore of the lake.
8:26-39 See the note on Mark 4:35-5:43
8:31 Deep translates abyssos, the underworld, the abode of the dead (Rom. 10:7), of Satan (Rev. 20:3), “pit”), and
here of imprisoned demons.
8:32 Suffer means “permit.”
8:35 From demoniac to disciple: no wonder the onlookers feared.
8:39 Along with his healing, the man, like every convert, receives a responsibility: to bear witness of what the Lord
has done.
8:40 Waiting: Probably they were eager to see further miracles.
8:41-56. See the not on Mark 4:35-5:43
8:42 Thronged him refers to the crowed pressing against Jesus, not Jairus.
8:44 Border may refer simply to the hem of Jesus’ robe, or it may be the tassel worn by Jews on the four corners of
their outer garments (Num. 15:38; Deut. 22:12).
8:46 Virtue means “power”. See also 6:19
8:48 The woman likely had superstitious notions about how she had been healed, but Jesus clarifies what took place.
8:52 She was dead indeed, but Jesus knew her condition to be temporary.
8:55 Jesus commanded that she be given nourishment. Meat means “food.”
8:56 Astonished is a favorite expression of Luke. (See also 2:47; 24:22.) The same Greek word in Acts 2:7, 12; 9:21
is rendered “amazed” by the KJV.
Luke Chapter 9
9:1-6. See Mark 6:7-13. To help prepare the twelve disciples to carry on His work following the Ascension into
heaven, Jesus wisely begins now to send them out in pairs on short missions of ministry. They start to practice what
He has been teaching them.
9:3. The Twelve were, at all costs, to avoid the impression that they were following Jesus for persona gain, the
amassing of personal fortune.
9:4. They were not to be shifting about in search of the most comfortable accommodations.
9:5. See 10:10. Jesus is clearly speaking of general rejection by a whole city, not by isolated individuals.
9:7-9. See Mark 6:14-29; Mark goes on to relate a longer account which Luke omits.
9:9. Herod's wish to see Jesus is mentioned again in 23:8. But from 13:31 we learn that his intentions were not
totally benign.
9:10-17. See Mark 6:30-44. The reasons this paragraph is included are: (1) It concludes the story of Jesus sending
the twelve disciples out on a mission. (2) It reveals that Jesus took His disciples aside (v. 10) temporarily so they
could rest, having completed their busy preaching trip. (3) Jesus shows the disciples by example how to receive love
impromptu, and how to minister to people. (4). Though the disciples had trusted God to provide for their own needs
on their brief mission (v. 3), the feeding of a multitude teaches them to trust Him for bigger needs. (5) It shows the
disciples that, when one uses his resources (five loaves and two fishes) to meet the needs of others, God will surely
meet his needs, as seen in the twelve baskets of food left over. (6) It further discloses Jesus' deity to His disciples.
9:11. Here, as elsewhere, Jesus' ministry consisted not only of proclamation but also dealing with physical needs.
9:12. The people seem not to have been from that area, since their homes were apparently far away.
9:16. Jesus prays, understandably, with five thousand hungry onlookers, the Twelve, and gathering darkness
combined to raise the question: Just what will Jesus do now? Jews did not normally look up to pray; but see 18:13;
Mark 7:34; John 11:41.
9:17. Here Jesus not only provides miraculously in the face of human need; He does so in abundance. Twelve
baskets remain, a convincing proof for the doubting 12 disciples.
9:18. Jesus at prayer. See 3:21; 5:16; 6:12; 9:28; 22:41.
9:20. See Mark 8:29. Luke stresses that Peter made the confession. Jesus had already been identified as the
Messiah, God's anointed, by angels (2:11), Simeon (2:26), and demons (4:41).
9:27. Jesus likely had the Transfiguration (vv. 28-36) in view in these remarks.
9:28-42. See Mark 9:2-29.
9:29. Jesus' face: Compare Exodus 34:29; 2 Corinthians 3:7, 18.
9:31. If Jesus is being reminded here of His impending death, He will also have been assured of His promised
resurrection.
9:35. Compare the voice at Jesus' baptism (3:22). There, however, God speaks to Jesus; here the message is to
the disciples.
9:42. Mark 9:29 indicates that due to prayer Jesus was successful where His disciples were not. Faithfulness (v. 41)
is not just a matter of lack of faith in time of need; it also pertains to failure to be diligent in prayer in advance of
spiritual crisis.
9:43. Jesus' word evoked wonder. But Jesus was concerned that His disciples not only see wonders but also receive
an interpretation of them.
9:45. Part of the disciples' ignorance was unavoidable, but part of it was willful. Possibly they could not perceive
because of what they would not receive.
9:49, 50. See Mark 9:38-40. Matthew and John do not record this incident in their gospels.
9:51-56. This account is recorded only in Luke.
9:52. Advance preparations would be necessary for so large a following.
9:53. There were long-standing tensions between Jews and Samaritans. The latter would not receive traveler bound
for Jerusalem.
9:54. See 2 Kings 1:10-12. Peter is not the only disciple to make rash judgements. Retaliation in the face of
rejection goes far beyond Jesus' order in 9:5.
9:57-60. See Matthew 8:18-22.
9:61, 62. This passage is recorded only in Luke. A similar request was made by Elisha (1 Kin. 19:20).
9:62. Fit, occurring elsewhere only in 14:35 and Hebrews 6:7, means "suitable" or "usable". One who makes life's
lesser matters of greater priority than God's work of little use to Him.
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