THE GOSPEL OF luke

Background

Authorship.   The books of Luke and Acts were quite evidently written by the same person (compare Luke 1:1–4 with Acts 1:1–3). But he does not identify himself by name in either. The tradition for Luke as the author of both books is both very ancient and very strong. There is no reasonable rival suggestion.

The Lucan authorship is supported by various internal clues. First, the author was evidently a traveling companion of Paul (cf. the ‘we’ sections of Acts: 16:10–17; 20:5–15; 21:1–18; 27:1—28:16). Second, Luke was with Paul at the time of his first Roman imprisonment (Colos. 4:14; Philem. 24). Third, the author indicated that he was not an eyewitness (Luke 1:2). Fourth, his being a Gentile corresponds to the predominantly Gentile flavor and audience of both books.

Date of composition.   Based on the date of Acts (q.v.) it is reasonable to assume that Luke wrote the gospel during or not long after Paul’s imprisonment at Caesarea (57–59), during which time Luke was able to travel around Palestine and do the research evident in his gospel (Luke 1:3).

Destination.   Both books are specifically addressed to one Theophilus. Other than the appearance that he was a Gentile, nothing is known of him. It is quite probable that Luke intended a wider audience than the one man, given the painstaking effort of the project.

It seems likely he envisioned a predominantly Gentile audience. He regularly explained Jewish customs and identified Palestinian geography. He traced Jesus’ genealogy to Adam (whereas Matthew stopped at Abraham). He preferred ‘generic’ vocabulary to the traditional Jewish terms, such as ‘teacher’ instead of ‘rabbi’ and ‘lawyer’ instead of ‘scribe.’

Characteristics.   Luke presented the gospel in its universality more than the others. He spoke of the salvation of Samaritans and other Gentiles, sinners, outcasts, the poor, women and children. He included more details of the Lord’s earthly life than the other gospel writers, and set it more deliberately in the history of the time. He stressed the Lord’s mercy, especially in contrast to the harsh self-righteousness of the Pharisees. His teaching emphases developed the themes of prayer, the Holy Spirit, and joy.

More than these however the author emphasized the contrast of the lowly and the proud and their respective ends—the lowly would be ultimately exalted and the proud ultimately abased (e.g., 1:48–53; 14:11; 18:14). Being a christian, Luke is not to be construed as teaching some kind of ‘classism’ (such as Liberation Theology). The lowly and proud then are emblematic of faith and unbelief, respectively.

Purpose.   It seems reasonable to suggest that there would be a consonance between the purposes of these companion books. (See Acts for the larger sweep of the combined works.)

There is a strong emphasis on the preparation of disciples for kingdom ministry. The major structural device is a reference to geography. In the early chapters the geography is Galilean; but soon the focus shifts to Jerusalem, both Jesus’ pressing toward it (9:51, 53), and his ultimate arrival.

The purpose of Luke is to describe and explain the Lord’s concern and provision of salvation for all people, including especially the traditional outcast. Addressed to one already catechized (1:4), it is designed to lead such a person to a life of faithfulness to the Lord—by carrying out his final commission (24:47–49) in the spirit he manifested throughout his earthly ministry.

Argument

Luke’s book is meant to take a catechumen beyond his training in the fundamentals (1:1–4), even as his story develops from the announcement of Jesus’ forerunner’s birth, through his own birth, ministry, death and resurrection, to the commissioning of the disciples (and the disciple–reader).

The life of John was so intricately related to Jesus’ that the latter’s story really begins with the former’s. As Jesus was a special (miraculous) gift of God to Israel and the world, so was John; born to a barren couple (within establishment Israel, in contrast with Jesus) to turn many in Israel back to God (1:5–25). No sooner is John conceived than the even more miraculous birth of the King himself is announced (1:26–38). Mary’s visit with her cousin Elizabeth (1:39–56) served to confirm to Mary the promise she received, and the greater implied promise of Israel’s and the world’s salvation. The birth of John reinforces the promises of the coming Savior associated with the announcement of his coming (1:57–80). The setting stresses the sovereign divine hand in the coming of Jesus (2:1–7), while the shepherd visit inspired by the angelic announcement points to the glory of God visited upon the humble of earth (2:8–20). His centrality to “the redemption of Israel” is seen in the blessings of Simeon and Anna (2:22–38). The rightful place of this one is in the temple seat of authority (2:39–50). However, ‘before honor comes humility,’ even for the King (2:51–52).

The work of John serves both to introduce Jesus uniquely (cf. the Isaiah quote, 3:1–6) and to provide a model of the kind of witness expected of reader–disciples (cf. 24:48f), including the two–part message (repentance and announcement of Messiah; 3:7–17), and his mistreatment (3:18–20). The Lord’s identity is confirmed by God (3:21–22), and rendered historically credible by the genealogy (3:23–38). His victory over temptation shows him entirely qualified to provide redemption, as well as to issue the demanding call to discipleship he does (4:1–13).

The introduction of his authoritative ministry of calling disciples shows the dual responses of rejection—by ‘his own’ (4:16–30)—and reception—by the admittedly needy (4:31–43).

Jesus immediately begins to call disciples to himself (5:1–11). He showed them his power and priority of mercy, with special consciousness of Israel (5:12–16). He further defined his priority as spiritual—forgiveness—even more than physical—healing (5:17–26), so that he welcomed the company of sinners, prime candidates for his spiritual healing (5:27–32). His was a calling sympathetic to John’s, but greater; and his was a calling related to Israel, yet distinct because of her present ‘sclerosis’ (5:33–39). The problem with contemporary Israel was its externalism—seen especially in her rigid and merciless approach to Sabbath observance (6:1–11). The calling of disciples climaxes with the call of the Twelve (6:12–16), and the preaching of the sermon on the plain (6:17–49). In it the disciple is encouraged in his present lowliness (6:20–26), taught the priority of love (6:27–38), and encouraged to obey the Lord (6:46–49) because of the necessity of receiving training in righteousness (6:39–45).

Having described in a few words (in the sermon) the nature of the calling, Luke proceeds next to present Jesus demonstrating the ministry for his disciples. It is first a ministry of mercy, as depicted in the twin miracles of healing the sick and raising the dead (7:1–17). The same is specified in Jesus’ answer to John’s disciples, in validation of his role as Messiah (7:18–23); at the same time he defends John against the Pharisees, describing his ministry by its similarity to the one and dissimilarity to the other (7:24–35). The contrast of his calling from Pharisaic Judaism is made graphically clear in the account of the woman whose act of humility in washing his feet was approved by Jesus, providing him with the occasion for deploring the Pharisee’s religion (7:36–50).

The matter of response to Jesus’ call is introduced in a series of short episodes (8:1–21). Some women responded faithfully by contributing to his material support (8:1–3). In the parables of the sower and the lamp (8:4–18) Jesus placed the responsibility for spiritual success on the soil/hearer. It is the obedient who are counted as his family (8:19–21).

Another series of episodes (8:22–56) portray the faith that receives the benefit of the Savior’s merciful ministry. He can first be trusted to take care of his own, demonstrated by the story of the storm at sea (8:22–25). Next, he delivers and transforms the believer, whereas the unbelievers are unchanged (8:26–39). The twin miracles of raising Jairus’ dead daughter and healing the hemorrhaging woman go further, showing not only Jesus’ deliverance in response to faith, but also his power to remain uncontaminated by such contacts (8:40–56).

His calling of disciples was also unto participation in his kingdom (9). Thus he commissioned them not only to preach the kingdom gospel, but also to represent the kingdom in its fullness (9:1–6). Herod’s confusion of this king with his faithful representatives of the past is quite understandable; which also suggests the many connections to Elijah and Moses which follow (9:7–9). Luke’s key point in the feeding of the 5000 is that the king was challenging his disciples to draw from their unique resources to meet this need (9:10–17). As his followers identify with him in his true identity (9:18–22), they must accept the implications—namely, suffering—for their own experience (9:23–27). But as his suffering must give way to glory (9:28–36), so will theirs. The story of Jesus’ deliverance of the demonized boy shows that the disciples had as yet failed to apprehend the necessity of drawing from the king’s power (9:37–42), as it had been given them (cf. 9:1). Therefore a review was in order: the king would die (9:43–45); kingdom status is inverted from that of earth (9:46–48); and not even this choice group had a ‘corner’ on affiliation with the king (9:49–50).

As Jesus turns his face toward Jerusalem it is to offer himself as king, an offer demanding absolute devotion, an offer many reject, so that he narrows his attention to his loyal followers. Whether met with active (9:51–56) or passive (9:57–62) rejection, his demands are the same. As he sends out his 70 disciples, they are to seek out followers of the king (10:1–11). Those who reject him face greater judgment than has previously been seen in history (10:12–16). Those who are faithful disciples can take greatest joy in the simple fact of eternal security (10:17–20). In fact it is the simple (in faith) who appreciate the great blessings and truths of the king (10:21–24). It was not the sophisticated Jewish leaders who realized in practice the great demand of love (10:25–37). The simple truth is that “the good part” is devotion to the king (10:38–42).

The faithful disciples enjoy an intimacy with God which allows them to commune with him and share his concerns (11:1–4), confident of his willingness to answer with good gifts (11:5–13). Those who reject the king must attempt to explain his supernatural power as demonic (11:14–16). Such an explanation cannot, however, stand up to the test of logic (11:17–20). On the contrary the king is the victor over the powers of hell (11:21–26).

Since only by obedience to the king would one be blessed (11:27–28), the present generation stood under judgment (11:29–32). The obedience demanded comes from the inner purity of faith (11:33–36), which the Pharisees failed to demonstrate (11:37–54). Their superficial piety (11:37–41) warranted the harshest of condemnation (11:42–52). This accusation brought out the worst in the rejecters, proving its truth (11:53–54).

The hypocrisy which produced such hostility against the Messiah could be infectious (12:1–3). On the other hand that hostility could be poured out against his followers, so that their forearming—by fearing God, not them—was required (12:4–12).

The disciple’s attitude toward things material would be different from that of the rejecters. Their greed (12:13–15) would lead to the forfeiture of their eternal life (12:16–21). They must focus on things spiritual, kingdom matters; and let God provide for their material needs (12:22–34).

One’s preparation for the kingdom is a present necessity. Since the servants are not privy to the master’s schedule, they need to be ready at any time (12:35–40), for their eternal reward will depend on their faithfulness (12:41–48). As Messiah’s day of judgment is coming (12:49–53), the disciples’ day of confession and reconciliation is present (12:54–59).

The conclusion to this division on response to the king (9:51—13:21) consists of warnings to the rejecters. Ultimate deliverance demands a repentant response toward the king (13:1–5). Judaism would soon be destroyed—thus providing no alternative deliverance—if it persisted in spiritual fruitlessness (13:6–9). The rejection of Judaism is then portrayed one more time in a Sabbath healing (13:10–17), precipitating the parables which predict the ultimate success of the kingdom in spite of its present appearance of insignificance (13:18–21). This provides a transition to the next section.

The focus of discussion turns to God’s faithful provision of the kingdom, in spite of the rejection of the king (13:22—17:10). The kingdom will not be thwarted, but its rejecters will be turned away to their eternal sorrow (13:22–30). The rejecters would soon demonstrate that rejection to the ultimate degree (13:31–35).

The Lord’s special regard for the lowly, especially in contrast to the Pharisees’ heartless ritualism (14:1–6), proved that God would honor the humble, not the proud, in the kingdom (14:7–11). His gifts would be showered not according to merit, but mercy (14:12–14). And it would not be the host–king that would be shamed by the boycott of his banquet–kingdom; it would be well attended, while the boycotters would be shut out (14:15–24). Only those subjects willing to pay the cost of absolute commitment—this king must be first—would be welcome (14:25–32); therefore, each follower should carefully evaluate his measure of commitment (14:33–35).

The kingdom would then be populated with sinners. That is because the Father loves them, to the consternation of Judaism (15:1–2). But it is quite logical: anybody rejoices when his lost treasure is found (15:3–10). So the Father rejoices when sinners turn to him (15:11–24); and if Judaism, the elder brother, had a heart like her Father—which she does not (15:25–30)—she would likewise rejoice (15:31–32).

But is there no hope for Israel? The parable of the “Unjust Steward” answers that (16:1–13). As the trusted steward who lost his stewardship, Israelites such as the Elder brother could gain the Father’s praise by forgiving the Father’s debtors, such as the Younger brother. Such a concept being so foreign to the Pharisees’ attitude, they utterly despised it (16:14–18). The end of their materialistic ways, however, would be destruction and separation from their ‘father’ Abraham; a fact sufficiently taught in Moses (16:19–31).

In summary, if they hoped to inherit the kingdom provided by God, the disciples would need to be careful about their spiritual influence on others (distinct from the Pharisees; 17:1–4). They would also cultivate a very simple and pure faith which begins and ends with obedience to the king (17:5–10).

The teaching turns next to those matters expected of the heirs of the kingdom (17:11—19:27). As the recipients of gracious gifts from God they should be appreciative of that fact, as exemplified in the thankful Samaritan leper (17:11–19). They should next prepare themselves internally (17:20–21) for the spectacular but delayed coming of the kingdom (17:22–25). The warning is required because the prevailing attitude at the time would be obliviousness (17:26–33), to a coming characterized by meticulous separation of the righteous from the unrighteous for final judgment (17:34–37).

The complement to preparation for the kingdom would be the reality of waiting for it, implying its delayed arrival (18:1–34). Their prayers for justice would have to continue (18:1–8; cf. Rev. 6:10). In the meantime they must remain the humble, and never become the proud and self-righteous, for only the lowly were assured of acceptance by the king (18:9–17). Also earth’s exalted ones are those who find it especially difficult to humble themselves and exchange their worldly possessions for kingdom treasure (18:18–27). Those who do, however, are guaranteed rich reward (18:28–30). The kingdom’s delay was necessary because its king must first purchase redemption (18:31–34).

The essence of inheriting the kingdom was receiving, in distinction from rejecting, the king (18:35—19:27). The king demonstrated both his power and his willingness to heal Israel of her blindness; proving the problem to be with Israel’s reception of her king (18:35–43). The great transformation of life the king sought to bring is symbolized in the conversion of the scoundrel, Zaccheus (19:1–10). The reason it would not happen in that generation is that Israel simply rejected her rightful Lord; and not once but frequently throughout history, and now climactically in her rejection of the king himself (19:11–27).

The gospel takes its final major turn at this point as the king arrives at his destination, Jerusalem. There he makes his final and formal presentation of himself to Israel as king, which though hailed by many of the lowly is rejected by the leadership (19:28–40). As a result the king can only predict the city’s fall (19:41–44). Part of his self-presentation, however, included his efforts to cleanse the defilement from the temple (19:45–46) and to teach the people (19:47–48).

This final presentation was met with final rejection (20:1—21:4), which took the form of challenges and trick questions, and which were balanced by counter-challenges from Jesus to his rejecters. Arising from his temple teaching came the first challenge to his source of authority (a theme begun back in 4:32 at Capernaum), which Jesus deflected by identification with John (20:1–8). Their rejection of his authority prompted his relinquishment of their authority to manage his Father’s ‘vineyard’ (20:9–18). The question about taxes was designed to catch him on either of the horns of the ‘church–state’ dilemma, so as to enlist the aid of Rome in their efforts to be rid of him (20:19–26). (Ironically, it was the Israelite leadership that ultimately compromised with Rome, resorting to the political game.) Finally, the Sadducees’ challenge was to the materiality of the kingdom he proclaimed (20:27–40). Having successfully fended off every attempt to discredit him publicly, he took the offensive with challenges of his own. The question about the Son–Lord of David not only silences the interrogators, but teaches about his deity and Messiahship (20:41–44). He then discredited the scribes, unmasking their pride (20:45–47). Reinforcing his message of the acceptability of humility, he points to the superior gift of the widow (21:1–4).

Because of Israel’s rejection of him, she must suffer destruction before he could actually bring in his kingdom (21:5–36). It would come without forewarning to the wicked (21:5–11), though it would be preceded by persecution of the saints (21:12–19).  First, the city of Jerusalem would be destroyed (21:20–24). Then the Messiah–king would return accompanied by cosmic disturbances (21:25–28). The uncertain timing coupled with the terror of the event call for a sensitivity to developments and a constant alertness among the disciples (21:29–36). His public teaching (21:37–38) speaks of plenty of opportunity offered to the people.

The evangelist then starts the clock counting down to the sacrificial ministry of the king with the report of Judas’ agreement to betray him (22:1–6). He in the meantime calmly goes about preparing his faithful followers for what is to take place. Rejected as king, he will serve instead as the Passover lamb (22:7–20). Where one of the group will defect and betray the king (22:21–23), the others have a different problem—still being absorbed with the world’s strategy for advancement (22:24–30). The special case of Peter and his lapse also concerns the Lord (22:31–34). In final symbolic preparation for the coming conflict (in contrast to their previous reception), he arms his followers (22:35–38). His trip to Gethsemane, ostensibly to spend the Passover night, actually provided the occasion for his prayer of ultimate submission to the Father’s will concerning the suffering he would have to endure (22:39–46), as well as the place of rendezvous for Judas and the soldiers to arrest him (22:47–53).

At his trials he was first forsaken by his ‘faithful’ follower, Peter (22:54–62), and abused by the soldiers (22:63–65). In his Jewish trial he was charged with blasphemy (22:66–71); and transferred to the Roman trials he was acquitted first before Pilate and then before Herod (23:1–12). Pressured by the cries of the crowd, Pilate violated his own verdict and pronounced the death sentence (23:13–25).

Though requiring physical assistance (23:26), he provided perspective to the bystanding mourners (23:27–41). On the cross he answered mockery with forgiveness (23:34–38), and faith with salvation (23:39–43). Upon his expiration many bewailed the injustice (23:44–48), while others faithfully stepped forward to perform their duty to the dead (23:49–56).

The triumph of resurrection is first pronounced by angels to the faithful women, who in turn inform the disbelieving disciples (24:1–11). It is then proven to the pair returning home to Emmaus, as the risen Lord provides a biblical commentary on the events of which they spoke (24:12–31). His appearance to the ten gives them the same confirmation of his material resurrection (24:32–43). The king finally instructs and commissions his disciples to carry on his work (24:44–49), while he returns to heaven (24:50–53).

Outline

I. Prologue  1:1–4

II. Birth of Jesus  1:5—2:52

A. Angelic announcement of the forerunner’s birth  1:5–25

1. Introduction to his parents  1:5–7

2. The visit of the angel  1:8–20

a) Zacharias’ priestly service  1:8–10

b) The angel’s appearance  1:11–12

c) The angel’s announcement  1:13–20

(1) The birth of John  1:13–15

(2) The ministry of John  1:16–17

(3) The sign to Zacharias: dumbness  1:18–20

3. Its effect on Zacharias: mute  1:21–23

4. The beginning of fulfillment: Elizabeth’s pregnancy  1:24–25

B. Angelic announcement of Jesus’ birth  1:26–38

1. The salutation  1:26–29

2. The announcement  1:30–33

3. The explanation of means  1:34–37

4. Mary’s response  1:38

C. Mary’s visit with Elizabeth  1:39–56

1. Her arrival  1:39–41

2. Elizabeth’s greeting  1:42–45

3. Mary’s magnificat  1:46–55

a) Praise of God’s mercy to herself  1:46–49

b) Praise of God’s mercy to the humble  1:50–53

c) Praise of God’s mercy to Israel  1:54–55

4. Return home  1:56

D. Birth of the forerunner  1:57–80

1. His birth  1:57–58

2. His naming  1:59–63

3. His father’s praise  1:64–79

a) Introduction  1:64–67

b) The “prophecy”  1:68–79

4. His growth  1:80

E. Birth of Jesus  2:1–38

1. His birth  2:1–21

a) The setting  2:1–7

b) The shepherds’ visit  2:8–20

(1) Angelic announcement  2:8–14

(2) Their discovery  2:15–20

c) His naming  2:21

2. His blessing  2:22–38

a) Occasion: purification sacrifice  2:22–24

b) Simeon’s blessing  2:25–35

(1) His piety  2:25–27

(2) His praise to God  2:28–33

(3) His word to Mary  2:34–35

c) Anna’s blessing  2:36–38

F. Jesus’ youth  2:39–52

1. Childhood summary  2:39–40

2. Interview in the temple  2:41–50

a) Occasion  2:41–45

b) Amazement of his auditors  2:46–47

c) Explanation to his parents  2:48–50

3. Youth summary  2:51–52

III. Introduction to Jesus’ ministry  3:1—4:13

A. His introduction by the forerunner  3:1–20

1. John’s identification  3:1–6

2. John’s message of repentance  3:7–14

3. John’s announcement of Messiah  3:15–17

4. John’s incarceration  3:18–20

B. His divine introduction  3:21–22

C. His genealogy  3:23–38

D. His temptations  4:1–13

1. The first  4:1–4

2. The second  4:5–8

3. The third  4:9–12

4. The devil’s departure  4:13

IV. Galilean ministry: calling disciples  4:14—9:50

A. Introduction: disparate responses  4:14–43

1. Summary: Jesus’ presentation to Galilee  4:14–15

2. Rejection in Nazareth  4:16–30

a) His reading from Isaiah  4:16–19

b) His application to himself  4:20–21

c) His Elijah-Elisha type ministry beyond Israel  4:22–27

d) His escape from their murderous intent  4:28–30

3. Reception in Capernaum  4:31–43

a) Authoritative teaching  4:31–32

b) Authority over demons  4:33–37

c) Authority over disease: Peter’s mother-in-law  4:38–39

d) Authority over various diseases  4:40–41

e) Need to reach out to other cities  4:42–43

B. Calling out from Judaism  4:44—6:49

1. Calling of fisherman disciples  5:1–11

a) Teaching from Peter’s boat  5:1–3

b) The great catch of fish  5:4–7

c) Peter’s amazement and reverence  5:8–9

d) Jesus’ call to the three  5:10–11

2. Healing of a leper  5:12–16

a) The miracle  5:12–14

b) Jesus’ expanded reputation  5:15

c) His solitude  5:16

3. Forgiveness and healing of a paralytic  5:17–26

a) Forgiveness  5:17–21

b) Healing  5:22–25

c) Astonishment  5:26

4. Association with tax collectors  5:27–32

a) Call of Levi  5:27–28

b) Banquet with “the sick”  5:29–32

5. Relation to John and the Pharisees  5:33–39

a) Bridegroom parable  5:33–35

b) Patched garment parable  5:36

c) Wineskins parable  5:37–39

6. Sabbath controversies  6:1–11

a) Gleaning in the wheat field  6:1–5

b) Healing the withered hand  6:6–11

7. Calling of the twelve  6:12–16

8. Sermon (on the plain)  6:17–49

a) The setting  6:17–19

b) Blessings and woes  6:20–26

c) Love and doing good—to enemies  6:27–38

d) The need for training in righteousness  6:39–45

e) The imperative of obeying Jesus  6:46–49

C. Calling to mercy and faith  7:1—9:50

1. Ministry to sick and dead  7:1–17

a) Centurion’s faith  7:1–10

b) Resurrection at Nain  7:11–17

2. Complementarity of Jesus’ and John’s ministries  7:18–35

a) John’s disciples’ questions  7:18–23

(1) The questions  7:18–20

(2) The answers by deed and word  7:21–23

b) Jesus’ comment to the crowd  7:24–35

(1) Jesus’ commendation of John  7:24–29

(2) Jesus’ condemnation of the Pharisees  7:30–35

3. Woman’s faith at Pharisee’s house  7:36–50

a) The woman’s act  7:36–38

b) The Pharisee’s objection  7:39

c) Jesus’ defense  7:40–46

d) Jesus’ forgiveness  7:47–50

4. Responses to Jesus’ ministry  8:1–21

a) Women’s support  8:1–3

b) Parable of sower  8:4–15

(1) The parable  8:4–8

(2) The interpretation  8:9–15

c) Parable of lamp: faithful listening  8:16–18

d) Familial relations among the faithful  8:19–21

5. Lessons of faith  8:22–56

a) Calming sea  8:22–25

b) Gerasene demoniac  8:26–39

(1) His deliverance  8:26–33

(2) The townspeople’s reaction  8:34–37

(3) The man’s transformation  8:38–39

c) Two miracles  8:40–56

(1) Jairus’ request  8:40–42

(2) The hemorrhaging woman healed  8:43–48

(3) Jairus’ daughter raised  8:49–56

6. The relation to the kingdom  9:1–50

a) Ministry of the king’s power and authority  9:1–17

(1) Commissioning the twelve  9:1–6

(2) Confusion of Jesus with John, Elijah  9:7–9

(3) Feeding 5000   9:10–17

b) The king’s teaching of his disciples  9:18–27

(1) His identity and mission: first announcement of death  9:18–22

(2) Demands and privileges of discipleship  9:23–27

c) The king’s glory: Transfiguration  9:28–36

d) The king’s power: exorcising demonized boy  9:37–42

e) Attitude of the king and disciples  9:43–50

(1) Second announcement of death  9:43–45

(2) Humility exalted  9:46–48

(3) Affiliation defined  9:49–50

V. Ministry on the way to Jerusalem: training disciples  9:51—19:27

A. Disciples’ devotion in contrast to others’ rejection  9:51—13:21

1. Facing rejection  9:51–62

a) Samaritan (active) rejection  9:51–56

b) Cost of discipleship (passive rejection)  9:57–62

(1) First would-be disciple  9:57–58

(2) Second would-be disciple  9:59–60

(3) Third would-be disciple  9:61–62

2. Mission of the 70   10:1–20

a) Commissioning  10:1–11

b) Woes on rejecting cities  10:12–16

c) Real rejoicing: salvation  10:17–20

3. The great blessings for the simple  10:21–42

a) Unique privilege of seeing Jesus, the revealer of the Father  10:21–24

b) Jesus’ teaching on love  10:25–37

(1) Occasion  10:25–28

(2) Story of the Good Samaritan  10:29–37

c) Mary’s devotion: life’s first priority  10:38–42

4. Jesus’ teaching on prayer  11:1–13

a) The model  11:1–4

b) The instruction  11:5–13

(1) Parable of the persistent neighbor  11:5–8

(2) Promise of the Father’s willingness  11:9–13

5. Accusation of league with Satan answered  11:14–26

a) The miracle  11:14

b) The explanation of many  11:15–16

c) Jesus’ refutation  11:17–26

(1) The illogic of the explanation  11:17–20

(2) Illustrations of the true explanation  11:21–26

(a) Binding the strong man  11:21–23

(b) The returning unclean spirit  11:24–26

6. The requisite of true obedience  11:27–54

a) The blessedness of obedient faith  11:27–28

b) The sign of Jonah  11:29–32

c) Inner eyes of faith: the necessity of obedience  11:33–36

d) Condemnation of Pharisaic externalism  11:37–54

(1) General accusation of superficial piety  11:37–41

(2) Woes to the Pharisees  11:42–44

(3) Woes to the lawyers  11:45–52

(4) The Pharisees’ hostile reaction  11:53–54

7. The need for fearlessness in witnessing  12:1–12

a) Warning against Pharisaic hypocrisy  12:1–3

b) Fearing God more than men  12:4–7

c) Confessing Jesus in the hour of trial  12:8–12

8. Spiritual attitude toward materialism  12:13–34

a) Condemnation of greed  12:13–21

(1) Warning against greed  12:13–15

(2) Parable of the rich fool  12:16–21

b) Contentment instead of anxiety  12:22–34

(1) Negative advice against anxiety  12:22–30

(2) Positive teaching of seeking the kingdom  12:31–34

9. Present preparedness of the disciples  12:35–59

a) Responsibility of service  12:35–40

b) Reward or punishment of servants  12:41–48

c) The coming day of God’s judgment: separating righteous and wicked  12:49–53

d) The present day of confession and reconciliation  12:54–59

10. Warnings for rejecters  13:1–21

a) Warning concerning repentance and judgment  13:1–5

b) Parable of the fruitless fig tree  13:6–9

c) Conflict over a Sabbath day healing  13:10–17

d) Parables on the Kingdom of God  13:18–21

(1) Mustard seed  13:18–19

(2) Leaven in meal  13:20–21

B. God’s provision of the kingdom for the spiritually minded  13:22—17:10

1. Teaching about ultimate conflict with rejecters  13:22–35

a) Prediction of sorrow by rejecters  13:22–30

b) Prediction of his sacrifice in Jerusalem  13:31–35

2. Teaching about participation in Messiah’s banquet  14

a) Sabbath healing  14:1–6

b) Parable linking honor with humility  14:7–11

c) Instruction concerning helping the helpless  14:12–14

d) Parable of the rebuffed invitation  14:15–24

e) The measure of commitment in disciples  14:25–35

(1) The cost of discipleship specified  14:25–27

(2) The cost of discipleship illustrated  14:28–32

(a) Builder  14:28–30

(b) Military general  14:31–32

(3) The cost of refusal  14:33–35

3. Teaching about the Father’s love of repentant sinners  15

a) Introduction  15:1–2

b) The lost sheep  15:3–7

c) The lost coin  15:8–10

d) The lost son  15:11–32

(1) The son’s waste  15:11–16

(2) The son’s return  15:17–19

(3) The Father’s reception  15:20–24

(4) The brother’s displeasure  15:25–30

(5) The Father’s explanation  15:31–32

4. Teaching about hope for the proud (Jews) in the kingdom  16:1–13

a) The story  16:1–8

(1) Situation  16:1–2

(2) The manager’s plan  16:3–4

(3) The execution of the plan: reducing debts  16:5–7

(4) The boss’s praise  16:8

b) The moral  16:9–13

(1) Buy friends with money  16:9

(2) Comparative values  16:10–12

(3) Values in conflict  16:13

5. Pharisees’ unfitness for the kingdom  16:14–18

6. Story of Lazarus and the rich man  16:19–31

a) Their disparity in mortality  16:19–21

b) Their disparity in eternity  16:22–26

c) Their inability to influence mortals  16:27–31

7. Teaching about duties toward men and God  17:1–10

a) Influence on others  17:1–4

b) Faith and obedience  17:5–10

C. Disciples’ requirements for inheriting the kingdom  17:11—19:27

1. Healing ten lepers: acknowledging grace  17:11–19

2. Preparation for the kingdom  17:20–37

a) The necessity of internal preparation  17:20–21

b) The spectacle of his coming  17:22–24

c) The delay of his coming  17:25

d) The carelessness at his coming  17:26–33

(1) Comparison to Noah’s time  17:26–27

(2) Comparison to Lot’s time  17:28–33

e) The separation at his coming  17:34–35

f) The judgment at his coming  17:37

3. Waiting for the kingdom  18:1–34

a) Persistent prayer for justice  18:1–8

b) Justification of the humble  18:9–17

(1) Parable of the proud and humble prayers  18:9–14

(2) Welcoming the children  18:15–17

c) Wealth and kingdom entrance  18:18–30

(1) Story of the rich ruler  18:18–27

(a) His boast: keeping the Law  18:18–21

(b) His sorrow: keeping his wealth  18:22–23

(c) Jesus’ explanation  18:24–27

(2) Recompense of the faithful  18:28–30

d) Jesus’ mission: third announcement of death  18:31–34

4. Welcoming the king  18:35—19:27

a) Healing the blind man: Jesus’ power and willingness to restore sight (to Israel)  18:35–43

b) Salvation of Zaccheus: The transformation of salvation  19:1–10

c) Parable of faithful stewardship  19:11–27

(1) The slaves’ entrustment  19:11–13

(2) The citizens’ hatred  19:14

(3) The master’s accounting  19:15–27

(a) The faithful slaves  19:15–19

(b) The unfaithful slave  19:20–26

(c) The rebellious citizens  19:27

VI. Jerusalem ministry: redeeming and commissioning disciples  19:28—24:53

A. Final presentation of the King  19:28–48

1. Triumphal entry  19:28–40

a) Procuring the beast  19:28–34

b) Acclaiming the king  19:35–38

c) Answering the critics  19:39–40

2. Prediction of Jerusalem’s fall  19:41–44

3. Cleansing of temple  19:45–46

4. Popular teaching  19:47–48

B. Final rejection of the King  20:1—21:4

1. Challenges put to Jesus  20:1–40

a) The question about Jesus’ authority  20:1–8

b) Parable of the wicked vineyard keepers  20:9–18

(1) Their wicked rejection of the owners’ agents  20:9–15a

(2) Their destruction by the owner  20:15b–18

c) The question about paying taxes  20:19–26

(1) The evil design  20:19–20

(2) The trick question  20:21–22

(3) The cunning answer  20:23–26

d) The Sadducees’ question about marriage in the kingdom  20:27–40

(1) The elaborate hypothetical situation  20:27–33

(2) Jesus’ answer concerning marriage  20:34–36

(3) Jesus’ teaching concerning resurrection  20:37–38

(4) The scribes’ inability to disapprove  20:39–40

2. Challenges posed by Jesus  20:41—21:4

a) His question about David’s Lord–Son  20:41–44

b) His warning about the scribes’ pride  20:45–47

c) His judgment about true sacrifice  21:1–4

C. Final predictions of the King: Olivet Discourse  21:5–36

1. Prelude to the temple’s destruction  21:5–11

2. (Jewish) Saints’ persecution  21:12–19

3. Jerusalem’s trampling by Gentiles  21:20–24

4. Terrifying signs at the end  21:25–28

5. The lesson of the fig tree  21:29–33

6. Call to alertness  21:34–36

D. Jesus’ comings and goings  21:37–38

E. Sacrificial ministry  22—23

1. Countdown to arrest  22:1–53

a) Judas’ agreement to betray  22:1–6

b) Last supper  22:7–38

(1) Preparation  22:7–13

(2) Institution of Lord’s supper  22:14–20

(3) Announcement of betrayal  22:21–23

(4) Position in the kingdom  22:24–30

(5) Prediction of Peter’s fall and rise  22:31–34

(6) Anticipation of conflict  22:35–38

c) Gethsemane prayer  22:39–46

d) Betrayal and arrest  22:47–53

(1) Judas’ kiss  22:47–48

(2) The disciples’ retaliation  22:49–51

(3) Jesus’ exposure of cowardice  22:52–53

2. Trials  22:54—23:25

a) Peter’s denials  22:54–62

(1) The setting  22:54

(2) First denial  22:55–57

(3) Second denial  22:58

(4) Third denial  22:59–60

(5) The Lord’s reminded  22:61–62

b) Abuse of Jesus by soldiers  22:63–65

c) Jewish trial  22:66–71

d) Roman trials  23:1–12

(1) Pilate  23:1–7

(2) Herod  23:8–12

e) Sentencing  23:13–25

(1) Herod’s verdict: Not guilty  23:13–16

(2) Popular demand: Crucify  23:18–23

(3) Pilate’s concession  23:24–25

3. Execution  23:26–56

a) Death march  23:26–32

(1) Assistance from Simon  23:26

(2) Warning to mourn for Jerusalem  23:27–31

(3) Association with two criminals  23:32

b) Crucifixion  23:33–49

(1) Summary statement of the event itself  23:33

(2) Forgiveness and mockery  23:34–38           

(3) Mercy to the believing criminal  23:39–43

(4) Expiration  23:44–46

(5) Onlookers’ responses  23:47–49

c) Burial  23:50–56

(1) Joseph’s work  23:50–54

(2) The women’s preparation  23:55–56

F. Resurrection ministry  24

1. Resurrection  24:1–49

a) Angelic word to the women  24:1–11

(1) Discovery of the empty tomb  24:1–3

(2) The angels’ announcement  24:4–8

(3) Informing the disbelieving disciples  24:9–11

b) Emmaus road appearance  24:13–35

(1) The scene setting  24:13–16

(2) Cleopas’ rehearsal of the conversation  24:17–24

(3) Jesus’ biblical explanation of the events  24:25–27

(4) Jesus’ revelation of himself  24:28–31

(5) Disciples’ responses  24:32–35

(a) Burning hearts  24:32

(b) Return to Jerusalem  24:33–34

(c) Report  24:35

c) Upper room appearance  24:36–43

(1) Their fear  24:36–38

(2) His display of his scars  24:39

(3) His display of materiality: eating  24:41:43

d) Teaching and commission  24:44–49

(1) Messiah’s suffering and resurrection  24:44–46

(2) Commission of disciples  24:47–49

2. Ascension  24:50–53