NOTES ON THE GOSPEL OF LUKE

Luke 1:3 Title “most excellent” indicates that Theophilus was probably not a believer – formal Roman

 title. The situation may have changed by time of writing of Acts. See Acts 1:1.

Luke 1:31-35 Three phrases in this passage (will be great, he will be called Son of the Most High, and 

he will be called Son of God) appear in Dead Sea Scroll fragment from Cave 4 in a messianic context.

Luke 1:37 An early NIV edition is literal (For nothing is impossible with God) while a later one reads, 

“No word from God will ever fail.”

Luke 1:38 Our pastor noted the similarity of "Mother Mary" with the lyrics of “Let I Be.” 

Luke 1:78-79 The Trinity

Luke 2:2 Probably different from the later census under Quirinius in AD 6 which caused a revolt led

by Judas (Acts 5:37). Some feel "Quirinius" should be "Saturninus," known to hold this position in 6-8 

BC (stated by Tertullian). However, an inscription in Antioch indicates Quirinius was also governor of 

Syria around 7 BC.

"First" may also mean "that prior to the". Papyrai do show a 14-year enrollment cycle instituted during 

Augustus' reign. The proclamation from the AD 104 enrollment reads: "Since the enrollment by 

households is approaching, it is necessary to command all who for any reason are out of their district to 

return to their own home, in order to perform the usual business of the taxation." (Wilson's New Light 

on the Gospels)

Luke 2:8-14 contains terms applied to Caesar Augustus and his reign: good news, savior, and peace.

Luke 2:9 Bethlehem was on of the main areas near Jerusalem where sheep were raised for the

sacrifices in the Temple. (Bible Review)

Luke 2:15-20 Concentrate on the verbs for our proper response to God.

Luke 3:1 As in Acts, Luke uses the correct titles for all officials. Herod is given an honorary title 

"king" by his Jewish subjects (Matthew14:9 and Mark 6:14). Lysanias, Tetrarch of Abilene, left an 

inscription which may be the one referred to in this passage.

Luke 3:11-14 The three groups are equivalent to the independently wealthy, self-employed, and 

salaried. “Jesus had a different application of the gospel for different audiences. To the crowd, John 

said to share food and clothing; to tax collectors, stop cheating; to soldiers, stop extorting money and 

accusing people falsely.” Sam Chan, CT, June 2018

Luke 3:27 Lysanias is mentioned in a recently found temple inscription of that time. It dates between 

14-29 AD, compared to 27 AD for the start of John the Baptist's ministry.

Rhesa means prince. It may be Zerubbabel's title instead. Zerubbabel is the only ancestor also in 

Matthew's list. See Haggai 2:23.

Luke 4 vv. 10-11were fulfilled in vv. 29-30. There is a similarity between verses 9 and 29.

Luke 4:20 Parallel to Israel's testing in the wilderness for 40 years. Jesus' replies to Satan are from the 

part of Deuteronomy dealing with this time period.

Luke 5:5 Fishing with nets was only done at night,

Luke 5:28 Levi left everything, except his old friends--these he introduced to Jesus.

Luke 8:3 See Romans 6:7.

Luke 9:12 The apostles disavow responsibility to feed and lodge the crowd even though they had just 

finished being on the receiving end of the same (vv. 3-4).

Luke 9:46 Possibly caused by feelings of superiority by those who were at the transfiguration and 

feelings of inferiority by those who could not cast out the demons (v. 9).

Luke 9:49-56 These two stories both deal with feelings of moral superiority. The setting is the apostles'

comments in vv. 46-48. Similar to Luke 11:14-23 directed toward the Pharisees. Endings are similar.

Luke 9:61 look at contrast in Elijah given in 1 Kings 19:20-21.

Luke 10:1 Jewish tradition: there were 70 nations in the world and the Torah was given in 70 

languages for all mankind. Symbolism in this case suggests that Jesus' message should be heard by 

everyone, not just Jews.

Luke 10:25ff  Sadducees are perhaps trying to discredit idea of bodily resurrection, but in Jesus' 

response he utilizes the Pentateuch that they consider holy and also discredits the Pharisees' idea of a 

resurrected body just like the old body.

Luke 10:29 Neighbor is not to be defined but to be discovered (Hollie Atkinson). "Justify" may refer 

to their own failings or why they had asked such an obvious question in the first place.

Luke 10:29-37 Contrary to often quoted opinions, (a) the law about contacting corpses does not apply 

to Levites, and (b) the priest was going away from the Temple, not toward it. Also, Mishnah teaches 

that the priest's first duty would be to try to save a life, even if it did lead to ritual impurity. So neither 

party had an excuse for their actions. Realistic touches in story include the fact that Jericho was home 

to many Levites and the fact that the road was notoriously dangerous.

Luke 10:38ff Martha's problem—she is not really serving the Lord by her hospitality, but is more 

concerned with herself.

Luke 10:38-42 “To be fair to Martha, I believe she does serve as an encouragement to us to use the 

talents God has given us in order to serve Him. Total passivity is not God's design. However, we 

should take warning when our busyness squelches the development of a deeper relationship with Him.” 

(Kay Applewhite)

Luke 10:39 Greek has kai (also) which is in KJV but not in many other translations. It may mean that 

Martha also sat at his feet or Mary served and also sat at his feet. The first is obviously wrong. (George 

L. Miller, The Book of Ruth).

Luke 10:42 According to Stedman, it refers to feelings of self-worth (not based on works but on our 

position with Christ).

Luke 11:14 see note on Luke 9:49.

Luke 11:27-28 Jesus contradicts the idea that the only use of women is to bear children. Like the Mary-

Martha contrast.

Luke 12:17-19 Ccount the number of first person pronouns.

Luke 13:3-4 Archeologists believe they have recently (2009) found the remains of this tower, which is 

not a watchtower, since it is located close to the valley floor. Instead it is a columbaria, or dovecote, for 

pigeons with niches on the inside, no opening at ground level, and plastered on the outside to protect 

against snakes, etc. They were raised for food and to collect the accumulated manure as fertilizer.

Luke 14:26 "This test is profitable only to those who read it with horror. The man who finds it easy 

enough to hate his father, the woman whose life is a long struggle not to hate her mother, had probably 

best keep clear of it." C. S. Lewis

Luke 15:3 George L. Miller (Book of Ruth) notes that it says “parable” rather than “parables.” 

This indicates that the three stories in this chapter are really only one.

Luke 15:11-32 100 North American students read it and were asked to retell it. Only six mentioned the 

famine. By contrast, 42 of 50 Russian readers mentioned the famine.

Luke 15:22 "But," not "thus." The father's acceptance is not dependent on the son's repentance.

Luke 15:30-32 note pronouns--"your son" and "your brother"

Luke 15:34. The tense indicates that Jesus was pleading over and over.

Luke 16:1-3 It has been suggested that there was no set salary for stewards and that they made their 

money through commissions (like tax collectors of the time). Therefore the steward may have been 

discounting all or some of his own commission on his master's debts and not cheating his master at all.

Luke 16:19-31 In support of the idea that we retain our own selfish behavior in Hell and really prefer 

to be there are the observations that (1) the rich man has no name since the only identity he had died 

with him, (2) he never asks to be released from Hell and be in God's presence, and (3) he is still 

treating Lazarus as his personal slave. (Timothy Keller, The Reason for God, 77)

An article in BAR, May/June 2019 demonstrates that in the ancient Near East and the Roman world, dogs were not looked on as mere scavengers. In fact, this parable shows a rich man keeping them as pets. In addition, the Roman world, going back to at least to inscriptions from the 4^th cent. BC, felt that dog saliva had healing powers. The cult of Asclepius kept dogs in their temple for that very purpose. Therefore, this parable does not picture Lazarus as so pathetic that he can't shoo away mongrels who are abusing him. The dogs have taken pity on him and are trying to comfort him. The author sees irony in the dogs wetting Lazarus with their tongues and the rich man pleading for water to wet his tongue.

Luke 17:11-13 This is analogous to our separation from God due to sin--no fellowship, can only cry

for mercy

Luke 17:15 Two proper expressions of gratitude: praise God and thank those in their lives

Luke 18:1 This was a radical thought since the Jews were taught not to pray more than three times a 

day lest they disturb God. 

Luke 18:7 Pray intensely ("cry") and regularly ("day and night").

Luke 18:9-12 chiastic arrangement A. self righteous, B. look down on others, B'. look down, A'. self 

righteous

Luke 18:18-30 Compare the fate of this nameless man with the parallel case of Matthew who is well 

known even today.

Luke 19:8 Conversion results in a change in giving and in business practices.

Luke 19:40 Allusion to OT stone monuments which were witnesses to God's work.

Luke 20:21 "Show no partiality" Etymology: "do not look in a person’s face," i.e. to figure out what he 

wants to hear.

Luke 21:2 Two leptons was the smallest acceptable offering according to the Talmud.

Luke 22:42 the cup = God's wrath. Jesus prays for removal of his trial but instead is given the strength 

to face it.

Luke 22:43-44 not included in older texts. Words unusual to Luke are also present. It also disrupts a 

chiasm: a. 40, b. 41a, c. 41b, d. 42, c'. 45a, b'. 45b, a'. 45c-46 by the shifting emphasis away from a 

prayer of acceptance and to Jesus’ agony.

Luke 23:26 is a concrete example of Roman practice of soldiers commandeering citizens to carry 

things for them. Allusion in Matthew 5:41. Parallels in Mark 15:21 and Matt. 27:32

Luke 23:43 Antitype of Joseph in jail with two law breakers, only one of whom will be pardoned.

Luke 23:44 Darkness because (1) light of the world was leaving (John 1:1-4; 8:12), (2) judgment 

for the sins of world (Isaiah 13:9-11; Amos 8:9-10), and (3) hallmark of the devil (Luke 22:53).

Luke 23:50 Joseph and Barnabas are the only two people in the NT called “good.”

Luke 23:56-24:1 Why was a second preparation with spices needed? The women wanted to do it 

themselves, and the men may have done it hastily since the sabbath was approaching.

Luke 24:2 The stone was rolled away not so that Jesus could leave, but that man could enter

Luke 24:13 There are nine possible contenders for the site of Emmaus, eight within a 7-mile radius of 

Jerusalem, but one strong contender, Emmaus-Nicopolis, is 18 miles away – consistent with a textual 

variation cited by NRSV.

Luke 24:31 Only one of the travellers is mentioned by name. Cleopas may be the Greek name for 

Clopas (Joseph's brother). His companion may have been Clopas' wife, Mary, since the gender of the

second traveller is not stated.