Luke Verse by Verse

LUKE

Verse by Verse

GRANT R. OSBORNE

Luke: Verse by Verse

Osborne New Testament Commentaries

Copyright 2018 Grant R. Osborne

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Unless otherwise noted, Scripture quotations are from the Holy Bible, NEW INTERNATIONAL VERSION®. Copyright © 1973, 1978, 1984, 2011 by Biblica, Inc. Used by permission. All rights reserved worldwide.

Print ISBN: 9781683592389

Digital ISBN: 9781683592396

Lexham Editorial Team: Jeffrey Reimer, Elliot Ritzema, Danielle Thevenaz, and Sarah Awa

Cover Design: Christine Christophersen

CONTENTS

Series Preface

Introduction to the Gospel of Luke

Glossary

Bibliography

Subject and Author Index

Index of Scripture and Other Ancient Literature

SERIES PREFACE

There are two authors of every biblical book: the human author who penned the words, and the divine Author who revealed and inspired every word. While God did not dictate the words to the biblical writers, he did guide their minds so that they wrote their own words under the influence of the Holy Spirit. If Christians really believed what they said when they called the Bible the word of God, a lot more would be engaged in serious Bible study. As divine revelation, the Bible deserves, indeed demands, to be studied deeply.

This means that when we study the Bible, we should not be satisfied with a cursory reading in which we insert our own meanings into the text. Instead, we must always ask what God intended to say in every passage. But Bible study should not be a tedious duty we have to perform. It is a sacred privilege and a joy. The deep meaning of any text is a buried treasure; all the riches are waiting under the surface. If we learned there was gold deep under our backyard, nothing would stop us from getting the tools we needed to dig it out. Similarly, in serious Bible study all the treasures and riches of God are waiting to be dug up for our benefit.

This series of commentaries on the New Testament is intended to supply these tools and help the Christian understand more deeply the God-intended meaning of the Bible. Each volume walks the reader verse-by-verse through a book with the goal of opening up for us what God led Matthew or Paul or John to say to their readers. My goal in this series is to make sense of the historical and literary background of these ancient works, to supply the information that will enable the modern reader to understand exactly what the biblical writers were saying to their first-century audience. I want to remove the complexity of most modern commentaries and provide an easy-to-read explanation of the text. I have read nearly all the recent literature and have tried to supply a commentary that sums up the state of knowledge attained to date on the meaning and background for each biblical book.

But it is not enough to know what the books of the New Testament meant back then; we need help in determining how each text applies to our lives today. It is one thing to see what Paul was saying his readers in Rome or Philippi, and quite another thing to see the significance of his words for us. So at key points in the commentary, I will attempt to help the reader discover areas in our modern lives that the text is addressing.

I envision three main uses for this series:

1.Devotional Scripture reading. Many Christians read rapidly through the Bible for devotions in a one-year program. That is extremely helpful to gain a broad overview of the Bible’s story. But I strongly encourage another kind of devotional reading—namely, to study deeply a single segment of the biblical text and try to understand it. These commentaries are designed to enable that. The commentary is based on the NIV and explains the meaning of the verses, enabling the modern reader to read a few pages at a time and pray over the message.

2.Church Bible studies. I have written these commentaries also to serve as guides for group Bible studies. Many Bible studies today consist of people coming together and sharing what they think the text is saying. There are strengths in such an approach, but also weaknesses. The problem is that God inspired these scriptural passages so that the church would understand and obey what he intended the text to say. Without some guidance into the meaning of the text, we are prone to commit heresy. At the very least, the leaders of the Bible study need to have a commentary so they can guide the discussion in the direction God intended. In my own church Bible studies, I have often had the class read a simple exposition of the text so they can all discuss the God-given message, and that is what I hope to provide here.

3.Sermon aids. These commentaries are also intended to help pastors faithfully exposit the text in a sermon. Busy pastors often have too little time to study complex thousand-page commentaries on biblical passages. As a result, it is easy to spend little time in Bible study and thereby to have a shallow sermon on Sunday. As I write this series, I am drawing on my own experience as a pastor and interim pastor, asking myself what I would want to include in a sermon.

Overall, my goal in these commentaries is simple: I would like them to be interesting and exciting adventures into New Testament texts. My hope is that readers will discover the riches of God that lie behind every passage in his divine word. I hope every reader will fall in love with God’s word as I have and begin a similar lifelong fascination with these eternal truths!

INTRODUCTION TO THE GOSPEL OF LUKE

In many more liturgical Christian churches, the congregation sits for general Scripture readings but stands when the Gospels are read. This is because the Gospels tell the life story of Jesus the Christ, Son of God and Lord of all. When we read the Gospels, we learn of the life of God made flesh, the most significant being ever to appear on planet Earth. And Luke is the most comprehensive of the four, telling us more about Jesus than any other. It contains an unbelievable collection of stories not just about Jesus but also about the Twelve, and the relevance for the life of the church today is incredible.

Yet I think Luke is probably the least popular Gospel of the four. Matthew has always been the quintessential Gospel, famous for the Sermon on the Mount and the Olivet Discourse. People are drawn to Mark because of its dramatic, fast-moving pace and the clarity of its presentation. John is the spiritual Gospel, famed for its high Christology¹ and its clear presentation of the gospel message. Luke gets kind of lost in the shuffle, but it does not deserve to be. As you will see as you read this commentary, it contains a rich collection of stories, every single one filled with relevance for the Christian life today.

AUTHOR

All four Gospels are anonymous—that is, none name their authors. On the other hand, the earliest witnesses, the church fathers, are clear and nearly unanimous that the titles in our Bibles—Matthew, Mark, Luke, and John—correctly identify the authors. In fact, Luke’s authorship of the Gospel that now bears his name was universally affirmed until the critical scholars of the nineteenth century. The earliest witnesses are from the second century, with the manuscript 𝔓75, the Muratorian Canon (AD 170), the Anti-Marcionite Prologue (175), and Irenaeus (185) all confirming Luke, a physician and coworker of Paul, as the author of both Luke and Acts. Over the next two centuries Tertullian, Clement of Alexandria, Origen, Eusebius, and Jerome all attest to Luke as having written the third Gospel. This doesn’t prove Luke wrote it, but it does show that the ancient church unanimously believed he did. These witnesses should be taken seriously.

The internal evidence backs up the external witness for Luke as the author. Here too I consider Luke-Acts as a united set, beginning with the prologue of Luke 1:1–4, which claims that its material was handed down by eyewitnesses. This shows, first, that the author was not himself a disciple who had seen them unfold; and, second, that the stories were told to him by those who were present as they took place. This would fit Luke well: he was a Gentile convert who had to do extensive research.

Paul tells us that Luke was a physician (Col 4:14), and this may be the reason that the author of this Gospel had a special interest in healing miracles. It contains the healing stories of Mark and Matthew as well as several others (Luke 7:11–17; 13:10–17; 14:1–6; 17:11–19; 22:51). In addition, the author often used medical terms (4:38; 5:12; 6:18; 8:44; and others). Again, this does not prove Luke the physician was the author, but it does support the possibility.

The we passages of Acts, where the author speaks as one who was present, are critical in determining the authorship of Luke-Acts (Acts 16:10–17; 20:5–16; 21:1–18; 27:1–28:16). There we see the author was indeed a companion of Paul who traveled extensively with him. Attempts to make the we a fictional device rather than an indication that the author was a historical participant fail to account for writing in the ancient world. This kind of fictional device was simply not used by ancient writers; it would have been seen as fraudulent by readers in the first century. Further, the we sections do not occur at especially critical sections of Acts. It is unlikely they are strategically placed but rather are simply there because these were the times when the author accompanied Paul on his journeys. They begin at Troas, in western Asia Minor, and carry through the Gentile ministry of Paul, further making Luke the likely author. In short, I believe Luke is far and away the most likely choice as author of the Third Gospel.

DATE

There are three major views for dating the Gospel of Luke, but most recent scholars believe there is too little evidence for preferring one over the other. Still, it is not an inconsequential issue. Here are the options: (1) Luke was written in the early 60s, which is where the book of Acts ends, with Paul in prison in Rome (AD 60–62); or (2) if Mark was written in the mid- to late 60s, as many suppose, then Luke, which used Mark extensively, would have been authored in the 70s; or (3) it was written at a date near the turn of the century, perhaps the 90s. Most opt for one of the first two, with the majority choosing the 70s (option two). It is common to suggest a date in the mid-70s or later on the basis of chapter 21, where Jesus describes the destruction of Jerusalem, which happened in AD 70, but that is unnecessary. This suggestion is predicated on the supposition that the destruction had to have already taken place for all that detail to be known, but that ignores the fact (in my opinion) that it is a prophecy on the part of Jesus.

My proposal is to take seriously the place where Acts ends as a marker for dating the series. If this is the case, Luke is writing Luke-Acts while Paul is in prison in Rome, AD 60–62. This is the most likely scenario, and in the Mark commentary in this series I will be arguing that Mark was written in the mid-50s. This makes best sense of the data.

It is impossible to know much about the place where Luke wrote his Gospel. Several suggestions have been made at various times, like Antioch, Caesarea, or Asia Minor (modern-day Turkey). The most likely would be Rome, especially if this Gospel was written while Paul was in prison there. But no hints are given in either book, and it is of little consequence where Luke composed them.

PURPOSE

Few books have a single purpose behind them, and Luke is no exception. The purposes for his writing are closely linked to the theological themes he develops in his two-volume work.² The primary purpose is found in the prologue (1:1–4). He is producing a definite history of the life of Christ and the launching of the church and its mission. He writes an eyewitness account (an orderly account, 1:3), the product of his interviewing many who participated in the events themselves. Moreover, he wants to develop as comprehensive a history as he can. This Gospel has the largest number of stories of any of the four and is the longest of them.

Still, Luke’s primary goal is not to produce the most material but to accurately convey stories. He wants his readers to realize that all these things really took place in human history. Throughout Luke as well as Acts, he emphasizes that everything was witnessed and can be attested (see Luke 1:21–22; 2:32; 5:32; 10:39; 13:31). History is salvation history, for God has brought his salvation through Jesus the Son of God into this world, and God’s salvation has been acted out in the life and death of his Son. Jesus has fulfilled prophecy and in this way has summed up the message and purpose of the Old Testament in himself.

Luke in this sense builds on Paul and presents the good news, the gospel of the grace of God extended to sinful humanity in the life and death of Jesus as a salvific act, a working out of salvation. The three concepts (see especially 24:47–49) are repentance, forgiveness of sins, and the proclamation of this good news to the nations. Luke presents Jesus seeking and saving the lost (19:10), and this evangelistic purpose is especially central in Acts.

In this sense Luke has a twofold purpose: to encourage believers that they are part of a divine movement that is bringing God’s reign into this world, and to convince unbelievers that Christ is truly Lord and Savior of this world. He wants to strengthen the church and to reach the lost.

SOURCES

The question of how the first three Gospels relate to each other is called the "Synoptic problem. The current consensus is called the four-source hypothesis," that Mark is the first Gospel and the primary source of the other two. In addition to Mark, they used Q (see below) as well as special sources peculiar to Matthew (M) and Luke (L). This means that the primary source for Luke is the Gospel of Mark, with about 40 percent of Luke’s material drawn from Mark. Luke frequently follows Mark not only in wording but often in the order of his stories (for instance, 4:31–6:19). In fact, in general Luke follows Mark’s organization of the material.

Also, there is what is known as Q material (from the German Quelle, source). This material consists of stories or especially sayings found in both Matthew and Luke but not Mark. These passages are alike verbally but are often in different places in the two Gospels. About one-fifth of Luke stems from this material. My personal view is that there is no evidence that Q was a written document. Rather, it was likely a common oral tradition that circulated in the early church—not something that was written down.

After Mark and Q, the rest of the material in Luke’s Gospel was derived from the stories Luke drew from various eyewitness accounts and is found only in his Gospel. Many of the eyewitnesses who told these stories to Luke are probably named in his Gospel. For instance, Cleopas, the disciple named on the road to Emmaus (23:13–35), may have been the source of that story. The women named in 8:1–3 and 24:10 may have been sources for other stories found in this Gospel.

OUTLINE

It is always difficult to determine the outline for any book because so many decisions are involved at every level. Scholars always differ on the details, and it is doubtful whether there are any two works that agree down the line. All we can do is our best, and that is what I have done. I can honestly say that an immense amount of thought has gone into this finished product, and so this is my contribution to the possible structure of the Third Gospel.

I.The infancy narratives (1:1–2:52)

A.The prologue (1:1–4)

1.Previous witnesses (1:1–2)

2.Luke’s current work (1:3–4)

B.Announcement of John the Baptist’s birth (1:5–25)

1.A priestly couple who are childless (1:5–7)

2.Zechariah in the temple (1:8–10)

3.The appearance of the angel (1:11–12)

4.The angel’s message (1:13–17)

5.Zechariah’s part in this (1:18–23)

6.Prophecy fulfilled: Elizabeth’s pregnancy (1:24–25)

C.Announcement of Jesus’ birth (1:26–38)

1.The appearance to Mary (1:26–27)

2.The message of the angel (1:28–33)

3.Reassurance by the angel (1:34–38)

D.Mary’s visit and Elizabeth’s witness (1:39–45)

1.Mary’s trip to visit (1:39–40)

2.The result of the greeting (1:41–45)

E.Mary’s song of praise: the Magnificat (1:46–56)

1.Introductory praise (1:46–47)

2.God’s saving power (1:48–49)

3.The divine reversal (1:50–53)

4.God’s faithfulness to Israel (1:54–55)

5.The final three months (1:56)

F.The birth of John the Baptist (1:57–66)

1.The birth of John (1:57–58)

2.The presentation and naming of John (1:59–66)

G.Zechariah’s song of praise: the Benedictus (1:67–79)

1.Introduction: filled with the Spirit (1:67)

2.Praise for messianic redemption (1:68–75)

3.The future ministries of John and Jesus (1:76–79)

H.The growing maturity of John (1:80)

I.The birth and presentation of Jesus

1.The birth of Jesus (2:1–20)

a.The historical circumstances (2:1–2)

b.The journey to Bethlehem (2:3–5)

c.The birth of Jesus (2:6–7)

d.Shepherds led in worship by the angels (2:8–14)

e.The worship of the Christ child (2:15–20)

2.The presentation of Jesus in the temple (2:21–40)

a.The circumcision and naming of the baby (2:21)

b.The trip to Jerusalem (2:22–24)

c.Simeon’s witness (2:25–35)

d.Anna’s witness to Jesus (2:36–38)

e.Conclusion: return to Galilee and Jesus’ maturation (2:39–40)

3.Jesus in the temple at twelve (2:41–52)

a.The setting (2:41–42)

b.Jesus goes missing (2:43–45)

c.Amazing the teachers in the temple (2:46–47)

d.Correcting his parents (2:48–50)

e.Conclusion: return home and reaching maturity (2:51–52)

II.Preparation for Jesus’ ministry (3:1–38)

A.John’s Galilean ministry (3:1–20)

1.The historical circumstances (3:1–2)

2.John’s ministry (3:3)

3.Proof from Isaiah (3:4–6)

4.The preaching ministry of John (3:7–14)

5.John’s witness to the Christ (3:15–17)

6.Concluding events (3:18–20)

B.The baptism of Jesus (3:21–22)

C.The genealogy of Jesus (3:23–38)

III.The testing of God’s Son (4:1–13)

A.The setting (4:1–2)

B.The three temptations (4:3–12)

1.The first test: turn stone to bread (4:3–4)

2.The second test: worship Satan (4:5–8)

3.The third test: cast self from the pinnacle (4:9–12)

C.Conclusion (4:13)

IV.The Galilean ministry of Jesus (4:14–9:50)

A.Jesus’ early ministry in Galilee (4:14–44)

1.Return to Galilee and introduction (4:14–15)

2.Inaugural address in Nazareth (4:16–30)

a.The setting (4:16–17)

b.The passage chosen (Isaiah 61:1–2) (4:18–19)

c.Jesus’ teaching (4:20–21)

d.Reaction and response (4:22–27)

e.Rejection of Jesus (4:28–30)

3.Ministry in Capernaum (4:31–44)

a.Summary: teaching with authority (4:31–32)

b.The exorcism of a demon (4:33–35)

c.Reaction and results (4:36–37)

d.Itinerant ministry in Galilee (4:38–44)

B.Discipleship and conflict (5:1–6:11)

1.The call of the first disciples (5:1–11)

a.The setting (5:1–3)

b.Radical obedience and miraculous results (5:4–7)

c.Discipleship and radical humility (5:8–10a)

d.The call to a new fishing enterprise (5:10b–11)

2.The healing of the leper (5:12–16)

a.The healing (5:12–14)

b.Reactions to the healing (5:15–16)

3.The healing of the paralyzed man (5:17–26)

a.The setting (5:17–19)

b.The controversy and healing (5:20–24)

c.Result: the praise of God (5:25–26)

4.The call of Levi (5:27–32)

a.Levi called and follows (5:27–28)

b.The banquet (5:29)

c.The controversy (5:30–32)

5.Debate over fasting (5:33–39)

a.The Pharisees’ question (5:33)

b.Jesus’ response (5:34–35)

c.Two kingdom parables on the old and the new (5:36–39)

6.Picking grain on the Sabbath (6:1–5)

a.The setting (6:1–2)

b.Jesus’ response (6:3–5)

7.Healing on the Sabbath (6:6–11)

a.The setting (6:6–7)

b.Jesus’ response (6:8–9)

c.Action and reaction (6:10–11)

C.Calling of the Twelve and Sermon on the Plain (6:12–49)

1.The call of the Twelve (6:12–16)

2.The Sermon on the Plain (6:17–49)

a.The setting: teaching and mighty deeds (6:17–19)

b.Blessings and woes (6:20–26)

c.Challenge to a life of love (6:27–36)

d.Kingdom rules for the community (6:37–49)

1)The refusal to judge others (6:37–42)

2)A tree and its fruit (6:43–45)

3)Parable of the wise and foolish builders (6:46–49)

D.Compassionate ministry and growing popularity (7:1–50)

1.Faith and healing of the centurion’s servant (7:1–10)

a.The setting (7:1–2)

b.The testimony of his Jewish friends (7:3–5)

c.Jesus’ response and the centurion’s deep humility (7:6–8)

d.Faith and healing (7:9–10)

2.The raising of the widow’s son (7:11–17)

a.The setting (7:11–12)

b.Compassion and healing (7:13–15)

c.The awe and joy that result (7:16–17)

3.John sends questions to Jesus (7:18–35)

a.Jesus’ answer to the Baptist (7:18–23)

b.Jesus’ witness about John (7:24–28)

c.The rejection of John and Jesus (7:29–35)

4.Jesus anointed by a sinful woman (7:36–50)

a.The setting: the anointing (7:36–38)

b.Conflict over her actions (7:39–43)

c.The application of the parable (7:44–47)

d.The message for the forgiven woman (7:48–50)

E.Authoritative teaching and mighty deeds (8:1–56)

1.Women as part of the band of disciples (8:1–3)

2.The parable of the seeds (8:4–15)

a.The four soils (8:5–8)

b.The purpose of the parables (8:9–10)

c.The meaning of the parable (8:11–15)

3.The parable of the lamp (8:16–18)

4.Jesus’ true family (8:19–21)

5.Authority over nature and the cosmic powers (8:22–56)

a.Power over nature: the stilling of the storm (8:22–25)

b.Power over the cosmic forces: the Gerasene demoniac (8:26–39)

c.Authority over sickness and death (8:40–56)

F.The training of the Twelve (9:1–50)

1.The mission of the Twelve (9:1–6)

a.Passing on authority (9:1–2)

b.Instructions for the Twelve (9:3–5)

c.The mission takes place (9:6)

2.Herod shows interest in Jesus (9:7–9)

3.The feeding of the five thousand (9:10–17)

a.The return of the Twelve (9:10–11)

b.The dilemma: feeding the crowd (9:12–14a)

c.The feeding miracle (9:14b–16)

d.Results and aftermath (9:17)

3.Peter’s confession and the passion prediction (9:18–27)

a.Jewish speculation about Jesus (9:18–19)

b.Peter’s confession (9:20)

c.Sayings on suffering and discipleship (9:21–27)

4.The transfiguration (9:28–36)

a.The setting on the mountain (9:28)

b.The appearance and heavenly witnesses (9:29–31)

c.The disciples’ confusion (9:32–33)

d.The divine affirmation (9:34–45)

e.Aftermath: their silence (9:36)

5.Healing the demon-possessed child (9:37–43a)

6.The second passion prediction and rivalry (9:43b–48)

a.Prediction and failure to understand (9:43b–45)

b.Rivalry over greatness (9:46–48)

7.Conflict over rival exorcists (9:49–50)

V.The journey to Jerusalem (9:51–19:27)

A.Mission and further training (9:51–10:42)

1.Training for the future (9:51–10:24)

a.Mission in Samaria (9:51–56)

b.The cost of discipleship (9:57–62)

c.The mission of the seventy-two (10:1–24)

d.Their report (10:17–20)

e.Thanksgiving and joy (10:21–24)

2.The parable of the good Samaritan (10:25–37)

a.Question regarding eternal life (10:25–28)

b.The true neighbor: the good Samaritan (10:29–37)

3.Mary and Martha (10:38–42)

B.Prayer and conflict (11:1–54)

1.Teaching on prayer (11:1–13)

a.Setting (11:1)

b.The Lord’s Prayer (11:2–4)

c.The parable of the friend at midnight (11:5–8)

d.Promises regarding prayer (11:9–13)

2.Jesus and Beelzebul (11:14–28)

a.The setting: conflict over exorcism (11:14–16)

b.Jesus’ counterarguments (11:17–28)

3.The sign of Jonah (11:29–32)

4.Light sayings (11:33–36)

5.Woes against the Pharisees and scribes (11:37–54)

C.Training to take over the mission (12:1–48)

1.Exhortation to fearless confession (12:1–12)

2.The parable of the rich fool (12:13–21)

3.Worry over possessions (12:22–34)

a.Thesis: stop worrying (12:22–23)

b.Examples from nature (12:24–30)

c.The solution: kingdom living (12:31–32)

d.True living: treasure in heaven (12:33–34)

4.Be ready for the coming crisis (12:35–48)

a.Parable of the waiting servants (12:35–40)

b.The need for faithful stewards (12:41–48)

D.Readiness and vigilance for the coming crisis (12:49–13:35)

1.Recognizing the signs of the times (12:49–59)

a.The divisiveness of Jesus (12:49–53)

b.Reading the signs of the times (12:54–56)

c.Settling accounts with God (12:57–59)

2.The call to repent (13:1–9)

3.Healing a woman on the Sabbath (13:10–17)

4.Two parables on the kingdom of God (13:18–21)

a.Parable of the mustard seed (13:18–19)

b.Parable of the leaven (13:20–21)

5.The narrow door (13:22–30)

6.Lament for Jerusalem (13:31–35)

E.Lessons from meals (14:1–35)

1.A third Sabbath healing (14:1–6)

2.Parable of the place of honor at the feast (14:7–11)

3.Parable on choosing guests (14:12–14)

4.Parable of the great banquet (14:15–24)

5.The cost of discipleship (14:25–35)

a.Relationships and actions (14:25–27)

b.Parables on counting the cost (14:28–33)

c.Sayings on salt (14:34–35)

F.Parables on the joy of finding lost things (15:1–32)

1.Parable of the lost sheep (15:1–7)

2.Parable of the lost coin (15:8–10)

3.Parable of the lost son (15:11–32)

a.Setting: the greedy son (15:11–12)

b.The son’s profligate life (15:13–16)

c.Repentance and return (15:17–20a)

d.The father’s loving response (15:20b–24)

e.The older brother’s jealousy (15:25–32)

G.Sayings on wealth and possessions (16:1–31)

1.Parable of the shrewd manager (16:1–13)

a.The parable proper (16:1–8a)

b.First application: give it away (16:8b–9)

c.Second application: faithful with earthly resources (16:10–13)

2.Sayings on wealth and the law (16:14–18)

3.Parable of the rich man and Lazarus (16:19–31)

a.The social setting (16:19–21)

b.Death and the afterlife (16:22–23)

c.The rich man’s first request (16:24–26)

d.The rich man’s second request (16:27–31)

H.Faith, forgiveness, and the kingdom (17:1–37)

1.Teaching on stumbling blocks, forgiveness, and faith (17:1–10)

a.False teaching and stumbling blocks (17:1–3a)

b.Rebuke and forgiveness (17:3b–4)

c.The call for faith (17:5–6)

d.Parable of the dutiful servant (17:7–10)

2.The healing of the ten lepers (17:11–19)

3.The coming of God’s kingdom with the Son of Man (17:20–37)

a.The question regarding the kingdom’s arrival (17:20–21)

b.The coming of the Son of Man (17:22–37)

I.Kingdom, prayer, and faith (18:1–43)

1.The parable of the persistent widow (18:1–8)

2.The basis of true kingdom faith (18:9–43)

a.The Pharisee and the tax collector (18:9–14)

b.Children as models of faith (18:15–17)

c.The rich (young) ruler (18:18–30)

d.The third passion prediction (18:31–34)

e.Healing a blind man in Jericho (18:35–43)

J.The journey to Jerusalem concludes (19:1–27)

1.The conversion of Zacchaeus (19:1–10)

2.The parable of the ten minas (19:11–27)

a.The setting: arrival of the kingdom (19:11)

b.A noble departs to be named king (19:12–14)

c.Setting accounts (19:15–27)

VI.Passion week: final Jerusalem ministry (19:28–21:38)

A.Passion week begins (19:28–48)

1.The triumphal entry (19:28–40)

2.Lament over Jerusalem (19:41–44)

3.Cleansing of the temple (19:45–46)

4.Teaching and opposition in the temple (19:47–48)

B.Teaching and controversy in the temple (20:1–21:4)

1.The question of his authority (20:1–8)

a.The interrogation (20:1–2)

b.Jesus’ counter-question (20:3–4)

c.The trap is sprung (20:5–8)

2.The parable of the wicked tenants (20:9–19)

3.Paying taxes to Caesar (20:20–26)

4.Question regarding the resurrection of the dead (20:27–40)

5.Teaching on Jesus’ messianic office (20:41–44)

6.Warning about the scribes (20:45–47)

7.The widow’s total sacrifice (21:1–4)

C.The coming destruction of Jerusalem (21:5–38)

1.Questions about the temple’s destruction (21:5–7)

2.False signs and upheavals (21:8–11)

3.The persecution of the disciples (21:12–19)

a.Arrest and witness (21:12–13)

b.Wisdom for the defense (21:14–15)

c.The extent of the persecution (21:16–19)

4.The destruction of Jerusalem (21:20–24)

5.The coming of the Son of Man (21:25–28)

6.The parable of the fig tree (21:29–33)

7.The call to spiritual vigilance (21:34–36)

8.Summary: temple teaching (21:37–38)

VII.The passion of Jesus (22:1–23:56)

A.The final events of passion week (22:1–53)

1.Judas sells his soul (22:1–6)

2.Preparation for the Passover meal (22:7–13)

3.The Passover meal / Last Supper (22:14–20)

4.Prediction of betrayal (22:21–23)

5.The disciples and greatness (22:24–30)

a.Definition of greatness (22:24–27)

b.The future role of the disciples (22:28–30)

6.Peter’s denial foretold (22:31–34)

7.The need to be prepared (22:35–38)

8.Prayer on the Mount of Olives (22:39–46)

a.Exhortation to pray (22:39–40)

b.Jesus’ personal prayer (22:41–42)

c.Strengthened from heaven (22:43–44)

d.Further warning to pray (22:45–46)

9.The arrest of Jesus (22:47–53)

B.The trials of Jesus (22:54–23:25)