In this gospel the Lord is not so much the King nor the Servant, but the blessed, perfect Man in lowly grace. The circumstances of His incarnation are here, and here only, detailed, and throughout the gospel there are special touches of humanity.
As Son of man His genealogy is traced up to Adam, in keeping with the design of the Spirit in this gospel, not stopping at Abraham, as in Matthew.
It was written probably by a Gentile (one of Paul's companions) to a Gentile, and it connects itself rather with Paul's epistles. The object is to show God's grace reaching far beyond the limits of Israel to man generally, consequent upon the nation's rejection of Him in whom its special promises would have been fulfilled. The order is "to the Jew first, and also to the Greek." The godly remnant of Israel (cf. Mal. 3:16) is seen in Zacharias, Elizabeth, Mary, Simeon, Anna, &c.
The order in this gospel is moral, not historical.
The human element in inspiration is strongly marked in the introduction. (Luke 1:1-4.) See "A Few Notes on Inspiration," page 123.
Having gone through the Gospel by Matthew somewhat in detail, the parallel passages in Luke are touched upon more cursorily, and references given to the other gospels.
Luke 1:1-4.
Preface to the Gospel: cf. Acts 1:1. Luke had an exact and intimate knowledge of all from the beginning. The first chapter is introductory, and does not go beyond Israel.
Luke 1:5-25. An angel appears to the pious priest Zacharias, and announces that he should have a son-John the Baptist, who should, in the power and spirit of Elijah, act as the forerunner of the Messiah. This good news was beyond his faith: though he had asked for a son (ver. 13), he now had a difficulty in believing the promise (ver. 18), and was in consequence dumb until John was born. Elizabeth, with feelings suitable to a holy woman, concealed herself.
Luke 1:26-38. The angel Gabriel appears to Mary and announces that she should bring forth a son and should call His name Jesus. He should be called 'Son of the Highest,' and should possess the throne of His father David. He should reign over the house of Jacob forever.
Mary asked how it should be, not, shall it be? She believed the message (ver. 45). The Holy Spirit would come upon her, and the power of the Highest overshadow her, therefore should the child be holy, and be Son of God. (The humanity of Christ is holy: as man He is Son of God, the seed of the woman, not of the man.)
Luke 1:39-56. Visit of Mary to Elizabeth, and the rejoicing of them both. Elizabeth calls Mary 'the mother of my Lord,' and Mary acknowledges God as her Savior.
Luke 1:57-80. The birth of John the Baptist, and the prophecy of Zacharias, which does not go beyond 'our fathers,' Abraham, &c., and the fulfillment of the promises.
Luke 2:1-7.
The decree of Augustus, head of the fourth Gentile empire, was the cause of Joseph and Mary going to Bethlehem at the right moment for Jesus to be born there. He was laid in a manger, for there was no room for Him in the inn. (The world and Israel are quite unconscious of the great event.)
Luke 2:8-20. An angel appears to the shepherds, and announces the birth of a Savior, Christ the Lord (not ' King of the Jews' here, as in Matthew). A multitude of the heavenly host praise God and say, "Glory to God in the highest, and on earth peace, good pleasure in man." (Compare the angels' joy when the first creation began: Job 38:4-7.)
The shepherds visit Bethlehem and find the babe lying in the manger; they make known the visit of the angel. The people wondered, but Mary kept all these things and pondered them in her heart.
Luke 2:21-40. Jesus is circumcised, and presented in the temple. To Simeon it had been communicated that he should live till he had seen the Lord's Christ. He takes the babe and praises God that his eyes had seen God's salvation: a light for revelation of the Gentiles (as it should read), and the glory of Israel (Gentiles here put first: cf. Isa. 49:6).
Simeon said to Mary that Jesus was set for the fall (through their unbelief) and rising up of many in Israel. He would be the means of many hearts being revealed, for His presence would be a test.
Anna, a prophetess, also praised the Lord, and spake of Him to all that waited for redemption in Jerusalem (a remnant separate from the nation as such).
The child grew and waxed strong in spirit (the 'tender plant' of Isa. 53:2), filled with wisdom, and God's grace was upon Him.
Luke 2:41-52. Jesus found in the midst of the doctors when twelve years old, asking questions (not yet teaching, except by His questions and His answers). He said, "I must be about my Father's business," but went with His parents and was in subjection to them (the two things being beautifully combined). Jesus advanced in wisdom and stature, and in favor with God and man.
Luke 3:1-18.
The rulers of the various districts of Syria are given, and the names of the high priests introduced. The preaching and baptism of John. He teaches righteousness to each class that comes before him. Matt. 3:1; Mark 1:4.
Luke 3:19, 20. John speaking faithfully to Herod is imprisoned by him. Matt. 14:3; Mark 6:17.
Luke 3:21, 22. Baptism of Jesus, who in grace associates Himself with those who tremble at God's word through John. The Holy Spirit descends upon Him like a dove, and a voice from heaven declares God's delight in Him. Matt. 3:13; Mark 1:9.
Luke 3:23-38. Jesus began to be about thirty years of age. His genealogy is traced to Adam, for there is now grace to mankind generally, which is more than the fulfillment of promises to Abraham and David.
Luke 4:1-13.
The temptation of Jesus (the order of the temptations differs from that in Matthew: the spiritual and severest trial being given here last, according to the moral order in this gospel). Matt. 4:1; Mark 1:12.
Luke 4:14-30. Jesus preaches in Galilee and Nazareth, where He had been brought up (and where He had been in favor with man as well as God, chap. 2:52), but on now telling them of how grace had, even in Old Testament times, gone out to the Gentiles, they reject Him, and in hatred seek to kill Him. Matt. 4:23; Mark 1:14.
Luke 4:31-37. Jesus at Capernaum. In their synagogue was one possessed by an unclean demon, who knew Jesus to be the Holy One of. God. He is silenced and cast out. Mark 1:21.
Luke 4:38,39. Simon's wife's mother cured of a great fever. Matt. 8:14; Mark 1:29.
Luke 4:40-44. Many cured: the demons own Him to be the Son of God. The people wish Jesus to remain; but He said He must preach the kingdom of God to other cities also.
Luke 5:1-11.
Jesus teaches out of Peter's ship. Peter's conversion; he discovers God in Jesus, and learns his own sinfulness. He is called to be a fisher of men. Matt. 4:18; Mark 1:16.
Luke 5:12-15. Cleansing of the leper. Jesus could touch the unclean without being defiled, and could cure the incurable. Matt. 8:1; Mark 1:40.
Luke 5:16-26. Jesus withdraws to the desert and prays; He cures a paralytic let down through the roof, and shows that He has power on earth to forgive sins. Matt. 9:1; Mark 2:1.
Luke 5:27-39. Call of Levi, a tax-gatherer, who makes a great feast. The Pharisees complain that Jesus ate with sinners; but He came for sinners. The disciples of the Lord could not fast while the Bridegroom was with them. The new order of things brought in by Christ; the new wine must be put into new vessels. Matt. 9:9. Mark 2:14.
Luke 6:1-5.
The disciples pluck the ears of corn on the sabbath-day. Jesus refers to what David did when he was hungry. Matt. 12 I; Mark 2:23.
Luke 6:6-11. The withered hand cured also on the sabbath. For the Son of man was Lord of the sabbath, and it was lawful to do good on that day. Matt. 12:10: Mark 3:1.
Luke 6:12-16. Jesus retires to a mountain to pray, and continues all night in prayer. He chooses the twelve apostles. Matt. 10 i; Mark 3:13.
Luke 6:17-19. A multitude from Judaea and the north come to hear and to be healed. They sought to touch Jesus, for virtue went out of Him.
Luke 6:20-49. Teaching which applies to the remnant represented by the disciples, and the principles of the kingdom brought out (similar to the sermon on the mount). The disciples as believers are distinguished from, and contrasted with, those who are happy in this world without Christ. They are to show grace and manifest divine love, as He did, and to represent the character of God in an evil world.
Luke 7:1-10.
The centurion's servant healed. The faith of this Gentile not only grasped the power and authority of Jesus, but it led him to own the place of nearness belonging to the Jew in seeking their mediation between himself and the Lord. (Luke alone mentions this latter feature according to the principle " to the Jew first, and also to the Gentile.'') Matt. 8:5.
Luke 7:11-17. The widow of Nain's son who had died was the only son of his mother. Jesus had compassion on her, and raised him to life. The people glorified God, and said that God had visited His people.
Luke 7:18-35. John, whose faith wavers, sends messengers to Jesus. He refers to what He is doing (His acts answered to the prophecies respecting Messiah); blessed were those who were not offended in Him. He then teaches respecting John. Self-righteousness had rejected God's counsel by John, and hates the grace come in Christ. Matt. 11:2.
Luke 7:36-50. A woman (a child of wisdom) washes the feet of Jesus and anoints them with ointment. The Pharisee, his host, thought Jesus not even a prophet; or He would have known that she was a sinner. Jesus speaks the parable of the two debtors. The woman's sins are forgiven. She loved much.
Luke 8:1-3.
Mary Magdalene, Joanna, and Susanna, and many others, ministered unto Jesus of their substance (grace had touched their hearts, and He could now accept the fruit thereof: cf. Phil. 4:17).
Luke 8:4-15. Parable of the sower. The seed is the word of God. (Sowing this seed was a new work. Christianity works by what it brings into the world, for there all is ruin and barrenness.) Matt. 13 I; Mark 4:1.
Luke 8:16-18. Teaching (similar to the sermon on the mount) as to the effect and growth of the word where it has been received.
Luke 8:19-21. The receivers and doers of the word are His mother and His brethren. Matt. 12:46; Mark 3:31.
Luke 8:22-25. The difficulties the doers of the word would encounter, but the Lord though absent (in sleep) was yet, in another sense, present with them in the boat; He rebuketh the storm. Matt. 8:23; Mark 4:35.
Luke 8:26-39. The one possessed among the Gadarenes. Though the demons had tormented the man, they now entreat the Lord not to torment them, and own Him as Son of God most high. The demons were cast out, but alas, the people begged the Lord to depart from them. They had lost their swine! Matt. 8:28.
Luke 8:41-56. Jairus' daughter raised to life; the woman with an issue of blood, whose touch of faith drew forth virtue from the Lord. Matt. 9:18; Mark 5:22.
Luke 9:1-6.
The twelve sent out. to preach the kingdom of God and to heal the sick. (They, in accordance with the character of this gospel, are not here told, as in Matthew, to avoid the Gentiles and the Samaritans.) Matt. 10:1; Mark 6:7.
Luke 9:7-9. Herod fears that John whom he beheaded has risen from the dead. Matt. 14:1; Mark 6:14.
Luke 9:10-17. The twelve return, and are taken aside privately. The five thousand fed. Matt. 14:13; Mark 6:30; John 6:1.
Luke 9:18-27. Unbelief and uncertain opinions respecting Jesus. Peter owns Him as God's anointed, but now the time was past to proclaim that, for as Son of man He would suffer and be rejected. (Hence the disciples must share in His rejection, and the glorious kingdom be postponed.) Matt. 16:13; Mark 8:27.
Luke 9:28-36. The transfiguration gives a sample of the glory for the sustainment of faith, and is also the confirmation of the prophets: cf. 2 Peter 1 (The entrance of Moses and Elias into the bright cloud is named in this gospel, as also the consequent fear of the disciples in seeing men in the Shekinah-in the glory of God.) Matt. 17:1; Mark 9:2.
Luke 9:37-45 Jesus casts out a demon, which the disciples could not; but this was to sink deep into their ears, that the Son of man, who could command the demons, would Himself be delivered into the hands of men. Matt. 17:14; Mark 9:14.
Various forms and aspects of self are manifested to the end of the chapter.
Luke 9:46-48. The disciples dispute who should be the greatest, though the Lord had just been speaking of His rejection. Matt. 18:1; Mark 9:33.
Luke 9:49, 50. One casting out demons, who followed not with the disciples, is forbidden by them. But the Lord corrects them, saying, " He that is not against us is for us." Mark 9:38.
Luke 9:51-56. Jesus setting His face to go to Jerusalem, the Samaritans of a village would not receive Him. James and John asked if fire should be called from heaven to consume them. The Lord rebuked them: they knew not of what spirit they were.
Luke 9:57-62. Two offer to follow Jesus, and another He bids to follow Him; but there is testing for all in outward circumstances and in natural ties; no one who has put his hand to the plow and looks back is fit for the kingdom of God. Matt. 8:19.
Luke 10:1-12.
The seventy disciples sent out (their mission is mentioned only by Luke, and it is not restricted to Israel).
Luke 10:13-16. Woes upon the cities where the works of power had been wrought, and which had not repented. Matt. 11:20.
Luke 10:17-20. The seventy return with joy; but a portion in heaven was far better than power over the enemy on earth. The Lord looked forward to the end, when Satan would be actually expelled from heaven: cf. Rev. 12:7-13.
Luke 10:21. The Lord's heavenly joy in the Father.
Luke 10:22. The Son known to none but the Father: the Father known to the Son, and by Him revealed to others.
Luke 10:23,24. The disciples were blessed in the things they saw (an insight into eternal life), which prophets and kings had desired to see.
Luke 10:25-37. A lawyer asks what he shall do to inherit eternal life. The Lord quotes the law to him, on the principle of Do this and live; but as he wished to justify himself, the Lord relates the parable of the good Samaritan. The grace that now comes out far exceeds all the needs of man. Helpless sinners are cured, carried, and cared for till the Lord returns.
Luke 10:38-42. Jesus with Martha and Mary.. The one was careful and troubled about many things; the other had chosen the good thing, to sit at the feet of Jesus and hear His word.
Luke 11:1-4. Jesus teaches the disciples to pray (in a manner suited to their position at the time, before redemption had been wrought, and before the Holy Spirit had been given). Matt. 6:9.
Luke 11:5-13. Teaching similar to the sermon on the mount. Matt. 5;6;7
Luke 11:14-26. Jesus charged with casting out demons by Beelzebub. The Lord shows the folly of a kingdom being divided against itself. One must be stronger than the strong man in order to cast him out. The last state of the nation would be worse than the first. Matt. 9:32.
Luke 11:27-32. The Virgin was blessed, but more blessed are they that hear the word of God and keep it. But the people would not hear the words nor regard the works of the Lord. The queen of Sheba and the men of Nineve should rise in judgment against that generation. Matt. 12:38.
Luke 11:33-36. Light is to be seen. The light of the body is the eye: if the eye be single in its object the body is full of light; but if the eye be evil, the body is full of darkness. Take heed therefore that the light that is in thee be not darkness. Matt. 5:15.
Luke 11:37-54. The Lord pronounces woes upon the scribes, the Pharisees, and the doctors of the law; but this only stirs up their opposition in deadly hatred. Matt. 23:13.
Luke 12.
Instead of having the Messiah on earth, the disciples are put in the place of testimony, by the power of the Holy Spirit, with the world against them.
Luke 12:1-7. All things shall be revealed. The disciples were not to fear those who could kill the body only, but were to fear Him who has eternal power, and to whom they were of great value. Matt. 10:26.
Luke 12:8-12. Encouragement to confess Christ: blasphemy against the Holy Spirit should never be forgiven. When arrested the Holy Spirit would teach them what to say.
Luke 12:13-21. The parable of the rich man who, in covetousness, laid up treasure on earth for himself and was not rich toward God.
Luke 12:22-34. By various illustrations the Lord declares the Father's care for them. They were to seek the kingdom of the Father, and necessary things would be added to them. They were not to lay up treasures on earth, but in heaven; for where their treasure was their heart would be also.
Luke 12:35-48. Attitude of those who wait for their Lord, watching and ever ready to open to Him immediately; and, as faithful servants, diligently fulfilling the stewardship He has placed them in.
Luke 12:49-53. Jesus came to cast fire on the earth and to cause division in families (the consequence of His rejection [cf. Luke 2:14] and of some being called by grace).
Luke 12:54-57. The people were hypocrites, and did not discern the time (they were a guilty nation, and judgment was approaching).
Luke 12:58,59. They were to seek to be reconciled quickly, or they would have to pay the very last mite (a word to the Jewish nation, which, alas, they heeded not, and consequently were delivered up to the Gentiles: cf. Isa. 40:2).
Luke 13:1-9.
Calamities had overtaken some of the people, and they should all perish except they repented; but there would be a delay granted, as the parable of the fruitless fig tree shows, which was allowed to stand for another year: cf. Acts 1-7
Luke 13:10-17. The bent-down woman healed on the Sabbath, which raised the indignation of the ruler of the synagogue; but the Lord showed that He was really undoing the work of Satan who had bound this daughter of Abraham eighteen years.
Luke 13:18-21. The parables of the mustard seed and of the leaven depict the kingdom which should be set up on the judgment and setting aside of the Jewish nation, though both parables teach that evil will find an entrance into that kingdom. Matt. 13:31; Mark 4:30.
Luke 13:22-30. Strive to enter in at the strait gate (that is, by repentance and faith in the rejected Christ). Many will strive when too late.
Luke 13:31-33. Jesus warned of Herod by the Pharisees. His message to “that fox”, A prophet cannot perish out of Jerusalem.
Luke 13:34, 35. Jesus laments over Jerusalem. He would often have gathered her children and protected them: but now her house was left desolate; they should not see Him till they could say, Blessed is he that cometh in the name of the Lord. Matt. 23:37.
Luke 14:1-6.
Jesus healeth a man with the dropsy on the Sabbath: the Pharisees object, but cannot answer Him.
Luke 14:7-11. Humility is taught. He that exalts himself shall be abased, and he that humbleth himself shall be exalted.
Luke 14:12-14. Whom to invite to a feast, in imitation of God.
Luke 14:15-24. The great supper. God's grace does not find acceptance with man; but grace does not weary, some are brought in and others compelled, that the house may be filled. Matt. 22:1.
Luke 14:25, 26. What discipleship involves, even hating natural relationships for Christ's sake. Matt. 10:37.
Luke 14:27-33. He that does not bear His cross cannot be His disciple. He must count the cost. All must be forsaken to be a disciple of Christ.
Luke 14:34, 35. Salt is good, but if unsavory it is useless: not even fit for the dunghill. (An unspiritual christian is not a fit associate for the saints, nor the world.)
Luke 15.
A three-fold description, forming one parable, in answer to the charge of Jesus receiving sinners.
Luke 15:1-7. The lost sheep. Jesus the Good Shepherd recovers it from the wilderness and carries it home: cf. Isa. 6. There is joy in heaven over one repenting sinner.
Luke 15:8-10. The lost piece of money. The Holy Spirit recovers a lost one in the house. There is joy in the presence of the angels of God over one sinner that repenteth.
Luke 15:11-32. The prodigal son wandered into the world in willfulness, and spent all in riotous living. The world's friendship ceases then, and want is the result. This makes him think of his father's house: he will go to him, confess his sin, and ask to be made a servant. But his father's love is not altered; the prodigal is received as a son: they began to be merry. It exemplifies how the Father receives a repentant sinner. The self-righteous brother could not understand grace.
Luke 16:1-13.
The unjust steward is commended not for his injustice, but for sacrificing the present for future advantage. The disciples are to use earthly possessions entrusted to them with a view to the future.
Luke 16:14-18. The covetous Pharisees reproved. They justified themselves; but they rejected the kingdom into which men pressed; they were also convicted of despising God's law and order in the matter of divorce. Cf. Mal. 2:14-16.
Luke 16:19-31. The parable of the rich man and Lazarus. (Present prosperity no longer a proof of being God's chosen ones.) The rich man had not used earthly things with a view to eternity.
Luke 17:1, 2.
Woe to those who cause offenses or stumbling-blocks.
Luke 17:3, 4. An offending brother is to be rebuked and forgiven.
Luke 17:5, 6. The apostles ask for more faith.
Luke 17:7-10. Masters expect their servants to serve them before they serve themselves. (A needed we for all the Lord's servants.)
Luke 17:11-19. The ten lepers. Nine are content to receive the blessing without giving thanks to the Lord; the tenth, a Samaritan, values Jesus above the ordinances of the law: his faith is beyond the dispensation.
Luke 17:20-37. On the coming of the Lord in power and judgment.
Luke 18:1-8.
The importunate widow (figure of Israel). If an unjust judge avenges the suppliant, how much more shall God avenge His earthly people at the coming of the Lord?
Luke 18:9-14. The self-satisfied Pharisee and the tax-gatherer: the latter in brokenness of spirit, and with the sense of sinfulness before God, goes to his house justified.
Luke 18:15, 16. Jesus received little children. Matt. 19:13; Mark 10:13.
Luke 18:18-30. The rich young ruler asks what he shall do to inherit eternal life. He is directed to the law. He said he had kept that from his youth. He is then told to sell all that he had and distribute unto the poor, and to follow the Lord. But he clings to his earthly advantages and loses eternal blessing. Matt. 19:16; Mark 10:17.
Luke 18:31-34. Jesus speaks of His sufferings at Jerusalem, His death, and His resurrection. Matt. 20:17; Mark 10:32.
Luke 18:35-43. A blind man near to Jericho appeals to Jesus as Son of David, and receives his sight. Matt. 20:29; Mark 10:46.
Luke 19:1-10.
Zacchæus blessed: for the Son of man had come to seek and to save the lost. (When He comes the second time it will be to rule and judge, as is shown in the parable that follows.)
Luke 19:11-27. Parable of the pounds: each receives the same-gifts which the servants of the Lord receive, and for the use of which they must give account. (All who take the place of servants are dealt with as such.)
Luke 19:28-40. The entry of Jesus into Jerusalem. In this gospel they cry, "Blessed be the king that cometh in the name of the Lord. Peace in heaven." (Cf. peace on earth, chap. 2:14. Earth had rejected the Prince of peace, hence now it is peace in heaven and glory in the highest.) Matt. 21 I; Mark 11:1; John 12:12.
Luke 19:41-44. Jesus weeps over Jerusalem and foretells its destruction.
Luke 19:45-48. The temple cleared of the merchants. (This was done at the commencement of the Lord's ministry, John 2:13-17, and now again at the close.) Matt. 21:12; Mark 11:15.
Luke 20:1-8.
The authority of Jesus is demanded by the chief men of the notion. He asks them Was the baptism of John from heaven or of men? They are afraid to say. Then He will not tell by what authority He was acting. (But He seeks to reach their conscience by a parable.) Matt. 21:23; Mark 11:27.
Luke 20:9-19. The parable of the husbandmen. The rulers perceived that it referred to them; but this only still further stirred up their enmity. Matt. 21:33; Mark 12:1.
Luke 20:20-26. They sent some to pretend that they were just men, seeking a plea on which to accuse Him to the governor. They asked if it was lawful to give tribute to Caesar. He perceived their craftiness, and answered with such wisdom as put them to silence. Matt. 22:15; Mark 12:13.
Luke 20:27-38. The Sadducees and the resurrection. All the dead still live unto God, and shall rise again. Matt. 22:23; Mark 12:18.
Luke 20:39-44. Son and yet his Lord? He was God, though He was man. Matt. 22:41; Mark 12:35.
Luke 20:45-47. The hypocrisy of the scribes exposed. Mark 12:38.
Luke 21:1-4.
The widow's mites. Mark 12:41. Verses 5-19. General instructions for the future Jewish remnant, but applicable also to the disciples themselves in their Christian testimony, as seen in the Acts of the Apostles. Matt. 24: 1; Mark 13:1.
Luke 21:20-24.-The destruction of Jerusalem by the Romans in the days of vengeance, and its desolation during all the rest of the times of Gentile rule.
Luke 21:25-28. Events of the last days in the great tribulation.
Luke 21:29-38. Exhortations that the day of distress may be a sign of deliverance to those who have faith. (It is Luke's province to notice the Gentiles: all nations," all the trees,' &c., and he only gives, in this prophecy of the Lord, the approaching ruin of Jerusalem: the days of vengeance.')
Luke 22:1, 2.
The last passover draws near: they seek to kill the Lord, but fear the people. Matt. 26:1; Mark 14:1.Luke 22:3-6. Judas covenants to betray Jesus in the absence of the people. Matt. 26:14; Mark 14:10.
Luke 22:7-23. The passover and the Lord's supper. (Verses 19, 20 are inserted parenthetically, for Judas was present at the passover, but not at the Lord's supper: cf. John 13:30.) Matt. 26:17; Mark 14:12.
Luke 22:24-30. Strife who should be the greatest. Divine love delights to serve and to take the lowest place. In the reckoning of grace He says they had continued with Him in His trials. He would appoint unto them a kingdom: they should sit on thrones judging the twelve tribes of Israel (yet in that very night they all forsook Him). Matt. 20:25.
Luke 22:31-34. Peter's fall foretold. The Lord had prayed for him, and in grace speaks of his restoration when he was to strengthen the brethren.
Luke 22:35-38. The disciples are told to buy a sword (as it were, to take care of themselves: He was going to leave them).
Luke 22:39-46. The garden of Gethsemane. The intense sufferings of the perfect Man at the prospect of bearing the judgment due to sin, is seen in this gospel. An angel strengthens Him. Matt. 26:36; Mark 14:32.
Luke 22:47-62. The arrest of Jesus: it was now their hour and the power of darkness. The denials of Peter, and his sorrow.
Luke 22:63-71. Trial of Jesus before the high priest. He would not assert His Messiahship, for henceforth as Son of man He would be sitting on the right hand of power in the heavens-His present heavenly place during Christianity. He also confessed that He was the Son of God. Matt. 26:57; Mark 14:53; John 18:12.
Luke 23:1-26.
Jesus arraigned before Pilate. He confessed that He was the King of the Jews. He is sent to Herod, who was glad and hoped to see some miracles done by Him. The Lord would answer none of his many questions. He is sent back to Pilate in a gorgeous robe. Pilate and Herod are made friends. Pilate declares that neither he nor Herod adjudged Him to be worthy of death; but the views of the chief priests prevailed: Jesus is delivered to be crucified, and Barabbas, a murderer, is released according to their choice. Matt. 27:1; Mark 15:1; John 18:28.
Luke 23:27-38. The crucifixion. Many followed Him lamenting: but the Lord told the women to weep not for Him, but for themselves and their children: days of judgment were coming. The Lord prayed for His executioners, but the rulers (Jews) and the soldiers (Gentiles) derided Him. The superscription in three languages said of Him, This is the king of the Jews. Matt. 27:32; Mark 15:21; John 19:16.
Luke 23:39-43. The bright example of God's grace in the salvation of the malefactor on the cross, his repentance giving refreshment to the Lord Jesus at the darkest moment.
Luke 23:44-49. Nature withholds its light for three hours, and the veil of the temple is rent. Jesus cries with a loud voice and into the Father's hands commends His spirit.
Luke 23:50-56. The burial of Jesus in an undefiled sepulcher of a rich man: cf. Isa. 53:9. Matt. 27:57: Mark 15:42; John 19:38.
Luke 24:1-12.
Visit of the women and Peter to the sepulcher. Matt. 28:1; Mark 16:2; John 20:1.
Luke 24:13-32. Jesus appears to two on their way to Emmaus. He interprets out of Moses and all the prophets the things concerning Himself. He made Himself known to them in an act which sets forth His death, and then became invisible. (This illustrates Christianity-eternal life. The Christ is cut off, and His own know Him now as dead, but alive in a new place, unseen by the natural eye.)
Luke 24:33-49. Jesus appears to the eleven, and speaks Peace to them. He is the same Jesus, but a risen Man: not a spirit, for a spirit has not flesh and bones as He had; and He also ' did eat before them.' (Cf. Acts 10:41; 1 John 1:1-3.) He opened their understanding that they might understand the scriptures. Repentance and remission of sins was to be preached among all nations, beginning at Jerusalem (showing that grace super abounded); but they were to tarry at Jerusalem until endued with power from on high by the gift of the Holy Spirit.
Luke 24:50-53. The Lord's ascension, without which the Holy Spirit could not come. He did not ascend from Jerusalem, but from Bethany; from whence He had set out to be presented as King to Jerusalem. (He is now a Man in the glory, waiting for the moment to arrive when He shall come to fetch His ransomed ones to be with Him forever.) Mark 16:19.