2:11 Savior . . . Christ . . . Lord: Titles that encapsulate the mystery of Jesus and his mission. As Savior, Jesus rescues mankind from sin (Mt 1:21; Jn 4:42); as Christ, he is the awaited Messiah and king descended from David (1:32-33; Jn 1:49); as Lord, he sits enthroned at God's right hand and rules over all nations (Acts 2:34-36; Phil 2:11). See word study: Christ at Mk 14:61. Back to text.
2:13 heavenly host: An entire army of God's angels (CCC 333). praising God: A joyous note ringing throughout Luke (2:20; 5:26; 7:16; 13:13; 17:15; 18:43; 24:53). Back to text.
2:14 Glory to God: A short hymn commonly known by its Latin title, Gloria in Excelsis Deo. peace: Not the mere absence of conflict but a peace rooted in one's reconciliation with God. Jesus' bestowal of peace is prominent in Luke (7:50; 8:48; 19:38; Jn 14:27). See note on Mt 5:9. with whom he is pleased: Similar words resurface at Jesus' Baptism in Lk 3:22. This suggests a link between the two episodes: those baptized into Christ are those who are pleasing and at peace with God (Acts 2:38-41; Rom 5:1; Eph 2:11-19) (CCC 537). Back to text.
2:19 Mary . . . in her heart: Mary contemplates Jesus' birth and childhood, not from a distance, but as a participant in the mystery (1:35, 43; 2:51). Luke's insight suggests that Mary is either the direct or the indirect source of his information, since she alone could relate these hidden details of the story. Back to text.
2:21 circumcised: Like John, Jesus is named at his circumcision (1:59-60). The event initiates his full solidarity with God's covenant people, Israel (Gen 17:9-14; CCC 527). Back to text.
2:22 purification: The birth of a male child disqualifies an Israelite woman from touching any holy object or approaching the Temple for 40 days, after which time she must offer sacrifice in Jerusalem (Lev 12:1-8). Strictly speaking, these offerings cleanse women of legal impurity and have no connection with moral failures or guilt. Mary here gives the sacrifice of the poor: two "turtledoves", or two "pigeons" (2:24; Lev 12:8). • Several Church Fathers hold that Mary had no legal impurity to atone for. She nevertheless conformed herself to the Mosaic Law to avoid scandalizing others. Her submission was similar to that of Jesus, who was sinless yet received John's baptism of repentance (Mt 3:13-15). Back to text.
2:23 Every male . . . to the Lord: A paraphrase of Ex 13:2. It implies either that Jesus is consecrated as a priest or that he was purchased from the Levites by a redemption price of five shekels (Num 18:15-16). Either way, Mary and Joseph fulfill the Law faithfully (2:22, 24, 27) and completely (2:39). called holy: This fulfills the angel's announcement in 1:35. • Jesus' presentation parallels the OT dedication of Samuel, who was also taken by devout parents to the Temple (1 Sam 1:24-27). Since Samuel was offered to God to become a priest (1 Sam 1:11, 22), Luke may imply the same of Jesus' dedication. Back to text.
2:25 consolation of Israel: i.e., the time when many believed that Yahweh would rescue his people from Gentile rule (Romans) and reestablish the glorious kingdom of David in Jerusalem (1:71; 2:38). These hopes were linked with the coming Messiah (Mk 11:10; Acts 1:6). • Simeon's words evoke several Isaian promises along this line (Is 40:1; 52:9; 61:2-3). See note on Lk 4:43. Back to text.
2:29-32 Simeon's Nunc Dimittis (Latin for "now dismiss") extols the Child as the crown of God's covenant promises. • The oracle is a tapestry of Isaian prophecy fulfilled in Jesus. First, Jesus embodies God's salvation (2:30), recalling Is 40:5, 46:13, and 52:9-10. He is also a light shining to the Gentiles, evoking Is 42:6 and 49:6. As Messiah, Jesus is the covenant representative who takes Israel's vocation upon himself and completes the mission that was left unfulfilled at his coming, i.e., to pour out blessings on all nations (CCC 529). Back to text.
2:34 the fall and rising: Simeon's second oracle casts a shadow over the Child's future. He is the Messiah who will draw a line in the sand of Israel, causing the nation to divide itself by taking a stand for or against him (20:17-18; 1 Pet 2:6-8; CCC 587). Those who reject him stand self-condemned, while those who embrace him will be blessed (6:20-23, 4649). Back to text.
2:35 a sword will pierce: An advance glimpse of Calvary, when the rejection of Jesus by sinners will bear heavily on his Mother. Attached to her vocation is a grim expectation of maternal suffering (CCC 618). Back to text.
2:36 a prophetess: Like Miriam (Ex 15:20), Deborah (Judg 4:4), and Huldah (2 Kings 22:14) in the OT, Anna is a recognized interpreter of God's will for Israel.Other NT prophetesses appear in Acts 21:9. Back to text.
2:38 redemption of Jerusalem: Anna awaits God's deliverance for Israel and the Holy City. Her expectations mirror that of Simeon. See note on Lk 2:25. Back to text.
2:41-52 Luke alone records this episode of Jesus' boyhood. It stands off from the rest of his story, surrounded by years of silence on both sides. In addition, it brings Luke's Infancy Narrative full circle, so that his story begins and ends in the Temple (1:9; 2:46) (CCC 531-34). Back to text.
2:41 Passover: Jewish males were expected to travel to Jerusalem for three feasts each year: Passover, Weeks, and Booths (Deut 16:16). The yearly participation of Mary and Joseph highlights their faithfulness to God's Law. Back to text.
2:46 After three days: A time of great anxiety for Mary and Joseph. Thinking Jesus was with their caravan of Galilean pilgrims, they left the city without him. listening . . . asking: Jewish religious instruction often involved posing questions and wrestling with them in the light of Scripture. Jesus' insights as a boy astonished even the learned rabbis (2:47). • Allegorically (St. Ambrose, In Lucam): the discovery of Jesus in the Temple prefigures his Resurrection, when Christ will be three days absent in death, only to be found again in the flesh. The anxiety following his burial will likewise give way to joy and relief at his rising. Back to text.
2:49 Did you not know: Jesus is not rebuking Mary and Joseph, as though they had done something wrong, but instructs them on how their parental role must be subordinate to the will of his divine Father. His parents do have an important part to play in his mission, as indicated in the subsequent context, where Jesus submits himself to their leadership and honors them with the faithful obedience of a son (2:51). my Father's house: Literally, "in that of my Father". This could refer to the Temple specifically or to his mission from the Father more generally. Back to text.
2:52 Jesus increased: The human development of Jesus was a process of building character and acquiring experiential knowledge that kept pace with his physical and psychological growth (Prov 3:3-4). At the end of these developmental stages, Christ's life as a man was a perfect reflection of his divine Sonship (CCC 472). See note on Mt 24:36. • Luke's description recalls young Samuel's maturation in 1 Sam 2:26. Back to text.
3:1-2 Luke situates John the Baptist's ministry on the timeline of world events, intending readers to view him in the light of both civil and religious history. He moves from a wide focus to a more narrow one by considering the Roman emperor (Tiberius), Palestine's local rulers (Pilate, Herod, Philip, Lysanias), and Israel's priestly leaders (Annas, Caiaphas). Back to text.
3:1 Tiberius Caesar: The Roman Emperor from A.D. 14 to 37. His fifteenth year in office falls between A.D. 27 and 29. Pontius Pilate: The Roman procurator who governed Judea, Samaria, and Idumea from A.D. 26 to 36. Herod: Herod Anti-pas, son of Herod the Great. He governed Galilee and Perea from 4/1 B.C. until A.D. 39, while his half-brother Philip governed the regions northeast of Galilee from 4/1 B.C. until A.D. 34. Otherwise unknown, Lysanias governed the territory north of Palestine called Abilene. Back to text.
3:2 the high-priesthood: Israel's high priests held office one at a time. By NT times, Roman authorities appointed and deposed these priests at will. Annas: Ministered from A.D. 6 until his replacement in A.D. 15. His influence in Jerusalem endured long after his term of office (Jn 18:13, 24; Acts 4:6). Caiaphas: The son-in-law of Annas who ministered as high priest from A.D. 18 to 36. Back to text.
3:4-6 Isaiah's words announce the restoration of Israel and the world (Is 40:3-5). John is the desert voice calling Israel to prepare for the Lord's coming. Just as roads were improved for the procession of ancient kings, so John prepares for Jesus' arrival and the salvation of all flesh. • By citing the opening chapter of Isaiah's central section (chaps. 40-55), Luke cues an entire symphony of biblical promises to be fulfilled by the Lord. He will rescue the poor and oppressed (Is 41:17; 42:7; 49:13), pour out the Spirit (44:3), restore Israel (43:5-7; 48:20; 49:5), come to Jerusalem as King (40:9-10; 52:7-10), destroy his enemies (41:11-13; 47:1-15), and show mercy to his children (43:25; 44:22; 55:7). At the summit of this stands the messianic Servant, whose mission is to bless the nations (42:1-4; 49:1-6) and atone for sin (50:4-9; 52:13-53:12). All of this is fulfilled by Jesus (2:32; 22:37; 24:46; Acts 3:13). Back to text.
3:8 as our father: Israel traced its ancestry to Abraham (Gen 17:3-5; Is 51:2). Nevertheless, John warns that racial descent does not guarantee God's favor, since Abraham's true children are those who imitate his persevering faith (Jn 8:39-40; Rom 4:16). Back to text.
3:10-14 John directs his message to all persons and professions. The spiritual renewal he calls for entails, among other things, a return to social justice (3:11, 14), honesty (3:13), and generosity (3:11) (CCC 2447). See word study: Repentance at Mk 1:4. Back to text.
3:15 John . . . the Christ: The multitudes wonder if John is the Messiah. He denies this and speaks of the Messiah as one "mightier" than he (3:16; cf. Jn 1:20). See note on Mk 1:5. Back to text.
3:17 winnowing fork: According to common practice, grain was tossed into the air with a forked shovel. The wind blew away the useless chaff, while the grain kernels fell to the threshing floor to be gathered up and stored. God will similarly separate the righteous and wicked at the final Judgment (Ps 1:4-6; Mt 13:24-30). Back to text.
3:19 reproved by him: John denounced sin and summoned wrongdoers to be reconciled with God. In the case of Herod Antipas, John charged him with unlawfully marrying Herodias, the divorced wife of his brother Philip. See note on Mk 6:18. Back to text.
3:21-22 Luke abbreviates Jesus' Baptism, emphasizing that the Holy Spirit came upon him (4:18). This was to strengthen him for a later "baptism" of suffering (12:50). • Two OT oracles resonate in the background. (1) Isaiah 11:2 describes the "Spirit of the Lord" resting upon the Davidic Messiah, enabling him to judge the poor with "righteousness" and victoriously "slay the wicked" (Is 11:4). This fits Luke's portrait of Jesus as a minister to the poor (4:18; 6:20) and a Davidic king (1:32-33). (2) Isaiah 42:1 similarly portrays the "Spirit" descending upon the Servant of the Lord, who will minister to "the nations" (Is 42:6) and give sight to the "blind" (Is 42:7). Luke also depicts Jesus as the Servant who brings God's saving light to all nations (1:32; 22:37; 24:47) (CCC 536, 1286). Back to text.
3:21 praying: Luke often depicts Jesus praying during significant moments in his life (6:12; 9:18, 28; 11:1; 22:32, 41; 23:46; CCC 2600). Back to text.
3:22 as a dove: Symbolic of peace and innocence (Gen 8:10-11; Mt 10:16; CCC 701). See note on Mk 1:10. Back to text.
3:23-38 There are several differences between the genealogies of Jesus in Luke (3:23-38) and Matthew (Mt 1:2-16) that make it difficult to reconcile them in every detail. Two considerations should be noted to put their differences in perspective. (1) Matthew traces Jesus' lineage forward from Abraham, the forefather of Israel (Mt 1:2), while Luke traces his ancestry backward to Adam, the father of humanity (3:38). Thus while Matthew is stressing the kingship of Jesus over Israel, Luke is stressing his qualifications to be the Savior of mankind as a whole. (2) The two genealogies are substantially the same from Abraham to David, but diverge significantly in the generations that span from David to Jesus. It is quite possible that Matthew records the ancestry of Jesus' legal father, Joseph, and Luke records that of his biological mother, Mary. In this case, Matthew gives us the dynastic line that passes from David to Joseph through King Solomon (Mt 1:6), and Luke gives us the Davidic line more generally as it passes from David to Mary through Nathan (3:31). As with his Infancy Narratives, Luke may have obtained information about Jesus' family traditions from Mary herself. See notes on Lk 2:19 and Mt 1:2-17. Back to text.
3:23 thirty years of age: Luke alone notes Jesus' adult age, which the Jews generally considered the age of maturity. • Earlier emphasis on Jesus' royal mission links him with David (1:32; 2:4), who was also thirty when anointed king (2 Sam 5:4). Back to text.
3:31 son of David: Jesus' Davidic ancestry qualifies him for kingship in Israel, and the Father will install him on David's throne for ever (1:32-33, 69; 18:38; 20:41-44). See note on Lk 1:32-33. Back to text.
3:38 son of God: The final link of the genealogy points to Adam's sonship at creation. In light of the similar statements about Jesus (1:35; 3:22), Luke implies a connection between the two: Christ is a new Adam who regenerates a new humanity in the life and grace of God (Rom 5:14; 1 Cor 15:45). Back to text.
4:1-13 Luke's temptation narrative plots the course of Jesus' ministry. At question is the nature of his mission: What kind of Messiah will he be? Satan attempts to detour Jesus from the path of suffering to one of earthly power (4:6) and sensationalism (4:9-10). His final effort to tempt Jesus brings them to Jerusalem (4:9), which anticipates Passion Week and the defeat of Satan by the Cross (Heb 2:14-15; 1 Jn 3:8) (CCC 538-40, 2119). See note on Mt 4:1-11. • Allegorically (St. Ambrose, In Lucam): Christ goes into the wilderness to rescue man from his exile in sin. Since Adam's expulsion from Eden, man has languished in the desert of spiritual death, cut off from paradise. Christ pursues man in the desert to wrest him from the grip of the devil. Back to text.
4:2 forty days: The duration of Jesus' fast. • The number 40 is symbolic of probation and testing in the Bible. It is linked with the flood (Gen 7:4, 17), Moses' fast on Mt. Sinai (Ex 34:28), Israel's journey in the desert (Deut 8:2), the twelve spies' inspection of Canaan (Num 14:34), Israel's oppression by the Philistines (Judg 13:1), Elijah's fasting (1 Kings 19:8), and Nineveh's opportunity to repent at the preaching of Jonah (Jon 3:4). Back to text.
4:13 until an opportune time: The devil's defeat is as yet incomplete. He will continue fighting against God's kingdom (11:17-22) and will mount an aggressive assault on Jesus in Gethsemane (22:3, 39-53). Back to text.
4:16 Nazareth: Jesus' boyhood home (2:51). See note on Lk 1:26. synagogue: A small building used for worship and instruction in the Bible. Sabbath services were structured around the reading and exposition of the Law of Moses (Acts 15:21) and the prophets (4:17; Acts 13:15). See note on Mt 4:23. Back to text.
4:18-19 A reference to Is 61:1-2, with an additional excerpt from Is 58:6. Since many during NT times expected the Messiah to liberate Israel from the political domination of the Romans, the townspeople mistakenly thought these passages promised their national independence (CCC 439). • Isaiah's oracle picks up the language of Lev 25 regarding the jubilee year. As part of Israel's economic legislation, a jubilee was celebrated every 50 years. It signaled the remission of debts, the release of slaves, and the return of ancestral property to its original family owners. Isaiah projects this jubilee celebration into the future when God will come to release Israel from its slavery (idols) and debt (guilt). Jesus follows the spirit of Isaiah when he announces liberation from sin, not from political or economic subjugation (Rom 6:6). Elsewhere in Luke the word release (Gk. aphesis) means "forgiveness" (1:77; 3:3; 24:47). Back to text.
4:18 good news to the poor: Christ reserves many blessings for the lowly and powerless (1:52; 6:20; 14:12-14; 16:19-26; 18:1-8; 19:8-10; CCC 544, 2443). Back to text.
4:22 Joseph's son?: People naturally considered Jesus the offspring of Joseph, unaware of his virginal conception by the Holy Spirit (1:34-35; 3:23). The Nazarenes were skeptical about Jesus' credentials and felt he was unqualified to inaugurate Israel's national liberation (Mk 6:1-3). Back to text.
4:24 no prophet is acceptable: Jesus places himself in the company of the OT prophets, many of whom were rejected and even killed by fellow Israelites (11:47; 13:33-34; Acts 7:52). Back to text.
4:25-30 Jesus recalls the mission of Elijah and Elisha to explain his own. • These prophets lived during dark times, when God looked unfavorably upon the northern kingdom of Israel and sent blessings to the Gentiles instead. Elijah was sent to a widow in Sidon (1 Kings 17:1-16), and Elisha cleansed a Syrian leper (2 Kings 5:1-14). Jesus declares that the "acceptable year of the Lord" (4:19) will likewise be a time of blessing, even outside of Israel. This collided with Jewish perspectives that anticipated only punishment for Gentile nations. Back to text.
4:29 out of the city: The crowd probably intended to stone Jesus as a false teacher (Deut 13:10; Acts 7:58). Back to text.
4:31 Capernaum: The headquarters of Jesus' Galilean ministry (Mt 4:13; Mk 2:1). The town lies on the northern shore of the Sea of Galilee and thrived on its fishing industry. Back to text.
4:36 with authority and power: Many popular exorcists during NT times recited long incantations and used odorous roots to expel demons (Wis 7:20; Mt 12:27; Acts 19:13). Jesus, however, merely speaks a word and the spirits depart. Exorcism played a pivotal role in his campaign against Satan's kingdom (4:41; 8:28-29; 9:42; 11:14-20) (CCC 550). Back to text.
4:38-39 The healing of Peter's mother-in-law highlights the power of Jesus' word. Just as he vanquishes demons by rebuking them (4:35, 41), so Jesus rebuked the woman's illness. Her immediate recovery is evidenced by her hospitality. Back to text.
4:43 kingdom of God: A leading theme in the Gospels. It is mentioned more than 30 times in Luke. • The kingdom of Christ is closely connected with the ancient kingdom of David. For centuries David's empire lay in ruins, existing only in the minds of the prophets who foretold its glorious restoration by the Messiah (Is 9:6-7; Amos 9:11; Mk 11:10; Acts 1:6). Jesus now comes as the messianic heir to resurrect this fallen kingdom in a spiritual way, ruling from his throne at the Father's right hand (Mk 16:19; Acts 2:33-36). His everlasting reign in the heavenly Jerusalem thus fulfills God's covenant oath to establish David's throne for all time (1:32-33; Ps 89:3-4). Like David, Christ appoints a cabinet of royal ministers (apostles) to manage the daily affairs of the kingdom (22:28-30; 2 Sam 8:15-18; 1 Kings 4:1-6). Even the international scope of Christ's kingdom was prefigured in the Davidic empire, which not only ruled over the tribes of Israel but extended its dominion over other nations as well (2 Sam 8:1-14; 1 Kings 4:20-21) (CCC 543, 551-53). See note on Mt 16:19. • According to Vatican II, the kingdom of God is mysteriously present in the Church, where Christ reigns as king and shepherds his people through the Magisterium (Lumen Gentium, 3). The kingdom will reach its full perfection in heaven (Jn 18:36; 2 Tim 4:18; CCC 541). Back to text.
4:44 Judea: Sometimes denotes all of Palestine in Luke, including Galilee (1:5; 7:17; 23:5). Back to text.
5:1 lake of Gennesaret: Also called the Sea of Galilee (Mt 4:18) or the Sea of Tiberias (Jn 6:1). Back to text.
5:5 at your word: Though exhausted from a night of unsuccessful fishing, Peter places his faith in Christ, despite the apparent odds against catching anything. Back to text.
5:8 I am a sinful man: Peter's imperfections seem magnified to him in the presence of divine holiness (Gen 18:27; Is 6:5; CCC 208). Back to text.
5:10 James and John: Zebedee's sons enjoy a close relationship with Jesus (8:51; 9:28). you will be catching men: Peter's occupation points to his future mission, when Christ will send him and the other apostles to preach the gospel (Mt 28:18-20; Jn 21:15-17). Peter himself will play a leading role among the Twelve (22:31, 32; Acts 1:15-20; 2:14-40; 15:7-11). Back to text.
5:11 they left everything: Luke's Gospel stresses that Christian discipleship demands a loose attachment to worldly possessions and a willingness to part with them if necessary (5:28; 12:33; 14:33; 18:22). Back to text.
5:12 leprosy: An infectious skin disease that was damaging at several levels. (1) Physically, the disease could be painful and sometimes fatal. (2) Socially, the Law required lepers to be quarantined outside of Israelite society (Lev 13:45-46). (3) Religiously, lepers were ritually unclean and thus unable to participate in worship (Lev 13:3, 8). The combined weight of these burdens was extreme, and nothing would be more welcome than healing and cleansing. Back to text.
5:13 touched him: It was unthinkable for a Jew to touch a leprous outcast. Jesus nevertheless crosses this boundary and reverses the expected outcome: instead of contracting ritual uncleanness himself, he cleanses the leper of his ailment by the very act of touching him. This shows that Jesus brings into the world a new form of holiness that overpowers even defilement and disease. See note on Mt 8:1-9:38. Back to text.
5:14 as Moses commanded: The Law required lepers to be examined by a Levitical priest (Lev 14:1-9). Once a healing was verified, the former leper would offer a sacrifice tailored to his financial situation (Lev 14:10-32). This procedure restored him to full covenant participation in Israel. See note on Mt 8:4. Back to text.
5:16 he withdrew: Jesus does not want people to think he is merely a wonder-worker. See note on Mk 1:44. prayed: Solitary prayer is part of Jesus' teaching (Mt 6:5-6) and constant practice (9:18; Mk 1:35) (CCC 2602). See note on Lk 3:21. • Morally (St. Gregory Nazianzen): Christ serves as a model for both the active and the contemplative life, since we see in his example both the dignity of labor and the higher duty of laying aside work for prayer. Back to text.
5:17 Pharisees: Members of a Jewish renewal movement in Palestine, stringent in their obedience to the Law and concern for legal purity. They are often the accusers and enemies of Jesus (5:30; 6:2, 7; 11:37-54; 16:14). See topical essay: Who Are the Pharisees? at Mk 2. teachers of the law: Also called "scribes" (Mt 9:3; Mk 2:6). Back to text.
5:21 forgive sins: Jerusalem's Temple and priesthood were the official channels of forgiveness under the Old Covenant. Jesus challenges this system, offering reconciliation with God by his own authority and on his own terms. This is part of his mission to inaugurate the New Covenant (Jer 31:31-34). God only: A doctrine implicit in the OT (Ps 103:2-3; Is 43:25) that hints at Jesus' divine authority to remit sins (Eph 1:7; 1 Jn 1:7; CCC 1441). Back to text.
5:24 I say to you, rise: The skepticism of the crowd moves Jesus to demonstrate his authority. It is because sickness is often linked with sin that Jesus can display his forgiving power through a physical healing (Ps 107:17; Is 33:24). The outward miracle thus manifests the inward cleansing of the man's soul. Back to text.
5:26 they glorified God: Luke often notes this reaction to Jesus' work (7:16; 13:13; 17:15; 18:43; 23:47). Back to text.
5:27 tax collector: An occupation despised by many Jews. See note on Mk 2:14. Levi: Also named "Matthew" (6:15; Mt 9:9). Back to text.
5:31 a physician: A familiar analogy used by Jewish and Hellenistic teachers. For Jesus, it explains his ministry of extending mercy to outcasts (CCC 1503). those who are sick: Jesus' table-fellowship scandalized certain Jews, such as the Pharisees. Enjoying the company of those considered "unclean" implies that God opens the doors of mercy to everyone, pious and sinners alike (Mt 5:43-48; CCC 545, 588). Back to text.
5:32 not . . . to call the righteous: Jesus did not come to perpetuate Old Covenant standards of righteousness, which were designed to separate Israel from the sins and uncleanness of their Gentile neighbors (Lev 20:26). Jesus brings a new standard of righteousness that tears down the wall that barricades Israel from other nations, as he stretches the boundaries of God's covenant family to include everyone in need of mercy, even tax collectors and sinners. See note on Mt 5:20. Back to text.
5:33 yours eat and drink: Fasting in the company of Jesus would be as insulting as fasting at a wedding feast. It would nevertheless become important after his departure (5:35; Mt 6:16-18). Back to text.
5:35 the bridegroom: Yahweh was the divine husband of Old Covenant Israel (Is 54:5; Jer 3:20; Hos 2:14-20). Jesus now assumes this role as the divine spouse of the Church (Mt 25:1-13; Eph 5:25; Rev 19:7-9). Back to text.
5:36-39 Just as new garments and wine are incompatible with old garments and wineskins, so God's New Covenant cannot coexist with the Old. See note on Mk 2:21-22. • Allegorically (St. Augustine, De Quaest. Evang. 2, 18): the old wineskins signify the disciples, who would more easily burst than contain Jesus' heavenly teaching. Only after Pentecost do they become new skins, enabled by the Spirit to store in themselves a greater fullness of grace and truth. Back to text.
6:1 sabbath: Under the Old Covenant, every seventh day (Saturday) was set aside for worship and rest; and no man, woman, slave, or beast was permitted to work (Gen 2:3; Ex 20:8-11; Deut 5:12-15). By NT times, Sabbath observance was greatly emphasized as a symbol of Israel's unique relationship with God. The Pharisees made Sabbath observance a benchmark of Jewish faithfulness and added a multitude of precepts that differentiated between lawful and unlawful behavior. Even the slightest infraction of these Sabbath standards would bring one's religious commitment into question in the eyes of the Pharisees. Jesus, though frequently accused of disregarding the Sabbath, acts out the true meaning of the Sabbath by restoring and giving rest to suffering individuals on this day. Back to text.
6:2 not lawful: The Pharisees equate plucking grain with harvesting it. In their view, the disciples violated God's commandment to abstain from gathering crops (Ex 34:21). Back to text.
6:3 Have you not read: The question is intentionally sarcastic and would be taken as an insult by the well-educated Pharisees. what David did: Jesus appeals to a scriptural precedent from 1 Sam 21:1-6. • The legal exception once made for King David and his men to eat holy bread permits Jesus and his disciples to eat grain on the holy day of Sabbath. In both cases the strict regulations of the Torah were allowed to bend to meet a pressing need (hunger) and to serve the anointed king of Israel (David and Jesus). Back to text.
6:4 showbread: Twelve cakes of bread were replaced weekly in the Temple (Ex 25:30). When new loaves were set out on the Sabbath, Levitical priests ate the old ones (Lev 24:5-9). David and his men were permitted to breach this Levitical legislation by eating the bread reserved only for priests (1 Sam 21:6). Back to text.
6:5 Son of man: Hints at Jesus' messianic authority. See topical essay: Jesus, the Son of Man, at Lk 17. Back to text.
6:9 is it lawful: Jesus unmasks his opponents with a question: Is the Sabbath day for good or harm? The implied answer is obvious (for good) and designed to expose the malice of the Pharisees (6:7). For regardless of what Jesus does, they are already planning to harm him. In the end, it is the Pharisees who violate the Sabbath and walk straight into their own trap. Back to text.
6:10 his hand was restored: Jesus looks to the Sabbath as the most suitable day to relieve the oppressed of their burdens. • Allegorically (St. Bede, In Lucam): the crippled man signifies mankind corrupt and fallen from grace. His hand is withered in sin because it stretched forth to eat the forbidden fruit in paradise. Christ now comes with forgiveness to restore man to spiritual health. Back to text.
6:12 all night: Jesus undertakes a prayer vigil to prepare for his selection of the twelve apostles in the morning (6:13). See note on Lk 3:21. Back to text.
6:13 apostles: Those who will preach the gospel and lead the early Church. They are emissaries invested with Christ's royal and priestly authority (9:1-6; Mt 28:16-20) (CCC 765, 1577). See chart: The Twelve Apostles at Mk 3. • Like the 12 patriarchs of Israel (Gen 35:22-26), Jesus chooses 12 men to be the father figures of the renewed kingdom of Israel, the Church (22:28-30; Gal 6:16; Rev 21:14). Back to text.
6:17-49 Luke's "Sermon on the Plain" is similar to Matthew's longer "Sermon on the Mount" (Mt 5-7). Both begin with Beatitudes (6:20-22; Mt 5:3-10); both advocate love of enemies (6:27-36; Mt 5:43-48); and both end with the parable of two builders (6:47-49; Mt 7:24-27). The sermon encapsulates the high moral standards of the New Covenant. See note on Mt 5:1. Back to text.
6:17 Tyre and Sidon: Two coastal cities north of Palestine in Phoenicia. People from these areas are predominantly Gentiles— a fact that highlights Jesus' popularity outside Israel (2:31-32). Back to text.
6:20-26 The Beatitudes (6:20-22) stand opposite the covenant curses, or Woes (6:24-26; Deut 30:19-20). Jesus envisions the conditions of this life being overturned in the next, where the blessed can expect their present suffering to give way to future peace, and the prosperous can expect divine curses if wealth and notoriety have smothered their love for God. See notes on Mt 5:3-10. Back to text.
6:20 Blessed: God's children receive his blessing for their faith and adherence to his Law (11:28; Ps 1:1-2; Gal 3:9). See word study: Blessed at Mt 5:3. poor: This may denote material poverty defined by social or economic conditions as well as spiritual poverty defined by inward detachment. Note, however, that even the materially poor can be attached to the little they own, as even the wealthy can live in poverty of spirit (CCC 2444, 2546). See note on Mt 5:3. • Morally (St. Ambrose, In Lucam): the Lucan Beatitudes reflect the four cardinal virtues. The poor exhibit temperance as they shun the vain and excessive pleasures of the world. The hungry display justice as they share the plight of the lowly and give to those who have little. Those who weep exercise prudence as they lament the vanity of temporal things and look to what is eternal. Those hated by men exercise fortitude because they persevere when persecuted for their faith (CCC 1805-9). Back to text.
6:24 woe: A cry of impending distress used by the prophets of Israel (Is 5:8-22; Amos 6:1; Hab 2:6-20). Jesus voices the same cry to warn that disaster awaits the comfortable of the world whose prosperity and notoriety have turned them away from God and the demands of his covenant. rich: Society's most prosperous and prestigious members. Their success in this life can tempt them to overlook the need for God and his mercy. Worldly wealth is thus dangerous (14:33; 18:24) because it can lead to selfishness and a false sense of security (1 Tim 6:17-19; Heb 13:5; CCC 2547). Back to text.
6:27 Love your enemies: A revolutionary commandment. Under the Old Covenant, loving one's neighbor meant loving everyone within the covenant family of Israel (Lev 19:18). Jesus widens the scope of charity in the New, commanding a radical love that reaches out to everyone, even our enemies (Rom 12:9-21; 1 Jn 4:7-11). Back to text.
6:29 him who takes away: A warning against retaliation. Even when robbed of one's cloak (outer garment) and coat (inner garment worn next to the skin), Christians must fight the impulse to exact personal revenge on their oppressors (1 Cor 6:1-7) and be willing to part with belongings in the face of persecution (Heb 10:32-34). Back to text.
6:31 do so to them: The "Golden Rule" summarizes the moral law of the New Covenant and is a sure test to distinguish virtue from vice (Mt 7:12). Similar statements are found in the OT (Tob 4:15; Sir 31:15) (CCC 1970). Back to text.
6:35 sons of the Most High: From a Hebrew perspective, parents reproduce character traits in the children who bear their image (Gen 5:3). Jesus applies this same logic to the family of God: as the Father is forgiving and loving, even toward the unfaithful and undeserving, so his children must imitate his kindness toward all without discrimination. Back to text.
6:36 Be merciful: Mercy is the towering rule of Christ's kingdom (10:36-37; Mt 9:13; CCC 1458). • Jesus reformulates the teaching of Lev 19:2, replacing the command to imitate Yahweh's holiness with a command to imitate his mercy. The subtle difference between these divine attributes points to the difference between the Old Covenant and the New. The quest for holiness in ancient Israel meant that God's people had to separate themselves from everything ungodly, unclean, and impure, including Gentiles and sinners (Lev 15:31; 20:26). Jesus gives holiness a new focus, defining it as mercy that reaches out to others and no longer divides people into segregated camps or disqualifies some and not others to enter the family of God (CCC 2842). Back to text.
6:38 into your lap: By folding one's cloak over the belt, a pouch could be formed to carry grain from the marketplace. When grain was shaken and running over, the buyer was guaranteed a full and honest amount. The illustration shows how God's generosity overflows on our behalf. Back to text.
6:41 your brother's eye: It is foolish to correct others for slight faults when we ourselves are beset with greater ones. The size difference between a speck and a log makes such practice look ridiculous. Back to text.
6:45 abundance of the heart: The heart is the center of the person and the origin of all moral decisions. The goodness or wickedness of our heart is revealed through our life and deeds, just as a tree is known by the fruit that it bears (Mt 7:15-20; 12:33-37; 15:18-20). Back to text.
6:47-49 The parable of the Builders is about preparation and practical living (Mt 7:24-27; 1 Cor 3:10-15). The wise builder (6:48) hears Jesus' words and acts on them, investing great energy to dig a stable foundation for his life. The foolish builder (6:49) hears Jesus' words but fails to heed his warnings. The wise builder will stand secure at the Last Judgment, while the foolish builder will reap the tragic consequences of his sins and shortcuts. Back to text.
7:2 a centurion: A Roman officer in command of 100 soldiers. His non-Jewish identity is important background for this episode, and his exemplary faith looks forward to the conversion of the Gentile centurion Cornelius in Acts 10:1-48. Back to text.
7:6 I am not worthy: The centurion displays humility despite the popular sentiment that he is "worthy" to receive help from Jesus (7:4). He also respects cultural sensibilities, aware that Jews are discouraged from entering Gentile homes (Acts 10:28). See note on Mt 8:8. Back to text.
7:9 not even in Israel: The centurion's faith is astonishing and foreshadows the acceptance of Gentiles into the New Covenant Church (24:47; Mt 28:19). Back to text.
7:11 Nain: A small Galilean village about six miles southeast of Nazareth. It is not otherwise mentioned in the Bible. Back to text.
7:12 being carried out: A funeral procession that probably involved the young man's relatives and neighbors as well as hired mourners and musicians (Mt 9:23; Mk 5:38). a widow: The bereaved mother faces great hardship. With the death of her only son, she is left without family or economic security. Her livelihood would depend upon the charity of others in Israel (Deut 26:12). • Mystically (St. Ambrose, In Lucam): the widow signifies Mother Church, weeping for those who are dead in sin and carried beyond the safety of her gates. The multitudes looking on will praise the Lord when sinners rise again from death and are restored to their mother. Back to text.
7:13 the Lord: One of many uses of this title for Jesus in Luke (10:1; 11:39; 12:42; 13:15). It is used repeatedly in the Greek OT to translate God's personal name, "Yahweh". Back to text.
7:14 touched the bier: A shocking gesture. Although the Mosaic Law warns that contact with the dead renders Israelites unclean for an entire week (Num 19:11-19), Jesus reverses this expected outcome with his powerful word, arise. By bringing the dead to life again, he eliminates the very cause of legal defilement and therefore its undesired effects. Jesus elsewhere raises Jairus' daughter (Lk 8:40-56) and Lazarus (Jn 11:17-27) as signs of the Messiah's arrival (Lk 7:22; CCC 994). Back to text.
7:16 A great prophet: A popular view of Jesus by his contemporaries (24:19; Mt 16:14; 21:11, 46; Jn 6:14). • Jesus' miracle parallels the mighty works of the prophets Elijah and Elisha. (1) In 1 Kings 17:17-24, Elijah resuscitates the son of the widow of Zarephath. Luke's expression, "he gave him to his mother" (7:15), is taken verbatim from this episode. (2) In 2 Kings 4:32-37, Elisha likewise restores life to the son of a Shunammite woman. Back to text.
7:20 look for another?: John knows the Messiah is coming (3:16) but is uncertain whether Jesus fits the description. He may have been influenced by popular views that the Messiah would reign as king in Jerusalem and conquer the Romans. Jesus makes no moves in this direction, and John naturally wants reassurance. Back to text.
7:22 seen and heard: Jesus manifests his identity through his works. The restoration of the blind, the lame, the lepers, the deaf, and the dead together confirms that he is the Messiah (4:18-19; CCC 549). • These miracles recall Isaian prophecy about the wonders of the messianic era (Is 35:4-6; 61:1). Back to text.
7:24 A reed shaken: At one level, Jesus is speaking of the familiar reed plant that grew plentifully in the Jordan valley; on another, he is making a riddle-like comparison between a wavering reed and the immediately following image of a king living in luxury (7:25). These images come together in Herod Antipas, the chief opponent of John the Baptist. Not only was Antipas a tetrarch (ruler) who resided in the royal palaces at Tiberias, his capital city beside the Sea of Galilee, but he also commemorated the founding of Tiberias by minting coins stamped with the emblem of a reed. The contrast implied by Jesus' questions is stark: John is an uncompromising leader and even more than a prophet, while Antipas is an accommodating leader, whose weakness of character makes him less than a king. Back to text.
7:27 I send my messenger: A citation from Mal 3:1. John fulfills this prophecy as the Messiah's forerunner (Mk 1:2). • Malachi foresees the messenger who will prepare Israel for the Lord's arrival. This herald closely resembles the prophet Elijah (Mal 4:5). See note on Lk 1:17. Back to text.
7:28 none is greater: John the Baptist was the most illustrious prophet of the OT era (16:16). Unlike those before him, he did not merely see the blessings of the New Covenant from a distance but received them even before birth (1:15) (CCC 523, 719). Back to text.
7:32 like children: Jesus compares his generation to children who complain regardless of what games are suggested by others. Both the joyousness (We piped) of Jesus' ministry and the somberness (we wailed) of John's preaching were invitations to the kingdom, yet both were refused. Back to text.
7:35 wisdom is justified: God's children recognize the wisdom announced by Jesus and John and welcome it as an invitation to enter the kingdom. See note on Mt 11:19. Back to text.
7:36 One of the Pharisees: Three times Jesus dines with a Pharisee in Luke (11:37; 14:1). sat at table: Jews of that time customarily reclined on low couches near the floor to eat festal and ritual meals. They leaned upon a cushion on their left side and ate with their right hand. This explains how the woman stood at Jesus' feet while also standing behind him (7:38). Back to text.
7:37 a sinner: The host and dinner guests knew the woman's reputation, although her sins are not specified for the reader (7:39). Jesus' own reputation in 7:34 is confirmed, since he befriends even sinners to extend them mercy (CCC 545). alabaster flask: An elegant stone jar. The woman's lavish use of the ointment is an expression of her courage and contrition, as she goes beyond the already extravagant norms of Eastern hospitality (7:44-46; Gen 18:4-5). A similar episode occurs in Bethany before Passion Week (Mt 26:6-13; Jn 12:1-8). Back to text.
7:41 denarii: A denarius was a Roman coin equivalent to a laborer's daily wage. Central to the parable is the considerable difference between five hundred and fifty day's wages. Back to text.
7:47 for she loved much: As illustrated by the parable (7:4143), the woman's love was the effect of her forgiveness, not the cause of it (CCC 2712). Back to text.
7:49 even forgives sins?: Jesus claims to accomplish what only God can do for sinners. See note on Lk 5:21. Back to text.
8:1-3 Jesus' urgent mission left no time for him and the disciples to settle into a trade. Several women thus accompanied them to offer provisions and financial assistance. This challenged Jewish custom, which discouraged men from associating with women in public (Jn 4:27). Back to text.
8:4 in a parable: Parables either reveal or conceal divine mysteries. Here Jesus' message remains hidden to the crowds, although it is explained to the disciples (8:9-10). See word study: Parables at Mt 13:3. Back to text.
8:5-8 The parable of the Sower. Jesus sketches four different responses to the gospel. Three scenarios are unfruitful, while the good soil is receptive and produces a great harvest (8:8). As the sower, Jesus' ministry runs parallel to the OT prophets who encountered opposition and widespread unbelief (13:3334; Acts 7:51-53). See note on Mk 4:3-8. Back to text.
8:10 the secrets: Jesus explains the parable to his disciples instead of the crowds. He is preparing them for leadership roles in God's kingdom, the Church (22:28-30). See note on Mk 4:11. seeing they may not see: An allusion to Is 6:9-10. • Isaiah pronounced Yahweh's judgment on wayward Israel. It had the disciplinary effect of closing their eyes and ears to the truth and hardening their hearts to God's love. Even still, God preserved a "holy seed" (Is 6:13) or remnant of faithful people who believed in him. Jesus' own ministry falls in line with Isaiah's (Jn 12:39-40). Back to text.
8:16-18 The parable of the lamp explains Jesus' teaching strategy, where the mysteries of the kingdom will be hidden from the multitudes only temporarily. With the birth of the New Covenant Church, they will finally come to light (8:17; 12:2-3). • Morally (St. Augustine, De Quaest. Evang. 2, 12): Jesus encourages boldness in evangelical preaching. No minister of the gospel should conceal the light of truth beneath earthly fears of persecution. The faithful servant puts Christ's lamp in full view, displaying his truth for the benefit of all. Back to text.
8:18 Take heed: Jesus attaches great responsibility to his message (12:48). The blessings of God's truth must be treasured and shared, since whoever neglects or ignores them will lose them. Back to text.
8:21 my brethren: Not Mary's children, but probably the cousins of Jesus (CCC 500). See note on Mt 12:46. hear the word of God and do it: Jesus' spiritual family shares his life and follows his ways (6:35; 11:28; Jn 1:12; Rom 8:29). Mary's divine motherhood was established on this same basis; she embraced God's will throughout her life. See note on Lk 1:38. Back to text.
8:22-56 Three episodes highlighting the power of Jesus' word. At his command, raging storms are stilled (8:24), demons are cast out (8:29), and the dead are raised to new life (8:54). Back to text.
8:25 Who then is this: The disciples marvel at Jesus' divine power over nature (Job 26:12; Ps 89:9; 107:2829). See note on Mt 8:23-27. • Allegorically (St. Bede, In Lucam 31): Jesus' sleep signifies his death, an absence that strikes fear in the heart of his disciples. Beaten by waves of doubt, they are finally comforted when Christ awakes from the grave to put down the devil and strip him of the power of death. Back to text.
8:26 Gerasenes: The city of Gerasa was located east of the Jordan river and was one of the ten Gentile cities of the Decapolis (Mk 5:1, 20). This non-Jewish setting is accentuated by the presence of feeding swine (8:32), animals the Israelites would neither raise nor eat (Lev 11:7-8; Deut 14:8). Back to text.
8:30 Legion: A military term for 6,000 Roman soldiers. It points to the overwhelming presence of evil in the man and the intensity of the spiritual warfare taking place. The superiority of Jesus is made clear when his mere word conquers an entire army of Satan's forces (11:20). See note on 4:36. Back to text.
8:31 the abyss: The gloomy pit where demons are confined until the Last Judgment (2 Pet 2:4; Rev 9:1-11; 20:1-3). Back to text.
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