Luke Notes

Luke 3:23, Joseph, which was the son of Heli

The Genealogy

In Matthew, where unquestionably we have the genealogy of Joseph, we are told (Luke 1:16) that Joseph was the son of Jacob. In what sense, then, could he be called in Luke "the son of Heli"? He could not be by natural generation the son both of Jacob and of Heli. But in Luke it is not said that Heli begat Joseph, so that the natural explanation is that Joseph was the son-in-law of Heli, who was, like himself, a descendant of David. That he should in that case be called "son of Heli" ("son" is not in the Greek, but rightly supplied by the translators) would be in accord with Jewish usage (cf. 1 Samuel 24:16).

The conclusion is therefore inevitable that in Luke we have Mary's genealogy; and Joseph was "son of Heli" because espoused to Heli's daughter. The genealogy in Luke is Mary's, whose father, Heli, was descended from David.

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1077_1;

Luke 4:16, And he came to Nazreth where he had been brought up
Cf. Gateway: Luke 4:16

Jesus of Nazareth.

Our Lord visited Nazareth twice after beginning His public ministry.

See Matthew 13:54-58; Mark 6:1-6.

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1077_2;

Luke 4:19, To preach the acceptable year of the Lord
Luke 4:19

Accuracy of Scripture

A comparison with the passage quoted, Isaiah 61:1-2, affords an instance of the exquisite accuracy of The Scripture. Jesus stopped at "the acceptable year of the Lord," which is connected with the first advent and the dispensation of grace (Genesis 3:15; Acts 1:11; Ref. Note Page 1148_1;): "the day of vengeance of our God" belongs to the second advent (Deuteronomy 30:3; Acts 1:11; Ref. Note Page 1148_1) and judgment.

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1083_1;

Luke 7:44, and said unto Simon, seest thou this woman

Faith Proven By Works

See James 2:14-26.

When Jesus would justify the woman in the eyes of Simon, He points to her works, for only through her works could Simon see the proof of her faith; but when He would send the woman away in peace. He points to her faith, not her works. See Titus 2:14; Titus 3:4-8. His own works can never be to the believer his own ground of assurance, which must rest upon the work of Christ (cf. Matthew 7:22, 23). See "Assurance" (Isaiah 32:17; Jude 1:1).

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1089_1

Luke 11:1, one of his disciples said unto him, Lord, teach us to pray
Ref. Job Bible Study, Ch. 5.

Jesus' Doctrine of Prayer

This is the central New Testament passage on prayer.

In the Sermon on the Mount Christ had announced the new basis of prayer, viz.: relationship

(Matthew 6:9, 6:28-32).

The believer is a child of God through the new birth (Ref. Note Page 1117_1). The clear revelation of this fact at once establishes the reasonableness of prayer; a reasonableness against which the argument from the apparent uniformity of natural law shatters itself. God is more than a Creator, bringing a universe into being, and establishing laws for it; more than a decree-maker determining future events by an eternal fiat. Above all this is the divine family for whom the universe with its laws exists (Ref. Colossians 1:16-20; Hebrews 1:2; Hebrews 2:10, 11; Romans 8:17; Cf. Colossians 1:16-20; Hebrews 1:2; Hebrews 2:10, 11; Romans 8:17): "When ye pray, say. Our Father."

What God habitually does in the material universe concerns the reverent investigator of that universe. What He may do in His own family concerns Him, and them, and is matter for divine promise and revelation. Science, which deals only with natural phenomena, cannot intrude there (1 Corinthians 2:9).

Christ's law of prayer may be thus summarized:

• (1) He grounds prayer upon relationship, and reveals God as freely charging Himself with all the responsibilities, as His heart glows with all the affections of a Father toward all who believe on Jesus Christ (Matt. 6:25-32; 7:9-11). Prayer, therefore, is a child's petition to an all-wise, all-loving, and all-powerful, Father-God.

• (2) In the so-called Lord's prayer Christ gives an incomparable model for all prayer.

  • It teaches that right prayer begins with worship;

  • puts the interest of the kingdom before merely personal interest;

  • accepts beforehand the Father's will, whether to grant or withhold;

  • and petitions for present need, leaving the future to the Father's care and love.

  Used as a form, the Lord's prayer is,

  • dispensationally, upon legal, not church ground;

  • it is not a prayer in the name of Christ (cf. John 14:13, 14; 16:24); and

  • it makes human forgiveness, as under the law it must, the condition of divine forgiveness;

  • an order which grace exactly reverses (cf. Ephesians 4:32).

• (3) Prayer is to be definite (vs. 5, 6); and,

• (4) importunate, that is, undiscouraged by delayed answers.

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1090_1;

Luke 11:13, your heavenly Father give the Holy Spirit

Giving Of The Holy Spirit

It is evident that none of the disciples, with the possible exception of Mary of Bethany, asked for the Spirit in the faith of this promise. It was a new and staggering thing to a Jew that, in advance of the fulfilment of Joel 2:28, 29, all might receive the Spirit.

Mary alone of the disciples understood Christ's repeated declaration concerning His own death and resurrection (John 12:3-7). Save Mary, not one of the disciples but Peter, and he only in the great confession (Matthew 16:16), manifested a spark of spiritual intelligence till after the resurrection of Christ and the impartation of the Spirit (John 20:22; Acts 2:1-4).

To go back to the promise of Luke 11:13, is to forget Pentecost, and to ignore the truth that now every believer has the indwelling Spirit (Romans 8:9, 15; 1 Corinthians 6:19; Galatians 4:6; 1 John 2:20, 27). See Acts 2:4, See Ref. Note Page 1149_1.

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1096_1;

Luke 14:26, If any man come to me, and hate not his father, . .

Hate, Emotions.

All terms which define the emotions or affections are comparative. Natural affection is to be, as compared with the believer's devotedness to Christ, as if it were hate. See Matthew 12:47-50, where Christ illustrates this principle in His own person. But in the Lord the natural affections are sanctified and lifted to the level of the divine love (cf. John 19:26, 27; Ephesians 5:25-28).

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1098_1;

Luke 16:23, And in hell he lift up his eyes

Hades

Greek hades, "the unseen world," is revealed as the place of departed human spirits between death and resurrection. The word occurs, Matthew 11:23; Matthew 16:18; Luke 10:15; Acts 2:27, 31; Revelation 1:18; Revelation 6:8; Revelation 20:13, 14, [Ref. Matthew 11:23; Matthew 16:18; Luke 10:15; Acts 2:27, 31; Revelation 1:18; Revelation 6:8; Revelation 20:13, 14] and is the equivalent of the Old Testament sheol (Habakkuk 2:5). The Septuagint invariably renders sheol by hades.
See Ref. Matthew 11:23; Matthew 16:18; Luke 10:15; Acts 2:27, 31; Revelation 1:18; Revelation 6:8; Revelation 20:13, 14; Habakkuk 2:5.

Hades Summary:

• (1) Hades before the ascension of Christ. The passages in which the word occurs make it clear that hades was formerly in two divisions, the abodes respectively of the saved and of the lost. The former was called "paradise" and "Abraham's bosom." Both designations were Talmudic, but adopted by Christ in Luke 16:22; 23:43. The blessed dead were with Abraham, they were conscious and were "comforted" (Luke 16:25).

  The believing malefactor was to be, that day, with Christ in "paradise." The lost were separated from the saved by a "great gulf fixed" (Luke 16:26). The representative man of the lost who are now in hades is the rich man of Luke 16:19-31. He was alive, conscious, in the full exercise of his faculties, memory, etc., and in torment.

• (2) Hades since the ascension of Christ. So far as the unsaved dead are concerned, no change of their place or condition is revealed in Scripture.

  At the judgment of the great white throne, hades will give them up, they will be judged, and will pass into the lake of fire (Revelation 20:13, 14). But a change has taken place which affects paradise. Paul was "caught up to the third heaven . . . into paradise" (2 Corinthians 12:1-4).

  ? Paradise, therefore, is now in the immediate presence of God. It is believed that Ephesians 4:8-10 indicates the time of the change. "When he ascended up on high he led a multitude of captives." It is immediately added that He had previously "descended first into the lower parts of the earth," i.e. the paradise division of hades.

  ? During the present church-age the saved who died are "absent from the body, at home with the Lord." The wicked dead in hades, and the righteous dead "at home with the Lord," alike await the resurrection (Job 19:25; 1 Corinthians 15:52; Ref. Job 19:25; 1 Corinthians 15:52). See Matthew 5:22, Note Page 1000_2.
  

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1100_1;

Luke 17:21, the kingdom of God is within you

Where The Kingdom Of God Is

Greek Word: enfos = "in the midst."

It could not be said of a self-righteous, Christ-rejecting Pharisee, that the kingdom of God, as to its spiritual content, was within him. Our Lord's whole answer, designedly enigmatic to the Pharisees (Cf. Matthew 13:10-13), has a dispensational meaning. The kingdom in its outward form, as covenanted to David (2 Samuel 7:8-17) and described by the prophets (Zechariah 12:8, Ref. Note Page 976_2), had been rejected by the Jews; so that, during this present age, it would not "come with observation" (lit. "outward show") but in the hearts of men (cf. Luke 19:11, 12; Acts 1:6-8; Ref. Note Page 1147_1; Romans 14:17). Meantime, the kingdom was actually "in the midst" of the Pharisees in the persons of the King and His disciples. Ultimately the kingdom of heaven will come, with outward show. (See v. 24.)

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1100_2;

Luke 17:37, said unto them, Wheresoever the body is

See "Armageddon"

(Revelation 16:14; Revelation 19:17, See Note Page 1348_4).

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1101_1;

Luke 18:8, Son of man cometh, shall he fine faith on earth

Will Jesus Find Truth When He Returns

The reference is not to personal faith, but to belief in the whole body of revealed truth. (Ref. Romans 1:5; 1 Corinthians 16:13; 2 Corinthians 13:5; Colossians 1:23; Colossians 2:7; Titus 1:13; Jude 1:3; Cf. Luke 18:8; Romans 1:5; 1 Corinthians 16:13; 2 Corinthians 13:5; Colossians 1:23; Colossians 2:7; Titus 1:13; Jude 1:3.

(Ref. (Cf. Luke 18:8; Romans 1:5; 1 Corinthians 16:13; 2 Corinthians 13:5; Colossians 1:23; Colossians 2:7; Titus 1:13; Jude 1:3.)

See "Apostasy," Note Page 1101_d. of Luke 18:8; 2 Timothy 3:1, See Note Page 1280_1.)

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1101_2;

Luke 18:13, God be merciful to me a sinner

Mercy-Seat

Greek word: hilaskomai,

This word is used in the Septuagint and New Testament in connection with the mercy-seat (Ref. Exodus 25:17, 18, 21; Hebrews 9:5; Cf. Exodus 25:17, 18, 21; Hebrews 9:5).

As an instructed Jew the publican is thinking, not of mere mercy, but of the blood-sprinkled mercy-seat (Leviticus 16:5; See Note Page 147_1; "Propitiation," Romans 3:25; Ref. Note Page 1195_2). His prayer might be paraphrased, "Be toward me as thou art when thou lookest upon the atoning blood." The Bible knows nothing of divine forgiveness apart from sacrifice (see Matt. 26. 28, Note Page 1038_1).

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1101_d;

Luke 18:8, Faith

Apostasy.

Ref. Luke 18:8; 2 Thessalonians 2:1-12, 2 Timothy 3:1-8; Cf. Luke 18:8; 2 Thessalonians 2:1-12, 2 Timothy 3:1-8; (Ref. Luke 18:8; 2 Thessalonians 2:1-12, 2 Timothy 3:1-8.)

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1106_1;

Luke 21:20, And when ye shall see Jerusalem compassed with armies

Olivet Discourse

Verses 20, 24 are not included in the report of the Olivet discourse as given by Matthew and Mark. Two sieges of Jerusalem are in view in that discourse. Luke 21:20-24 refers to the siege by Titus, a.d. 70, when the city was taken, and verse 24 literally fulfilled. But that siege and its horrors but adumbrate the final siege at the end of this age, in which the "great tribulation" culminates. At that time the city will be taken, but delivered by the glorious appearing of the Lord (Revelation 19:11-21). The references in Matthew 24:15-28, Mark 13:14-26 are to the final tribulation siege; Luke 21:20-24 to the destruction of Jerusalem by Titus.

In Luke the sign is the compassing of Jerusalem by armies (Luke 21:20); in Matthew 24:15, and Mark (13:14) the sign is the abomination in the holy place (2 Thessalonians 2:4).

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1106_2;

Luke 21:24, and Jerusalem shall be trodden down of the Gentiels

The "times of the Gentiles"

The times of the Gentiles began with the captivity of Judah under Nebuchadnezzar (2 Chronicles 36:1-21), since which time Jerusalem has been under Gentile over-lordship.

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1107_1;

Luke 22:14, And when the hour whas come

The Last Passover

For order of events on the night of the last passover, see Matthew 26:20; Note Page 1037_2.

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1110_1;

Luke 23:33, And when they were come to the place

The Crucifixion Events

For order of events at the crucifixion, see Matt. 27:33;

Ref. Note Page 1041_1.

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1110_2;

Luke 23:33, And when they were come to the place, which is called Calvary

Stolid Indifference to the Cross

Jesus crucified is the true touchstone revealing what the world is: "The people stood beholding" in stolid indifference; the rulers, who wanted religion, but without a divine Christ crucified for their sins, "reviled"; the brutal amongst them mocked or railed; the conscious sinner prayed; the covetous sat down before the cross and played their sordid game. The cross is the judgment of this world (John 12:31).

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1111_1;

Luke 23:46, he gave up the ghost

Jesus Gives Up His Spirit

See Matthew 27:50; Note Page 1042_2.

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1111_2;

Luke 24:1, Now upon the first day of the week

The Resurrection

Matthew 24:1, Now upon the first day of the week

For order of events at the resurrection, see Matt. 28:1; Note Page 1043_1.

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1111_3;

Luke 24:13, And, behold, two of them went that same day

Jesus Appearances

Matthew 24:13, And, behold, two of them went that same day

For order of our Lord's appearances after His resurrection, see Matthew 28:9; ; Note Page 1043_2.

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1113_1;

Luke 24:51, And it came to pass, while he blessed them

Age Of Grace

The attitude of our Lord here characterizes this age. It is one of grace; an ascended Lord is blessing a believing people with spiritual blessings. The Jewish age was marked by temporal blessings as the reward of an obedient people (Deuteronomy 28:1-15).

In the kingdom-age spiritual and temporal blessings unite.

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1113_2;

Luke 24:51, and carried up into heaven.

Three Heavens

The Scriptures distinguish three heavens: first, the lower heavens, or the region of the clouds; secondly, the second or planetary heavens; and, thirdly, the heaven of heavens, the abode of God.

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1280_1; 2 Timothy 3:1, THIS know also, that in the last days perilous times

Troubling Times Predicted

2 Timothy 3:1,

The apostasy predicted.

The believer's resource -- the Scriptures.

Apostasy

Summary: Apostasy, "falling away," is the act of professed Christians who deliberately reject revealed truth

• (1) as to the deity of Jesus Christ, and

• (2) redemption through His atoning and redeeming sacrifice (1 John 4:1-3; Philippians 3:18; 2 Peter 2:l; Ref. 1 John 4:1-3; Philippians 3:18; 2 Peter 2:1).

Apostasy differs therefore from error concerning truth, which may be the result of ignorance (Acts 19:1-6), or heresy, which may be due to the snare of Satan (2 Timothy 2:25, 26), both of which may consist with true faith. The apostate is perfectly described in 2 Timothy 4:3, 4.

Apostates depart from the faith, but not from the outward profession of Christianity (2 Timothy 3:5).

Apostate teachers are described in 2 Timothy 4:3; 2 Peter 2:1-19; Jude 4, 8, 11-13, 16; [Ref. 2 Timothy 4:3; 2 Peter 2:1-19; Jude 4, 8, 11-13, 16].

Apostasy in the church, as in Israel (Ref. Isaiah 1:5, 6; Isaiah 5:5-7; Cf. Isaiah 1:5, 6; Isaiah 5:5-7), is irremediable, and awaits judgment (2 Thes. 2:10-12; 2 Pet. 2:17, 21; Jude 11-15; Rev. 3:14-16).

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24_3

The Abrahamic Covenant

Genesis 15:18

The Abrahamic Covenant as formed (Genesis 12:1-4) and confirmed (Ref. Genesis 13:14-17; Genesis 15:1-7; Genesis 17:1-8; Cf. Genesis 13:14-17; Genesis 15:1-7; Genesis 17:1-8) is in seven distinct parts:

• (1) "I will make of thee a great nation." Fulfilled in a threefold way:

  • (a) In a natural posterity?"as the dust of the earth" (Ref. Genesis 13:16; John 8:37; Cf. Genesis 13:16; John 8:37), viz. the Hebrew people.
  • (b) In a spiritual posterity?"look now toward heaven ... so shall thy seed be" (Ref. John 8:39; Romans 4:16, 17; Romans 9:7, 8; Galatians 3:6, 7, 29; Cf. John 8:39; Romans 4:16, 17; Romans 9:7, 8; Galatians 3:6, 7, 29), viz. all men of faith, whether Jew or Gentile,
  • (c) Fulfilled also through Ishmael (Genesis 17:18-20).

• (2) "I will bless thee." Fulfilled in two ways:

  • (a) temporally (Ref. Genesis 13:14, 15, 17; Genesis 15:18; Genesis 24:34, 35; Cf. Genesis 13:14, 15, 17; Genesis 15:18; Genesis 24:34, 35);
  • (b) spiritually (Ref. Genesis 15:6; John 8:56; Cf. Genesis 15:6; John 8:56).

• (3) "And make thy name great." Abraham's is one of the universal names.

• (4) "And thou shalt be a blessing" (Galatians 3:13, 14).

• (5) "I will bless them that bless thee." In fulfilment closely related to the next clause.

• (6) "And curse him that curseth thee." Wonderfully fulfilled in the history of the dispersion. It has invariably fared ill with the people who have persecuted the Jew?well with those who have protected him. The future will still more remarkably prove this principle (Zechariah 14:1-3; Matthew 25:40, 45; Deuteronomy 30:7; Isaiah 14:1, 2; Joel 3:1-8; Micah 5:7-9; Haggai 2:22; Cf. Deuteronomy 30:7; Isaiah 14:1, 2; Joel 3:1-8; Micah 5:7-9; Haggai 2:22; ).

• (7) "In thee shall all the families of the earth be blessed." This is the great evangelic promise fulfilled in Abraham's Seed, Christ (Ref. Galatians 3:16; John 8:56-58; Cf. Galatians 3:16; John 8:56-58).

  It brings into greater definiteness the promise of the Adamic Covenant concerning the Seed of the woman (Genesis 3:15).

  NOTE:?The gift of the land is modified by prophecies of three dispossessions and restorations (Ref. Genesis 15:13, 14, 16; Jeremiah 25:11, 12; Deuteronomy 28:62-65; Deuteronomy 30:1-3; Cf. Genesis 15:13, 14, 16; Jeremiah 25:11, 12; Deuteronomy 28:62-65; Deuteronomy 30:1-3). Two dispossessions and restorations have been accomplished. Israel is now in the third dispersion, from which she will be restored at the return of the Lord as King under the Davidic Covenant (Ref. Deuteronomy 30:3; Jeremiah 23:5-8; Ezekiel 37:21-25; Luke 1:30-33; Acts 15:14-17; Cf. Deuteronomy 30:3; Jeremiah 23:5-8; Ezekiel 37:21-25; Luke 1:30-33; Acts 15:14-17).

  See, for the other seven covenants:

  • Edenic (Gen. 1. 28);
  • Adamic (Gen. 3. 15);
  • Noahic, (Gen. 9. 1)
  • Abrahamic (Gen. 15. 18);
  • Mosaic (Ex. 19. 25);
  • Palestinian (Deut. 30. 3);
  • Davidic (2 Sam. 7. 16);
  • And The New (Heb. 8. 8).

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147_1; Leviticus 16:5, two kids of the goats for a sin-offering

The two goats.

The offering of the high priest for himself has no anti-type in Christ (Hebrews 7:26, 27).

The typical interest centres upon the two goats and the high priest.

Typically

• (1) all is done by the high priest (Heb. 1:3, "by Himself"), the people only bring the sacrifice (Matt. 26:47; Matt. 27:24, 25).

• (2) The goat slain (Jehovah's lot) is that aspect of Christ's death which vindicates the holiness and righteousness of God as expressed in the law (Rom. 3:24-26), and is expiatory.

• (3) The living goat typifies that aspect of Christ's work which puts away our sins from before God (Hebrews 9:26; Romans 8:33, 34).

• (4) The high priest entering the holiest, typifies Christ entering "heaven itself" with "His own blood" for us (Hebrews 9:11-12). His blood makes that to be a "throne of grace," and "mercy seat," which else must have been a throne of judgment.

• (5) For us, the priests of the New Covenant, there is what Israel never had, a rent veil (Matt. 27:51; Hebrews 10:19-20). So that, for worship and blessing, we enter, in virtue of His blood, where He is, into the holiest (Hebrews 4:14-16; Heb. 10:19-22).

The atonement of Christ, as interpreted by the O.T. sacrificial types, has these necessary elements:

• (1) It is substitutionary?the offering takes the offerer's place in death.

• (2) The law is not evaded but honored?every sacrificial death was an execution of the sentence of the law.

• (3) The sinlessness of Him who bore our sins is expressed in every animal sacrifice?it must be without blemish.

• (4) The effect of the atoning work of Christ is typified

  • (a) in the promises, "it shall be forgiven him"; and
  • (b) in the peace offering, the expression of fellowship-- the highest privilege of the saint.

  See Exodus 29:33; Note Page 110_1

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250_1; Deuteronomy 30:3

The Palestinian Covenant

This covenant gives the conditions under which Israel entered the land of promise. It is important to see that the nation has never as yet taken tht land under the unconditional Abrahamic Covenant, nor has it ever possessed tht whole land (Ref. Genesis 15:18; Numbers 34:1-12; Cf. Genesis 15:18, with Numbers 34:1-12). The Palestinian Covenant is inl seven parts:

• (1) Dispersion for disobedience, Deuteronomy 30:1 (Deuteronomy 28:63-68. See Genesis 15:18, Ref. Note Page 24_3),]

• (2) The future repentance of Israel while in the dispersion, Deuteronomy 30:2.

• (3) The return of the Lord, Deuteronomy 30:3 (Amos 9:9-14; Acts 15:14-17).

• (4) Restoration to the land, Deuteronomy 30:5 (Isaiah 11:11-12; Jeremiah 23:3-8; Ezekiel 37:21-25).

• (5 National conversion, Romans 11:26, 27; Deut. 30:6 (Romans 11:26, 27; Hosea 2:14-16).

• (6) The judgment of Israel's oppressors, Deut. 30:7 (Isaiah 14:1, 2; Joel 3:1-8; Matthew 25:31-46; See Ref. Isaiah 14:1, 2; Joel 3:1-8; Matthew 25:31-46).

• (7) National prosperity, Deut. 30:9; Amos 9:11-14.

SRB  = Scofield References
JFB   = Jamieson, Fausset, Brown Commentary
JFB   = Introduction
AC    = Adam Clarke Comentary
AC    = Chronology by Adam Clarke
OU    = OUtline of St. John
JFB   =JFB Exposé Alternative