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Luke 7-9
New American Bible (Revised Edition)

Chapter 7

The Healing of a Centurion’s Slave.(A) 1 [a]When he had finished all his words to the people, he entered Capernaum.[b] 2 A centurion[c] there had a slave who was ill and about to die, and he was valuable to him. 3 When he heard about Jesus, he sent elders of the Jews to him, asking him to come and save the life of his slave. 4 They approached Jesus and strongly urged him to come, saying, “He deserves to have you do this for him, 5 for he loves our nation and he built the synagogue for us.” 6 And Jesus went with them, but when he was only a short distance from the house, the centurion sent friends to tell him, “Lord, do not trouble yourself, for I am not worthy to have you enter under my roof.[d] 7 Therefore, I did not consider myself worthy to come to you; but say the word and let my servant be healed. 8 For I too am a person subject to authority, with soldiers subject to me. And I say to one, ‘Go,’ and he goes; and to another, ‘Come here,’ and he comes; and to my slave, ‘Do this,’ and he does it.” 9 When Jesus heard this he was amazed at him and, turning, said to the crowd following him, “I tell you, not even in Israel have I found such faith.” 10 When the messengers returned to the house, they found the slave in good health.

Raising of the Widow’s Son.[e] 11 (B)Soon afterward he journeyed to a city called Nain, and his disciples and a large crowd accompanied him. 12 As he drew near to the gate of the city, a man who had died was being carried out, the only son of his mother, and she was a widow. A large crowd from the city was with her.(C) 13 When the Lord saw her, he was moved with pity for her and said to her, “Do not weep.” 14 He stepped forward and touched the coffin; at this the bearers halted, and he said, “Young man, I tell you, arise!” 15 The dead man sat up and began to speak, and Jesus gave him to his mother.(D) 16 Fear seized them all, and they glorified God, exclaiming, “A great prophet has arisen in our midst,” and “God has visited his people.”(E) 17 This report about him spread through the whole of Judea and in all the surrounding region.

The Messengers from John the Baptist.[f] 18 (F)The disciples of John told him about all these things. John summoned two of his disciples 19 and sent them to the Lord to ask, “Are you the one who is to come, or should we look for another?”(G) 20 When the men came to him, they said, “John the Baptist has sent us to you to ask, ‘Are you the one who is to come, or should we look for another?’” 21 At that time he cured many of their diseases, sufferings, and evil spirits; he also granted sight to many who were blind. 22 And he said to them in reply, “Go and tell John what you have seen and heard: the blind regain their sight, the lame walk, lepers are cleansed, the deaf hear, the dead are raised, the poor have the good news proclaimed to them.(H) 23 And blessed is the one who takes no offense at me.”[g]

Jesus’ Testimony to John. 24 [h]When the messengers of John had left, Jesus began to speak to the crowds about John.(I) “What did you go out to the desert to see—a reed swayed by the wind? 25 Then what did you go out to see? Someone dressed in fine garments? Those who dress luxuriously and live sumptuously are found in royal palaces. 26 Then what did you go out to see? A prophet? Yes, I tell you, and more than a prophet.(J) 27 This is the one about whom scripture says:

‘Behold, I am sending my messenger ahead of you,
    he will prepare your way before you.’(K)

28 I tell you, among those born of women, no one is greater than John; yet the least in the kingdom of God is greater than he.” 29 (L)(All the people who listened, including the tax collectors, and who were baptized with the baptism of John, acknowledged the righteousness of God; 30 but the Pharisees and scholars of the law, who were not baptized by him, rejected the plan of God for themselves.)

31 [i]“Then to what shall I compare the people of this generation? What are they like?(M) 32 They are like children who sit in the marketplace and call to one another,

‘We played the flute for you, but you did not dance.
    We sang a dirge, but you did not weep.’

33 For John the Baptist came neither eating food nor drinking wine, and you said, ‘He is possessed by a demon.’ 34 The Son of Man came eating and drinking and you said, ‘Look, he is a glutton and a drunkard, a friend of tax collectors and sinners.’(N) 35 But wisdom is vindicated by all her children.”

The Pardon of the Sinful Woman.[j] 36 (O)A Pharisee invited him to dine with him, and he entered the Pharisee’s house and reclined at table.[k] 37 Now there was a sinful woman in the city who learned that he was at table in the house of the Pharisee.(P) Bringing an alabaster flask of ointment,(Q) 38 she stood behind him at his feet weeping and began to bathe his feet with her tears. Then she wiped them with her hair, kissed them, and anointed them with the ointment. 39 When the Pharisee who had invited him saw this he said to himself, “If this man were a prophet, he would know who and what sort of woman this is who is touching him, that she is a sinner.” 40 Jesus said to him in reply, “Simon, I have something to say to you.” “Tell me, teacher,” he said. 41 “Two people were in debt to a certain creditor; one owed five hundred days’ wages[l] and the other owed fifty. 42 Since they were unable to repay the debt, he forgave it for both. Which of them will love him more?” 43 Simon said in reply, “The one, I suppose, whose larger debt was forgiven.” He said to him, “You have judged rightly.” 44 Then he turned to the woman and said to Simon, “Do you see this woman? When I entered your house, you did not give me water for my feet, but she has bathed them with her tears and wiped them with her hair. 45 You did not give me a kiss, but she has not ceased kissing my feet since the time I entered. 46 You did not anoint my head with oil, but she anointed my feet with ointment. 47 So I tell you, her many sins have been forgiven; hence, she has shown great love.[m] But the one to whom little is forgiven, loves little.” 48 He said to her, “Your sins are forgiven.”(R) 49 The others at table said to themselves, “Who is this who even forgives sins?”(S) 50 But he said to the woman, “Your faith has saved you; go in peace.”

Chapter 8

Galilean Women Follow Jesus.[n] 1 Afterward he journeyed from one town and village to another, preaching and proclaiming the good news of the kingdom of God.(T) Accompanying him were the Twelve 2 (U)and some women who had been cured of evil spirits and infirmities, Mary, called Magdalene, from whom seven demons had gone out, 3 Joanna, the wife of Herod’s steward Chuza, Susanna, and many others who provided for them out of their resources.

The Parable of the Sower.(V) 4 [o]When a large crowd gathered, with people from one town after another journeying to him, he spoke in a parable.[p] 5 “A sower went out to sow his seed. And as he sowed, some seed fell on the path and was trampled, and the birds of the sky ate it up. 6 Some seed fell on rocky ground, and when it grew, it withered for lack of moisture. 7 Some seed fell among thorns, and the thorns grew with it and choked it. 8 And some seed fell on good soil, and when it grew, it produced fruit a hundredfold.” After saying this, he called out, “Whoever has ears to hear ought to hear.”(W)

The Purpose of the Parables.(X) 9 Then his disciples asked him what the meaning of this parable might be. 10 He answered, “Knowledge of the mysteries of the kingdom of God has been granted to you; but to the rest, they are made known through parables so that ‘they may look but not see, and hear but not understand.’(Y)

The Parable of the Sower Explained.[q] 11 (Z)“This is the meaning of the parable. The seed is the word of God.(AA) 12 Those on the path are the ones who have heard, but the devil comes and takes away the word from their hearts that they may not believe and be saved. 13 Those on rocky ground are the ones who, when they hear, receive the word with joy, but they have no root; they believe only for a time and fall away in time of trial. 14 As for the seed that fell among thorns, they are the ones who have heard, but as they go along, they are choked by the anxieties and riches and pleasures of life, and they fail to produce mature fruit. 15 But as for the seed that fell on rich soil, they are the ones who, when they have heard the word, embrace it with a generous and good heart, and bear fruit through perseverance.

The Parable of the Lamp.[r] 16 (AB)“No one who lights a lamp conceals it with a vessel or sets it under a bed; rather, he places it on a lampstand so that those who enter may see the light.(AC) 17 For there is nothing hidden that will not become visible, and nothing secret that will not be known and come to light.(AD) 18 Take care, then, how you hear. To anyone who has, more will be given, and from the one who has not, even what he seems to have will be taken away.”(AE)

Jesus and His Family.(AF) 19 Then his mother and his brothers[s] came to him but were unable to join him because of the crowd. 20 (AG)He was told, “Your mother and your brothers are standing outside and they wish to see you.” 21 He said to them in reply, “My mother and my brothers are those who hear the word of God and act on it.”[t]

The Calming of a Storm at Sea.(AH) 22 [u]One day he got into a boat with his disciples and said to them, “Let us cross to the other side of the lake.” So they set sail, 23 and while they were sailing he fell asleep. A squall blew over the lake, and they were taking in water and were in danger. 24 They came and woke him saying, “Master, master, we are perishing!” He awakened, rebuked the wind and the waves, and they subsided and there was a calm. 25 Then he asked them, “Where is your faith?” But they were filled with awe and amazed and said to one another, “Who then is this, who commands even the winds and the sea, and they obey him?”

The Healing of the Gerasene Demoniac.(AI) 26 Then they sailed to the territory of the Gerasenes,[v] which is opposite Galilee. 27 When he came ashore a man from the town who was possessed by demons met him. For a long time he had not worn clothes; he did not live in a house, but lived among the tombs. 28 (AJ)When he saw Jesus, he cried out and fell down before him; in a loud voice he shouted, “What have you to do with me, Jesus, son of the Most High God? I beg you, do not torment me!” 29 For he had ordered the unclean spirit to come out of the man. (It had taken hold of him many times, and he used to be bound with chains and shackles as a restraint, but he would break his bonds and be driven by the demon into deserted places.) 30 Then Jesus asked him, “What is your name?”[w] He replied, “Legion,” because many demons had entered him. 31 And they pleaded with him not to order them to depart to the abyss.[x]

32 A herd of many swine was feeding there on the hillside, and they pleaded with him to allow them to enter those swine; and he let them. 33 The demons came out of the man and entered the swine, and the herd rushed down the steep bank into the lake and was drowned. 34 When the swineherds saw what had happened, they ran away and reported the incident in the town and throughout the countryside. 35 People came out to see what had happened and, when they approached Jesus, they discovered the man from whom the demons had come out sitting at his feet.[y] He was clothed and in his right mind, and they were seized with fear. 36 Those who witnessed it told them how the possessed man had been saved. 37 The entire population of the region of the Gerasenes asked Jesus to leave them because they were seized with great fear. So he got into a boat and returned. 38 The man from whom the demons had come out begged to remain with him, but he sent him away, saying, 39 “Return home and recount what God has done for you.” The man went off and proclaimed throughout the whole town what Jesus had done for him.

Jairus’s Daughter and the Woman with a Hemorrhage.[z] 40 (AK)When Jesus returned, the crowd welcomed him, for they were all waiting for him. 41 And a man named Jairus, an official of the synagogue, came forward. He fell at the feet of Jesus and begged him to come to his house, 42 because he had an only daughter,[aa] about twelve years old, and she was dying. As he went, the crowds almost crushed him. 43 And a woman afflicted with hemorrhages for twelve years,[ab] who [had spent her whole livelihood on doctors and] was unable to be cured by anyone, 44 came up behind him and touched the tassel on his cloak. Immediately her bleeding stopped. 45 Jesus then asked, “Who touched me?” While all were denying it, Peter said, “Master, the crowds are pushing and pressing in upon you.” 46 But Jesus said, “Someone has touched me; for I know that power has gone out from me.”(AL) 47 When the woman realized that she had not escaped notice, she came forward trembling. Falling down before him, she explained in the presence of all the people why she had touched him and how she had been healed immediately. 48 He said to her, “Daughter, your faith has saved you; go in peace.”(AM)

49 While he was still speaking, someone from the synagogue official’s house arrived and said, “Your daughter is dead; do not trouble the teacher any longer.” 50 On hearing this, Jesus answered him, “Do not be afraid; just have faith and she will be saved.” 51 When he arrived at the house he allowed no one to enter with him except Peter and John and James, and the child’s father and mother. 52 [ac](AN)All were weeping and mourning for her, when he said, “Do not weep any longer, for she is not dead, but sleeping.” 53 And they ridiculed him, because they knew that she was dead. 54 But he took her by the hand and called to her, “Child, arise!” 55 Her breath returned and she immediately arose. He then directed that she should be given something to eat. 56 Her parents were astounded, and he instructed them to tell no one what had happened.

Chapter 9

The Mission of the Twelve.[ad] 1 (AO)He summoned the Twelve and gave them power and authority over all demons and to cure diseases, 2 and he sent them to proclaim the kingdom of God and to heal [the sick]. 3 He said to them, “Take nothing for the journey,[ae] neither walking stick, nor sack, nor food, nor money, and let no one take a second tunic. 4 Whatever house you enter, stay there and leave from there.(AP) 5 And as for those who do not welcome you, when you leave that town, shake the dust from your feet[af] in testimony against them.”(AQ) 6 Then they set out and went from village to village proclaiming the good news and curing diseases everywhere.

Herod’s Opinion of Jesus.(AR) 7 [ag]Herod the tetrarch[ah] heard about all that was happening, and he was greatly perplexed because some were saying, “John has been raised from the dead”;(AS) 8 others were saying, “Elijah has appeared”; still others, “One of the ancient prophets has arisen.” 9 [ai](AT)But Herod said, “John I beheaded. Who then is this about whom I hear such things?” And he kept trying to see him.

The Return of the Twelve and the Feeding of the Five Thousand.(AU) 10 When the apostles returned, they explained to him what they had done. He took them and withdrew in private to a town called Bethsaida. 11 The crowds, meanwhile, learned of this and followed him. He received them and spoke to them about the kingdom of God, and he healed those who needed to be cured. 12 As the day was drawing to a close, the Twelve approached him and said, “Dismiss the crowd so that they can go to the surrounding villages and farms and find lodging and provisions; for we are in a deserted place here.” 13 (AV)He said to them, “Give them some food yourselves.” They replied, “Five loaves and two fish are all we have, unless we ourselves go and buy food for all these people.” 14 Now the men there numbered about five thousand. Then he said to his disciples, “Have them sit down in groups of [about] fifty.” 15 They did so and made them all sit down. 16 Then taking[aj] the five loaves and the two fish, and looking up to heaven, he said the blessing over them, broke them, and gave them to the disciples to set before the crowd.(AW) 17 They all ate and were satisfied. And when the leftover fragments were picked up, they filled twelve wicker baskets.

Peter’s Confession About Jesus.[ak] 18 (AX)Once when Jesus was praying in solitude,[al] and the disciples were with him, he asked them, “Who do the crowds say that I am?” 19 They said in reply, “John the Baptist; others, Elijah; still others, ‘One of the ancient prophets has arisen.’”(AY) 20 Then he said to them, “But who do you say that I am?” Peter said in reply, “The Messiah of God.”[am] 21 He rebuked them and directed them not to tell this to anyone.

The First Prediction of the Passion. 22 He said, “The Son of Man must suffer greatly and be rejected by the elders, the chief priests, and the scribes, and be killed and on the third day be raised.”(AZ)

The Conditions of Discipleship.(BA) 23 Then he said to all, “If anyone wishes to come after me, he must deny himself and take up his cross daily[an] and follow me.(BB) 24 For whoever wishes to save his life will lose it, but whoever loses his life for my sake will save it.(BC) 25 What profit is there for one to gain the whole world yet lose or forfeit himself? 26 Whoever is ashamed of me and of my words, the Son of Man will be ashamed of when he comes in his glory and in the glory of the Father and of the holy angels.(BD) 27 Truly I say to you, there are some standing here who will not taste death until they see the kingdom of God.”

The Transfiguration of Jesus.[ao] 28 (BE)About eight days after he said this, he took Peter, John, and James and went up the mountain to pray.[ap] 29 While he was praying his face changed in appearance and his clothing became dazzling white. 30 And behold, two men were conversing with him, Moses and Elijah,[aq] 31 [ar](BF)who appeared in glory and spoke of his exodus that he was going to accomplish in Jerusalem. 32 Peter and his companions had been overcome by sleep, but becoming fully awake, they saw his glory[as] and the two men standing with him.(BG) 33 As they were about to part from him, Peter said to Jesus, “Master, it is good that we are here; let us make three tents,[at] one for you, one for Moses, and one for Elijah.” But he did not know what he was saying. 34 [au]While he was still speaking, a cloud came and cast a shadow over them, and they became frightened when they entered the cloud. 35 [av](BH)Then from the cloud came a voice that said, “This is my chosen Son; listen to him.” 36 After the voice had spoken, Jesus was found alone. They fell silent and did not at that time[aw] tell anyone what they had seen.

The Healing of a Boy with a Demon.[ax] 37 (BI)On the next day, when they came down from the mountain, a large crowd met him. 38 There was a man in the crowd who cried out, “Teacher, I beg you, look at my son; he is my only child. 39 For a spirit seizes him and he suddenly screams and it convulses him until he foams at the mouth; it releases him only with difficulty, wearing him out. 40 I begged your disciples to cast it out but they could not.” 41 Jesus said in reply, “O faithless and perverse generation, how long will I be with you and endure you? Bring your son here.” 42 As he was coming forward, the demon threw him to the ground in a convulsion; but Jesus rebuked the unclean spirit, healed the boy, and returned him to his father. 43 And all were astonished by the majesty of God.

The Second Prediction of the Passion.(BJ) While they were all amazed at his every deed, he said to his disciples, 44 “Pay attention to what I am telling you. The Son of Man is to be handed over to men.” 45 But they did not understand this saying; its meaning was hidden from them so that they should not understand it, and they were afraid to ask him about this saying.

The Greatest in the Kingdom.(BK) 46 [ay]An argument arose among the disciples about which of them was the greatest.(BL) 47 Jesus realized the intention of their hearts and took a child and placed it by his side 48 and said to them, “Whoever receives this child in my name receives me, and whoever receives me receives the one who sent me. For the one who is least among all of you is the one who is the greatest.”(BM)

Another Exorcist.(BN) 49 Then John said in reply, “Master, we saw someone casting out demons in your name and we tried to prevent him because he does not follow in our company.” 50 Jesus said to him, “Do not prevent him, for whoever is not against you is for you.”

V. The Journey to Jerusalem: Luke’s Travel Narrative[az]

Departure for Jerusalem; Samaritan Inhospitality. 51 [ba]When the days for his being taken up[bb] were fulfilled, he resolutely determined to journey to Jerusalem,(BO) 52 [bc]and he sent messengers ahead of him.(BP) On the way they entered a Samaritan village to prepare for his reception there, 53 but they would not welcome him because the destination of his journey was Jerusalem. 54 When the disciples James and John saw this they asked, “Lord, do you want us to call down fire from heaven to consume them?”(BQ) 55 Jesus turned and rebuked them, 56 and they journeyed to another village.

The Would-be Followers of Jesus.[bd] 57 (BR)As they were proceeding on their journey someone said to him, “I will follow you wherever you go.” 58 Jesus answered him, “Foxes have dens and birds of the sky have nests, but the Son of Man has nowhere to rest his head.” 59 And to another he said, “Follow me.” But he replied, “[Lord,] let me go first and bury my father.” 60 But he answered him, “Let the dead bury their dead.[be] But you, go and proclaim the kingdom of God.” 61 (BS)And another said, “I will follow you, Lord, but first let me say farewell to my family at home.” 62 [To him] Jesus said, “No one who sets a hand to the plow and looks to what was left behind is fit for the kingdom of God.”

Footnotes

  1. 7:1–8:3 The episodes in this section present a series of reactions to the Galilean ministry of Jesus and reflect some of Luke’s particular interests: the faith of a Gentile (Lk 7:1–10); the prophet Jesus’ concern for a widowed mother (Lk 7:11–17); the ministry of Jesus directed to the afflicted and unfortunate of Is 61:1 (Lk 7:18–23); the relation between John and Jesus and their role in God’s plan for salvation (Lk 7:24–35); a forgiven sinner’s manifestation of love (Lk 7:36–50); the association of women with the ministry of Jesus (Lk 8:1–3).
  2. 7:1–10 This story about the faith of the centurion, a Gentile who cherishes the Jewish nation (Lk 7:5), prepares for the story in Acts of the conversion by Peter of the Roman centurion Cornelius who is similarly described as one who is generous to the Jewish nation (Acts 10:2). See also Acts 10:34–35 in the speech of Peter: “God shows no partiality…whoever fears him and acts righteously is acceptable to him.” See also notes on Mt 8:5–13 and Jn 4:43–54.
  3. 7:2 A centurion: see note on Mt 8:5.
  4. 7:6 I am not worthy to have you enter under my roof: to enter the house of a Gentile was considered unclean for a Jew; cf. Acts 10:28.
  5. 7:11–17 In the previous incident Jesus’ power was displayed for a Gentile whose servant was dying; in this episode it is displayed toward a widowed mother whose only son has already died. Jesus’ power over death prepares for his reply to John’s disciples in Lk 7:22: “the dead are raised.” This resuscitation in alluding to the prophet Elijah’s resurrection of the only son of a widow of Zarephath (1 Kgs 7:8–24) leads to the reaction of the crowd: “A great prophet has arisen in our midst” (Lk 7:16).
  6. 7:18–23 In answer to John’s question, Are you the one who is to come?—a probable reference to the return of the fiery prophet of reform, Elijah, “before the day of the Lord comes, the great and terrible day” (Mal 3:23)—Jesus responds that his role is rather to bring the blessings spoken of in Is 61:1 to the oppressed and neglected of society (Lk 7:22; cf. Lk 4:18).
  7. 7:23 Blessed is the one who takes no offense at me: this beatitude is pronounced on the person who recognizes Jesus’ true identity in spite of previous expectations of what “the one who is to come” would be like.
  8. 7:24–30 In his testimony to John, Jesus reveals his understanding of the relationship between them: John is the precursor of Jesus (Lk 7:27); John is the messenger spoken of in Mal 3:1 who in Mal 3:23 is identified as Elijah. Taken with the previous episode, it can be seen that Jesus identifies John as precisely the person John envisioned Jesus to be: the Elijah who prepares the way for the coming of the day of the Lord.
  9. 7:31–35 See note on Mt 11:16–19.
  10. 7:36–50 In this story of the pardoning of the sinful woman Luke presents two different reactions to the ministry of Jesus. A Pharisee, suspecting Jesus to be a prophet, invites Jesus to a festive banquet in his house, but the Pharisee’s self-righteousness leads to little forgiveness by God and consequently little love shown toward Jesus. The sinful woman, on the other hand, manifests a faith in God (Lk 7:50) that has led her to seek forgiveness for her sins, and because so much was forgiven, she now overwhelms Jesus with her display of love; cf. the similar contrast in attitudes in Lk 18:9–14. The whole episode is a powerful lesson on the relation between forgiveness and love.
  11. 7:36 Reclined at table: the normal posture of guests at a banquet. Other oriental banquet customs alluded to in this story include the reception by the host with a kiss (Lk 7:45), washing the feet of the guests (Lk 7:44), and the anointing of the guests’ heads (Lk 7:46).
  12. 7:41 Days’ wages: one denarius is the normal daily wage of a laborer.
  13. 7:47 Her many sins have been forgiven; hence, she has shown great love: literally, “her many sins have been forgiven, seeing that she has loved much.” That the woman’s sins have been forgiven is attested by the great love she shows toward Jesus. Her love is the consequence of her forgiveness. This is also the meaning demanded by the parable in Lk 7:41–43.
  14. 8:1–3 Luke presents Jesus as an itinerant preacher traveling in the company of the Twelve and of the Galilean women who are sustaining them out of their means. These Galilean women will later accompany Jesus on his journey to Jerusalem and become witnesses to his death (Lk 23:49) and resurrection (Lk 24:9–11, where Mary Magdalene and Joanna are specifically mentioned; cf. also Acts 1:14). The association of women with the ministry of Jesus is most unusual in the light of the attitude of first-century Palestinian Judaism toward women. The more common attitude is expressed in Jn 4:27, and early rabbinic documents caution against speaking with women in public.
  15. 8:4–21 The focus in this section is on how one should hear the word of God and act on it. It includes the parable of the sower and its explanation (Lk 8:4–15), a collection of sayings on how one should act on the word that is heard (Lk 8:16–18), and the identification of the mother and brothers of Jesus as the ones who hear the word and act on it (Lk 8:19–21). See also notes on Mt 13:1–53 and Mk 4:1–34.
  16. 8:4–8 See note on Mt 13:3–8.
  17. 8:11–15 On the interpretation of the parable of the sower, see note on Mt 13:18–23.
  18. 8:16–18 These sayings continue the theme of responding to the word of God. Those who hear the word must become a light to others (Lk 8:16); even the mysteries of the kingdom that have been made known to the disciples (Lk 8:9–10) must come to light (Lk 8:17); a generous and persevering response to the word of God leads to a still more perfect response to the word.
  19. 8:19 His brothers: see note on Mk 6:3.
  20. 8:21 The family of Jesus is not constituted by physical relationship with him but by obedience to the word of God. In this, Luke agrees with the Marcan parallel (Mk 3:31–35), although by omitting Mk 3:33 and especially Mk 3:20–21 Luke has softened the Marcan picture of Jesus’ natural family. Probably he did this because Mary has already been presented in Lk 1:38 as the obedient handmaid of the Lord who fulfills the requirement for belonging to the eschatological family of Jesus; cf. also Lk 11:27–28.
  21. 8:22–56 This section records four miracles of Jesus that manifest his power and authority: (1) the calming of a storm on the lake (Lk 8:22–25); (2) the exorcism of a demoniac (Lk 8:26–39); (3) the cure of a hemorrhaging woman (Lk 8:40–48); (4) the raising of Jairus’s daughter to life (Lk 8:49–56). They parallel the same sequence of stories at Mk 4:35–5:43.
  22. 8:26 Gerasenes: other manuscripts read Gadarenes or Gergesenes. See also note on Mt 8:28. Opposite Galilee: probably Gentile territory (note the presence in the area of pigs—unclean animals to Jews) and an indication that the person who receives salvation (Lk 8:36) is a Gentile.
  23. 8:30 What is your name?: the question reflects the popular belief that knowledge of the spirit’s name brought control over the spirit. Legion: to Jesus’ question the demon replies with a Latin word transliterated into Greek. The Roman legion at this period consisted of 5,000 to 6,000 foot soldiers; hence the name implies a very large number of demons.
  24. 8:31 Abyss: the place of the dead (Rom 10:7) or the prison of Satan (Rev 20:3) or the subterranean “watery deep” that symbolizes the chaos before the order imposed by creation (Gn 1:2).
  25. 8:35 Sitting at his feet: the former demoniac takes the position of a disciple before the master (Lk 10:39; Acts 22:3).
  26. 8:40–56 Two interwoven miracle stories, one a healing and the other a resuscitation, present Jesus as master over sickness and death. In the Lucan account, faith in Jesus is responsible for the cure (Lk 8:48) and for the raising to life (Lk 8:50).
  27. 8:42 An only daughter: cf. the son of the widow of Nain whom Luke describes as an “only” son (Lk 7:12; see also Lk 9:38).
  28. 8:43 Afflicted with hemorrhages for twelve years: according to the Mosaic law (Lv 15:25–30) this condition would render the woman unclean and unfit for contact with other people.
  29. 8:52 Sleeping: her death is a temporary condition; cf. Jn 11:11–14.
  30. 9:1–6 Armed with the power and authority that Jesus himself has been displaying in the previous episodes, the Twelve are now sent out to continue the work that Jesus has been performing throughout his Galilean ministry: (1) proclaiming the kingdom (Lk 4:43; 8:1); (2) exorcising demons (Lk 4:33–37, 41; 8:26–39) and (3) healing the sick (Lk 4:38–40; 5:12–16, 17–26; 6:6–10; 7:1–10, 17, 22; Lk 8:40–56).
  31. 9:3 Take nothing for the journey: the absolute detachment required of the disciple (Lk 14:33) leads to complete reliance on God (Lk 12:22–31).
  32. 9:5 Shake the dust from your feet: see note on Mt 10:14.
  33. 9:7–56 This section in which Luke gathers together incidents that focus on the identity of Jesus is introduced by a question that Herod is made to ask in this gospel: “Who then is this about whom I hear such things?”(Lk 9:9) In subsequent episodes, Luke reveals to the reader various answers to Herod’s question: Jesus is one in whom God’s power is present and who provides for the needs of God’s people (Lk 9:10–17); Peter declares Jesus to be “the Messiah of God” (Lk 9:18–21); Jesus says he is the suffering Son of Man (Lk 9:22, 43–45); Jesus is the Master to be followed, even to death (Lk 9:23–27); Jesus is God’s son, his Chosen One (Lk 9:28–36).
  34. 9:7 Herod the tetrarch: see note on Lk 3:1.
  35. 9:9 And he kept trying to see him: this indication of Herod’s interest in Jesus prepares for Lk 13:31–33 and for Lk 23:8–12 where Herod’s curiosity about Jesus’ power to perform miracles remains unsatisfied.
  36. 9:16 Then taking…: the actions of Jesus recall the institution of the Eucharist in Lk 22:19; see also note on Mt 14:19.
  37. 9:18–22 This incident is based on Mk 8:27–33, but Luke has eliminated Peter’s refusal to accept Jesus as suffering Son of Man (Mk 8:32) and the rebuke of Peter by Jesus (Mk 8:33). Elsewhere in the gospel, Luke softens the harsh portrait of Peter and the other apostles found in his Marcan source (cf. Lk 22:39–46, which similarly lacks a rebuke of Peter that occurs in the source, Mk 14:37–38).
  38. 9:18 When Jesus was praying in solitude: see note on Lk 3:21.
  39. 9:20 The Messiah of God: on the meaning of this title in first-century Palestinian Judaism, see notes on Lk 2:11 and on Mt 16:13–20 and Mk 8:27–30.
  40. 9:23 Daily: this is a Lucan addition to a saying of Jesus, removing the saying from a context that envisioned the imminent suffering and death of the disciple of Jesus (as does the saying in Mk 8:34–35) to one that focuses on the demands of daily Christian existence.
  41. 9:28–36 Situated shortly after the first announcement of the passion, death, and resurrection, this scene of Jesus’ transfiguration provides the heavenly confirmation to Jesus’ declaration that his suffering will end in glory (Lk 9:32); see also notes on Mt 17:1–8 and Mk 9:2–8.
  42. 9:28 Up the mountain to pray: the “mountain” is the regular place of prayer in Luke (see Lk 6:12; 22:39–41).
  43. 9:30 Moses and Elijah: the two figures represent the Old Testament law and the prophets. At the end of this episode, the heavenly voice will identify Jesus as the one to be listened to now (Lk 9:35). See also note on Mk 9:5.
  44. 9:31 His exodus that he was going to accomplish in Jerusalem: Luke identifies the subject of the conversation as the exodus of Jesus, a reference to the death, resurrection, and ascension of Jesus that will take place in Jerusalem, the city of destiny (see Lk 9:51). The mention of exodus, however, also calls to mind the Israelite Exodus from Egypt to the promised land.
  45. 9:32 They saw his glory: the glory that is proper to God is here attributed to Jesus (see Lk 24:26).
  46. 9:33 Let us make three tents: in a possible allusion to the feast of Tabernacles, Peter may be likening his joy on the occasion of the transfiguration to the joyful celebration of this harvest festival.
  47. 9:34 Over them: it is not clear whether them refers to Jesus, Moses, and Elijah, or to the disciples. For the cloud casting its shadow, see note on Mk 9:7.
  48. 9:35 Like the heavenly voice that identified Jesus at his baptism prior to his undertaking the Galilean ministry (Lk 3:22), so too here before the journey to the city of destiny is begun (Lk 9:51) the heavenly voice again identifies Jesus as Son. Listen to him: the two representatives of Israel of old depart (Lk 9:33) and Jesus is left alone (Lk 9:36) as the teacher whose words must be heeded (see also Acts 3:22).
  49. 9:36 At that time: i.e., before the resurrection.
  50. 9:37–43a See note on Mk 9:14–29.
  51. 9:46–50 These two incidents focus on attitudes that are opposed to Christian discipleship: rivalry and intolerance of outsiders.
  52. 9:51–18:14 The Galilean ministry of Jesus finishes with the previous episode and a new section of Luke’s gospel begins, the journey to Jerusalem. This journey is based on Mk 10:1–52 but Luke uses his Marcan source only in Lk 18:15–19:27. Before that point he has inserted into his gospel a distinctive collection of sayings of Jesus and stories about him that he has drawn from Q, a collection of sayings of Jesus used also by Matthew, and from his own special traditions. All of the material collected in this section is loosely organized within the framework of a journey of Jesus to Jerusalem, the city of destiny, where his exodus (suffering, death, resurrection, ascension) is to take place (Lk 9:31), where salvation is accomplished, and from where the proclamation of God’s saving word is to go forth (Lk 24:47; Acts 1:8). Much of the material in the Lucan travel narrative is teaching for the disciples. During the course of this journey Jesus is preparing his chosen Galilean witnesses for the role they will play after his exodus (Lk 9:31): they are to be his witnesses to the people (Acts 10:39; 13:31) and thereby provide certainty to the readers of Luke’s gospel that the teachings they have received are rooted in the teachings of Jesus (Lk 1:1–4).
  53. 9:51–55 Just as the Galilean ministry began with a rejection of Jesus in his hometown, so too the travel narrative begins with the rejection of him by Samaritans. In this episode Jesus disassociates himself from the attitude expressed by his disciples that those who reject him are to be punished severely. The story alludes to 2 Kgs 1:10, 12 where the prophet Elijah takes the course of action Jesus rejects, and Jesus thereby rejects the identification of himself with Elijah.
  54. 9:51 Days for his being taken up: like the reference to his exodus in Lk 9:31 this is probably a reference to all the events (suffering, death, resurrection, ascension) of his last days in Jerusalem. He resolutely determined: literally, “he set his face.”
  55. 9:52 Samaritan: Samaria was the territory between Judea and Galilee west of the Jordan river. For ethnic and religious reasons, the Samaritans and the Jews were bitterly opposed to one another (see Jn 4:9).
  56. 9:57–62 In these sayings Jesus speaks of the severity and the unconditional nature of Christian discipleship. Even family ties and filial obligations, such as burying one’s parents, cannot distract one no matter how briefly from proclaiming the kingdom of God. The first two sayings are paralleled in Mt 8:19–22; see also notes there.
  57. 9:60 Let the dead bury their dead: i.e., let the spiritually dead (those who do not follow) bury their physically dead. See also note on Mt 8:22.
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Scripture texts, prefaces, introductions, footnotes and cross references used in this work are taken from the New American Bible, revised edition © 2010, 1991, 1986, 1970 Confraternity of Christian Doctrine, Inc., Washington, DC All Rights Reserved. No part of this work may be reproduced or transmitted in any form or by any means, electronic or mechanical, including photocopying, recording, or by any information storage and retrieval system, without permission in writing from the copyright owner.