Commentaries on the Book of Luke

By Albert Barnes

Albert Barnes was a 19th century American theologian who wrote comprehensive commentaries on the Bible in the 1830s, including these notes on the Book of Luke from the New Testament.

• Language: English
• Publisher: Krill Press
• Release date: May 24, 2016

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Church.

THE GOSPEL ACCORDING TO LUKE-CHAPTER 1

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THE GOSPEL ACCORDING TO LUKE-CHAPTER 1-VERSE 1

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PREFACE

TO THE GOSPEL ACCORDING TO LUKE.

LITTLE IS CERTAINLY KNOWN CONCERNING the time and place of writing this Gospel, or concerning the author. The first time we have any mention of the author is in his own history, Ac 16:10,11. He was then the companion of Paul in his travel, and it is evident that he often attended Paul in his journeys, comp. Ac 16:11-17; Ac 21:1-6.

In each of these places the author of the Acts speaks of his being in company with Paul. That the same person was the writer of this Gospel is also clear from Ac 1:1.

From this circumstance the ancients regarded this Gospel as in fact the Gospel which Paul had preached. They affirm that Luke recorded what the apostle preached. Thus Irenaeus says,

"Luke, the companion of Paul, put down in a book the gospel

preached by him."

He also says,

"Luke was not only a companion, but also a fellow-labourer

of the apostles, especially of Paul."

Origen, speaking of the Gospels, says,

"The third is that according to Luke, the gospel commended

by Paul, published for the sake of the Gentile converts."

The testimony of the fathers is uniform that it was written by Luke, the companion of Paul, and was therefore regarded by them as really the gospel which Paul preached.

It is not known where it was written. Jerome says it was composed in Achaia. There seems to be some probability that it was written to persons that were well acquainted with Jewish manners, as the author does not stop to explain the peculiar customs of the Jews, as some of the other evangelists have done. Respecting the time when it was written nothing very definite is known. All that can with certainty be ascertained is that it was written before the death of Paul (A.D. 65), for it was written before the Acts (Ac 1:1), and that book only brings down the life of Paul to his imprisonment at Rome, and previous to his going into Spain.

It has been made a matter of inquiry whether Luke was a Gentile or a Jew. On this subject there is no positive testimony. Jerome and others of the fathers say that he was a Syrian, and born at Antioch. The most probable opinion seems to be that he was a proselyte to the Jewish religion, though descended from Gentile parents. For this opinion two reasons may be assigned of some weight. 1st. He was intimately acquainted, as appears by the Gospel and the Acts, with the Jewish rites, customs, opinions, and prejudices; and he wrote in theirdialect, that is, with much of the Hebrew phraseology, in a style similar to the other evangelists, from which it appears that he was accustomed to the Jewish religion, and was, therefore, probably a proselyte. Yet the preface to his Gospel, as critics have remarked, is pure classic Greek, unlike the Greek that was used by native Jews; from which it seems not improbable that he was by birth and education a Gentile.

2nd. In Ac 21:27, it is said that the Asiatic Jews excited the multitude against Paul because he had introduced Gentiles into the temple, thus defiling it. In Ac 21:28 it is said that the Gentile to whom they had reference was Trophimus, an Ephesian. Yet Luke was also at that time with Paul. If he had been regarded as a Gentile it is probable that they would have made complaint respecting him as well as Trophimus; from which it is supposed that he was a Jewish proselyte.

But again, in the Epistle to the Colossians, Co 4:9-11, we find Paul saying that Aristarchus, and Marcus, and Barnabas, and Justus saluted them, who are, he adds, "of the circumcision," that is, Jews by birth. In Co 4:14 he says that Luke, the beloved physician, and Demas also saluted them; from which it is inferred that they were not of the circumcision, but were by birth Gentiles.

Most writers suppose that Luke, the writer of this Gospel, was intended in the above place in Colossians. If so, his profession was that of a physician; and it has been remarked that his descriptions of diseases are more accurate and circumstantial, and have more of technical correctness than those of the other evangelists.

Luke does not profess to have been an eye-witness of what he recorded. See Lu 1:2,3. It is clear, therefore, that he was not one of the seventy disciples, nor one of the two who went to Emmaus, as has been sometimes supposed. Nor was he an apostle. By the fathers he is uniformly called the companion of the apostles, and especially of Paul.

If he was not one of the apostles, and if he was not one of those expressly commissioned by our Lord to whom the promise of the infallible teaching of the Holy Ghost was given, the question arises by what authority his Gospel and the Acts have a place in the sacred canon, or what evidence is there that he was divinely inspired?

In regard to this question the following considerations may give satisfaction:

1st. They were received by all the churches on the same footing as the first three Gospels. There is not a dissenting voice in regard to their authenticity and authority. The value of this argument is this—that if they had been spurious, or without authority, the fathers were the proper persons to know it.

2nd. They were published during the lives of the apostles Peter, Paul, and John, and were received during their lives as books of sacred authority. If the writings of Luke were not inspired, and had no authority, those apostles could easily have destroyed their credit, and we have reason to think it would have been done.

3rd. It is the united testimony of the fathers that this Gospel was submitted to Paul, and received his express approbation. It was regarded as the substance of his preaching, and if it received his approbation it comes to us on the authority of his name. Indeed, if this be the case, it rests on the same authority as the epistles of Paul himself.

4th. It bears the same marks of inspiration as the other books. It is simple, pure, yet sublime; there is nothing unworthy of God; and it is elevated far above the writings of any uninspired man.

5th. If he was not inspired—if, as we suppose, he was a Gentile by birth—and if, as is most clear, he was not an eyewitness witness of what he records, it is inconceivable that he did not contradict the other evangelists. That he did not borrow from them is clear. Nor is it possible to conceive that he could write a book varying in the order of its arrangement so much, and adding so many new facts, and repeating so many recorded also by the others, without often having contradicted what was written by them. Let any man compare this Gospel with the spurious gospels of the following centuries, and he will be struck with the force of this remark.

6th. If it be objected that, not being an apostle, he did not come within the promise of inspiration (Joh 14:26; 16:13,14) made to the apostles, it may be replied that this was also the case with Paul; yet no small part of the New Testament is composed of his writings. The evidence of the inspiration of the writings of Luke and Paul is to be judged, not only by thatpromise, but by the early reception of the churches; by the testimony of the fathers as to the judgment of inspired men when living, and by the internal character of the works. Luke has all these equally with the other evangelists.

THE GOSPEL ACCORDING TO LUKE

CHAPTER 1

Verse 1. Forasmuch as many. It has been doubted who are referred to here by the word many. It seems clear that it could not be the other evangelists, for the gospel by John was not yet written, and the word many denotes clearly more than two. Besides, it is said that they undertook to record what the eye-witnesses had delivered to them, so that the writers did not pretend to be eye-witnesses themselves. It is clear, therefore, that other writings are meant than the gospels which we now have, but what they were is a matter of conjecture. What are now known as spurious gospels were written long after Luke wrote his. It is probable that Luke refers to fragments of history, or to narratives of detached sayings, acts, or parables of our Lord, which had been made and circulated among the disciples and others. His doctrines were original, bold, pure, and authoritative. His miracles had been extraordinary, clear, and awful. His life and death had been peculiar; and it is not improbable—indeed it is highly probable—that such broken accounts and narratives of detached facts would be preserved. That this is what Luke means appears farther from Lu 1:3 where he professes to give a regular, full, and systematic account from the very beginning—

"having had perfect understanding of all things from the

very first."

The records of the others —the many—were broken and incomplete. His were to be regular and full.

Taken in hand. Undertaken, attempted.

To set forth in order. To compose a narrative. It does not refer to the order or arrangement, but means simply to give a narrative. The word rendered here in order is different from that in the third verse, which has reference to order, or to a full and fair arrangement of the principal facts, &c., in the history of our Lord.

A declaration. A narrative — an account of.

Which are most surely believed among us. Among Christians — among all the Christians then living. Here we may remark — 1st. That Christians of that day had the best of all opportunities for knowing whether those things were true. Many had seen them, and all others had had the account from those who had witnessed them.

2nd. That infidels now cannot possibly be as good judges in the matter as those who lived at the time, and who were thus competent to determine whether these things were true or false.

3rd. That all Christians do most surely believe the truth of the gospel. It is their life, their hope, their all. Nor can they doubt that their Saviour lived, bled, died, rose, and still lives; that he was their atoning sacrifice, and that he is God over all, blessed for ever.

THE GOSPEL ACCORDING TO LUKE-CHAPTER 1-VERSE 2

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Verse 2. No Barnes text on this verse.

THE GOSPEL ACCORDING TO LUKE-CHAPTER 1-VERSE 3

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VERSE 3. IT SEEMED GOOD. I thought it best; or, I have also determined. It seemed to be called for that there should be a full, authentic, and accurate account of these matters.

Having had perfect understanding, &c. The literal translation of the original here would be,

having exactly traced everything from the first;

or,

"having, by diligent and careful investigation, followed

up everything to the source, to obtain an accurate

account of the matter."

This much better expresses the idea. Luke did not profess to have seen these things, and this expression is designed to show how he acquired his information. It was by tracing upevery account till he became satisfied of its truth. Here observe, 1st. That in religion God does not set aside our natural faculties. He calls us to look at evidence; to examine accounts; to make up our own minds. Nor will any man be convinced of the truth of religion who does not make investigation and set himself seriously to the task.

2nd. We see the nature of Luke’s inspiration. It was consistent with his using his natural faculties or his own powers of mind in investigating the truth. God, by his Holy Spirit, presided over his faculties, directed them, and kept him from error.

In order. {c} This word does not indicate that the exact order of time would be observed, for that is not the way in which he writes; but it means distinctly, particularly, in opposition to the confused and broken accounts to which he had referred before.

Most excellent Theophilus. {d} The word Theophilus means a friend of God, or a pious man; and it has been supposed by some that Luke did not refer to any particular individual, but to any man that loved God; but there is no reason for this opinion. Significant names were very common, and there is no good reason to doubt that this was some individual known to Luke. The application of the title most excellent farther proves it. It would not be given to an unknown man. The title most excellent has by some been supposed to be given to express his character, but it is rather to be considered as denoting rank or office. It occurs only in three other places in the New Testament, and is there given to men in office — to Felix and Festus, Ac 23:26; Ac 24:3; 26:25.

These titles express no quality of the men, but belong to the office; and we may hence learn that it is not improper for Christians, in giving honour to whom honour is due, to address men in office by their customary titles, even if their moral character be altogether unworthy of it. Who Theophilus was is unknown. It is probable that he was some distinguished Roman or Greek who had been converted, who was a friend of Luke, and who had requested an account of these things. It is possible that this preface might have been sent to him as a privateletter with the gospel, and Theophilus chose to have them published together.

{c} Ac 11:4 {d} Ac 1:1

THE GOSPEL ACCORDING TO LUKE-CHAPTER 1-VERSE 4

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Verse 4. No Barnes text on this verse.

THE GOSPEL ACCORDING TO LUKE-CHAPTER 1-VERSE 5

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Verse 5. No Barnes text on this verse.

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Verse 6. No Barnes text on this verse.

THE GOSPEL ACCORDING TO LUKE-CHAPTER 1-VERSE 7

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Verse 7. No Barnes text on this verse.

THE GOSPEL ACCORDING TO LUKE-CHAPTER 1-VERSE 8

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Verse 8.

THE GOSPEL ACCORDING TO LUKE-CHAPTER 1-VERSE 9

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Verse 9. No Barnes text on this verse.

THE GOSPEL ACCORDING TO LUKE-CHAPTER 1-VERSE 10

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Verse 10. No Barnes text on this verse.

THE GOSPEL ACCORDING TO LUKE-CHAPTER 1-VERSE 15

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Verse 15. Shall be great. {q} Shall be eminent, or distinguished as a preacher.

In the sight of the Lord. Greek, before the Lord. That is, shall be really or truly great. God shall regard him as such.

Shall drink neither wine. The kind of wine commonly used in Judea was a light wine, often not stronger than cider in this country. It was the common drink of all classes of the people. See Barnes on Joh 2:11.

The use of wine was forbidden only to the Nazarite, Nu 6:3. It was because John sustained this character that he abstained from the use of wine.

Strong drink. {r} It is not easy to ascertain precisely what is meant by this word, but we are certain that it does not mean strong drink in our sense of the term. Distilled spirits were not then known. The art of distilling was discovered by an Arabian chemist in the ninth or tenth century; but distilled liquors are not used by Arabians. They banished them at once, as if sensible of their pernicious influence; nor are they used in Eastern nations at all. Europe and America have been the places where this poison has been most extensively used, and there it has beggared and ruined millions, and is yearly sweeping thousands unprepared into a wretched eternity. The strong drink among the Jews was probably nothing more than fermented liquors, or a drink obtained from fermented dates, figs, and the juice of the palm, or the lees of wine, mingled with sugar, and having the property of producing intoxication. Many of the Jewish writers say that by the word here translated strong drink was meant nothing more than old wine, which probably had the power of producing intoxication. See Barnes on Isa 5:11.

Shall be filled with the Holy Ghost, {s} &c. Shall be divinely designated or appointed to this office, and qualified for it by all needful communications of the Holy Spirit. To be filledwith the Holy Spirit is to be illuminated, sanctified, and guided by his influence. In this place it refers —

1st. To the divine intention that he should be set apart to this work, as God designed that Paul should be an apostle from his mother’s womb, Ga 1:15.

2nd. It refers to an actual fitting for the work from the birth by the influence of the Holy Spirit, as was the case with Jeremiah (Jer 1:5), and with the Messiah himself, Ps 22:9,10.

{q} Lu 7:28 {r} Nu 6:3 {s} Jer 1:5

THE GOSPEL ACCORDING TO LUKE-CHAPTER 1-VERSE 16

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Verse 16. Children of Israel. Jews. Descendants of Israel or Jacob.

Shall he turn. By repentance. He shall call them from their sins, and persuade them to forsake them, and to seek the Lord their God.

THE GOSPEL ACCORDING TO LUKE-CHAPTER 1-VERSE 17

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VERSE 17. SHALL GO BEFORE him. {t} Before the Messiah. The connection here leads us to suppose that the word him refers to the Lord their God in the previous verse. If so, then it will follow that the Messiah was the Lord God of Israel— a character abundantly given him in other parts of the New Testament.

In the spirit and power of Elias.

See Barnes on Mt 11:14

To turn the hearts of the fathers to the children. In the time of John the Jews were divided into a number of different sects. See Barnes on Mt 3:7.

They were opposed violently to each other, and pursued their opposition with great animosity. It was impossible but that this opposition should find its way into families, and divide parents and children from each other. John came that he might allay these animosities and produce better feeling. By directing them all to one Master, the Messiah, he would divert their attention from the causes of their difference and bring them to union. He would restore peace to their families, and reconcile those parents and children who had chosen different sects, and who had suffered their attachment to sect to interrupt the harmony of their households. The effect of true religion on a family will always be to produce harmony. It attaches all the family to one great Master, and by attachment to him all minor causes of difference are forgotten.

And the disobedient to the wisdom of the just. The disobedient here are the unbelieving, and hence the impious, the wicked. These he would turn to the wisdom of the just, or to such wisdom as the just or pious manifest— that is, to true wisdom.

To make ready a people {v}, &c. To prepare them for his coming by announcing that the Messiah was about to appear, and by calling them to repentance. God has always required men to be pure in a special manner when he was about to appear among them. Thus the Israelites were required to purify themselves for three days when he was about to come down on Mount Sinai, Ex 19:14,15. And so, when God the Son was about to appear as the Redeemer, he required that men should prepare themselves for his coming. So in view of the future judgment—the second coming of the Son of man—he requires that men should repent, believe, and be pure, 1 Pe 4:7; 2 Pe 3:11,12.

{t} Mal 4:5,6; Mt 11:14; Mr 9:12,13

{u} Ps 111:10

THE GOSPEL ACCORDING TO LUKE-CHAPTER 1-VERSE 18

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VERSE 18. WHEREBY SHALL I know this? {w} The thing was improbable, and he desired evidence that it would take place. The testimony of an angel, and in such a place, should have been proof enough; but men are slow to believe the testimony of heavenly messengers. As a consequence of not believing, he was struck dumb.

{w} Ge 17:17

THE GOSPEL ACCORDING TO LUKE-CHAPTER 1-VERSE 19

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VERSE 19. I AM GABRIEL. The word Gabriel is made up of two Hebrew words, and signifies man of God. This angel is mentioned as having been deputed to inform Daniel that his prayers were heard. See Barnes on "Da 8:16; 9:21″.

That stand in the presence of God. To stand in the presence of one is a phrase denoting honour or favour. To be admitted to the presence of a king, or to be with him, was a token of favour. So to stand before God signifies merely that he was honoured or favoured by God. He was permitted to come near him, and to see much of his glory. Comp. 1 Ki 10:8; 1 Ki 12:6;17:1; Pr 22:29.

And am sent, &c. The angels are "ministering spirits sent forth to minister for them who shall be heirs of salvation," {y} Heb 1:7,14. They delight to do the will of God, and one way of doing that will is by aiding his children here, by succouring the afflicted, and by defending those who are in danger. There is no more absurdity or impropriety in supposing that angelsmay render such aid, than there is in supposing that good men may assist one another; and there can be no doubt that it affords high pleasure to the angels of God to be permitted to aid those who are treading the dangerous and trying path which leads to eternity. Holiness is the same as benevolence, and holy beings seek and love opportunities to do good to their fellow-creatures. In the eye of holy beings all God’s creatures are parts of one great family, and whenever they can do them good they rejoice in the opportunity, at any sacrifice.

These glad tidings. This good news respecting the birth of a son.

{y} Heb 1:14

THE GOSPEL ACCORDING TO LUKE-CHAPTER 1-VERSE 20

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VERSE 20. BECAUSE THOU BELIEVEST not {z}, &c. This was both a sign and a judgment— a sign that he had come from God, and that the thing would be fulfilled; and a judgment for not giving credit to what he had said. There is no sin in the sight of God more aggravated than unbelief. When GOD speaks, man should believe; nor can he that will not believe escape punishment. God speaks only truth, and we should believe him. God speaks only what is for our good, and it is right that we should suffer if we do not credit what he says.

{z} Eze 3:26

THE GOSPEL ACCORDING TO LUKE-CHAPTER 1-VERSE 21

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Verse 21. The people waited. That is, beyond the usual time.

Marvelled. Wondered. The priest, it is said, was not accustomed to remain in the temple more than half an hour commonly. Having remained on this occasion a longer time, the people became apprehensive of his safety, and wondered what had happened to him.

THE GOSPEL ACCORDING TO LUKE-CHAPTER 1-VERSE 22

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VERSE 22. HAD SEEN A vision. The word vision means sight, appearance, or spectre, and is commonly applied to spirits, or to beings from another world. When he came out of the temple, it is probable that they suspected that something of this nature had detained him there, and that, on inquiry of him, he signified by a nod that this was the case. He was unable to speak, and they had no way of perceiving it but by such a sign. On the word vision, See Barnes on Isa 1:1.

For he beckoned unto them. That is, by beckoning unto them, or by a sign, he informed them of what he had seen.

THE GOSPEL ACCORDING TO LUKE-CHAPTER 1-VERSE 23

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23. As soon as the days of his ministration, &c.

As soon as he had fulfilled the duties of the week. It might have been supposed that the extraordinary occurrence in the temple, together with his own calamity, would have induced him at once to leave this place and return home; but his duty was in the temple. His piety prompted him to remain there in the service of God. He was not unfitted for burning incense by his dumbness, and it was not proper for him to leave his post. It is the duty of ministers of religion to re-main at their work until they are unfitted for it, and unable to serve God in their profession. Then they must retire. But until that time, he that for trifling causes forsakes his post is guilty of unfaithfulness to his Master.

THE GOSPEL ACCORDING TO LUKE-CHAPTER 1-VERSE 24

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VERSE 24. HID HERSELF. DID not go forth into public, and concealed her condition. This might have been done that she might spend her time more entirely. in giving praise to God for his mercies, and that she might have the fullest proof of the accomplishment of the promise before she appeared in public or spoke of the mercies of God.

THE GOSPEL ACCORDING TO LUKE-CHAPTER 1-VERSE 25

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Verse 25. Thus. In this merciful manner.

To take away my reproach {a}. Among the Jews, a family of children was counted a signal blessing, an evidence of the favour of God, Ps 113:9; 128:3; Isa 4:1; 44:3,4; Le 26:9.

To be barren, therefore, or to be destitute of children, was considered a reproach or a disgrace, 1 Sa 1:6.

{a} Ge 30:23; 1 Sa 1:6; Isa 54:1,4

THE GOSPEL ACCORDING TO LUKE-CHAPTER 1-VERSE 26

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Verse 26. In the sixth month. The sixth month after Elisabeth’s conception.

A city of Galilee, named Nazareth.

See Barnes on Mt 2:22,23.

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Verse 27. To a virgin {b} espoused, &c. See Barnes on Mt 1:18

See Barnes on Mt 1:19

See Barnes on Is 7:14

House of David. Family of David, or descendants of David.

{b} Mt 1:18

THE GOSPEL ACCORDING TO LUKE-CHAPTER 1-VERSE 28

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VERSE 28. HAIL {C}. THIS word of salutation is equivalent to Peace be with thee, or Joy be with thee; a form of speech implying that she was signally favoured, and expressing joy at meeting her.

Highly favoured {2}. By being the mother of the long-expected Messiah—the mother of the Redeemer of mankind. Long had he been predicted; long had the eyes of the nation been turned to him, and long had his coming been an object of intense desire. To be reckoned among his ancestors was accounted sufficient honour for even Abraham and David. But now the happy individual was designated who was to be his mother; and on Mary, a poor virgin of Nazareth, was to come this honour, which would have rendered infinitely illustrious any of the daughters of Adam—the honour of giving birth to the world’s Redeemer and the Son of God.

The Lord is with thee {d}. The word is is not in the original, and the passage may be rendered either "the Lord is with thee, or the Lord be with thee," implying the prayer of the angel that all blessings from God might descend and rest upon her.

Blessed art thou among women. This passage is equivalent to saying thou art the most happy of women.

{c} Da 9:23 {2} or graciously accepted, or much graced {d} Jud 6:12

THE GOSPEL ACCORDING TO LUKE-CHAPTER 1-VERSE 29

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VERSE 29. TROUBLED AT HIS saying. Disturbed or perplexed at what he said. It was so unexpected, so sudden, so extraordinary, and was so high an honour, that she was filled with anxious thoughts, and did not know what to make of it.

Cast in her mind. Thought, or revolved in her mind.

What manner of salutation. What this salutation could