October 20, 2025
What does Jesus mean when he says not to invite your friends or family?
Luke 13-14
Carter Smith
Big Book Idea
Written to the Greeks, and full of parables, Luke shows Jesus is perfect but also like us.
Key Verse | Luke 14:12
He said also to the man who had invited him, "When you give a dinner or a banquet, do not invite your friends or your brothers or your relatives or rich neighbors, lest they also invite you in return and you be repaid."
Luke 13-14
Chapter 13
Repent or Perish
1 There were some present at that very time who told him about the Galileans whose blood Pilate had mingled with their sacrifices. 2 And he answered them, “Do you think that these Galileans were worse sinners than all the other Galileans, because they suffered in this way? 3 No, I tell you; but unless you repent, you will all likewise perish. 4 Or those eighteen on whom the tower in Siloam fell and killed them: do you think that they were worse offenders than all the others who lived in Jerusalem? 5 No, I tell you; but unless you repent, you will all likewise perish.”
The Parable of the Barren Fig Tree
6 And he told this parable: “A man had a fig tree planted in his vineyard, and he came seeking fruit on it and found none. 7 And he said to the vinedresser, ‘Look, for three years now I have come seeking fruit on this fig tree, and I find none. Cut it down. Why should it use up the ground?’ 8 And he answered him, ‘Sir, let it alone this year also, until I dig around it and put on manure. 9 Then if it should bear fruit next year, well and good; but if not, you can cut it down.’”
A Woman with a Disabling Spirit
10 Now he was teaching in one of the synagogues on the Sabbath. 11 And behold, there was a woman who had had a disabling spirit for eighteen years. She was bent over and could not fully straighten herself. 12 When Jesus saw her, he called her over and said to her, “Woman, you are freed from your disability.” 13 And he laid his hands on her, and immediately she was made straight, and she glorified God. 14 But the ruler of the synagogue, indignant because Jesus had healed on the Sabbath, said to the people, “There are six days in which work ought to be done. Come on those days and be healed, and not on the Sabbath day.” 15 Then the Lord answered him, “You hypocrites! Does not each of you on the Sabbath untie his ox or his donkey from the manger and lead it away to water it? 16 And ought not this woman, a daughter of Abraham whom Satan bound for eighteen years, be loosed from this bond on the Sabbath day?” 17 As he said these things, all his adversaries were put to shame, and all the people rejoiced at all the glorious things that were done by him.
The Mustard Seed and the Leaven
18 He said therefore, “What is the kingdom of God like? And to what shall I compare it? 19 It is like a grain of mustard seed that a man took and sowed in his garden, and it grew and became a tree, and the birds of the air made nests in its branches.”
20 And again he said, “To what shall I compare the kingdom of God? 21 It is like leaven that a woman took and hid in three measures of flour, until it was all leavened.”
The Narrow Door
22 He went on his way through towns and villages, teaching and journeying toward Jerusalem. 23 And someone said to him, “Lord, will those who are saved be few?” And he said to them, 24 “Strive to enter through the narrow door. For many, I tell you, will seek to enter and will not be able. 25 When once the master of the house has risen and shut the door, and you begin to stand outside and to knock at the door, saying, ‘Lord, open to us,’ then he will answer you, ‘I do not know where you come from.’ 26 Then you will begin to say, ‘We ate and drank in your presence, and you taught in our streets.’ 27 But he will say, ‘I tell you, I do not know where you come from. Depart from me, all you workers of evil!’ 28 In that place there will be weeping and gnashing of teeth, when you see Abraham and Isaac and Jacob and all the prophets in the kingdom of God but you yourselves cast out. 29 And people will come from east and west, and from north and south, and recline at table in the kingdom of God. 30 And behold, some are last who will be first, and some are first who will be last.”
Lament over Jerusalem
31 At that very hour some Pharisees came and said to him, “Get away from here, for Herod wants to kill you.” 32 And he said to them, “Go and tell that fox, ‘Behold, I cast out demons and perform cures today and tomorrow, and the third day I finish my course. 33 Nevertheless, I must go on my way today and tomorrow and the day following, for it cannot be that a prophet should perish away from Jerusalem.’ 34 O Jerusalem, Jerusalem, the city that kills the prophets and stones those who are sent to it! How often would I have gathered your children together as a hen gathers her brood under her wings, and you were not willing! 35 Behold, your house is forsaken. And I tell you, you will not see me until you say, ‘Blessed is he who comes in the name of the Lord!’”
Chapter 14
Healing of a Man on the Sabbath
1 One Sabbath, when he went to dine at the house of a ruler of the Pharisees, they were watching him carefully. 2 And behold, there was a man before him who had dropsy. 3 And Jesus responded to the lawyers and Pharisees, saying, “Is it lawful to heal on the Sabbath, or not?” 4 But they remained silent. Then he took him and healed him and sent him away. 5 And he said to them, “Which of you, having a son 1 14:5 Some manuscripts a donkey or an ox that has fallen into a well on a Sabbath day, will not immediately pull him out?” 6 And they could not reply to these things.
The Parable of the Wedding Feast
7 Now he told a parable to those who were invited, when he noticed how they chose the places of honor, saying to them, 8 “When you are invited by someone to a wedding feast, do not sit down in a place of honor, lest someone more distinguished than you be invited by him, 9 and he who invited you both will come and say to you, ‘Give your place to this person,’ and then you will begin with shame to take the lowest place. 10 But when you are invited, go and sit in the lowest place, so that when your host comes he may say to you, ‘Friend, move up higher.’ Then you will be honored in the presence of all who sit at table with you. 11 For everyone who exalts himself will be humbled, and he who humbles himself will be exalted.”
The Parable of the Great Banquet
12 He said also to the man who had invited him, “When you give a dinner or a banquet, do not invite your friends or your brothers 2 14:12 Or your brothers and sisters or your relatives or rich neighbors, lest they also invite you in return and you be repaid. 13 But when you give a feast, invite the poor, the crippled, the lame, the blind, 14 and you will be blessed, because they cannot repay you. For you will be repaid at the resurrection of the just.”
15 When one of those who reclined at table with him heard these things, he said to him, “Blessed is everyone who will eat bread in the kingdom of God!” 16 But he said to him, “A man once gave a great banquet and invited many. 17 And at the time for the banquet he sent his servant 3 14:17 Or bondservant; also verses 21 (twice), 22, 23 to say to those who had been invited, ‘Come, for everything is now ready.’ 18 But they all alike began to make excuses. The first said to him, ‘I have bought a field, and I must go out and see it. Please have me excused.’ 19 And another said, ‘I have bought five yoke of oxen, and I go to examine them. Please have me excused.’ 20 And another said, ‘I have married a wife, and therefore I cannot come.’ 21 So the servant came and reported these things to his master. Then the master of the house became angry and said to his servant, ‘Go out quickly to the streets and lanes of the city, and bring in the poor and crippled and blind and lame.’ 22 And the servant said, ‘Sir, what you commanded has been done, and still there is room.’ 23 And the master said to the servant, ‘Go out to the highways and hedges and compel people to come in, that my house may be filled. 24 For I tell you, 4 14:24 The Greek word for you here is plural none of those men who were invited shall taste my banquet.’”
The Cost of Discipleship
25 Now great crowds accompanied him, and he turned and said to them, 26 “If anyone comes to me and does not hate his own father and mother and wife and children and brothers and sisters, yes, and even his own life, he cannot be my disciple. 27 Whoever does not bear his own cross and come after me cannot be my disciple. 28 For which of you, desiring to build a tower, does not first sit down and count the cost, whether he has enough to complete it? 29 Otherwise, when he has laid a foundation and is not able to finish, all who see it begin to mock him, 30 saying, ‘This man began to build and was not able to finish.’ 31 Or what king, going out to encounter another king in war, will not sit down first and deliberate whether he is able with ten thousand to meet him who comes against him with twenty thousand? 32 And if not, while the other is yet a great way off, he sends a delegation and asks for terms of peace. 33 So therefore, any one of you who does not renounce all that he has cannot be my disciple.
Salt Without Taste Is Worthless
34 Salt is good, but if salt has lost its taste, how shall its saltiness be restored? 35 It is of no use either for the soil or for the manure pile. It is thrown away. He who has ears to hear, let him hear.”
Table of Contents
Introduction to Luke
Timeline
Author, Date, and Recipients
Luke was a physician (Col. 4:14) and a travel companion of the apostle Paul. He wrote this Gospel and its sequel, the book of Acts. The earliest possible date of Luke–Acts is immediately after the events that Luke recorded in Acts 28, which would have been c. A.D. 62. Both Luke and Acts are addressed to “Theophilus” (Luke 1:3; Acts 1:1), about whom nothing more is known. Luke’s broader audience consisted primarily of Gentile Christians like Theophilus who had already “been taught” (Luke 1:4) about Jesus.
Theme
The gospel is for all, Jews and Gentiles alike, since Jesus is the promised one of God as prophesied in the OT and as seen in God’s saving activity in Jesus’ life, death, and resurrection. The Christian traditions Luke’s readers have received are true; by believing in Jesus Christ, the Son of God, they will receive the promised Holy Spirit whom he gives to all who follow him.
Purpose
Luke probably had several goals in writing: (1) to assure his readers of the truth of what they had been taught; (2) to help them understand how Israel’s rejection of Jesus and the Gentiles’ entrance into the kingdom of God are part of God’s plan; (3) to clarify that Jesus did not teach that his bodily return would come immediately but that there would be a period between his resurrection and his return; and (4) to emphasize that they need not fear any mere earthly power such as Rome.
Key Themes
- God’s sovereign rule over history (13:33; 22:22, 42).
- The arrival and actual presence (though not yet the completion) of the kingdom of God (11:2; 17:20–21; 21:34–36).
- The coming and presence of the Holy Spirit for Jesus and his followers (1:15–17, 35; 2:25–27; 3:16, 22; 4:1, 18; 24:49).
- The great reversal taking place in the world, in which the first are becoming last and the last are becoming first, the proud are being brought low and the humble are being exalted (1:48; 6:20–26; 13:30; 14:11).
- Believers are to live a life of prayer and practice good stewardship with their possessions (6:12; 9:28–29; 11:1–4; 12:33–34; 18:1; 22:40).
- The danger of riches (6:20–26; 8:14; 12:13–21; 16:10–13, 19–31).
Outline
- The Prologue (1:1–4)
- The Infancy Narrative (1:5–2:52)
- Preparation for the Ministry of Jesus (3:1–4:15)
- The Ministry of Jesus in Galilee (4:16–9:50)
- The Journey to Jerusalem (9:51–19:27)
- The Ministry of Jesus in Jerusalem (19:28–21:38)
- The Suffering and Death of Jesus (22:1–23:56)
- The Resurrection of Jesus (24:1–53)
The Setting of Luke
The events in the book of Luke take place almost entirely within the vicinity of Palestine, an area extending roughly from Caesarea Philippi in the north to Beersheba in the south. During this time it was ruled by the Roman Empire. The opening chapters describe events surrounding Jesus’ birth in Judea, where Herod had been appointed king by the Romans. The closing chapters end with Jesus’ death, resurrection, and ascension during the rule of Pontius Pilate and the tetrarchs Antipas and Philip.
Fact: Too late for excuses
Too late for excuses. Planning a banquet was complicated and expensive. Two invitations were sent. The first required the guest to respond if they were attending so the host could determine how much food to prepare. The second would have gone out on the day of the banquet, announcing that the meal was ready. The ungrateful guests in 14:16–24 made their excuses upon receiving the second notice, after the host had already prepared the meal.
Fact: Heal people on the sabbath
The synagogue ruler thought that Jesus was wrong to heal people on the sabbath (13:14). Keeping the sabbath meant resting from work, and some people thought that healing should be considered work. But there was actually no biblical law against healing on the Sabbath.
The Parables of Jesus
| Parable | Matthew | Mark | Luke |
|---|---|---|---|
| The Purpose of the Parables | 13:10–17 | 4:10–12 | 8:9–10 |
| The Sower | 13:1–9, 18–23 | 4:1–9, 13–20 | 8:4–8, 11–15 |
| The Weeds | 13:24–30, 36–43 | 4:26–29 | |
| The Mustard Seed | 13:31–32 | 4:30–32 | 13:18–19 |
| The Leaven | 13:33 | 13:20–21 | |
| The Hidden Treasure | 13:44 | ||
| The Pearl of Great Value | 13:45–46 | ||
| The Net | 13:47–50 | ||
| The Lost Sheep | 18:10–14 | 15:3–7 | |
| The Unforgiving Servant | 18:23–35 | ||
| The Two Sons | 21:28–32 | ||
| The Tenants | 21:33–44 | 12:1–11 | 20:9–18 |
| The Wedding Feast | 22:1–14 | 14:16–24 | |
| The Ten Virgins | 25:1–13 | ||
| The Talents | 25:14–30 | 19:11–27 | |
| The Good Samaritan | 10:29–37 | ||
| The Rich Fool | 12:16–21 | ||
| The Barren Fig Tree | 13:6–9 | ||
| The Wedding Feast | 14:7–11 | ||
| The Lost Coin | 15:8–10 | ||
| The Prodigal Son | 15:11–32 | ||
| The Dishonest Manager | 16:1–9 | ||
| The Rich Man and Lazarus | 16:19–31 | ||
| The Persistent Widow | 18:1–8 | ||
| The Pharisee and the Tax Collector | 18:9–14 |
Predictions, Reminders, and Proofs of the Death and Resurrection of Jesus in the Gospel of Luke
| 9:22 | “The Son of Man must suffer many things and be rejected . . . and be killed, and on the third day be raised.” |
| 9:44 | “The Son of Man is about to be delivered into the hands of men.” |
| 12:50 | “I have a baptism to be baptized with.” |
| 13:32 | “I cast out demons and perform cures today and tomorrow, and the third day I finish my course.” |
| 13:33 | “for it cannot be that a prophet should perish away from Jerusalem.” |
| 17:25 | “But first he must suffer many things and be rejected by this generation.” |
| 18:32 | “he will be delivered over to the Gentiles and will be mocked and shamefully treated and spit upon.” |
| 18:33 | “after flogging him, they will kill him, and on the third day he will rise.” |
| 24:6–7 | “Remember how he told you, while he was still in Galilee, that the Son of Man must be delivered into the hands of sinful men and be crucified and on the third day rise.” |
| 24:25–26 | “. . . slow of heart to believe all that the prophets have spoken! Was it not necessary that the Christ should suffer these things and enter into his glory?” |
| 24:46 | “Thus it is written, that the Christ should suffer and on the third day rise from the dead.” |
Luke 13:1–5 The incidents concerning Pilate killing the Galileans and the fall of the tower in Siloam are not recorded elsewhere in Scripture. whose blood Pilate had mingled. See note on 23:1. Do you think . . . worse sinners? Jesus’ rhetorical question reflects a popular view that tragedies and physical ailments were due to personal sin (see note on John 9:2). His answer (No) denies any such connection in this case. unless you repent, you will all likewise perish. Nevertheless this tragic event is a warning that final judgment is coming to the entire world.
Luke 13:6–9 This parable symbolizes Israel’s last opportunity to repent before experiencing God’s judgment. Dig around it implies loosening the soil so that water can flow easily to the roots.
Luke 13:11 disabling spirit. For other examples of demons being associated with physical ailments, see 11:14.
Luke 13:14 ruler of the synagogue. A board member of the synagogue, or the official in charge of arranging services (see Acts 13:15). Jesus had healed on the Sabbath. He was not violating any OT commandment, only later Jewish traditions.
Fact: Heal people on the sabbath
The synagogue ruler thought that Jesus was wrong to heal people on the sabbath (13:14). Keeping the sabbath meant resting from work, and some people thought that healing should be considered work. But there was actually no biblical law against healing on the Sabbath.
Luke 13:15–16 You hypocrites. Compare 6:42; 12:56. Does not each of you introduces a “lesser to greater” argument (see note on 11:11–13). Untie and loosed are the same word in Greek.
Luke 13:19 To Jesus’ audience, the mustard seed (see notes on Matt. 13:31–32; Mark 4:30–32) was the smallest known seed. became a tree. The mustard “tree” grows to the height of 8 to 12 feet (2.4 to 3.7 m). The birds . . . made nests emphasizes the great size of the final plant. The Jews expected the kingdom to come with power, bringing God’s judgment on all evil. That Jesus’ teaching would arrive in such an “insignificant” way was surprising (see note on Luke 17:20).
Luke 13:21 A tiny amount of yeast can spread throughout the dough to produce a large amount of bread (see note on 1 Cor. 5:6–7). Three measures would have produced enough bread to feed a hundred people. These parables contrast the unnoticed arrival of the kingdom with its glorious conclusion when the Son of Man returns. See New Testament Theology and Key Dates.
The Parables of Jesus
| Parable | Matthew | Mark | Luke |
|---|---|---|---|
| The Purpose of the Parables | 13:10–17 | 4:10–12 | 8:9–10 |
| The Sower | 13:1–9, 18–23 | 4:1–9, 13–20 | 8:4–8, 11–15 |
| The Weeds | 13:24–30, 36–43 | 4:26–29 | |
| The Mustard Seed | 13:31–32 | 4:30–32 | 13:18–19 |
| The Leaven | 13:33 | 13:20–21 | |
| The Hidden Treasure | 13:44 | ||
| The Pearl of Great Value | 13:45–46 | ||
| The Net | 13:47–50 | ||
| The Lost Sheep | 18:10–14 | 15:3–7 | |
| The Unforgiving Servant | 18:23–35 | ||
| The Two Sons | 21:28–32 | ||
| The Tenants | 21:33–44 | 12:1–11 | 20:9–18 |
| The Wedding Feast | 22:1–14 | 14:16–24 | |
| The Ten Virgins | 25:1–13 | ||
| The Talents | 25:14–30 | 19:11–27 | |
| The Good Samaritan | 10:29–37 | ||
| The Rich Fool | 12:16–21 | ||
| The Barren Fig Tree | 13:6–9 | ||
| The Wedding Feast | 14:7–11 | ||
| The Lost Coin | 15:8–10 | ||
| The Prodigal Son | 15:11–32 | ||
| The Dishonest Manager | 16:1–9 | ||
| The Rich Man and Lazarus | 16:19–31 | ||
| The Persistent Widow | 18:1–8 | ||
| The Pharisee and the Tax Collector | 18:9–14 |
New Testament
Theology and Key Dates
Already—but Not Yet
Like John the Baptist before him, Jesus announced the imminent arrival of the kingdom of God (Mark 1:15), which was another way of saying that the saving promises found in the Old Testament were about to be realized. The kingdom of God, however, came in a most unexpected way. The kingdom did not come with apocalyptic power but in a small and almost imperceptible form. It was as small as a mustard seed, and yet it would grow into a great tree that would tower over the entire earth. It was as undetectable as leaven mixed into flour, but the leaven would eventually transform the entire batch of dough (Matt. 13:31–33). In other words, the kingdom was already present in Jesus and his ministry, but it was not yet present in its entirety. It was “already—but not yet.” The day of judgment was still to come in the future, even though there would be an interval between God’s beginning to fulfill his promises in Jesus (the kingdom inaugurated) and the final realization of his promises (the kingdom consummated). The already-but-not-yet theme dominates the entire New Testament and functions as a key to grasping the whole story.
Who Is Jesus?
The New Testament highlights the fulfillment of God’s saving promises in the Old Testament, but it particularly stresses that those promises and covenants are realized through his Son, Jesus the Christ.
Who is Jesus? According to the New Testament, he is the new and better Moses, declaring God’s word as the sovereign interpreter of the Mosaic law (Matt. 5:17–48; Heb. 3:1–6). Jesus is the new Joshua who gives final rest to his people (Heb. 3:7–4:13). He is the true wisdom of God, fulfilling and transcending wisdom themes from the Old Testament (Col. 2:1–3). Jesus is the final prophet predicted by Moses (Deut. 18:15; Acts 3:22–23; 7:37). Jesus’ miracles, healings, and authority over demons indicate that the promises of the kingdom are fulfilled in him (Matt. 12:28). His miracles also indicate that he shares God’s authority and is himself divine, for only the Creator-Lord can walk on water and calm the sea (Matt. 8:23–27; compare Ps. 107:29). Jesus is the Messiah, who brings to realization the promise that One would sit on David’s throne forever.
Jesus is the Son of Man who will receive the kingdom from the Ancient of Days (Dan. 7:13–14) and will reign forever. His reign, however, has been realized through suffering, for he is also the servant of the Lord who has atoned for the sins of his people (Isa. 52:13–53:12; Mark 14:24; Rom. 4:25; 1 Pet. 2:21–25).
Jesus is the image of God (Col. 1:15; see Heb. 1:3), is in the very form of God, and is equal to God, though he temporarily surrendered some of the privileges of deity by being clothed with humanity so that human beings could be saved (Phil. 2:6–8). Jesus as the Son of God enjoys a unique and eternal relationship with God (see Matt. 28:18; John 20:31; Rom. 8:32), and he is worshiped just as the Father is (see Revelation 4–5). His majestic stature is memorialized by a meal celebrated in his memory (Mark 14:22–25) and by people being baptized in his name (Acts 2:38; 10:48). In a number of texts, Jesus is specifically called “God” (e.g., John 1:1, 18; 20:28; Rom. 9:5; Titus 2:13; Heb. 1:8; 2 Pet. 1:1).
Christ’s Work on the Cross
The New Testament particularly focuses on Jesus’ work on the cross, by which he redeemed and saved his people. The narrative of Jesus’ suffering and death consumes a significant amount of space in the Gospels. It is the culmination of each of their story lines, indicating that the cross and resurrection are the main point of the story. In Acts we see the growth of the church and the expansion of the mission, as the apostles and others proclaim the crucified and resurrected Lord. The Epistles explain the significance of Jesus’ work on the cross and his resurrection, so that believers are enabled to grasp the height, depth, breadth, and width of the love of God (Rom. 8:39). Various themes woven together—creation, adoption, forgiveness of sins, justification, reconciliation, redemption, sanctification, and propitiation—teach that salvation comes from the Lord, and that Jesus as the Christ has redeemed his people from the guilt and bondage of sin.
The Promise of the Holy Spirit
Jesus promised to send the Spirit to those who are truly his disciples (John 14:16–17, 26; 15:26), and he poured out the Spirit on his people at Pentecost (Acts 2:1–4, 33) after he had been exalted to the right hand of the Father. The Spirit was given to bring glory to Jesus Christ (John 16:14), so that Christ would be magnified as the great Savior and Redeemer. The Spirit empowers the church to bear witness to Jesus Christ. At the same time, having the Spirit within is the mark of a person belonging to the people of God (Acts 10:44–48; 15:7–9; Rom. 8:9; Gal. 3:1–5). Transformation into Christlikeness is the Spirit’s work (Rom. 8:2, 4, 13–14; 2 Cor. 3:18; Gal. 5:16, 18).
Sin, Faith, and Repentance
Sin and death are twin powers that rule over all people, so that they stand in need of the redemption Christ brings (see Rom. 1:18–3:20; 5:1–7:25). Sin does not merely constitute failure to keep the law of God. It represents personal rebellion against God’s lordship (1 John 3:4). The essence of sin is idolatry, in which people refuse to give thanks and praise to the one and only God, and worship the creature rather than the Creator (Rom. 1:18–25).
But sin is not the last word, since Jesus Christ came to save sinners, thereby highlighting the mercy and grace of God. The response called for by God’s grace is faith and repentance (Mark 1:15; Acts 2:38). Indeed, the whole of the New Testament can be understood as a call to repentance and faith (see Hebrews 11). Those who desire to be part of Jesus’ new community (the church) and part of the kingdom of God (God’s rule in people’s hearts and lives) must forsake false gods, renounce self-worship and evil, and turn to Jesus as Lord and Master. The call to repentance is nothing less than a summons to abandonment of sin and to personal faith. People are called to trust in the saving work of the Lord on their behalf instead of thinking that they can save themselves. Even those who are already believers are to press on in faith and repentance as long as life lasts, for this is the mark of Christ’s true disciples.
The Church as the People of God
The saving promises of God have begun to be fulfilled in a new community, the church of Jesus Christ. The church is composed of believers in Jesus Christ, both Jews and Gentiles. The laws in the Old Testament that separated Jews from Gentiles (e.g., circumcision, purity laws, special festivals) are no longer in force. The church is God’s new temple, indwelt by the Holy Spirit. Christians are called to live out the beauty of the gospel by showing the supreme mark of Christ’s disciples: love for one another (John 13:34–35).
The church eagerly awaits the return of Jesus Christ and the consummation of all of God’s purposes. Meanwhile, the church is to live out her life in holiness as the radiant bride of Christ, and to herald the good news of salvation to the ends of the earth, so that others may be transferred from Satan’s kingdom to the kingdom of the Lord. The church longs for the day when she will behold God face-to-face and worship Jesus Christ forever. The new creation will be a full reality, all things will be new, and the Lord will be praised forever for his love and mercy and grace—for New Testament theology is ultimately about glorifying and praising God.
New Testament Timeline
The following chart provides a detailed New Testament timeline. Most of the dates can be determined precisely by correlating biblical events with extensive historical documents and archaeological evidence. Dates with an asterisk denote approximate or alternative dates. The extensive external confirmation of New Testament dates and events encourages great confidence in the truth and historicity of both the Old and New Testaments.
| 5 B.C.* | Jesus is born in Bethlehem. |
| 4 B.C. | Jesus’ family flees to Egypt to escape from Herod’s plan to kill Jesus (Matt. 2:13–18); Herod dies; Judas (of Sepphoris) and others rebel, requiring the Syrian Governor Varus to intervene throughout Palestine; Sepphoris, a city four miles from Nazareth, is destroyed by Roman soldiers; Judea, Samaria, and Idumea are given to Herod’s son, Archelaus; Galilee and Perea are given to his son Antipas; Jesus’ family, after returning from Egypt, resides in Nazareth (Matt. 2:19–23), a small village in southern Galilee. |
| A.D. 6 | Archelaus is exiled for incompetence; Judea becomes a Roman province; Judas the Galilean (of Gamla) leads a revolt against the tax census; the governor of Syria, Quirinius (A.D. 6–7), appoints Annas high priest (6–15). |
| 8* | Jesus (age 12) interacts with the teachers in the temple (Luke 2:41–50). |
| 8*–28/30 | Jesus works as a carpenter in Nazareth (Matt. 13:55; Mark 6:3) and probably in neighboring villages and Sepphoris, which was being rebuilt. |
| 28–29* | John the Baptist begins his ministry around the Jordan River (John 1:19). |
| 28–30* | Jesus begins his ministry in Judea, but soon focuses his efforts in Galilee. In Jerusalem, Pharisees (like Gamaliel) train disciples (like Paul) in their tradition. They send a delegation to Galilee, but the delegation rejects Jesus’ teaching. In Alexandria, Philo (20 B.C.–A.D. 50) attempts to unify Greek philosophy with Hebrew Scripture. |
| 33 (or 30) | Jesus returns to Judea, is crucified, and resurrected. James the brother of Jesus becomes a believer after witnessing the resurrected Jesus (1 Cor. 15:7; Acts 12:17). Jesus ascends to the Father’s right hand (Acts 1). Jesus’ first followers receive the Holy Spirit at Pentecost and begin to proclaim the gospel (Acts 2). |
| 33/34* | Paul witnesses the resurrected Lord on the way to Damascus and is commissioned as an apostle to the nations (Acts 9; Gal. 1:15–16). |
| 34–37 | Paul ministers in Damascus and Arabia (Acts 9:19–22; 26:20; Gal. 1:16–18). |
| 36 | Pilate loses his position for incompetence. |
| 36/37* | Paul meets with Peter in Jerusalem (Acts 9:26–30; Gal. 1:18). |
| 37–45 | Paul ministers in Syria, Tarsus, and Cilicia (Acts 9:30; Gal. 1:21). |
| 38* | Peter witnesses to Cornelius (Acts 10). |
| 39 | Antipas is exiled. |
| 40–45* | James writes his letter to believers outside Palestine (see James 1:1). |
| 41–44 | Agrippa, Herod the Great’s grandson, rules Palestine; he kills James the brother of John (Acts 12:2) and imprisons Peter (Acts 12:3). |
| 42–44 | Paul receives his “thorn in the flesh” (2 Cor. 12:7). |
| 44 | Peter leaves Jerusalem; Agrippa is killed by an “angel of the Lord” (Acts 12:23). |
| 44–46 | Theudas persuades many Jews to sell their possessions and follow him into the wilderness where he claimed he would miraculously divide the Jordan River; Roman procurator Fadus dispatches his cavalry and beheads the would-be messiah. |
| 44–47* | Paul’s Second Visit to Jerusalem; time of famine (Acts 11:27–30; Gal. 2:1–10). |
| 46–47 | Paul’s First Missionary Journey (with Barnabas) from Antioch to Cyprus, Antioch in Pisidia, Iconium, and Lystra (Acts 13:4–14:26). |
| 46–48 | Roman procurator Tiberius Alexander crucifies two sons (Jacob and Simon) of Judas the Galilean. |
| 48* | Paul writes Galatians, perhaps from Antioch (see Acts 14:26–28). |
| 48–49* | Paul and Peter return to Jerusalem for the Apostolic Council, which, with the assistance of James, frees Gentile believers from the requirement of circumcision in opposition to Pharisaic believers (Acts 15:1–29); Paul and Barnabas return to Antioch (Acts 15:30) but split over a dispute about John Mark (Acts 15:36–40). |
| 48/49–51* | Paul’s Second Missionary Journey (with Silas) from Antioch to Syria, Cilicia, southern Galatia, Macedonia, notably Philippi, Thessalonica, and Berea; and then on to Achaia, notably Athens and Corinth (Acts 15:36–18:22). |
| 49 | Claudius expels Jews from Rome because of conflicts about Jesus (Acts 18:2); Paul befriends two refugees, Priscilla and Aquila, in Corinth (Acts 18:2–3). |
| 49–51* | Paul writes 1–2 Thessalonians from Corinth (Acts 18:1, 11; also compare Acts 18:5 with 1 Thess. 1:8). |
| 51 | Paul appears before Gallio, proconsul of Achaia (Acts 18:12–17). |
| 50–54* | Peter comes to Rome. |
| 52–57* | Paul’s Third Missionary Journey from Antioch to Galatia, Phrygia, Ephesus, Macedonia, Greece (Acts 18:23–21:17). |
| 52–55 | Paul ministers in Ephesus (Acts 19:1–20). |
| 53–55* | Mark writes his Gospel, containing Peter’s memories of Jesus; perhaps within a decade, Matthew publishes his Gospel, which relies on Mark and other sources. Paul writes 1 Corinthians from Ephesus (Acts 19:10). |
| 54 | Claudius dies (edict exiling Jews repealed); Priscilla and Aquila return to Rome and host a church in their home (see Rom. 16:3–5). |
| 54–68 | Nero reigns. |
| 55–56* | Paul writes 2 Corinthians from Macedonia (Acts 20:1, 3; 2 Cor. 1:16; 2:13; 7:5; 8:1; 9:2, 4; see 1 Cor. 16:5). |
| 57* | Paul winters in Corinth and writes Romans (Acts 20:3; see Rom. 16:1–2; also see Rom. 16:23 with 1 Cor. 1:14); travels to Jerusalem (Acts 21:1–16), visits with James the brother of Jesus (Acts 21:17–26), and is arrested (Acts 21:27–36; 22:22–29). |
| 57–59 | Paul is imprisoned and transferred to Caesarea (Acts 23:23–24, 33–34). |
| 60 | Paul begins voyage to Rome (Acts 27:1–2); he is shipwrecked for three months on the island of Malta (Acts 27:39–28:10). |
| 60–70* | Letter to the Hebrews is written. |
| 62 | James the brother of the Lord is executed by the Sadducean high priest Ananus. |
| 62–63* | Peter writes his first letter (1 Peter) from Rome (1 Pet. 5:13). |
| 62* | Paul arrives in Rome and remains under house arrest (Acts 28:16–31); he writes Ephesians (see verses for Colossians), Philippians (Phil. 1:7, 13, 17; 4:22), Colossians (Col. 4:3, 10, 18; see Acts 27:2 with Col. 4:10), Philemon (see Philem. 23 with Col. 1:7; Philem. 2 with Col. 4:17; Philem. 24 with Col. 4:10; also see Col. 4:9). Luke, Paul’s physician and companion (see Col. 4:14), writes Luke and Acts. |
| 62–64 | Paul is released, extends his mission (probably reaching Spain), writes 1 Timothy from Macedonia (see 1 Tim. 1:3) and Titus from Nicopolis (Titus 3:12); he is rearrested in Rome (2 Tim. 1:16–17). |
| 63–64 | Work on the temple complex is completed. |
| 64 (July 19) | Fire in Rome; Nero blames and kills many Christians. |
| 64–67* | Peter writes his second letter ( 2 Peter). Jude writes his letter. Paul writes 2 Timothy (see 2 Tim. 4:6–8). Paul and Peter are martyred in Rome. |
| 66 | First Jewish-Roman War begins with a riot between Greeks and Jews at Caesarea; Roman procurator Gesius Florus (A.D. 64–66) is murdered and a Roman garrison wiped out; Menahem, son or grandson of Judas the Galilean, murders the high priest Ananias and seizes control of the temple; Nero dispatches Vespasian with three legions. |
| 67* | Romans destroy the Qumran community, who beforehand hid the so-called Dead Sea Scrolls in nearby caves; the church in Jerusalem flees to Pella (Matt. 24:15–16; Mark 13:14; Luke 21:20–22); John migrates to Ephesus with Mary, Jesus’ mother. |
| 68 | Nero commits suicide; year of the three emperors. |
| 69 | Rebellion quelled in Galilee and Samaria; Vespasian summoned back to Rome to become emperor. |
| 70 (Aug. 30) | Titus, Vespasian’s son, after a five-month siege of Jerusalem, destroys the temple after desecrating it; the temple’s menorah, Torah, and veil are removed and later put on display in a victory parade in Rome; the influence of the Sadducees ends; the Pharisee Johanan ben Zakkai escapes and convinces the Romans to allow him and others to settle in Jamnia, where they found a school. |
| 73 (May 2)* | Before Roman general Silva breaches the fortress atop Masada following a two-year siege, 936 Jewish rebels commit suicide. |
| 75 | Titus has an affair with the Jewish princess Berenice, sister of Agrippa II (Acts 25:13, 23), whom he later abandons because of the scandal. |
| 77 | Pliny the Elder writes Natural History. |
| 77–78 | Josephus publishes Jewish War in Rome. |
| 79 | Pompeii and Herculaneum are destroyed by eruption of Vesuvius; Pliny the Elder dies attempting to investigate. |
| 81 | The Arch of Titus, celebrating his destruction of the temple, is erected in Rome. |
| 81–96 | Domitian, Titus’s brother, persecutes Christians among the Roman nobility, including his own relatives Clemens and Domitilla. |
| 85–95* | John writes his letters (1–3 John), probably in Ephesus. |
| 89–95* | John writes his Gospel, probably in Ephesus. |
| 93–94 | Josephus publishes Jewish Antiquities in Rome. |
| 94 | Domitian exiles philosophers from Rome. |
| 95* | Amidst persecution, Clement, a leader in the Roman church, writes his Letter to the Corinthians (1 Clement) appealing for peace between the young men and elders. |
| 95–96* | Exiled by Domitian to Patmos, John writes Revelation (Rev. 1:9). |
| 96–98 | Nerva, the first of five “good” emperors, ends official persecution. |
* denotes approximate date; / signifies either/or
Luke 13:23 For a similar question, see 18:26.
Luke 13:24 To be “saved,” one should strive to enter through the narrow door. This involves repentance (vv. 3, 5) and faith (8:12). For many . . . will seek to enter and will not be able. Someday, the opportunity to trust in Christ will be taken away. (But see note on John 6:37.)
Luke 13:25–26 “We ate and drank in your presence, and you taught in our streets.” Listening to Jesus’ teachings and sharing fellowship with his people are not by themselves any guarantee of eternal life. That comes only through personal faith in Christ.
Luke 13:27 “I do not know. . . . Depart from me.” Jesus is the final Judge of all mankind (see note on 2 Cor. 5:10).
Luke 13:28 Abraham and Isaac and Jacob and all the prophets represent those Israelites who believe.
Luke 13:29 Many believing Gentiles (people from the east, west, north, and south; compare Ps. 107:3) will enter the kingdom (see Luke 24:47; Acts 1:8).
Luke 13:30 will be first . . . will be last. See note on Matt. 20:16.
Luke 13:31 Herod is Herod Antipas, tetrarch of Galilee and Perea, where Jesus likely was teaching. See notes on 3:1; Matt. 14:1.
Luke 13:32 fox. A metaphor for deceitful cunning. third day. The day of Jesus’ resurrection (see 9:22).
Luke 13:33 I must go. Jesus was committed to finishing his mission. that a prophet should perish away from Jerusalem. Jesus did not mean that no prophet had ever died outside of Jerusalem (see 2 Chron. 24:20–22; Jer. 26:20–23). Rather, he was using irony. Jerusalem, the center of Jewish religion and worship, was more dangerous to a true prophet of God than any threats from Herod in Galilee.
Predictions, Reminders, and Proofs of the Death and Resurrection of Jesus in the Gospel of Luke
| 9:22 | “The Son of Man must suffer many things and be rejected . . . and be killed, and on the third day be raised.” |
| 9:44 | “The Son of Man is about to be delivered into the hands of men.” |
| 12:50 | “I have a baptism to be baptized with.” |
| 13:32 | “I cast out demons and perform cures today and tomorrow, and the third day I finish my course.” |
| 13:33 | “for it cannot be that a prophet should perish away from Jerusalem.” |
| 17:25 | “But first he must suffer many things and be rejected by this generation.” |
| 18:32 | “he will be delivered over to the Gentiles and will be mocked and shamefully treated and spit upon.” |
| 18:33 | “after flogging him, they will kill him, and on the third day he will rise.” |
| 24:6–7 | “Remember how he told you, while he was still in Galilee, that the Son of Man must be delivered into the hands of sinful men and be crucified and on the third day rise.” |
| 24:25–26 | “. . . slow of heart to believe all that the prophets have spoken! Was it not necessary that the Christ should suffer these things and enter into his glory?” |
| 24:46 | “Thus it is written, that the Christ should suffer and on the third day rise from the dead.” |
Luke 13:34 O Jerusalem, Jerusalem. Jesus mourned the coming punishment of Jerusalem and all Israel (compare the lament in Psalm 137). as a hen gathers her brood under her wings. A common metaphor for loving care (compare Deut. 32:11; Ruth 2:12; Ps. 17:8; see note on Luke 19:41).
Luke 13:35 you will not see me until you say, “Blessed . . . ” The quoted blessing is from Ps. 118:26. It was chanted to pilgrims entering Jerusalem on feast days. This is not an allusion to Palm Sunday (Luke 19:38) because in Matthew’s account (Matt. 23:39) the saying occurs after Palm Sunday, and so it must refer to a later event. It may be a veiled prediction that a large number of Jews will trust in Jesus before his second coming (compare Rom. 11:12, 14).
Luke 14:2 dropsy. Probably excess bodily fluid.
Luke 14:3 Is it lawful to heal on the Sabbath, or not? Compare 6:9; 13:16. See note on Matt. 12:9–10.
Luke 14:6 could not reply. Jesus has answered the Pharisees’ objections, and yet they will not believe in him.
Luke 14:7–11 will be humbled . . . will be exalted (compare 18:14). Sometimes this happens in this life, but it will take place most fully at the final judgment (James 4:10; 1 Pet. 5:5–6).
Luke 14:12–14 invite the poor, the crippled, the lame, the blind. Followers of Jesus should be generous toward those who are physically impaired or poor.
Luke 14:15 In the kingdom of God points to the future messianic banquet, which Jesus’ hearers would have seen as being for godly Jews only. Jesus, however, uses the parable to teach that the guests invited originally will miss the banquet and will be replaced by outsiders (v. 24).
Luke 14:16–20 A great banquet refers to the arrival of the kingdom in Jesus’ ministry. invited many. Two invitations would have been involved. The first one, reservations for the banquet, would have been given well in advance. The second invitation would have been sent on the day of the banquet, announcing that the time for the banquet had come and everything was ready. Although the guests had been invited well in advance, they began to make excuses. The people failed to see that the kingdom is now here, and that God is inviting people to participate in its great blessings. bought a field . . . bought five yoke of oxen . . . have married a wife. These people have put the business of everyday life ahead of the claims of God and his kingdom (see 9:59–62; 12:22–31).
Luke 14:21–24 Streets and lanes within the city were where the outcasts would be found (the poor, crippled, blind, and lame; v. 13). The highways and hedges, outside the city, represent Gentiles being invited into the kingdom.
The Parables of Jesus
| Parable | Matthew | Mark | Luke |
|---|---|---|---|
| The Purpose of the Parables | 13:10–17 | 4:10–12 | 8:9–10 |
| The Sower | 13:1–9, 18–23 | 4:1–9, 13–20 | 8:4–8, 11–15 |
| The Weeds | 13:24–30, 36–43 | 4:26–29 | |
| The Mustard Seed | 13:31–32 | 4:30–32 | 13:18–19 |
| The Leaven | 13:33 | 13:20–21 | |
| The Hidden Treasure | 13:44 | ||
| The Pearl of Great Value | 13:45–46 | ||
| The Net | 13:47–50 | ||
| The Lost Sheep | 18:10–14 | 15:3–7 | |
| The Unforgiving Servant | 18:23–35 | ||
| The Two Sons | 21:28–32 | ||
| The Tenants | 21:33–44 | 12:1–11 | 20:9–18 |
| The Wedding Feast | 22:1–14 | 14:16–24 | |
| The Ten Virgins | 25:1–13 | ||
| The Talents | 25:14–30 | 19:11–27 | |
| The Good Samaritan | 10:29–37 | ||
| The Rich Fool | 12:16–21 | ||
| The Barren Fig Tree | 13:6–9 | ||
| The Wedding Feast | 14:7–11 | ||
| The Lost Coin | 15:8–10 | ||
| The Prodigal Son | 15:11–32 | ||
| The Dishonest Manager | 16:1–9 | ||
| The Rich Man and Lazarus | 16:19–31 | ||
| The Persistent Widow | 18:1–8 | ||
| The Pharisee and the Tax Collector | 18:9–14 |
Fact: Too late for excuses
Too late for excuses. Planning a banquet was complicated and expensive. Two invitations were sent. The first required the guest to respond if they were attending so the host could determine how much food to prepare. The second would have gone out on the day of the banquet, announcing that the meal was ready. The ungrateful guests in 14:16–24 made their excuses upon receiving the second notice, after the host had already prepared the meal.
Luke 14:26–27 If anyone comes to me. Those who would be Christ’s disciples must (1) love their family less than they love Christ (hate; compare Matt. 10:37); (2) bear his own cross and follow Christ (Luke 14:27); and (3) “renounce all” (v. 33).
Luke 14:28–32 Two illustrations warn against making a hasty decision to follow Jesus (compare 8:15; 21:19).
Luke 14:33 See note on vv. 26–27. Compare 5:11, 28; 12:33; 18:22.
Luke 14:34 if salt has lost its taste. Most salt came from the Dead Sea and contained impurities. If not processed properly, it would have a poor taste and be unusable for food. If the conditions of discipleship (vv. 26–27, 33) are not kept, the disciples likewise will become worthless (compare Rev. 3:15–17).
Listen to the Podcast
Listen NowDive Deeper | Luke 13-14
Like many of Jesus' parables, this one intends to evaluate the heart behind an action more so than the action itself. The Pharisees were famous for missing the forest for the trees in a sense. They followed the religious rules and laws, but forgot the purpose of those rules and laws altogether. They knew God's laws, but did not know his heart.
In Luke 14:12-14, Jesus is reclined at a table with presumably wealthy and religious leaders. Knowing their hearts and motives, he tells the one who invited him to do something radical. Jesus told him essentially to make an investment with no perceived return. He said to invite the crippled, blind, and lame to a banquet instead of friends, family, or other wealthy people.
But why? Jesus' intention behind the parable is echoed in Acts 20:35 when Paul says, "[A]nd remember the words of the Lord Jesus, how he himself said, 'It is more blessed to give than to receive.'"
Instead of acting in a certain way for social leverage or in confidence the favor will be returned, radical generosity toward those who cannot repay us is a direct reflection of the gospel. 1 John 4:19 says, "We love because he first loved us." Jesus doesn't expect us to repay him for his sacrifice on the cross. In fact, no matter how hard we try, how good we act, how generous we are, it's not good enough. Despite our best efforts, we all fall short, but Jesus chose to love us even when he knew we couldn't repay him.
Knowing this, Jesus is making a case for us, as his followers, to extend sacrificial generosity, emboldened by the cross, that we may reflect the heart of God to a watching world.
Though there was no perceived return to those listening to Jesus tell this parable, radical generosity breaks us of our pride, helps us to love and live like Jesus, and be blessed. That is a far greater return.
This month's memory verse
"I am the vine; you are the branches. Whoever abides in me and I in him, he it is that bears much fruit, for apart from me you can do nothing."
– John 15:5
Discussion Questions
1. Look Up: We cannot display radical generosity without a heart that is aware of God's great generosity toward us. What is a way God has been generous to you?
2. Look In: Can you relate to the members of the banquet by motivations for generosity disguised in self-promotion or repayment? Does social media affect the way you are generous to others?
3. Look Out: What is a way you could display radical generosity to someone within the next week knowing that you cannot or will not be repaid? Pray and ask the Lord to show you!