Lucas 9
G. Campbell Morgan · Citado em PreceptAustin
Lucas 9
Morgan - From This Verse They were best friends, the three. Alanson Work was sandy haired, married, father of four. George Thompson was young and single, with thick black hair and a five-feet frame. The third man, James Burr, was six-feet-four. But they were united by a common devotion to Christ and a joint hatred of slavery. In 1841, arrested for trying to smuggle slaves from Missouri, they were chained to each other and held without bail. Outside, a mob chanted for their deaths, while inside the three knelt in prayer. Thompson later wrote: Our singing and happy contentment in our prisonhouse much annoyed the consciences of the [town’s] inhabitants. They preached to the crowds before and during their trial, then were sentenced to 12 years hard labor at the state penitentiary. Arriving in prison, the men’s heads were shaved, they were garbed in prison rags, and were repeatedly threatened with forty lashes. Their food consisted of hard cornbread, rotting bacon, cold potatoes, and “various animal intestines.” During the cold winters, they nearly froze until they were allowed to sleep together. We could take turns getting into the middle. If an outside one was becoming frostbitten, he only had to request the middle one to exchange places awhile. Night after night, the men read to one another from the Bible and joined together in singing and praying. Soon they were evangelizing and teaching the other prisoners. On Sunday, May 14, 1843, George Thompson’s sermon from Luke 9:23 sparked a prison revival. The most glorious day I have seen! The power of God wonderfully displayed. In prayer meeting, four new cases of conversion; cell crowded to overflowing; converts mounting higher and growing stronger; while the long-harded tremble like Belshazzar. Preached to 12 converts, in my cell, from Luke 9:23. In the afternoon, a powerful sermon—six new ones came forward. I talked and prayed with them, no man forbidding. Glory to God. Work was finally released in 1845. Burr and Thompson were pardoned the next year, the latter becoming a missionary to Africa. James Earley - Jesus said, "Follow Me." Jesus did not say, "Follow a set of rules" or "Follow a series of rituals." He said, "Follow Me." Discipleship is an intensely personal pursuit. Make no mistake about it. Being a disciple of Jesus is more than adding a new set of activities to your already busy life. Being a disciple of Jesus is first and foremost a response to His call to pursue Him passionately. The call "Follow Me" is the essence, heartbeat, challenge, and adventure of discipleship. It is a formal challenge to live with, learn from, and study under Rabbi Jesus. It is a call to be close to Him, obey His teachings, take the same path He takes, and walk the same road He walked. It involves daily growth and development at the expense of personal comfort. It demands absolute abandonment (Ed: see Oswald Chambers' comments below) of all else in order to pursue Jesus fully. This chapter (In his book Disciple Making Is...) will go deeper into stage two of the discipleship process (development), exploring what it means to follow Jesus. The common command in Jesus' initial encounter with His disciples was "Follow Me.." In chapter 6, we discussed how Jesus opened His relationship with His future disciples with the challenge "Follow Me" (John 1:43). In chapter 7, when Jesus formally invited Simon, Andrew, James, and John into a rabbi/disciple relationship, He did so with the words "Follow Me, ... and I will make you fish for people!" (Mt 4:19). Jesus issued the same call again, tying it with the proclamation that the Father was leading Him to the cross. He said, "If anyone wants to come with Me, he must deny himself, take up his cross daily, and follow Me" (Luke 9:23-note)...The point is to be certain that you follow Jesus, no matter the cost. I agree with Oswald Chambers, who said, "Be reckless for Jesus!" (Disciple Making Is...) Adrian Rogers - Now, what does it mean to take up your cross? It doesn't mean to put a cross around, across your back and walk around with it.....Now, many people have a cross, a gold ornament, around their neck, and there's nothing wrong with that that I can see. But, friend, a cross is not a thing of beauty. A cross is a thing, ultimately, of shame and reproach. That's what it meant in Jesus' day when He said, "Pick up your cross." When I was in college, I took a course in criminology, and we visited our penitentiary there in Florida, Raiford Penitentiary. And I went into the room there where they had the electric chair. I sat down in the electric chair. I checked the switch and everything to see no one was standing over there. But I sat down in the electric chair. Got up and looked at it, tried to image what it would be like to sit in that chair knowing that someone behind that panel is ready to pull the switch. And that chair was hideous. It was ugly. Can you image somebody with an electric chair on a chain around their neck, a little miniature electric chair? Well, the cross, we have made it sort of a piece of jewelry, but when a person comes to Jesus Christ, he is a worshiper who will worship at any cost, personal relationships, personal reputation. To take up your cross is a mark of shame. Personal realization. Now, somebody says, "Well, my sickness is my cross." Not unless you got it by serving Jesus. You say, "My mother-in-law's my cross." She may be cross, but she's not your cross. A cross is something that you willingly take up. You don't have to bear it. Jesus said, "No man taketh my life from me. I lay it down of myself." To follow Jesus is a worshiper who worships at any cost, above the cost of personal relationships, above the cost of personal reputation, above the cost of personal realization. Somebody asked Dr. Tozer, "What does it mean to take up your cross? What does it mean to be crucified with Christ?" He said, "Three things. Number one: a man who is crucified is facing only one way. Number two: a man who is crucified is not going back. He has said goodbye. He is not going back. And number three: he has no further plans of his own." Take up your cross, facing one way, not going back, no further plans of his own. Can you say it, "I'm crucified with Christ?" We say it glibly. Do you mean it? That's what it means to be a disciple. Still want to be a disciple? Take up your cross. That's what the Lord Jesus Christ said. My precious friend, when you gave your heart to Jesus Christ and said, "I will take up my cross," that's the last legitimate, independent decision you ever make. There, from now on, your life belongs to Jesus Christ. You're not your own. You are bought with a price. Now, what a disciple is, number one, is a worshiper who worships at any cost. Got it? Louis Cassels - Obey . . . take up your cross . . . deny yourself . . . it all sounds very hard. It is hard. Anyone who tells you differently is peddling spiritual soothing syrup, not real Christianity. And yet, in a strangely paradoxical way, it is also easy. With every cross that we lift in obedience to Christ comes the strength to carry it. It is always a package deal. What Did Jesus Mean When He Said, “Take up Your Cross and Follow Me” (Matthew 16:24; Mark 8:34; Luke 9:23)? Let’s begin with what Jesus didn’t mean. Many people interpret “cross” as some burden they must carry in their lives: a strained relationship, a thankless job, a physical illness. With self-pitying pride, they say, “That’s my cross I have to carry.” Such an interpretation is not what Jesus meant when He said, “Take up your cross and follow Me.” When Jesus carried His cross up Golgotha to be crucified, no one was thinking of the cross as symbolic of a burden to carry. To a person in the first-century, the cross meant one thing and one thing only: death by the most painful and humiliating means human beings could develop. Two thousand years later, Christians view the cross as a cherished symbol of atonement, forgiveness, grace, and love. But in Jesus’ day, the cross represented nothing but torturous death. Because the Romans forced convicted criminals to carry their own crosses to the place of crucifixion, bearing a cross meant carrying their own execution device while facing ridicule along the way to death. Therefore, “Take up your cross and follow Me” means being willing to die in order to follow Jesus. This is called “dying to self.” It’s a call to absolute surrender. After each time Jesus commanded cross bearing, He said, “For whoever wants to save his life will lose it, but whoever loses his life for me will save it. What good is it for a man to gain the whole world, and yet lose or forfeit his very self?” (Luke 9:24–25). Although the call is tough, the reward is matchless. Wherever Jesus went, He drew crowds. Although these multitudes often followed Him as Messiah, their view of who the Messiah really was—and what He would do—was distorted. They thought the Christ would usher in the restored kingdom. They believed He would free them from the oppressive rule of their Roman occupiers. Even Christ’s own inner circle of disciples thought the kingdom was coming soon (Luke 19:11). When Jesus began teaching that He was going to die at the hands of the Jewish leaders and their Gentile overlords (Luke 9:22), His popularity sank. Many of the shocked followers rejected Him. Truly, they were not able to put to death their own ideas, plans, and desires, and exchange them for His. Following Jesus is easy when life runs smoothly; our true commitment to Him is revealed during trials. Jesus assured us that trials will come to His followers (John 16:33). Discipleship demands sacrifice, and Jesus never hid that cost. In Luke 9:57–62, three people seemed willing to follow Jesus. When Jesus questioned them further, their commitment was half-hearted at best. They failed to count the cost of following Him. None was willing to take up his cross and crucify upon it his own interests. Therefore, Jesus appeared to dissuade them. How different from the typical Gospel presentation! How many people would respond to an altar call that went, “Come follow Jesus, and you may face the loss of friends, family, reputation, career, and possibly even your life”? The number of false converts would likely decrease! Such a call is what Jesus meant when He said, “Take up your cross and follow Me.” If you wonder if you are ready to take up your cross, consider these questions: Are you willing to follow Jesus if it means losing some of your closest friends? Are you willing to follow Jesus if it means alienation from your family? Are you willing to follow Jesus if it means the loss of your reputation? Are you willing to follow Jesus if it means losing your job? Are you willing to follow Jesus if it means losing your life? In some places of the world, these consequences are reality. But notice the questions are phrased, “Are you willing?” Following Jesus doesn’t necessarily mean all these things will happen to you, but are you willing to take up your cross? If there comes a point in your life where you are faced with a choice—Jesus or the comforts of this life—which will you choose? Commitment to Christ means taking up your cross daily, giving up your hopes, dreams, possessions, even your very life if need be for the cause of Christ. Only if you willingly take up your cross may you be called His disciple (Luke 14:27). The reward is worth the price. Jesus followed His call of death to self (“Take up your cross and follow Me”) with the gift of life in Christ: “For whoever wants to save his life will lose it, but whoever loses his life for me will find it” (Matthew 16:25–26). (from Gotquestions - highly recommended resource) ILLUSTRATION - You Mind if I Look Over these Crosses? Well, here I am, Lord. You said "Take up your cross," and I'm here to do it. It's not easy, you know, this self-denial thing. I mean to go through with it though, yes sir! I'll bet you wish more people were willing to be disciples like me. I've counted the cost and surrendered my life, and it's not an easy road. You mind if I look over these crosses? I'd kind of like a new one. I'm not fussy, you understand; but a disciple has to be relevant these days. I was wondering—are there any that are vinyl padded? I'm thinking of attracting others, see? And if I could show them a comfortable cross, I'm sure I could win a lot more. Got to keep up with the population explosion and all. And I need something durable so I can treasure it always. Oh, is there one that's sort of flat so it would fit under my coat? One shouldn't be too obvious. Funny, there doesn't seem to be much choice here. Just that coarse, rough wood. I mean that would hurt. Don't you have something more distinctive, Lord? I can tell you right now, none of my friends are going to be impressed by this shoddy workmanship. They'll think I'm a nut or something. And my family will be just mortified. What's that? It's either one of these or forget the whole thing? But Lord, I want to be your disciple, I mean, just being with you; that's all that counts; but life has to have a balance, too. But you don't understand—nobody lives that way today! Who is going to be attracted by this self-denial bit? I mean, I want to; but let's not over do it. Start getting radical like this, and they'll have me off to the funny farm. Know what I mean? I mean being a disciple is challenging and exciting and I want to do it; but I do have some rights, you know. Now let's see—no blood—OK? I just can't stand the thought of that, Lord... Lord? Jesus? Now where do you suppose He went? Carrying the Cross of Words - I am afraid we modern Christians are long on talk and short on conduct. We use the language of power but our deeds are the deeds of weakness. We settle for words in religion because deeds are too costly. It is easier to pray, "Lord, help me to carry my cross daily" then to pick up the cross and carry it; but since the mere request for help to do something we do not actually intend to do has a certain degree of religious comfort, we are content with repetition of the words. F. B. Meyer once shared a room with C. T. Studd. Meyer woke up one morning at seven and saw the bent figure of C. T. Studd etched against the light of a flickering candle, his university scarf wrapped around his neck. “How long have you been up, Charlie?” asked Meyer. He replied, “Since four o’clock.” “What on earth have you been doing for three hours?” Studd answered, “I’ve been going through the New Testament afresh, in the light of the command of my Savior, ‘If you love Me, keep My commandments,’ and I’ve been checking off every commandment that I’ve obeyed.”
Lucas 9
Morgan - In chapter 9, Jesus goes into a Samaritan village and is more-or-less kicked out of town, and His disciples are very angry about it. But in Luke 10:25-37-note, Jesus tells a story and the hero is a Samaritan. He is saying, “The Samaritan is a good neighbor. The Samaritan can be better and more loving that a Jewish Priest or Levite.” What was He doing? He was changing the way the disciples viewed the Samaritans. Notice that Jesus' refusal to retaliate against His opponents provided a positive example for His disciples then and now for most of us from time to time encounter antagonists who are similar to the Samaritans. Peter learned well for in his first epistle he wrote... For what credit is there if, when you sin and are harshly treated, you endure it with patience? But if when you do what is right and suffer for it you patiently endure it, this finds favor with God. 21 For you have been called for this purpose, since Christ also suffered for you, leaving you an example for you to follow in His steps, 22 WHO COMMITTED NO SIN, NOR WAS ANY DECEIT FOUND IN HIS MOUTH 23 and while being reviled, He did not revile in return; while suffering, He uttered no threats, but kept entrusting Himself to Him who judges righteously. (1 Peter 2:20-23+) Life Application Study Bible - After Assyria invaded Israel, the northern kingdom, and resettled it with its own people (2 Kings 17:24-41), the mixed race that developed became known as the Samaritans. "Purebred" Jews hated these "half-breeds," and the Samaritans in turn hated the Jews. So many tensions arose between the two peoples that Jewish travelers between Galilee and southern Judea often would walk around rather than through Samaritan territory, even though this would lengthen their trip considerably. Jesus held no such prejudices, and he sent messengers ahead to get things ready in a Samaritan village. But the village refused to welcome these Jewish travelers who were headed for Jerusalem. (Scroll to page 60 in Luke Application Study Notes) Luke 9:54 When His disciples James and John saw this, they said, "Lord, do You want us to command fire to come down from heaven and consume them? KJV And when his disciples James and John saw this, they said, Lord, wilt thou that we command fire to come down from heaven, and consume them, even as Elias did? Lord, do You want us 2 Samuel 21:2; 2 Kings 10:16,31; James 1:19,20; 3:14-18 to command fire to come down from heaven 2 Kings 1:10-14; Acts 4:29,30; Revelation 13:3 Luke 9 Resources - Multiple Sermons and Commentaries Luke 9:49-62 Is Tolerance a Virtue or a Vice? - Michael Andrus Luke 9:51-56 A Mission of Mercy - John MacArthur Luke 9:46-56 Humility: An Essential Element for Ministry - John MacArthur RIGHTEOUS ANGER? NOT! When His disciples James and John saw this - That is they saw the messengers returning. Remember these are the "Sons of Thunder" and they live up to their billing with a thoughtless emotional outburst. They said, "Lord (kurios), do You want (thelo) us to command fire to come down (katabaino) from heaven and consume (analisko) them? James and John sought to avenge he Samaritans' insult. This was too much for these two men "James, the son of Zebedee, and John the brother of James (to them He gave the name Boanerges (see Wikipedia article), which means, “Sons of Thunder”)." (Mk 3:17) Where do they think they have this kind of power. Even Jesus did not demonstrate this type of power. In fact after the Spirit came in power on the apostles we see the obedience to go to Samaria with the Gospel. (Acts 2:1-4; Acts 8:5-25+). Morris on their desire to command fire to come down from heaven and consume the Samaritans - There is great faith in Jesus in this question. In the face of the insult to their Master they felt they had only to call for the fire in Jesus’ name and it would be given. But this does more credit to their zeal and their devotion to Jesus than to their understanding of the nature of Christian service. (Borrow The Gospel According to St. Luke: An Introduction and Commentary ). The request of John and James recalls the episode with Elijah 2 Kings 1:10; 12 Elijah replied to the captain of fifty, “If I am a man of God, let fire come down from heaven and consume you and your fifty.” Then fire came down from heaven and consumed him and his fifty. 12 Elijah replied to them, “If I am a man of God, let fire come down from heaven and consume you and your fifty.” Then the fire of God came down from heaven and consumed him and his fifty. It is clear that the disciples had not yet taken to heart the lesson of Exod. 23:4, 5; 2 Kings 6:21-23; Mt. 5:44 (cf. Ro 12:19-21). Life Application Study Bible - When the Samaritan village did not welcome Jesus and his disciples, James and John didn't want to stop at shaking the dust from their feet (Lk 9:5). They wanted to retaliate by calling down fire from heaven on the people, as Elijah had done on the servants of a wicked king of Israel (2 Kings 1:1-18). When others reject or scorn us, we, too, may feel like retaliating. We must remember that judgment belongs to God, and we must not expect him to use his power to carry out personal vendettas. (See Luke Application Study Notes) Mattoon - Later on, in Acts 8, the Samaritans allowed the disciples to preach the Gospel to them (Acts 8:25). It's a good thing they were not burned to pieces by some hot heads. Beloved, the Lord was not focused on feuding, but on finishing what He needed to do. We are to have that same kind of focus in our life. (Treasures from the Scripture) NET Note on consume them (as Elijah did alluding to 2 Kgs 1:10, 12, 14) - Most manuscripts, especially the later ones (A C D W Θ Ψ 1,13 33 it), read here “as also Elijah did,” making the allusion to 2 Kgs 1:10, 12, 14 more explicit. The shorter reading has better and earlier support (45,75 ℵ B L Ξ 579 700* 1241 pc lat sa). It is difficult to explain how the shorter reading could have arisen from the longer, especially since it is well represented early on. However, the longer reading looks to have been a marginal note originally, incorporated into the text of Luke by early scribes. Lord (master, owner)(2962)(kurios) means from kuros = might or power, related to kuroo = to give authority) primarily means the possessor, owner, master, the supreme one, one who is sovereign (used this way of Roman emperors - Act 25:26) and possesses absolute authority, absolute ownership and uncontested power. Kurios is used of the one to whom a person or thing belonged, over which he has the power of deciding, the one who is the master or disposer of a thing (Mk 7:28). This is the first use in Luke 9 with two more uses in Luke 9:54 and Luke 9:61. Want (2309)(thelo) primarily refers to exercising of one's will with the underlying sense of to be willing, to desire, to want or to wish (in Jn 15:7 in context of prayer). To apply oneself to something (or to will). Thelo "expresses not simply a desire, but a determined and constant exercise of the will." (W E Vine) Thelo in Luke and Acts - Lk. 1:62; Lk. 4:6; Lk. 5:12; Lk. 5:13; Lk. 5:39; Lk. 6:31; Lk. 8:20; Lk. 9:23; Lk. 9:24; Lk. 9:54; Lk. 10:24; Lk. 10:29; Lk. 12:49; Lk. 13:31; Lk. 13:34; Lk. 14:28; Lk. 15:28; Lk. 16:26; Lk. 18:4; Lk. 18:13; Lk. 18:41; Lk. 19:14; Lk. 19:27; Lk. 20:46; Lk. 22:9; Lk. 23:8; Lk. 23:20; Acts 2:12; Acts 7:28; Acts 7:39; Acts 10:10; Acts 14:13; Acts 16:3; Acts 17:18; Acts 17:20; Acts 18:21; Acts 19:33; Acts 24:6; Acts 24:27; Acts 25:9; Acts 26:5; Come down (2597)(katabaino from kata = down, against + baino = to go) means to come or go down, descend from a higher to a lower place. Katabaino in Luke and Acts - Lk. 2:51; Lk. 3:22; Lk. 6:17; Lk. 8:23; Lk. 9:54; Lk. 10:15; Lk. 10:30; Lk. 10:31; Lk. 17:31; Lk. 18:14; Lk. 19:5; Lk. 19:6; Lk. 22:44; Acts 7:15; Acts 7:34; Acts 8:15; Acts 8:26; Acts 8:38; Acts 10:11; Acts 10:20; Acts 10:21; Acts 11:5; Acts 14:11; Acts 14:25; Acts 16:8; Acts 18:22; Acts 20:10; Acts 23:10; Acts 24:1; Acts 24:22; Acts 25:6; Acts 25:7 Consume (355)(analisko from ) means literally to use up and so when spoken of fire meant to consume or burn up. Figuratively it describes the destruction of the Antichrist by the Christ (2 Th 2:8KJV not NAS or ESV). In the passive voice analisko describes the effects of strife within a group and thus meant to be ruined or destroyed (Gal 5.15) Gilbrant - The semantic range of analiskō includes “to consume or engulf, to destroy, to use up.” The figure probably points to something like a beast of prey that devours its victim, or to enemies who consume what they have conquered, or to a fire which devours, consumes, and destroys. These senses are all attested in classical Greek literature. The Septuagint uses analiskō approximately 20 times. The sense “consume, devour, destroy” predominates (e.g., Genesis 41:30, of a famine; Proverbs 30:14 [LXX 24:37], of human devouring and consuming of the oppressed and poor). The Hebrew verb ākhal, “to eat,” is translated by analiskō on several occasions with a metaphorical idea, “to consume” (e.g., Ezekiel 19:12: “fire consumed [ate] it”). Analiskō also translates mûth, “to die, to be killed,” on one occasion (Ezekiel 5:12).The word is found three times in the New Testament. Luke 9:54 records that James and John, the sons of Zebedee, were offended because a Samaritan city refused to receive Jesus. James and John asked Jesus for permission to “command fire to come down from heaven, and consume (analiskō)” the inhabitants. In Galatians 5:15 Paul gave a stern warning concerning the assembly’s internal strife: “But if ye bite and devour one another, take heed that ye be not consumed (analiskō) one of another.” Finally, analiskō was used by Paul in the eschatological-apocalyptical section found in 2 Thessalonians 2. In verse 8 Paul said the Lord Jesus shall devour or destroy the man of sin “with the brightness of his (Christ’s) coming.” (Complete Biblical Library Greek-English Dictionary) Liddell-Scott - To use up, to spend, lavish or squander money, Thuc. upon a thing, Plat., etc.; -Pass. the monies expended, Id. 2. metaph., hast wasted words, Soph.; II. of persons, to kill, destroy, Trag.:-Med. to kill oneself, Thuc. Analisko - 13x in the Septuagint - Gen. 41:30; Num. 14:33; Prov. 23:28; Prov. 24:22; Prov. 30:14; Isa. 32:10; Isa. 66:17; Ezek. 5:12; Ezek. 15:4; Ezek. 15:5; Ezek. 19:12; Joel 1:19; Joel 2:3 ILLUSTRATION - FOCUS ON THE FINISH - Unlike Carl Lewis and Daley Thompson, Derek Redmond is not a name that conjures up memories of Olympic gold medals, but it is Redmond who defines the essence of determination. Derek Redmond arrived at the 1992 Olympic Summer Games in Barcelona determined to win a medal in the 400 meter race. The color of the medal was meaningless; he just wanted to win one, just one. He had been forced to withdraw from the 400 at the 1988 Games in Seoul, Korea, only 10 minutes before the race, because of an Achilles tendon injury. He then underwent five surgeries over the next year. This was the same runner who had shattered the British 400-meter record at the age of 19. So when the 1992 Games arrived, this was his time, his moment, his stage, to show the world how good he was and who he was. Derek's father, Jim, had accompanied him to Barcelona, just as he did for all world competitions. They were as close as a father and son could be. They were almost inseparable and were the best of friends. The day of the race finally arrived. Father and son reminisced about what it took for Derek to get to this point. They talked about ignoring past heartbreaks, past failures. They agreed that if anything bad happened, no matter what it was, Derek has to finish the race, period. The top four finishers in Derek's heat would move onto the final race. The stadium was packed with 65,000 fans, bracing themselves for one of sport's greatest and most exciting spectacles. The race finally began and Redmond broke from the pack and quickly seized the lead. Down the backstretch, only 175 meters away from finishing, Redmond was expected to make the finals with no problems at all. Suddenly, he heard a pop in his right hamstring. He pulled up lame, as if he had been shot. The pain was absolutely intense. His leg quivering, Redmond began hopping on one leg, then slowed down and fell to the track. Rolling on the track, clutching his right hamstring, a medical personnel unit ran toward him. At the same time, Derek's father saw that his son was in trouble, and raced down from the top row of the stands. He had no credential to be on the track, but all he thought about was getting to his son, to help him up. He told the media later, "I wasn't going to be stopped by anyone." As the medical crew arrived with a stretcher, Redmond told them, "No, there's no way I'm getting on that stretcher. I'm going to finish my race." Then, in a moment that will live forever in the minds of millions, Redmond lifted himself to his feet, ever so slowly, and started hobbling down the track. The other runners had finished the race. Suddenly, everyone realized that Redmond wasn't dropping out of the race by hobbling off to the side of the track. No, he was actually continuing on one leg. He was going to attempt to hobble his way to the finish line. Slowly, the crowd, in total disbelief, stood up to their feet and began to roar. Louder and louder the people cheered. Derek said, "Whether people thought I was an idiot or a hero, I wanted to finish the race." With each painful step, Derek limped onward and the crowd went crazy. His father finally got to the bottom of the stands and leaped over the rail. He ran out to his son with two security guards running after him. He yelled at them and said, "That's my son and I'm going to help him." At the final curve of the track, with about 120 meters to go, Jim reached his arm around his son's waist and said, "I'm here Son. We'll finish together." Determined to finish, Derek put his arms around his father's shoulders and sobbed. Together, arm in arm, father and son, with 65,000 people cheering, clapping and crying, they finish the race, just as they vowed they would. A couple steps from the finish line, and with the crowd in an absolute frenzy, Jim released the grip he has on his son, so Derek could cross the finish line by himself. Then he threw his arms around Derek again, both crying, along with everyone in the stands and on TV. This father loved his son dearly. He did not baby his boy when he got out on the track. He went out there because they both had a goal that was important to them both. They were focused on finishing and that goal is what rallied an entire stadium and millions of people across the world to their feet. This guy just wouldn't quit! He was focused on finishing. Beloved, it is that same resolve that every Christian should have in their own life. Finishing our race for Christ is thousands of times more important than finishing an Olympic race because our race has eternal consequences for people who do not know the Lord and could be reached by us. You may fall, you may mess up, you may suffer from great trials, but thank God we have a Savior that is with us to help us along the way and get us back on our feet when we get the wind knocked out of us! Focus on your finish, beloved! The next question is, "How do I do this? How do I focus on my finish?" The Bible has the answer. (Rod Mattoon Treasures from the Scripture) Overcome Evil With Good Read: Luke 9:51-56 Do not be overcome by evil, but overcome evil with good. —Romans 12:21 As Jesus began to make His way to Jerusalem, He sent messengers ahead to prepare a Samaritan village along the way for His arrival. But the people there rejected Him. When James and John heard about their refusal, they fumed, “Lord, do You want us to command fire to come down from heaven and consume them?” (Luke 9:54). They had just been on the Mount of Transfiguration and had seen their Lord with Moses and Elijah (vv.28-36). The account of Elijah and the fire from heaven must have come to their minds (1 Kings 18:36-39). But when they asked if they could call down fiery judgment on the Samaritans, Jesus rebuked them. It is not our business to judge God’s enemies. “‘Vengeance is Mine, I will repay,’ says the Lord” (Romans 12:19). Our business is to tell the world, and even those who oppose us, about His offer of salvation. It's easy to be kind and good To those who show us love, But loving those who won't respond Takes grace from God above. —Sper The best weapon to use against your enemy is love. Luke 9:55 But He turned and rebuked them, and said, "You do not know what kind of spirit you are of KJV But he turned, and rebuked them, and said, Ye know not what manner of spirit ye are of. He turned and rebuked them 1 Samuel 24:4-7; 26:8-11; 2 Samuel 19:22; Job 31:29-31; Proverbs 9:8; Matthew 16:23; Revelation 3:19 You do not know Numbers 20:10-12; Job 2:10; 26:4; 34:4-9; 35:2-4; 42:6; Jer 17:9; Mt 26:33,41,51; Jn 16:9; Acts 23:3-5; 26:9-11; Jas 3:10; 1 Pe 3:9 Luke 9 Resources - Multiple Sermons and Commentaries Luke 9:49-62 Is Tolerance a Virtue or a Vice? - Michael Andrus Luke 9:51-56 A Mission of Mercy - John MacArthur Luke 9:46-56 Humility: An Essential Element for Ministry - John MacArthur Related Passages: Romans 12:14+ Bless (present imperative see our need to depend on the Holy Spirit to obey) those who persecute you; bless (present imperative) and do not curse. (present imperative with a negative see our need to depend on the Holy Spirit to obey) Romans 12:17-21+ Never pay back evil for evil to anyone. Respect what is right in the sight of all men. 18 If possible, so far as it depends on you, be at peace with all men. 19 Never take your own revenge, beloved, but leave room for the wrath of God, for it is written, “VENGEANCE IS MINE, I WILL REPAY,” says the Lord. 20 “BUT IF YOUR ENEMY IS HUNGRY, FEED HIM, AND IF HE IS THIRSTY, GIVE HIM A DRINK; FOR IN SO DOING YOU WILL HEAP BURNING COALS ON HIS HEAD.” 21 Do not be overcome by evil, but overcome evil with good. CALLING FIRE DOWN IS NOT THE CALL OF A DISCIPLE But (term of contrast) He turned (strepho) and rebuked (epitimao) them - Clearly this was the "Jesus way" to spread the Gospel. We all probably have those we would love to call fire down upon, but if we seek to follow Jesus, we will confess and turn from such sinful thoughts. Jesus' point is that of toleration and not retaliation for rejection! Robert Stein - The disciples had not only failed to understand Jesus’ teaching concerning his passion (9:45) but also much of his ethical teaching as well (cf. Lk 6:27–31). Jesus once again had to censure the disciples’ misconception about authority and power (Lk 9:46–50). (See Luke: An Exegetical and Theological Exposition) NET Note - The point of the rebuke is that now was not the time for judgment but patience; see 2 Pet 3:9. (The Lord is not slow about His promise, as some count slowness, but is patient toward you, not wishing for any to perish but for all to come to repentance.) NET Note - Many manuscripts have at the end of the verse (with slight variations) "and he said, 'You do not know what sort of spirit you are of, for the Son of Man did not come to destroy people's lives, but to save [them].'" This variant is clearly secondary, as it gives some content to the rebuke. Further, it is difficult to explain how such rich material would have been omitted by the rest of the witnesses, including the earliest and best manuscripts. ESV marginal note - Some manuscripts add and he said, "You do not know what manner of spirit you are of; for the Son of Man came not to destroy people's lives but to save them" Turned (4762)(strepho from trope = a turn "trope") means turn oneself, turn around. "Dramatic act." (Robertson) Can you imagine the shock of the disciples! Strepho - 21v - converted(2), returned(1), turn(3), turned(8), turned away(1), turned back(1), turning(5). Matt. 5:39; Matt. 7:6; Matt. 9:22; Matt. 16:23; Matt. 18:3; Matt. 27:3; Lk. 7:9; Lk. 7:44; Lk. 9:55; Lk. 10:23; Lk. 14:25; Lk. 22:61; Lk. 23:28; Jn. 1:38; Jn. 12:40; Jn. 20:14; Jn. 20:16; Acts 7:39; Acts 7:42; Acts 13:46; Rev. 11:6 Rebuked (2008)(epitimao from epi = upon + timao = to honor) means literally to put honor upon and then to mete out due measure and so then to find fault with, to censure severely, to rebuke, to express strong disapproval of, or to denounce (cp the incredible example in Mt 16:22). Note that one may rebuke another without producing conviction of guilt, either because, as in Mt 16:22 (Jesus rebuked by Peter, cp similar uses in Mt 19:13; Mk 8:32; 10:13; Lk 18:15; 19:39) the one rebuked is not guilty of any fault or the rebuke may be insufficient to produce acknowledgement of fault by the offender (cf the repentant thief's rebuke of the non-repentant thief on the cross = Lk 23:40). Epitimao also conveys the sense of to command or warning which includes an implied threat (Lk 8:24; Mt 16:20) Steven