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William Hendriksen · Citado em PreceptAustin
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Hendriksen writes "In spite of wealth and prestige, Herod was a very unhappy man. Oppressed by a guilty conscience, he did not follow David's example. Therefore he did not prosper. See Ps 32:5; Pr 28:13+." (Borrow Exposition of the Gospel of Luke) Because - Term of explanation. Luke explains Herod's perplexed state. it was said by some that John had risen from the dead - Some of the Jews were convinced that Jesus was John the Baptist who had come back to life. This may seem odd, since Scripture nowhere ascribes any miracles to the Baptist. In any event this would be troubling to Herod who had murdered John. He surely had a guilty conscience! It appears that Herod himself held this view. Mark 6:16+ has "Herod...kept saying (imperfect tense), “John, whom I beheaded, has risen!” He was greatly perplexed ("was very confused")(1280)(diaporeo from dia = through + aporeo = to be at a loss from a = negative + poros = a way) means to be thoroughly perplexed, to be in much doubt, to hesitate greatly, to be thoroughly at a loss, unable to find a way out!
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Hendriksen notes "that the miracle of the feeding of the five thousand, described here in Lk 9:10-17, took place when Passover, probably April of the year a.d. 29, was already approaching, as is clear from John 6:4+. The Great Galilean Ministry, probably extending from about December of a.d. 27 to about April of a.d. 29, was drawing to its close." (Borrow Exposition of the Gospel of Luke) POSB - Jesus demonstrated and taught the need for privacy. The twelve returned from their mission and reported what had happened. Jesus had never needed time with them as much as He did now, for He was closing out His Galilean ministry (ED: SEE THE TIMELINE AT TOP OF PAGE FOR CONTEXT). In fact, there was to be little public ministry hereafter. From this point onward He was to concentrate primarily on His disciples, giving them intensive training (Borrow Luke Commentary in The Preacher's Outline & Sermon Bible – very helpful resource) Taking them with Him, He withdrew (hupochoreo) by Himself to a city called Bethsaida (ISBE note - see location above) - The idea of withdrew is to move away a distance from a place and so to retreat or retire. Mark explains one of the reasons Jesus withdrew - And He said to them, “Come away by yourselves to a secluded place and rest a while.” (For there were many people coming and going, and they did not even have time to eat.) (Mark 6:31+) Another reason is given by Matthew "Now when Jesus heard about John (HIS EXECUTION), He withdrew from there in a boat to a secluded place by Himself" (taking the disciples with Him as explained in Lk 9:10) (Mt 14:13+) Comment: Notice Mark's mention of "rest a while" which is the verb anapauo (ana = again, back, or intensifying + pauo = to cease or give rest) which means to cause someone to gain relief (by resting), refreshment, intermission from toil. Recall the disciples (and Jesus) had been preaching, teaching, healing, casting out demons and were doubtless physically and mentally exhausted. Even Spirit empowered ministry is hard work! John
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Hendriksen - A true believer is one who is willing, whenever necessary, to fly in the face of popular opinion and openly to express a conviction that is contrary to that of the masses....Not being "of the world" (John 17:16), believers are shining lights in the midst of the world (Matt. 5:14; Phil. 2:15). They are spiritually different from the world, in order to be a blessing to the world. So also here in Luke 9:19, 20, while everybody else is saying that Jesus is but a man—whether John the Baptist, Elijah, or one of the (other) prophets, it makes no essential difference, for all these were but men—the true follower of Jesus answers, "(Thou art) the Christ of God." The importance of this momentous confession can hardly be exaggerated. It implies that The Twelve here acknowledge Jesus to be no less than the long-awaited One, God's Anointed, the Messiah. (Borrow Exposition of the Gospel of Luke). Peter answered and said, "The Christ of God" - Peter was the spokesman for the other disciples and doubtless expressed their heart conviction (albeit what about Judas Iscariot?) In essence Peter said Jesus was the long expected "Anointed One," (Christos) the Messiah sent from God. Matthew recorded Peter's full confession including, "the Son of the living God" (Matt. 16:16). While they now have come to recognize Jesus as Messiah, they still lacked a full-orbed sense of His mission, which was to die and be resurrected for the sins of mankind. And this fact would serve to explain why Jesus warned them not to tell anyone. In other words, they would be telling the Jews about a Messiah who would save Israel from Roman oppression and establish the kingdom of God on earth, not a Messiah who would save sinners! ESV Study Bible - Jesus’ identity as the “Christ”—confessed by angels (Luke 2:11+); by the Gospel narrator (Lk 2:26+); by demons (Lk 4:41+); and by Jesus himself (Lk 4:18+)—is now confessed for the first time by the Twelve. (See ESV Study Bible or borrow ESV Study Bible) Hendriksen - Since the question had been put to all, that is, to The Twelve, and none objected to the answer, we may safely assume that here, as well as in the parallel passages (Matt. 16:16; Mark 8:29), Peter was the spokesman for all. He often acted in this capacity (Matt. 15:15, 16; 19:27, 28; 26:35, 40, 41; Mark 1:36; Luke 8:45; 9:32, 33; 12:41; 18:28; John 6:67-69; Acts 1:15; 2:14, 37, 38; 5:29)....The importance of this momentous confession can hardly be exaggerated. It implies that The Twelve here acknowledge Jesus to be no less than the long-awaited One, God's Anointed, the Messiah. What the confession does not imply, however, is that The Twelve, or even Peter himself, understood in what sense Jesus was the Christ. It would take these men a very long time to learn this. (Borrow Exposition of the Gospel of Luke) Peter (4074) (Petros; Latin = Petrus) is a masculine proper noun which means a "stone" and generally a smaller stone than the feminine form petra which refers to a massive rock or a foundation boulder (eg Mt 7:24-note). Peter is the Greek equivalent of the Syriac or Aramaic name Cephas (Kephas from Aramaic kay fah) which was assigned to Simon by Jesus. Christ (5547)(Christos from chrio = to rub or anoint, consecrate to an office)(See also Messiah - Anointed One) means one who has been anointed, symbolizing appointment to a task. The majority of the NT uses refer to Jesus (exceptions = "false Christs" - Mt 24:24, Mk 13:22). Leifield adds this note on Christos "Its OT occurrences with the idea of a coming anointed King include Psalm 2:2+ and Daniel 9:26+. The idea, without the title, appears in such passages as Isaiah 9:6-7+; Isaiah 11:1-16+." (Expositor's Bible Commentary) Here are all the uses of Christos in the Septuagint - The first use of Christos in Lev 4:5 of "the anointed priest" is a foreshadowing of our Great High Priest (Heb 3:1, Heb 4:14) Who would not only MAKE the perfect sacrifice once for all time, but Who Himself would BE the blameless, sinless Sacrificial Lamb (Jn 1:29, 36). Lev. 4:5; Lev. 4:16; Lev. 6:15; Lev. 21:10; Lev. 21:12; 1 Sam. 2:10; 1 Sam. 2:35; 1 Sam. 12:3; 1 Sam. 12:5; 1 Sam. 16:6; 1 Sam. 24:7; 1 Sam. 24:11; 1 Sam. 26:9; 1 Sam. 26:11; 1 Sam. 26:16; 1 Sam. 26:23; 2 Sam. 1:14; 2 Sam. 1:16; 2 Sam. 2:5; 2 Sam. 19:22; 2 Sam. 22:51; 2 Sam. 23:1; 1 Chr. 16:22; 2 Chr. 6:42; 2 Chr. 22:7; Ps. 2:2; Ps. 17:51; Ps. 19:7; Ps. 27:8; Ps. 83:10; Ps. 88:39; Ps. 88:52; Ps. 104:15; Ps. 131:10; Ps. 131:17; Amos 4:13; Hab. 3:13; Isa. 45:1; Lam. 4:20; Dan. 9:26 The kings of the earth take their stand And the rulers take counsel together Against the LORD and against His Anointed (Heb = mashiach/masiyah; Lxx = Christos), saying, (Psalm 2:2+) Then after the sixty-two weeks (62 "7's" PLUS 7 "7's" = 484 years -- see note) the Messiah (Heb = mashiach/masiyah; Lxx = Christos) will be cut off and have nothing, and the people of the prince who is to come will destroy the city and the sanctuary. And its end will come with a flood; even to the end there will be war; desolations are determined. (Daniel 9:26+) Luke 9:21 But He warned them and instructed them not to tell this to anyone, KJV And he straitly charged them, and commanded them to tell no man that thing; He warned them Matthew 12:16, 16:20; 17:9; Mark 8:31 Luke 9 Resources - Multiple Sermons and Commentaries Luke 9:18-22 - Steven Cole Luke 9:16-21 Be Careful How You Listen - John MacArthur DON'T TELL ANYONE JESUS IS THE CHRIST But He warned (epitimao) them and instructed (paraggello) them not to tell this to anyone, - The natural question is why? See thoughts below. Instructed is more like a command as used in the military. Warned is the same word used two more times in this chapter, in Lk 9:42 where Jesus "rebuked (epitimao) the unclean spirit" and in Lk 9:55 where He rebuked (epitimao) the sons of thunder, James and John for considering calling down fire from heaven on the Samaritans who had refused hospitality. First, the warning rebuke and then the teaching. NET Note The combination of the participle and verb epitimao and paraggello ("commanding, he ordered") is a hendiadys that makes the instruction emphatic. No explanation for the command not to tell this to anyone is given, but the central section of Luke 9:1-19:48, appears to reveal a reason. The disciples needed to understand Who the Messiah really was and exactly what he would do before they were ready to proclaim Jesus as such. But they and the people had an expectation that needed some instruction to be correct. John
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Hendriksen says "if the disciples had announced Jesus' as the Messiah, this news "might have fanned the flames of enthusiasm about him, as a potential Deliverer from the Roman yoke, to such an extent that the opposition and envy roused by such widespread attention might have brought his public ministry to an untimely end. This must not happen. When an open announcement must finally be made to the Jewish religious authorities, Jesus himself will make it (Matt. 26:63, 64; cf. Luke 22:66-70). (Borrow Exposition of the Gospel of Luke). Robert Stein interprets Jesus' "command for silence was given not because Peter’s confession was false but precisely because it was true. The confession was not inappropriate, but its proclamation was dangerous. Such a proclamation would have had disastrous consequences; for to Jesus, “Christ/Messiah” meant suffering and death as God’s Anointed, whereas among the people it signified the Anointed King who would throw off the Roman yoke, smite the Gentiles, and bring political independence and greatness to Israel. Jesus had rejected such a nationalistic conception of messiahship at the beginning of his ministry (see 4:1–15, “Context”). Because of this popular misconception, the public proclamation of Jesus as the Christ would have brought about an immediate confrontation between Jesus and Rome.(See Luke: An Exegetical and Theological Exposition ) Warned (2008)(epitimao from epi = upon + timao = to honor) means literally to put honor upon. The idea is to strictly appraise someone, assess a penalty, charge someone as being blamable. Hence to warn or strongly admonish, threaten ( Mk 3.12; 8.30)
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Hendriksen - To be ashamed of Jesus means to be so proud that one wants to have nothing to do with him and with his words. Jesus is going to be ashamed of such people. Cf. Matt. 7:23; Luke 13:27. At his return he will reject and condemn them. Cf. Matt. 25:41-46a. Note Christ's self-designation, "the Son of man," as in Lk 9:22; see on that verse and on Lk 5:24. (See Exposition of the Gospel of Luke) Mark Black - Therefore, whoever wants to save his life (that is, whoever is ashamed of Jesus when persecution comes) will forfeit life in the kingdom of God. (See Luke) MacArthur Study Bible - whoever is ashamed of Me. I.e., unbelievers. Cf. Mt 10:33; Ro 9:33; 10:11; 2Ti 2:12." In his sermon on Luke 9:26 MacArthur declares that if you are "ashamed of Jesus now, He will be ashamed of you then (Ed: When He comes in Judgment). The record of your shame will be displayed at the judgment, and you will spend the rest of eternity with nagging, gnawing torment in full recognition of your shame (Lk 13:28). Be ashamed of yourself now, be forgiven. Or be ashamed of yourself forever with no relief." (Luke 9:26 Who's Ashamed of Whom?) ESV Study Bible - Being ashamed of Jesus means to deny any link with him (cf. Lk 22:54-61) and is the opposite of acknowledging him as one’s Lord and teacher (Lk 12:8-9; see note on Mark 8:38). (Borrow ESV Study Bible) NIV Study Bible (note on parallel passage Mk 8:38) - A person who is more concerned about fitting into and pleasing his own "adulterous and sinful generation" than about following and pleasing Christ will have no part in God's kingdom. (Borrow NIV Study Bible) Cornerstone Biblical Commentary - To shun the Son is to face the prospect of being shunned by him when he returns with the angels to exercise judgment in the power and glory of the Father (Mk 14:62). That is, to lose one’s soul. (See Mark) William
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Hendriksen - "The trouble with Peter was that too often he spoke first and did his thinking afterward, if at all. So also here. Still, we should not be too hard on him, for he had just been awakened out of a deep sleep and, as the text indicates, did not know what he was saying...It might be said in Peter's favor that he at least submits the suggestion to the Lord, so that the latter may decide. On the other hand, this apostle's very desire to prolong the glory-scene ("how good it is for us to be here!") shows that he had not yet fully taken to heart what Jesus had taught him (see Lk 9:22). From suffering, from the cross, whether for Jesus or for himself, he wishes to stay far removed." (Borrow Exposition of the Gospel of Luke) Master (1988) epistates from ephistemi = to set over) means "superintendent," overseer, administratorar, person of high status, chief, commander. All NT uses are by Luke, all spoken by the disciples (except the use by the 10 lepers in Lk 17:13) and all refer to Jesus. Matthew and Mark use either "Teacher" or "Rabbi" instead of Master. TDNT comments that "the transcription rabbi used by the other Evangelists is avoided by the Hellenist Luke (directed to Greek audiences who would not understand "rabbi")." Luke employed epistates as an equivalent of didaskalos, “teacher” (Luke 8:24; cf. Mark 4:38; 9:38; Luke 9:49). Epistates could describe a chief commander, a magistrate, a governor of a city, or a president of a college, but one thing all have in common is authority. In using Master Simon recognized Jesus' authority. Gilbrant - This word occurs in a wide range of meanings in classical Greek. It can denote “one who stands near,” as in the case of one who stands behind the front-rank soldier in battle. Or it can refer to “one who stands or is mounted upon,” like a charioteer (Liddell-Scott). More often, it refers to one who was set over some area of responsibility, whether as one who watches over herds, an inspector of public works, the leader of a temple, a music teacher, or the head of an athletic training group. The president of the ruling council of Athens was called an epistatēs. It was used at times for an overseer or headmaster of a group of children being educated. In the Septuagint epistatēs maintains its general meaning of one in authority in a variety of settings. It is used in Exodus 1:11 and Ex 5:14 of the Egyptian overseers who directed the Jewish forced labor crews. In the New Testament only Luke used epistatēs, always as a title addressed directly to Jesus. It is a translation of the Aramaic, rabbi. Examination of the parallels in Matthew and Mark shows that Luke used epistatēs for the Hebrew rabbi, or “teacher” (Luke 9:33; cf. Mark 9:5), perhaps as a way to make the concept clearer to his Hellenistic audience. (Complete Biblical Library) Epistates - 7x in 6v - Lk. 5:5; Lk. 8:24; Lk. 8:45; Lk. 9:33; Lk. 9:49; Lk. 17:13 Tabernacles (dwellings, tents) (4633)(skene is a tent, booth, hut, tabernacle, any covered or shaded place. The first use is of skene is in the transfiguration where Peter sought to build "three tabernacles here, one for (Jesus), and one for Moses, and one for Elijah.” (Mt 17:4, cp Mk 9:5). In Luke 16:9 skene is used in referring to the final state of the righteous as “eternal dwellings." Skene - 20v - dwellings(1), tabernacle(15), tabernacles(3), tents(1). Matt. 17:4; Mk. 9:5; Lk. 9:33; Lk. 16:9; Acts 7:43; Acts 7:44; Acts 15:16; Heb. 8:2; Heb. 8:5; Heb. 9:2; Heb. 9:3; Heb. 9:6; Heb. 9:8; Heb. 9:11; Heb. 9:21; Heb. 11:9; Heb. 13:10; Rev. 13:6; Rev. 15:5; Rev. 21:3 Luke 9:34 While he was saying this, a cloud formed and began to overshadow them; and they were afraid as they entered the cloud. KJV While he thus spake, there came a cloud, and overshadowed them: and they feared as they entered into the cloud. there Exodus 13:21-22, Ex 14:19,20; Ex 40:35, 38; Ps 18:9-11; Isaiah 19:1; Matthew 17:5-7; Mark 9:7,8 and they Judges 6:22; 13:22; Daniel 10:8; Revelation 1:17 Luke 9 Resources - Multiple Sermons and Commentaries Luke 9:27-36 - Steven Cole Luke 9:32-36 A Glimpse of the King's Return, Part 2 - John MacArthur Parallel Passages in the Synoptic Gospels - Matt. 17:1-8; Mark 9:2-8 Matthew 17:5 While he was still speaking, a bright cloud overshadowed them, and behold, a voice out of the cloud said, “This is My beloved Son, with whom I am well-pleased; listen to Him!” Mark 9:7 Then a cloud formed, overshadowing them, and a voice came out of the cloud, “This is My beloved Son, listen to Him!” A cloud formed - This reminds us of God's appearances in the OT... Exodus 13:21-22+ The LORD was going before them in a pillar of (Shekinah) cloud by day to lead them on the way, and in a pillar of fire by night to give them light, that they might travel by day and by night. 22 He did not take away the pillar of (Shekinah) cloud by day, nor the pillar of fire by night, from before the people. Exodus 14:19; 20+ The angel of God, who had been going before the camp of Israel, moved and went behind them; and the pillar of (Shekinah) cloud moved from before them and stood behind them. 20 So it came between the camp of Egypt and the camp of Israel; and there was the (Shekinah) cloud along with the darkness, yet it gave light at night. Thus the one did not come near the other all night. Exodus 40:35; 38+ Moses was not able to enter the tent of meeting because the (Shekinah) cloud had settled on it, and the glory of the LORD filled the tabernacle. 38 For throughout all their journeys, the cloud of the LORD was on the tabernacle by day, and there was fire in it by night, in the sight of all the house of Israel. 1 Kings 8:10-11 It happened that when the priests came from the holy place, the (Shekinah) cloud filled the house of the LORD, 11 so that the priests could not stand to minister because of the (Shekinah) cloud, for the glory of the LORD filled the house of the LORD. SHEKINAH GLORY OVER TENT OF MEETING THE FATHER INTERRUPTS PETER'S PLAN While he was saying this, a cloud (nephele) formed and began to overshadow (episkiazo) them - Overshadow means to throw a shadow upon or to envelope in shadow. Imagine you are speaking and you are interrupted by God the Father! The cloud is surely the Shekinah glory cloud. Peter's question regarding three tabernacles was about to be clarified by the Father Himself (Lk 9:35). This emphasized as Luke had just stated regarding Peter's question that "foot in the mouth" Peter did not realize "what he was saying." (Lk 9:33) Wuest on formed is the "translation of egeneto “to become,” ingressive aorist signifying entrance into a new condition. The word is used by Mark (AND LUKE) to speak of the suddenness of the appearance of the cloud and the remarkable nature of the event. The word “cloud” here is nephele speaking of a cloud that has definite form and is of a limited size, as against nephos, which speaks of the shapeless collection of vapor obscuring the heavens. This cloud was of course, not a cloud of vapor, but the Shekinah glory cloud which guided Israel out of Egypt, which rested above the Mercy Seat beneath the golden Cherubim in the Holy of Holies." (Wuest Word Studies - Eerdman Publishing Company Rod Mattoon (Treasures from the Scripture) on the cloud This was the cloud that passed by Moses as God covered him in the cleft of the rock with his hand, so that Moses only saw the afterglow. It was the cloud that guided Israel out of Egypt. It was the cloud that rested upon the tabernacle and above the Mercy Seat in the Most Holy Place. As an aside it had been 600 years since anyone in Israel had seen the Shekinah glory (but see John 1:14+) ( shekinah in Exodus - Ex. 13:21-22; 16:10; 24:16; 40:34-38, cf shekinah in Isa. 4:5+; Da 7:13+). The last mention of the glory of the LORD is found in Ezekiel 11:23 "The glory of the LORD went up from the midst of the city and stood over the mountain (Olivet) which is east of the city." It is notable that the Mount of Olives is the same mountain from which Jesus ascended into heaven, and to which He will return (Zech 14:4+). So between those two appearances of the glory of the LORD, we have the Transfiguration of Jesus, demonstrating the glory with which He will return as described in Rev 19:11-16+. See an overview of the glory of the LORD, past, present and future. ICHABOD THE GLORY HAS DEPARTED As an aside, if you have never read Ezekiel's record of the progressive withdrawal of the Shekinah glory from the Temple, you need to take some time to read and ponder this most tragic event, surely one of the saddest events in the entire Old Testament! You will need to begin reading in Ezekiel 8 and go through the end of Ezekiel 11. Kent Hughes gives you a preview writing "Over the years, despite some bright spots, the slide continued until some 400 years later seventy elders of the house of Israel assembled in the Temple—each in front of his own painted idol and each offering incense to it (cf. Ezekiel 8:7-16-note). The very walls of the temple had been painted with "all kinds of crawling things and detestable animals and all the idols of the house of Israel" (Ezekiel 8:10-note). The glory was about to leave the temple! Ezekiel's vision in chapter 10 records that unforgettable departure. Four awesome cherubim (angels of God's presence) assembled on the south side of the temple. Each had four faces and four wings, so they could move in any direction without turning. Beneath each angel there was a turning wheel completely filled with eyes (Ezekiel 10:12). These were called the "whirling wheels" (Ezekiel 10:13). In the expanse above the angels was something that looked like "a throne of sapphire" (Ezekiel 10:1). As the cherubim took their places on the temple's south side, the Shekinah glory filled the inner court, then rose above the cherubim engulfing the sapphire throne (Ezekiel 10:3). Then the glory moved to the door of the temple's threshold, filling everything with "the radiance of the glory of the Lord" (Ezekiel 10:4). The roar of the cherubim's wings was "like the voice of God Almighty when he speaks" (Ezekiel 10:5). "Then," as Ezekiel tells it, "the glory of the Lord departed from over the threshold of the temple and stopped above the cherubim. While I watched, the cherubim spread their wings and rose from the ground, and as they went, the wheels went with them. They stopped at the entrance to the east gate of the Lord's house, and the glory of the God of Israel was above them" (Ezekiel 10:18, 19). (See also summary of the Glory of God) Robert Stein on a cloud - Clouds are also a means of taking people up to heaven (Acts 1:9; 1 Thess 4:17; Rev 11:12) and are associated with the parousia (Mark 13:26; Matt 24:30). In Luke 21:27 Luke used the singular “cloud” rather than the plural found in Mark 13:26 and Matt 24:30, tying the parousia more closely to the transfiguration. He also used the singular “cloud” in Acts 1:9. (sEE Luke: An Exegetical and Theological Exposition). R Kent
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Hendriksen adds "Now if these men knew their Bible and interpreted it correctly, they realized that the voice—ending with "listen to him"—was a clear confirmation of Jesus' messiahship, for it reflected Deut. 18:15, a messianic passage (see Acts 3:22; 7:37) containing similar words ("to him y o u must listen"). (Borrow Exposition of the Gospel of Luke) Peter testifies to this event in Lk 9:35 in his second epistle... For when He received honor and glory from God the Father, such an utterance as this was made to Him by the Majestic Glory, “This is My beloved Son with whom I am well-pleased”–and we ourselves heard this utterance made from heaven when we were with Him on the holy mountain. (2 Peter 1:17,18+) In John Jesus clearly explains why it is so important to listen to Him (to hear and heed)... “Truly, truly, I say to you, he who hears My word, and believes Him who sent Me, has eternal life, and does not come into judgment, but has passed out of death into life. (John 5:24) Wiersbe on the Father's command "Listen to Him" - As wonderful as these experiences are, they are not the basis for a consistent Christian life. That can come only through the Word of God. Experiences come and go, but the Word remains. Our recollection of past experiences will fade, but God's Word never changes. The farther we get from these events, the less impact they make on our lives. That was why the Father said, "Hear Him!" and why Peter made this same emphasis on the Word in his report (2 Peter 1:12-21) (Ed comment: Compare especially 2 Pe 1:16-18 with 2 Peter 1:19+ - "we have the prophetic word made more sure, to which you do well to pay attention as to a lamp shining in a dark place, until the day dawns and the morning star arises in your hearts."). Our own personal "transfiguration" comes from inner renewal (Rom. 12:1-2), and that comes from the Word (2 Cor. 3:18+). (Borrow Be compassionate) Chosen (1586)(eklego from ek = out, out of, out from + légo = select, choose) (see also word study on related word eklektos) means literally to select out, single out or choose out of. The idea in eklego speaks of the sizable number from which the selection is made. It implies the taking of a smaller number out of a larger. For example, in secular use, Virgil's Eclogues (from eklego) are short, selected excerpts taken from a more larger collection of poems. Eklego - 20v - choose(4), chose(7), chosen(8), made a choice(1), picking(1), select(1). Mk. 13:20; Lk. 6:13; Lk. 9:35; Lk. 10:42; Lk. 14:7; Jn. 6:70; Jn. 13:18; Jn. 15:16; Jn. 15:19; Acts 1:2; Acts 1:24; Acts 6:5; Acts 13:17; Acts 15:7; Acts 15:22; Acts 15:25; 1 Co. 1:27; 1 Co. 1:28; Eph. 1:4; Jas. 2:5 ILLUSTRATION - Writer Charles Swindoll once found himself with too many commitments in too few days. He got nervous and tense about it. Here is what Swindoll shared: "I was snapping at my wife and our children, choking down my food at mealtimes, and feeling irritated at those unexpected interruptions through the day," he recalled in his book Stress Fractures. Before long, things around our home started reflecting the pattern of my hurry-up style. It was becoming unbearable. I distinctly remember after supper one evening, the words of our younger daughter, Colleen. She wanted to tell me something important that had happened to her at school that day. She began hurriedly, 'Daddy, I wanna tell you somethin' and I'll tell you really fast.' Suddenly realizing her frustration, I answered, 'Honey, you can tell me -- and you don't have to tell me really fast. Say it slowly.' I'll never forget her answer: 'Then listen slowly.'" Beloved, we also need to learn to listen slowly to the Lord and what He is trying to say to us. The psalmist put it this way, "Be still, and know that I am God (Psalm 46:10a)." (Treasures from the Scripture) ILLUSTRATION OF LISTEN TO HIM - Every time I come to this passage a particular American commercial rings in my ears. It has various versions, but one of them is a scene of people sitting in the stands at a tennis match, their heads turning to and fro in unison, following the progress of the tennis ball during the point. Then a man in the stands turns to his friend and says, "My broker works for E. F. Hutton, and E. F. Hutton says..." Suddenly every head stops and everyone leans in to hear the financial advice. The closing line of the ad is "When E. F. Hutton talks, everybody listens." (Darrell Bock) Luke 9:36 And when the voice had spoken, Jesus was found alone. And they kept silent, and reported to no one in those days any of the things which they had seen. KJV And when the voice was past, Jesus was found alone. And they kept it close, and told no man in those days any of those things which they had seen. And they Ecclesiastes 3:7; Matthew 17:9; Mark 9:6,10 Luke 9 Resources - Multiple Sermons and Commentaries Luke 9:27-36 - Steven Cole Luke 9:32-36 A Glimpse of the King's Return, Part 2 - John MacArthur Parallel Passages in the Synoptic Gospels - Matt. 17:1-8; Mark 9:2-8 Matthew 17:7-9 "Jesus came to them and touched them and said, “Get up, and do not be afraid.” And lifting up their eyes, they saw no one except Jesus Himself alone. 9 As they were coming down from the mountain, Jesus commanded them, saying, “Tell the vision to no one until the Son of Man has risen from the dead.” Mark 9:8-9+ All at once they looked around and saw no one with them anymore, except Jesus alone. 9 As they were coming down from the mountain, He gave them orders not to relate to anyone what they had seen, until the Son of Man rose from the dead. JESUS ALONE WITH THE THREE DISCIPLES And when the voice had spoken, Jesus was found alone - Notice Mark's note that "All at once they looked around (periblepo) and saw no one with them anymore." Matthew 17:7 adds "Jesus came to them and touched them and said, “Get up, and do not be afraid.” And lifting up their eyes, they saw no one except Jesus Himself alone." Bock comments "Instantly everything returns to normal. The disciples are so overwhelmed that they remain silent about this event for years. The testimony of 2 Peter 1:16-21 tells us why. Only in light of the resurrection did they come to understand Jesus' majesty and glory. The transfiguration was confirming testimony to the glory of Christ, and the resurrection was the crowning endorsement. Revealed in light, he is the light. With the "exodus" came understanding—but only after much listening. When we are with Jesus, we experience the cloud of glory, if we have ears to hear. (Christological Confession and the Road of Discipleship ) And they kept silent (sigao), and reported (apaggello) to no one in those days any of the things which they had seen - Why did they keep silent over such an incredible site? Luke does not tell us. However Mark and Matthew add that the Lord gave the disciples instructions not to speak of His Transfiguration until after the resurrection, which Jesus had alluded to earlier in Lk 9:33+. Clearly, they obeyed Jesus' command. As they were coming down from the mountain, He gave them orders not to relate to anyone what they had seen, until the Son of Man rose from the dead. (Mark 9:9+) And as they were coming down from the mountain, Jesus commanded them, saying, "Tell the vision to no one until the Son of Man has risen from the dead." (Mt 17:9) Criswell explains "The disciples would be prepared to interpret the significance of the transfiguration only after the resurrection. If any account of this episode were related to the public, it would only fan the fires of popular messianic expectations and hinder the redemptive purpose of the Suffering Son of Man, the Messiah who must die on a cross....After the resurrection, all believers are sent into the world "to tell" (cf Mt 28:7,8, 18-20, Mk 16:7, Lk 24:9, 44-47)." (The Believer's Study Bible)
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Hendriksen - Note the contrast between The Twelve (the three plus the nine), on the one hand; and Jesus, on the other: As to The Twelve, on the mountain we found the slumbering three (Luke 9:32a); and now, in the valley we see the bumbling nine. Meanwhile on the mountain Jesus was fully awake, steadfast, and loyal; and now, in the valley he is signally alert, strong, and loving. Let us therefore heed Heb. 4:14-16. (Borrow Exposition of the Gospel of Luke ) POSB - Power, Lack of: What happens when the servants of God have no power? What are the results of a powerless life and ministry? ⇒ No power causes embarrassment and shame. ⇒ No power causes the world to question and ridicule and belittle. ⇒ No power questions the deity (validity) of Christ and God. ⇒ No power causes the questioning of God and His ability to deliver. (See The Preacher's Outline & Sermon Bible – Mark) Disciples (3101)(mathetes from manthano = to learn which Vine says is "from a root math, indicating thought accompanied by endeavor". Gives us our English = "mathematics") describes a person who learns from another by instruction, whether formal or informal. Discipleship includes the idea of one who intentionally learns by inquiry and observation (cf inductive Bible study) and thus mathetes is more than a mere pupil. A mathetes describes an adherent of a teacher. Cast out (1544)(ekbállō from ek = out + bállō = to cast, throw, drive) means to cast, throw out often with the idea of force (Mt. 8:12; 15:17; 25:30; Acts 16:37, 27:38; Lxx - Lev. 14:40). To throw out of an area or object, throw out, jettison (Mt 21:39 Acts 27:18). Frequently used of casting out demons (Mt 7:22, Mt 8:16, 31,9:34, 10:1, etc). Used of casting or throwing unbelievers into outer darkness (hell). In Luke 6:22 ekballo means to scorn one's name ("cast it out" so to speak). Mark 1:12 "Immediately the Spirit impelled Him (Jesus) to go out into the wilderness." Ekballo in Luke and Acts - Lk. 4:29; Lk. 6:22; Lk. 6:42; Lk. 9:40; Lk. 9:49; Lk. 10:2; Lk. 10:35; Lk. 11:14; Lk. 11:15; Lk. 11:18; Lk. 11:19; Lk. 11:20; Lk. 13:28; Lk. 13:32; Lk. 19:45; Lk. 20:12; Lk. 20:15; Acts 7:58; Acts 9:40; Acts 13:50; Acts 16:37; Acts 27:38 Could (1410)(dunamai) conveys the basic meaning of that which has the inherent ability to do something or accomplish some end. Thus dunamai means to be able to, to be capable of, to be strong enough to do or to have power to do something. It is usually translated able (50x), can (61x and cannot 58x) or could. Dunamai in Luke and Acts - Lk. 1:20; Lk. 1:22; Lk. 3:8; Lk. 5:12; Lk. 5:21; Lk. 5:34; Lk. 6:39; Lk. 6:42; Lk. 8:19; Lk. 9:40; Lk. 11:7; Lk. 12:25; Lk. 12:26; Lk. 13:11; Lk. 14:20; Lk. 14:26; Lk. 14:27; Lk. 14:33; Lk. 16:2; Lk. 16:13; Lk. 16:26; Lk. 18:26; Lk. 19:3; Lk. 20:36; Lk. 21:15; Acts 4:16; Acts 4:20; Acts 5:39; Acts 8:31; Acts 10:47; Acts 13:39; Acts 15:1; Acts 17:19; Acts 19:40; Acts 20:32; Acts 21:34; Acts 24:8; Acts 24:11; Acts 24:13; Acts 25:11; Acts 26:32; Acts 27:12; Acts 27:15; Acts 27:31; Acts 27:39; Acts 27:43 Luke 9:41 And Jesus answered and said, "You unbelieving and perverted generation, how long shall I be with you and put up with you? Bring your son here." KJV And Jesus answering said, O faithless and perverse generation, how long shall I be with you, and suffer you? Bring thy son hither. You unbelieving Lk 8:25; Mark 9:19; John 20:27; Hebrews 3:19; 4:2,11 and perverted generation Deuteronomy 32:5; Ps 78:8; Matthew 3:7; 12:39,45; 16:4; 23:36; Acts 2:40 You unbelieving and perverted generation Exodus 10:3; 16:28; Numbers 14:11,27; Jeremiah 4:14; Matthew 17:17; John 14:9 and put up with your Acts 13:18; Romans 2:4; Hebrews 3:9-11 Bring 2 Kings 5:8; Matthew 11:28; Mark 10:14,49; Hebrews 7:25 Luke 9 Resources - Multiple Sermons and Commentaries Luke 9:37-45 - Steven Cole Luke 9:37-42 The Significance of Faith, Part 1 - John MacArthur Luke 9:37-45 An Addendum of Faith - John MacArthur Here are the parallel passages in the synoptic Gospels of Matthew and Mark... Matthew 17:17-20 And Jesus answered and said, “You unbelieving and perverted generation, how long shall I be with you? How long shall I put up with you? Bring him here to Me.” 18 And Jesus rebuked him, and the demon came out of him, and the boy was cured at once. 19 Then the disciples came to Jesus privately and said, “Why could we not drive it out?” 20 And He *said to them, “Because of the littleness of your faith; for truly I say to you, if you have faith the size of a mustard seed, you will say to this mountain, ‘Move from here to there,’ and it will move; and nothing will be impossible to you. Mark 9:19+ And He answered them and said, “O unbelieving generation, how long shall I be with you? How long shall I put up with you? Bring him to Me!”....9:23 And Jesus said to him, “ ‘If You can?’ All things are possible to him who believes.” Acts 2:40+ And with many other words he solemnly testified and kept on exhorting them, saying, “Be saved from this perverse generation!” Acts 13:18+ “For a period of about forty years He put up with them in the wilderness. Mark 6:6+ And He wondered at their unbelief. And He was going around the villages teaching. THE WEAKNESS OF UNBELIEF You unbelieving (apistos) and perverted (diastrepho - twisted, crooked) generation (genea) - Note the order - first unbelieving and then the fruit of unbelieving which is perversion. Since Jesus used the designation generation, He is clearly primarily speaking to the entire nation, but in the present context He is also clearly alluding to the "littleness" of the faith of His 12 disciples. Why was their faith so little? First, they had been clearly told they had power to cast out ALL demons (Lk 9:1), with no qualifications about whether it was a stronger (like the present case) or weaker demon. Second, they themselves had experienced the power. They had believed Jesus' bestowal of power and authority (Lk 9:1) and they had acted with faith on that word as described in Mt 10:8+. Perverted is in the perfect tense which describes their state or abiding condition of unbelief, in this case, most in total unbelief but others like the father and the 9 disciples (Peter, James and John get a pass on this one since they were on the mount of transfiguration!) with some degree of unbelief. In the OT we read a similar rebuke of the nation of Israel in the Song of Moses (Dt 32:1-43) for her lack of faith... Deuteronomy 32:5+ “They have acted corruptly toward Him, They are not His children, because of their defect; But are a perverse and crooked generation. Deuteronomy 32:20+ “Then He said, ‘I will hide My face from them, I will see what their end shall be; For they are a perverse generation, Sons in whom is no faithfulness (Lxx uses pistis = faith, faithfulness and modifies it with the Greek adverb "ouk" signifying strong negation) Marshall - The phraseology (unbelieving and perverted) thus reflects that of God when confronted by the faithless and disobedient generation in the wilderness. (See The Gospel of Luke) ESV Study Bible - The fundamental problem of the people (the opponents, the spiritually oppressed, and even the disciples) is that they are faithless (cf. Mk 6:6; 9:23). Jesus’ burdened expression echoes that of the prophets (e.g., Deut. 32:5, 20; Isa. 6:11; Jer. 5:21-22; cf. Mark 8:12). (Borrow ESV Study Bible)
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Hendriksen - When we are in deep distress, we are prone to lose interest in others. On the other hand, Jesus, even in his deepest sorrows—see also Luke 23:34, 43; John 19:26—still thinks of others, and even helps and saves them! (Borrow Exposition of the Gospel of Luke ) Unbelieving (571)(apistos from a = privative - without + pistos = believing, faithful) means lacking in faith, faithless, unbelieving. It is used once to describe that which is incredible (Acts 26:8), but most NT uses describe those without faith, not trusting, unfaithful. Among classical writers it was used in both the active (e.g., of a person who is “mistrusting”) and passive (e.g., of a person “not to be trusted”). Its range of definition spans from “incredible, unbelievable” to “untrusting, untrustworthy.” Most of the uses below (especially in the Corinthian letters) refer to "unbelievers," those who do not believe the Gospel (or have not yet believed the Gospel). Apistos - 21v - incredible(1), unbeliever(4), unbelievers(7), unbelieving(10), unbelieving one(1). Matt. 17:17; Mk. 9:19; Lk. 9:41; Lk. 12:46; Jn. 20:27; Acts 26:8; 1 Co. 6:6; 1 Co. 7:12; 1 Co. 7:13; 1 Co. 7:14; 1 Co. 7:15; 1 Co. 10:27; 1 Co. 14:22; 1 Co. 14:23; 1 Co. 14:24; 2 Co. 4:4; 2 Co. 6:14; 2 Co. 6:15; 1 Tim. 5:8; Tit. 1:15; Rev. 21:8 Perverted (1294)(diastrepho from dia = separation, in two, throughout + strépho = turn, English = diastrophism = the process of deformation that produces in the earth’s crust its continents and ocean basins) is literally to twist throughout or to distort thoroughly. To turn different ways. To twist about. Diastrepho is used metaphorically in the NT meaning to pervert or to distort. The idea is to cause one to depart from an accepted standard of oral or spiritual values. In the perfect tense it describes a permanently distorted condition (literally the perfect tense pictures permanently "turned aside") (see parallel description in Mt 17:17; See Paul's uses in Acts 20:30-note; Php 2:15-note). As an aside, the verb epistrepho which means "be converted" uses the same root, but the different prefix makes it mean "to turn" around instead of "to be twisted". the perverted need to be converted! The twisted are going in the wrong direction (to hell) and need to be turned around (toward heaven) by the Gospel! Diastrepho - 7v - make crooked(1), misleading(1), perverse(1), perverse things(1), perverted(2), turn...away(1). Matt. 17:17; Lk. 9:41; Lk. 23:2; Acts 13:8; Acts 13:10; Acts 20:30; Phil. 2:15 Put up with (430)(anechomai from aná = in, up + echomai, the middle voice of echo = to have, to hold) means literally to hold one’s self up, erect, upright and by extension firm against a person or thing. Thus anechomai means to put up with, to bear with (equanimity or evenness of mind especially under stress), to tolerate, to forbear, to be patient with. Anechomai - 14v - bear(3), bearing(2), endure(3), put(4), showing tolerance(1), tolerate(2). Matt. 17:17; Mk. 9:19; Lk. 9:41; Acts 18:14; 1 Co. 4:12; 2 Co. 11:1; 2 Co. 11:4; 2 Co. 11:19; 2 Co. 11:20; Eph. 4:2; Col. 3:13; 2 Thess. 1:4; 2 Tim. 4:3; Heb. 13:22 C H
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Hendriksen - With this man the phrase "in Christ's name" was not a magical formula; it was reality. Because (hoti) is a a term of explanation. What is John explaining to Jesus? Why they tried to hinder him from casting out demons in the Name of Jesus. He does not follow (akoloutheo) along with us - Here is their selfish reason! Notice they did not say he did not follow Jesus. It is quite possible he was a follower of Jesus, and certainly he followed His example and gave glory to His Name. He may have been among the 70 in Lk 10:17+. In any event he was a stranger, outside their cliche! Jesus is warning us against the ever present danger of intolerance and/or exclusivism. THOUGHT - We need to avoid (deny self) the natural (fleshly, self-centered) tendency to look down on other believers who do not "do it" exactly the way we do it! You've never done that have you? (That's a rhetorical question!). Hendriksen - Even today that spirit of narrow exclusivism is at times mistaken for loyalty to one's church or denomination. We hear people say, "Our denomination is the purest manifestation of the body of Christ on earth." As long as we are on this sinful earth, a terrain where hypocrisy in high places frequently corrupts not only political but even ecclesiastical life, would it not be better to leave such judgments to God? Let us not be more restrictive than was Moses. Let us not be less broad-minded than was Paul (Phil. 1:14-18). Let us follow the teaching of Jesus and, while maintaining what we ourselves regard as purity of doctrine, let us reach out the hand of brotherhood to all those who love the Lord Jesus Christ and build upon the firm foundation of his infallible Word. Doing this, let us pray that we may be instrumental in leading others to the way of salvation, to the glory of God (I Cor. 9:19, 22; 10:31, 33). (See Exposition of the Gospel of Luke ) To prevent (2967)(koluo from kólos = docked, lopped, clipped, kolazo = curtail) means to cut off, to cut short, to weaken and generally to hinder, to prevent, to check, to restrain or to forbid by word or act. The idea is to cause something not to happen. Koluo can describe the keeping back of something from someone (Acts 10:47 referring to the Holy Spirit - see verse below). To hinder means to make slow or difficult the progress of something by interfering in some way with the activity or progress thereof. In short koluo means to make it difficult for someone to do something or for something to happen. Luke's uses of koluo - Lk. 6:29; Lk. 9:49; Lk. 9:50; Lk. 11:52; Lk. 18:16; Lk. 23:2; Acts 8:36; Acts 10:47; Acts 11:17; Acts 16:6; Acts 24:23; Acts 27:43 Rod Mattoon - They were still struggling with this "number one" or "being the greatest" issue. So the disciples opposed or "forbad" him. It is the same word that is translated "hinder" in Acts 8:36.—And as they went on their way, they came unto a certain water: and the eunuch said. See. here is water: what doth hinder me to be baptized? The response of the Lord is very clear, "Forbid him not! Don't get in his way! He is for us not against us." The attitude of the disciples has managed to float down the stream of time to our present day ocean. Nothing has changed because this same mentality still exists today. It is sad that Bible-believing churches or Bible colleges will oppose or fight with one another in order to make claims of being the best, the biggest, or the greatest. These groups will oppose a good work in three basic ways: Confrontation, fighting, or arguing with people in these churches or schools. Constant criticism of the ministry. Conspiracy to destroy the work through slander, public attacks, or destruction of property. Where are we commissioned to do this in the Bible? There are many churches and Bible colleges today that believe the Bible is the Word of God, and preach the truth of the Gospel, but don't have the name "Baptist" in their name. Are they our enemies? Good heavens, "No," yet, some believers act like it. Do I like or agree with their methods or some of the things that they do in their assembly? No, but that doesn't mean they are my enemies. There are Baptist churches and colleges that do things I don't agree with at all. As long as they are not preaching lies or false doctrine, and as long as they are preaching salvation through Christ alone, I'll thank the Lord for them, even though I am not in total-agreement with some of the things they do in their organization. Paul was faced with this type of problem, when he was in jail at Philippi, only his situation was worse. What did he do? He rejoiced that Christ was preached. (Treasures from the Scripture) Luke 9:50 But Jesus said to him, "Do not hinder him; for he who is not against you is for you. KJV And Jesus said unto him, Forbid him not: for he that is not against us is for us. Do not hinder Joshua 9:14; Proverbs 3:5,6; Matthew 13:28-30; Mt 17:24,26; Philippians 1:15-18 for Lk 11:23; 16:13; Matthew 12:30; Mark 9:41; 1 Corinthians 12:3 Luke 9 Resources - Multiple Sermons and Commentaries Luke 9:46-56 - Steven Cole Luke 9:49-50 Humility: The Mark of True Greatness, Part 2 - John MacArthur Luke 9:46-56 Humility: An Essential Element for Ministry - John MacArthur This passage is similar to that described by Paul in prison - Some, to be sure, are preaching Christ even from envy and strife, but some also from good will; 16the latter do it out of love, knowing that I am appointed for the defense of the gospel; 17 the former proclaim Christ out of selfish ambition rather than from pure motives, thinking to cause me distress in my imprisonment. 18 What then? Only that in every way, whether in pretense or in truth, Christ is proclaimed; and in this I rejoice. Yes, and I will rejoice,(Philippians 1:15-18+) IN KINGDOM WORK THERE IS NO NEUTRALITY But Jesus said to him, Do not hinder (koluo) him, which is in the present imperative with a negative a command to stop an action they were already carrying out. For (gar) is a term of explanation. What is Jesus explaining? Clearly Jesus is telling His men why to not hinder other kingdom workers that may not do it exactly like they do it! (Which was ineffective in the case of the demon possessed boy!). In Mark 9:39 Jesus gives a slightly different explanation writing "for there is no one who will perform a miracle in My name, and be able soon afterward to speak evil of Me." He who is not against you is for you - As the title above notes, there is no neutrality. One is either working for the King and the eternal Kingdom of light or one is working (overtly or indirectly) for the would be "king" (Satan) and his passing kingdom of darkness. Clearly this "stranger" to the "inner 12" was the "real deal" and was also a disciple of Jesus, albeit just not in the inner circle (cf Lk 11:23). The opposite of this "proverb" is found in Luke 11:23a “He who is not with Me is against Me." Stein comments that "These (Ed: two opposite proverbs) complement, rather than contradict, each other and reveal that one cannot be neutral with respect to Jesus."
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Hendriksen - This portion of Luke's Gospel has always been considered one of the most precious parts of Scripture. It contains such oft-quoted passages as Lk 9:51, 57, 58, 62; 12:4-7, 22-34; 15:7; such instructive stories as that of Christ's visit to the home of Martha and Mary (Lk 10:38-42) and that of the cleansing of ten lepers, only one of whom—and he a Samaritan!—returned to give glory to God (Lk 17:11-19); and no less than 21 of Luke's 27 parables! In fact, of the 18 parables that are peculiar to Luke's Gospel, this Central Section contains 16. Among these 16 are The Samaritan Who Cared (Lk 10:25-37) and The Lost ("Prodigal") Son (Lk 15:11-32). Even apart from many parables much that is found here is without parallel. But there are also many paragraphs that are duplicated elsewhere, at least to some extent (Lk 9:57-62; 10:13-16, 21-24, etc.). The parallels are nearly always found in Matthew's Gospel, not nearly as often in Mark. When the days were approaching (sumpleroo in divine passive) - Lit., in the fulfilling of the days. This refers to God's timetable and purpose for His Son to provide redemption for the world. NET Note adds "There is literary design here. This starts what has been called in the Gospel of Luke the “Jerusalem Journey.” It is not a straight-line trip, but a journey to meet his fate (Luke 13:31-35+)." MacArthur on approaching (be fulfilled sumpleroo) ) - God’s plan of redemption was to be fulfilled (sumpleroo) by Christ’s going to Jerusalem to die as a sacrifice for sin, and He always operated on a divinely pre-written timetable (cf. Luke 13:31-33; John 7:8, 30; 8:20). In Gethsemane Jesus rebuked Peter for his valiant but wrongheaded attempt to prevent His arrest, asking him, “How then will the Scriptures be fulfilled, which say that it must happen this way?” (Matt. 26:54; cf. v. 56; Luke 22:37). On the road to Emmaus after His resurrection, Jesus reminded two of His disciples, “All things which are written about Me in the Law of Moses and the Prophets and the Psalms must be fulfilled” (Luke 24:44). Peter declared to the Jewish people that “the things which God announced beforehand by the mouth of all the prophets, that His Christ would suffer, He has thus fulfilled” (Acts 3:18), while Paul told the Gentiles in Pisidian Antioch, “Those who live in Jerusalem, and their rulers, recognizing neither [Jesus] nor the utterances of the prophets which are read every Sabbath, fulfilled these by condemning Him” (Acts 13:27). (See Luke Commentary) His ascension (KJV = be received up) is literally His "taking up" which is the noun analempsis (from analambano = to receive up) found only here and means "ascension." The root verb analambano is used to describe Jesus' ascension into heaven in several passages (Mk 16:19, Acts 1:2, 1:11, 1:22, "taken up to glory" = 1 Ti 3:16). Analambano was used in the Septuagint for the departure of Elijah (read 2 Kings 2:9 "before I am taken from you.”). Clearly Luke is alluding to the completion of Jesus' mission, including His crucifixion, resurrection, ascension and seating at the right hand of His Father (OT priests did not sit in the Holy Place -- there was no chair! Why? Their work was never done, but only served to point to the finished sacrifice of the perfect, sinless Lamb of God on the Cross of Calvary. Jesus could sit because His work was finished, even as He Himself declared when he said "It is finished," the great Greek word tetelestai). While most of the translations and commentaries interpret "His ascension" or more literally "His being taken up" this word does recall the event that is associated specifically with His death, that is, His lifting up on the Cross as He predicted declaring "As Moses lifted up (hupsoo) the serpent in the wilderness, even so must the Son of Man be lifted up (hupsoo)." (John 3:14) So it is reasonable to consider the phrase "His being taken up" as referring to His approaching death, resurrection, and ascension into heaven, and not just restricted to His literal ascension (Acts 1:9-11). This strange Being with His face set like a flint and His striding determination strikes terror into me. -- Oswald Chambers He was determined (sterizo) - Literally "set His face (prosopon)." No turning back is the idea (see devotional). The Cross was before Him. He is on His way for the preface, the Triumphal Entry, which will end in His total agony in the Garden and on the Cross. Mission Impossible (sinners forgiven) would soon be Mission Him-possible (atonement accomplished)! Set His face reminds one of Ezekiel 6:2; 13:17; 14:8; 15:7. The setting of Christ's face depicts His unshakable, unwavering, unhesitating resolve to fulfill the Father's will for His life and to endure the shame of the Cross even as recorded in Hebrews 12:2+ where the writer says of Jesus "for the joy set before Him endured the cross, despising the shame, and has sat down at the right hand of the throne of God." THOUGHT - Jesus' example of determination calls for a response from each of His disciples. The question we all do well to ask ourselves is "Have I set my face like flint toward Jerusalem, that is, toward the old rugged cross? Am I daily setting my face like flint toward the Cross, daily dying to self (Lk 9:23), that I might follow fully in His steps during my short sojourn on earth? (1Pe 2:21, James 4:14, Ps 144:4) If I am, there is joy set before me (Heb 12:2). "Jesus the Savior leads the way, His face set for the destiny that awaits Him. He has counted the cost, and nothing will stop Him on His march to the cross. I believe the Servant Song of Isaiah 50:4-11 was in our Lord’s mind as He marched on to Calvary: “The Lord God will help Me; therefore I have not been humiliated; therefore I have set My face like flint, and I know I will not be put to shame.” - Daniel Akin - see Exalting Jesus in Mark NET Note comments that "Set His face" is "a Semitic idiom that speaks of a firm, unshakable resolve to do something." Gen 31:21 So he fled with all that he had; and he arose and crossed the Euphrates River, and set his face toward the hill country of Gilead. Isa 50:7 For the Lord GOD helps Me, Therefore, I am not disgraced; Therefore, I have set My face like flint, And I know that I will not be ashamed. Comment: This is a clear OT statement by the Messiah describing His future mission to redeem "Paradise Lost." Luke 9:51 is the fulfillment of the Messianic prophecy in Isaiah 50:7 (see Messianic Prophecies) where the Messiah declares "For the Lord GOD helps Me, therefore, I am not disgraced. Therefore, I have set My face like flint, And I know that I will not be ashamed." Notice that the phrase Like a flint indicates stone-like, steely determination in the face of opposition (cf Ezek 3:8, 9) and vile treatment which would tempt any normal man to shrink back from the call. Jesus "was determined to follow God’s plan and deliberately initiated the precipitating events, showing that he was in control of what was about to happen." (Stein) Jesus resolutely setting His face recalls an OT illustration of a young man who was resolute But Daniel made up his mind ("placed it on his heart") that he would not defile himself with the king’s choice food or with the wine which he drank; so he sought permission from the commander of the officials that he might not defile himself. (Da 1:8-see commentary) Leon
Lucas 9
Hendriksen - Christ's firm determination to go to Jerusalem, there to die for all those who would place their trust in him, is here contrasted with the weak, conditional commitment of three would-be followers. It is as if Jesus were saying, "My own determination to accomplish the task assigned to me, whatever the cost, must be an example to all my followers." (Borrow Exposition of the Gospel of Luke ) As they were going along the road - As they were walking. The location is "the road" which is an appropriate designation because Jesus is on the road to the Cross to die. Therefore to walk on the same road as Jesus calls for His followers to take up their cross (death to self and self-interests) and follow Him. (See Lk 9:23ff+). Road is hodos which is the same word (THE WAY) used to describe followers of Jesus in Acts (Acts 9:2; 19:9, 23; 22:4; 24:14, 22; cf. "the way" in Acts 16:17; 18:25–26) Someone said to Him - Matthew says this "someone" is a scribe (see grammateus) who addresses Jesus as Teacher (seemingly offering to be a pupil of Jesus! - see Mt 8:19), which is surprising in that the scribes were generally hostile to Jesus (Matt. 9:3; 12:38-42; 15:1-2; 16:21; 20:18; 21:15-16; 23:1-36; 26:57; 27:41; Mark 2:6-7, 16; 3:22; 12:38; 14:1, 43; Luke 5:21, 30, 6:7; 9:22, 11:53-54, 15:2; 19:47, 20:1-2, 20:19; 22:2, 66-71, 23:10). I will follow (akoloutheo) You wherever You go - Follow means to walk the same road. Ponder that simple definition dear believer - Am I willing to walk the same road as Jesus? This individual says he will follow Jesus wherever, which implies a wholehearted commitment to Jesus. Note that although the scribe is not named, this is an actual encounter, and is not a parable or made up story. Notice also that this individual is "offering" to follow Jesus no matter the cost (wherever You go). In the following verses (Lk 9:58) Jesus explained the cost of following Him which quenched the fire of his commitment! This scribe had good intentions, but good intentions will never follow Jesus to the Cross. The road to heaven is paved with a wholehearted commitment to follow Jesus and contrasts radically with "The road to hell which is paved with good intentions." "Jesus knows the measure of the scribe's enthusiasm" (Plummer). In other words Plummer is saying Jesus knew the scribes heart. John