Teks -- Luke 9:1-62 (NET)
Nama Orang, Nama Tempat, Topik/Tema Kamus
kecilkan semuaTafsiran/Catatan -- Catatan Kata/Frasa (per frasa)
Robertson -> Luk 9:1; Luk 9:2; Luk 9:2; Luk 9:3; Luk 9:5; Luk 9:5; Luk 9:6; Luk 9:7; Luk 9:7; Luk 9:7; Luk 9:9; Luk 9:10; Luk 9:10; Luk 9:10; Luk 9:10; Luk 9:11; Luk 9:11; Luk 9:12; Luk 9:12; Luk 9:12; Luk 9:12; Luk 9:13; Luk 9:13; Luk 9:14; Luk 9:14; Luk 9:14; Luk 9:14; Luk 9:16; Luk 9:16; Luk 9:17; Luk 9:18; Luk 9:18; Luk 9:18; Luk 9:19; Luk 9:20; Luk 9:20; Luk 9:21; Luk 9:22; Luk 9:22; Luk 9:23; Luk 9:23; Luk 9:26; Luk 9:26; Luk 9:27; Luk 9:28; Luk 9:28; Luk 9:28; Luk 9:28; Luk 9:28; Luk 9:31; Luk 9:31; Luk 9:31; Luk 9:31; Luk 9:32; Luk 9:32; Luk 9:32; Luk 9:33; Luk 9:33; Luk 9:33; Luk 9:33; Luk 9:34; Luk 9:34; Luk 9:35; Luk 9:35; Luk 9:36; Luk 9:36; Luk 9:36; Luk 9:36; Luk 9:37; Luk 9:37; Luk 9:37; Luk 9:38; Luk 9:38; Luk 9:38; Luk 9:38; Luk 9:39; Luk 9:39; Luk 9:39; Luk 9:39; Luk 9:41; Luk 9:41; Luk 9:41; Luk 9:42; Luk 9:42; Luk 9:42; Luk 9:42; Luk 9:43; Luk 9:43; Luk 9:43; Luk 9:44; Luk 9:45; Luk 9:45; Luk 9:46; Luk 9:46; Luk 9:47; Luk 9:48; Luk 9:48; Luk 9:49; Luk 9:49; Luk 9:49; Luk 9:49; Luk 9:50; Luk 9:51; Luk 9:51; Luk 9:51; Luk 9:51; Luk 9:52; Luk 9:52; Luk 9:53; Luk 9:53; Luk 9:54; Luk 9:54; Luk 9:55; Luk 9:57; Luk 9:57; Luk 9:59; Luk 9:59; Luk 9:60; Luk 9:60; Luk 9:61; Luk 9:61; Luk 9:61; Luk 9:62; Luk 9:62; Luk 9:62
Robertson: Luk 9:1 - He called the twelve together He called the twelve together ( sunkalesamenos tous dōdeka ).
Mar 6:7; Mat 10:1 have proskaleōmai , to call to him. Both the indirect middle voic...
Robertson: Luk 9:2 - He sent them forth He sent them forth ( apesteilen autous ).
First aorist active indicative of apostellō .
He sent them forth (
First aorist active indicative of
Robertson: Luk 9:2 - To preach the kingdom of God and to heal the sick To preach the kingdom of God and to heal the sick ( kērussein tēn basileian tou theou kai iāsthai ).
Present indicative for the continuous func...
To preach the kingdom of God and to heal the sick (
Present indicative for the continuous functions during this campaign. This double office of herald (
Robertson: Luk 9:3 - Neither staff Neither staff ( mēte rabdon ).
For the apparent contradiction between these words (= Mat 10:10) and Mar 6:8 see note there. For pēran (wallet) ...
Robertson: Luk 9:5 - As many as receive you not As many as receive you not ( hosoi an mē dechōntai humas ).
Indefinite relative plural with an and present middle subjunctive and the negative ...
Robertson: Luk 9:5 - For a testimony against them For a testimony against them ( eis marturion ep' autous ).
Note use of ep' autous where Mar 6:11 has simply the dative autois (disadvantage), rea...
For a testimony against them (
Note use of
Robertson: Luk 9:6 - Went Went ( diērchonto ).
Imperfect middle, continuous and repeated action made plainer also by three present participles (exerchomenoi , euaggelizomeno...
Went (
Imperfect middle, continuous and repeated action made plainer also by three present participles (
Robertson: Luk 9:7 - All that was done All that was done ( ta ginomena panta ).
Present middle participle, "all that was coming to pass."
All that was done (
Present middle participle, "all that was coming to pass."
Robertson: Luk 9:7 - He was much perplexed He was much perplexed ( diēporei ).
Imperfect active of diaporeō , to be thoroughly at a loss, unable to find a way out (dia , a privative, por...
He was much perplexed (
Imperfect active of
Robertson: Luk 9:7 - Because it was said Because it was said ( dia to legesthai ).
Neat Greek idiom, the articular passive infinitive after dia . Three reports came to the ears of Herod as L...
Because it was said (
Neat Greek idiom, the articular passive infinitive after
Robertson: Luk 9:9 - He sought He sought ( ezētei ).
Imperfect active. He keep on seeking to see Jesus. The rumours disturbed Herod because he was sure that he had put him to dea...
He sought (
Imperfect active. He keep on seeking to see Jesus. The rumours disturbed Herod because he was sure that he had put him to death ("John I beheaded").
Robertson: Luk 9:10 - Declared Declared ( diēgēsanto ).
First aorist middle of diēgeomai , to carry a narrative through to the end. Jesus listened to it all.
Declared (
First aorist middle of
Robertson: Luk 9:10 - They had done They had done ( epoiēsan ).
Aorist active indicative, they did.
They had done (
Aorist active indicative, they did.
Robertson: Luk 9:10 - He took them He took them ( paralabōn autous ).
Second aorist active participle of paralambanō . Very common verb.
He took them (
Second aorist active participle of
Robertson: Luk 9:10 - Bethsaida Bethsaida ( Bēthsaida ).
Peculiar to Luke. Bethsaida Julias is the territory of Philip, for it is on the other side of the Sea of Galilee (Joh 6:1)...
Bethsaida (
Peculiar to Luke. Bethsaida Julias is the territory of Philip, for it is on the other side of the Sea of Galilee (Joh 6:1).
Spake (
Imperfect active, he continued speaking.
He healed (
Imperfect middle, he continued healing.
Robertson: Luk 9:12 - To wear away To wear away ( klinein ).
Old verb usually transitive, to bend or bow down. Many compounds as in English decline, incline, recline, clinic (klinē ,...
To wear away (
Old verb usually transitive, to bend or bow down. Many compounds as in English decline, incline, recline, clinic (
Robertson: Luk 9:12 - Lodge Lodge ( katalusōsin ).
First aorist active subjunctive of kataluō , a common verb, to dissolve, destroy, overthrow, and then of travellers to bre...
Robertson: Luk 9:12 - Get victuals Get victuals ( heurōsin episitismon ).
Ingressive aorist active of heuriskō , very common verb.
Get victuals (
Ingressive aorist active of
Robertson: Luk 9:12 - Victuals Victuals ( episitismon , from episitizomai , to provision oneself, sitizō , from siton , wheat)
only here in the N.T., though common in ancient Gree...
Victuals (
only here in the N.T., though common in ancient Greek, especially for provisions for a journey (snack). See notes on Mar 6:32-44; notes on Mat 14:13-21 for discussion of details.
Robertson: Luk 9:13 - Except we should go and buy food Except we should go and buy food ( ei mēti poreuthentes hēmeis agorasōmen brōmata ).
This is a condition of the third class with the aorist s...
Except we should go and buy food (
This is a condition of the third class with the aorist subjunctive (
Robertson: Luk 9:13 - Food Food ( brōmata )
, means eaten pieces from bibrōskō , to eat, somewhat like our "edibles"or vernacular "eats."
Food (
, means eaten pieces from
Robertson: Luk 9:14 - About About ( hōsei ).
Luke as Mat 14:21 adds this word to the definite statement of Mar 6:44 that there were 5, 000 men, a hundred companies of fifty ea...
Robertson: Luk 9:14 - Sit down Sit down ( kataklinate ).
First aorist active imperative. Recline, lie down. Only in Luke in the N.T. See also Luk 9:15.
Sit down (
First aorist active imperative. Recline, lie down. Only in Luke in the N.T. See also Luk 9:15.
Robertson: Luk 9:14 - In companies In companies ( klisias ).
Cognate accusative after kataklinate . Only here in the N.T. A row of persons reclining at meals (table company).
In companies (
Cognate accusative after
Robertson: Luk 9:14 - About fifty each About fifty each ( hōsei ana pentēkonta ).
Distributive use of ana and approximate number again (hōsei ).
About fifty each (
Distributive use of
Robertson: Luk 9:16 - The five ... the two The five ... the two ( tous pente tous duo ).
Pointing back to Luk 9:13, fine example of the Greek article.
The five ... the two (
Pointing back to Luk 9:13, fine example of the Greek article.
Robertson: Luk 9:16 - And gave And gave ( kai edidou ).
Imperfect active of didōmi , kept on giving. This picturesque imperfect is preceded by the aorist kateklasen (brake), a ...
And gave (
Imperfect active of
Robertson: Luk 9:17 - Twelve baskets Twelve baskets ( kophinoi dōdeka ).
For discussion of kophonoi and sphurides as well as of klasmata (broken pieces) See Mar 6:43; note on Mat...
Robertson: Luk 9:18 - As he was praying As he was praying ( en tōi einai auton proseuchomenon ).
Common Lukan idiom of en with the articular infinitive for a temporal clause, only here ...
As he was praying (
Common Lukan idiom of
Robertson: Luk 9:18 - Alone Alone ( kata monas ).
In the N.T. only here and Mar 4:10. Perhaps chōras (places) is to be supplied with monas (lonely places).
Alone (
In the N.T. only here and Mar 4:10. Perhaps
Robertson: Luk 9:18 - Were with him Were with him ( sunēsan autōi ).
This seems like a contradiction unless "alone"is to be taken with sunēsan . Westcott and Hort put sunēntēs...
Were with him (
This seems like a contradiction unless "alone"is to be taken with
Robertson: Luk 9:19 - That I am That I am ( me einai ).
Accusative and infinitive in indirect assertion, a common Greek idiom. Mat 16:13 for "I"has "the Son of man"as identical in t...
Robertson: Luk 9:20 - But who say ye? But who say ye? ( Humeis de tina legete̱ ).
Note the emphatic proleptical position of humeis : "But ye who do ye say? This is really what mattere...
But who say ye? (
Note the emphatic proleptical position of
Robertson: Luk 9:20 - The Christ of God The Christ of God ( Ton christon tou theou ).
The accusative though the infinitive is not expressed. The Anointed of God, the Messiah of God. See not...
The Christ of God (
The accusative though the infinitive is not expressed. The Anointed of God, the Messiah of God. See note on Luk 2:11 for "the Anointed of the Lord."See note on Mat 16:17 for discussion of Peter’ s testimony in full. Mar 6:29 has simply "the Christ."It is clear from the previous narrative that this is not a new discovery from Simon Peter, but simply the settled conviction of the disciples after all the defections of the Galilean masses and the hostility of the Jerusalem ecclesiastics. The disciples still believed in Jesus as the Messiah of Jewish hope and prophecy. It will become plain that they do not grasp the spiritual conception of the Messiah and his kingdom that Jesus taught, but they are clear that he is the Messiah however faulty their view of the Messiah may be. There was comfort in this for Jesus. They were loyal to him.
Robertson: Luk 9:21 - To tell this to no man To tell this to no man ( mēdeni legein touto ).
Indirect command with the negative infinitive after commanded (parēggeilen ). It had been nece...
To tell this to no man (
Indirect command with the negative infinitive after commanded (
Robertson: Luk 9:22 - Rejected Rejected ( apodokimasthēnai ).
First aorist passive infinitive of apodokimazō , to reject after trial.
Rejected (
First aorist passive infinitive of
Robertson: Luk 9:22 - The third day The third day ( tēi tritēi hēmerāi ).
Locative case of time as in Mat 16:21. Here in the parallel passage Mar 8:31 has "after three days"(met...
The third day (
Locative case of time as in Mat 16:21. Here in the parallel passage Mar 8:31 has "after three days"(
Robertson: Luk 9:23 - He said unto all He said unto all ( elegen de pros pantas ).
This is like Luke (cf. Luk 9:43). Jesus wanted all (the multitude with his disciples, as Mar 8:34 has it)...
He said unto all (
This is like Luke (cf. Luk 9:43). Jesus wanted all (the multitude with his disciples, as Mar 8:34 has it) to understand the lesson of self-sacrifice. They could not yet understand the full meaning of Christ’ s words as applied to his approaching death of which he had been speaking. But certainly the shadow of the cross is already across the path of Jesus as he is here speaking. For details (soul, life, forfeit, gain, profit, lose, world) see notes on Mat 16:24-26 and note on Mar 8:34-37. The word for lose (
Robertson: Luk 9:23 - Daily Daily ( kath' hēmeran ).
Peculiar to Luke in this incident. Take up the cross (his own cross) daily (aorist tense, āratō ), but keep on follow...
Daily (
Peculiar to Luke in this incident. Take up the cross (his own cross) daily (aorist tense,
Robertson: Luk 9:26 - Whosoever shall be ashamed Whosoever shall be ashamed ( hos an epaischunthēi ).
Rather, Whosoever is ashamed as in Mar 8:38. The first aorist passive subjunctive in an inde...
Whosoever shall be ashamed (
Rather, Whosoever is ashamed as in Mar 8:38. The first aorist passive subjunctive in an indefinite relative clause with
Robertson: Luk 9:26 - In his own glory In his own glory ( en tēi doxēi autou ).
This item added to what is in Mar 8:38; Mat 16:27.
Robertson: Luk 9:27 - Till they see Till they see ( heōs an idōsin ).
Second aorist active subjunctive with heōs and an referring to the future, an idiomatic construction. So ...
Till they see (
Second aorist active subjunctive with
Robertson: Luk 9:28 - About eight days About eight days ( hōsei hēmerai oktō ).
A nominativus pendens without connexion or construction. Mar 9:2 (Mat 17:1) has "after six days"whi...
Robertson: Luk 9:28 - Into the mountain Into the mountain ( eis to oros ).
Probably Mount Hermon because we know that Jesus was near Caesarea Philippi when Peter made the confession (Mar 8:...
Into the mountain (
Probably Mount Hermon because we know that Jesus was near Caesarea Philippi when Peter made the confession (Mar 8:27; Mat 16:13). Hermon is still the glory of Palestine from whose heights one can view the whole of the land. It was a fit place for the Transfiguration.
Robertson: Luk 9:28 - To pray To pray ( proseuxasthai ).
Peculiar to Luke who so often mentions Christ’ s habit of prayer (cf. Luk 3:21). See also Luk 9:29 "as he was praying...
Robertson: Luk 9:28 - His countenance was altered His countenance was altered ( egeneto to eidos tou prosōpou autou heteron ).
Literally, "the appearance of his face became different."Mat 17:2 says...
His countenance was altered (
Literally, "the appearance of his face became different."Mat 17:2 says that "his face did shine as the sun."Luke does not use the word "transfigured"(
Robertson: Luk 9:28 - And his raiment became white and dazzling And his raiment became white and dazzling ( kai ho himatismos autou leukos exastraptōn ).
Literally, And his raiment white radiant. There is no a...
And his raiment became white and dazzling (
Literally, And his raiment white radiant. There is no and between "white"and "dazzling."The participle
Robertson: Luk 9:31 - There talked with him There talked with him ( sunelaloun autōi ).
Imperfect active, were talking with him.
There talked with him (
Imperfect active, were talking with him.
Robertson: Luk 9:31 - Who appeared in glory Who appeared in glory ( hoi ophthentes en doxēi ).
First aorist passive participle of horaō . This item peculiar to Luke. Compare Luk 9:26.
Who appeared in glory (
First aorist passive participle of
Robertson: Luk 9:31 - Spake of his decease Spake of his decease ( elegon tēn exodon ).
Imperfect active, were talking about his exodus (departure from earth to heaven) very much like our E...
Spake of his decease (
Imperfect active, were talking about his
Robertson: Luk 9:31 - To accomplish To accomplish ( plēroun ).
To fulfil. Moses had led the Exodus from Egypt. Jesus will accomplish the exodus of God’ s people into the Promised...
To accomplish (
To fulfil. Moses had led the Exodus from Egypt. Jesus will accomplish the exodus of God’ s people into the Promised Land on high. See notes on Mark and note on Matthew for discussion of significance of the appearance of Moses and Elijah as representatives of law and prophecy and with a peculiar death. The purpose of the Transfiguration was to strengthen the heart of Jesus as he was praying long about his approaching death and to give these chosen three disciples a glimpse of his glory for the hour of darkness coming. No one on earth understood the heart of Jesus and so Moses and Elijah came. The poor disciples utterly failed to grasp the significance of it all.
Robertson: Luk 9:32 - Were heavy with sleep Were heavy with sleep ( ēsan bebarēmenoi hupnōi ).
Periphrastic past perfect of bareō , a late form for the ancient barunō (not in N.T. s...
Were heavy with sleep (
Periphrastic past perfect of
Robertson: Luk 9:32 - But when they were fully awake But when they were fully awake ( diagrēgorēsantes de ).
First aorist active participle of this late (Herodian) and rare compound verb (here alone...
But when they were fully awake (
First aorist active participle of this late (Herodian) and rare compound verb (here alone in the N.T.),
Robertson: Luk 9:32 - His glory His glory ( tēn doxan autou ).
See also Luk 9:26 in the words of Jesus.
His glory (
See also Luk 9:26 in the words of Jesus.
Robertson: Luk 9:33 - As they were departing from him As they were departing from him ( en tōi diachōrizesthai autous ap' autou ).
Peculiar to Luke and another instance of Luke’ s common idiom o...
As they were departing from him (
Peculiar to Luke and another instance of Luke’ s common idiom of
Robertson: Luk 9:33 - Let us make Let us make ( poiēsōmen , first aorist active subjunctive)
as in Mar 9:5, but Mat 17:4 has "I will make"(poiēsō ). It was near the time of th...
Robertson: Luk 9:33 - Not knowing what he said Not knowing what he said ( mē eidōs ho legei ).
Literally, not understanding what he was saying (mē , regular negative with participle and le...
Not knowing what he said (
Literally, not understanding what he was saying (
Robertson: Luk 9:34 - Overshadowed them Overshadowed them ( epeskiazen autous ).
Imperfect active (aorist in Mat 17:5) as present participle in Mar 9:7, inchoative, the shadow began to come...
Overshadowed them (
Imperfect active (aorist in Mat 17:5) as present participle in Mar 9:7, inchoative, the shadow began to come upon them. On Hermon as on many high mountains a cloud will swiftly cover the cap. I have seen this very thing at Blue Ridge, North Carolina. This same verb is used of the Holy Spirit upon Mary (Luk 1:35). Nowhere else in the N.T., though an old verb (
Robertson: Luk 9:34 - As they entered into the cloud As they entered into the cloud ( en tōi eiselthein autous eis tēn nephelēn ).
Luke’ s idiom of en with the articular infinitive again (a...
As they entered into the cloud (
Luke’ s idiom of
Robertson: Luk 9:35 - If ekeinous be accepted here instead of autous , the three disciples would be outside of the cloud.
@@Out of the cloud If ekeinous be accepted here instead of autous , the three disciples would be outside of the cloud.
@@Out of the cloud ( ek tēs nephelēs ).
Thi...
If
This voice was the voice of the Father like that at the baptism of Jesus (Luk 3:22; Mar 1:11; Mat 3:17) and like that near the end (Joh 12:28-30) when the people thought it was a clap of thunder or an angel.
Robertson: Luk 9:35 - My son, my chosen My son, my chosen ( Ho huios mou , ho eklelegmenos ).
So the best documents (Aleph B L Syriac Sinaitic). The others make it "My Beloved"as in Mar 9:7...
Robertson: Luk 9:36 - When the voice came When the voice came ( en toi genesthai tēn phōnēn ).
Another example of Luke’ s idiom, this time with the second aorist middle infinitive....
When the voice came (
Another example of Luke’ s idiom, this time with the second aorist middle infinitive. Literally, "on the coming as to the voice"(accusative of general reference). It does not mean that it was "after"the voice was past that Jesus was found alone, but simultaneously with it (ingressive aorist tense).
Robertson: Luk 9:36 - Alone Alone ( monos ).
Same adjective in Mar 9:8; Mat 17:8 translated "only."Should be rendered "alone"there also.
Robertson: Luk 9:36 - They held their peace They held their peace ( esigēsan ).
Ingressive aorist active of common verb sigaō , became silent. In Mar 9:9; Mat 17:9, Jesus commanded them not...
They held their peace (
Ingressive aorist active of common verb
Robertson: Luk 9:36 - Which they had seen Which they had seen ( hōn heōrakan ).
Attraction of the relative ha into the case of the unexpressed antecedent toutōn . Perfect active indic...
Which they had seen (
Attraction of the relative
Robertson: Luk 9:37 - On the next day On the next day ( tēi hexēs hēmerāi ).
Alone in Luke. It shows that the Transfiguration took place on the preceding night.
On the next day (
Alone in Luke. It shows that the Transfiguration took place on the preceding night.
Robertson: Luk 9:37 - They were come down They were come down ( katelthontōn autōn ).
Genitive absolute of second aorist active participle of katerchomai , a common enough verb, but in th...
They were come down (
Genitive absolute of second aorist active participle of
Robertson: Luk 9:37 - Met him Met him ( sunēntēsen autōi ).
First aorist active of sunantaō , common compound verb, to meet with, only in Luke’ s writings in the N.T....
Met him (
First aorist active of
Master (
Teacher as in Mar 9:17.
Robertson: Luk 9:38 - To look upon To look upon ( epiblepsai ).
Aorist active infinitive of epiblepō (epi , upon, blepō , look), common verb, but in the N.T. only here and Jam 2:...
Robertson: Luk 9:38 - Mine only child Mine only child ( monogenēs moi ).
Only in Luke as already about an only child in Luk 7:12; Luk 8:42.
Robertson: Luk 9:39 - Suddenly Suddenly ( exephnēs ).
Old adverb, but in the N.T. only in Luke’ s writings save Mar 13:36. Used by medical writers of sudden attacks of disea...
Suddenly (
Old adverb, but in the N.T. only in Luke’ s writings save Mar 13:36. Used by medical writers of sudden attacks of disease like epilepsy.
Robertson: Luk 9:39 - It teareth him that he foameth It teareth him that he foameth ( sparassei auton meta aphrou ).
Literally, "It tears him with (accompanied with, meta ) foam"(old word, aphros , onl...
It teareth him that he foameth (
Literally, "It tears him with (accompanied with,
Robertson: Luk 9:39 - Hardly Hardly ( molis ).
Late word used in place of mogis , the old Greek term (in some MSS. here) and alone in Luke’ s writings in the N.T. save 1Pe 4...
Robertson: Luk 9:39 - Bruising him sorely Bruising him sorely ( suntribon auton ).
Common verb for rubbing together, crushing together like chains (Mar 5:4) or as a vase (Mar 14:3). See notes...
Robertson: Luk 9:41 - How long shall I be with you and bear with you? How long shall I be with you and bear with you? ( heōs pote esomai pros humās kai anexomai humōṉ ).
Here the two questions of Mar 9:19 (only ...
Robertson: Luk 9:41 - Bear with Bear with ( anexomai , direct middle future)
is, hold myself from you (ablative case humōn ).
Bear with (
is, hold myself from you (ablative case
Robertson: Luk 9:41 - Faithless Faithless ( apistos )
is disbelieving and perverse (diestrammenē , perfect passive participle of diastrephō ), is twisted, turned, or torn in tw...
Faithless (
is disbelieving and perverse (
Robertson: Luk 9:42 - As he was yet a coming As he was yet a coming ( eti proserchomenou autou ).
Genitive absolute. While he was yet coming (the boy, that is, not Jesus). Note quaint English "a...
As he was yet a coming (
Genitive absolute. While he was yet coming (the boy, that is, not Jesus). Note quaint English "a coming"retained in the Revised Version.
Robertson: Luk 9:42 - Dashed him Dashed him ( errēxen auton ).
First aorist active indicative of rēgnumi or rēssō , to rend or convulse, a common verb, used sometimes of bo...
Dashed him (
First aorist active indicative of
Robertson: Luk 9:42 - Tare grievously Tare grievously ( sunesparaxen ).
Rare word as only here and Mar 9:20 in the N.T., which see note.
Tare grievously (
Rare word as only here and Mar 9:20 in the N.T., which see note.
Robertson: Luk 9:42 - Gave him back to his father Gave him back to his father ( apedōken auton tōi patri autou ).
Tender touch alone in Luke as in Luk 7:15.
Gave him back to his father (
Tender touch alone in Luke as in Luk 7:15.
Robertson: Luk 9:43 - They were all astonished They were all astonished ( exeplēssonto de pantes ).
Imperfect passive of the common verb ekplēssō or ekplēgnumi , to strike out, a picture...
They were all astonished (
Imperfect passive of the common verb
Robertson: Luk 9:43 - At the majesty of God At the majesty of God ( epi tēi megaleiotēti tou theou ).
A late word from the adjective megaleios and that from megas (great). In the N.T. o...
Robertson: Luk 9:43 - Which he did Which he did ( hois epoiei ).
This is one of the numerous poor verse divisions. This sentence has nothing to do with the first part of the verse. The...
Which he did (
This is one of the numerous poor verse divisions. This sentence has nothing to do with the first part of the verse. The imperfect active
Robertson: Luk 9:44 - Sink into your ears Sink into your ears ( Thesthe humeis eis ta ōta humōn ).
Second aorist imperative middle of tithēmi , common verb. "Do you (note emphatic posit...
Sink into your ears (
Second aorist imperative middle of
Robertson: Luk 9:45 - It was concealed from them It was concealed from them ( ēn parakekalummenon ap' autōn ).
Periphrastic past perfect of parakaluptō , a common verb, but only here in the N....
It was concealed from them (
Periphrastic past perfect of
Robertson: Luk 9:45 - That they should not perceive it That they should not perceive it ( hina mē aisthōntai auto ).
Second aorist middle subjunctive of the common verb aisthanomai used with hina me...
That they should not perceive it (
Second aorist middle subjunctive of the common verb
Robertson: Luk 9:46 - A reasoning A reasoning ( dialogismos ).
A dispute. The word is from dialogizomai , the verb used in Mar 9:33 about this incident. In Luke this dispute follows i...
A reasoning (
A dispute. The word is from
Robertson: Luk 9:46 - Which of them should be greatest Which of them should be greatest ( to tis an eiē meizōn autōn ).
Note the article with the indirect question, the clause being in the accusativ...
Which of them should be greatest (
Note the article with the indirect question, the clause being in the accusative of general reference. The optative with
Robertson: Luk 9:47 - Took a little child Took a little child ( epilabomenos paidion ).
Second aorist middle participle of the common verb epilambanō . Strictly, Taking a little child to hi...
Took a little child (
Second aorist middle participle of the common verb
Robertson: Luk 9:48 - This little child This little child ( touto to paidion ).
As Jesus spoke he probably had his hand upon the head of the child. Mat 18:5 has "one such little child."The ...
This little child (
As Jesus spoke he probably had his hand upon the head of the child. Mat 18:5 has "one such little child."The honoured disciple, Jesus holds, is the one who welcomes little children "in my name"(
Robertson: Luk 9:48 - For he that is least among you all For he that is least among you all ( ho gar mikroteros en pasin humin huparchōn ).
Note the use of huparchō as in Luk 8:41; Luk 23:50. The comp...
For he that is least among you all (
Note the use of
Robertson: Luk 9:49 - And John answered And John answered ( apokritheis de Iōanēs ).
As if John wanted to change the subject after the embarrassment of the rebuke for their dispute conc...
And John answered (
As if John wanted to change the subject after the embarrassment of the rebuke for their dispute concerning greatness (Luk 9:46-48).
Robertson: Luk 9:49 - Master Master ( epistata ).
Only in Luke in the N.T. as already four times (Luk 5:5; Luk 8:24, Luk 8:45; Luk 9:33).
Robertson: Luk 9:49 - We forbade him We forbade him ( ekōluomen auton ).
Conative imperfect as in Mar 9:38, We tried to hinder him.
We forbade him (
Conative imperfect as in Mar 9:38, We tried to hinder him.
Robertson: Luk 9:49 - Because he followeth not with us Because he followeth not with us ( hoti ouk akolouthei meth hēmōn ).
Present tense preserved for vividness where Mark has imperfect e4kolouthei. ...
Because he followeth not with us (
Present tense preserved for vividness where Mark has imperfect
Robertson: Luk 9:50 - "Against you is for you" "Against you is for you" ( kath' hūmōn huper hūmōn ).
Mar 9:40 has "against us is for us"(hēmōn ... hēmōn ). The Koiné Greek e...
"Against you is for you" (
Mar 9:40 has "against us is for us"(
Robertson: Luk 9:51 - When the days were well-nigh come When the days were well-nigh come ( en tōi sumplērousthai tas hēmeras ).
Luke’ s common idiom en with the articular infinitive, "in the ...
When the days were well-nigh come (
Luke’ s common idiom
Robertson: Luk 9:51 - That he should be received up That he should be received up ( tēs analēmpseōs autou ).
Literally, "of his taking up."It is an old word (from Hippocrates on), but here alone ...
That he should be received up (
Literally, "of his taking up."It is an old word (from Hippocrates on), but here alone in the N.T. It is derived from
Robertson: Luk 9:51 - He steadfastly set his face He steadfastly set his face ( autos to prosōpon estērisen ).
Note emphatic autos , he himself , with fixedness of purpose in the face of difficu...
He steadfastly set his face (
Note emphatic
Robertson: Luk 9:51 - To go to Jerusalem To go to Jerusalem ( tou poreuesthai eis Ierousalēm ).
Genitive infinitive of purpose. Luke three times mentions Christ making his way to Jerusalem...
To go to Jerusalem (
Genitive infinitive of purpose. Luke three times mentions Christ making his way to Jerusalem (Luk 9:51; Luk 13:22; Luk 17:11) and John mentions three journeys to Jerusalem during the later ministry (Joh 7:10; Joh 11:17; Joh 12:1). It is natural to take these journeys to be the same in each of these Gospels. Luke does not make definite location of each incident and John merely supplements here and there. But in a broad general way they seem to correspond.
Robertson: Luk 9:52 - Sent messengers Sent messengers ( apesteilen aggelous ).
As a precaution since he was going to Jerusalem through Samaria. The Samaritans did not object when people w...
Sent messengers (
As a precaution since he was going to Jerusalem through Samaria. The Samaritans did not object when people went north from Jerusalem through their country. He was repudiating Mount Gerizim by going by it to Jerusalem. This was an unusual precaution by Jesus and we do not know who the messengers ( angels ) were.
Robertson: Luk 9:52 - To make ready for him To make ready for him ( hōs hetoimasai autōi ).
Hōs is correct here, not hōste . The only examples of the final use of hōs with the inf...
To make ready for him (
Robertson: Luk 9:53 - And they did not receive him And they did not receive him ( kai ouk edexanto auton ).
Adversative use of kai = But.
And they did not receive him (
Adversative use of
Robertson: Luk 9:53 - Because his face was going to Jerusalem Because his face was going to Jerusalem ( hoti to prosōpon autou ēn poreuomenon eis Ierousalēm ).
Periphrastic imperfect middle. It was reason ...
Because his face was going to Jerusalem (
Periphrastic imperfect middle. It was reason enough to the churlish Samaritans.
Robertson: Luk 9:54 - Saw this Saw this ( idontes ).
Second aorist active participle of horaō . Saw the messengers returning.
Saw this (
Second aorist active participle of
Robertson: Luk 9:54 - We bid We bid ( theleis eipōmen ).
Deliberative subjunctive eipōmen after theleis without hina , probably two questions, Dost thou wish? Shall we bi...
We bid (
Deliberative subjunctive
Robertson: Luk 9:55 - But he turned But he turned ( strapheis de ).
Second aorist passive participle of strephō , common verb, to turn round. Dramatic act. Some ancient MSS. have here...
But he turned (
Second aorist passive participle of
Robertson: Luk 9:57 - A certain man A certain man ( tis ).
Mat 8:19 calls him "a scribe."Luk 9:57-60; Mat 8:19-22, but not in Mark and so from Q or the Logia.
A certain man (
Mat 8:19 calls him "a scribe."Luk 9:57-60; Mat 8:19-22, but not in Mark and so from Q or the Logia.
Robertson: Luk 9:57 - Wherever you go Wherever you go ( hopou ean aperchēi )
is the present middle subjunctive with the indefinite relative adverb ean , common Greek idiom. See note on ...
Wherever you go (
is the present middle subjunctive with the indefinite relative adverb
Robertson: Luk 9:59 - And he said unto another And he said unto another ( eipen de pros heteron ).
Mat 8:21 omits Christ’ s "Follow me"(akolouthei moi ) and makes this man a volunteer instea...
And he said unto another (
Mat 8:21 omits Christ’ s "Follow me"(
Robertson: Luk 9:59 - First First ( prōton ).
One of the problems of life is the relation of duties to each other, which comes first. The burial of one’ s father was a sa...
First (
One of the problems of life is the relation of duties to each other, which comes first. The burial of one’ s father was a sacred duty (Gen 25:9), but, as in the case of Tobit 4:3, this scribe’ s father probably was still alive. What the scribe apparently meant was that he could not leave his father while still alive to follow Jesus around over the country.
Robertson: Luk 9:60 - Leave the dead to bury their own dead Leave the dead to bury their own dead ( aphes tous nekrous thapsai tous heautōn nekrous ).
This paradox occurs so in Mat 8:22. The explanation is t...
Leave the dead to bury their own dead (
This paradox occurs so in Mat 8:22. The explanation is that the spiritually dead can bury the literally dead. For such a quick change in the use of the same words, see Joh 5:21-29 (on spiritual resurrection from sin in Joh 5:21-27, on bodily resurrection from the grave, Joh 5:28-29) and Joh 11:25. The harshness of this proverb to the scribe probably is due to the fact that he was manifestly using his aged father as an excuse for not giving Christ active service.
Robertson: Luk 9:60 - But go thou and publish abroad the kingdom of God But go thou and publish abroad the kingdom of God ( su de apelthōn diaggelle tēn basileian tou theou ).
The scribe’ s duty is put sharply (B...
But go thou and publish abroad the kingdom of God (
The scribe’ s duty is put sharply (
Robertson: Luk 9:61 - And another also said And another also said ( eipen de kai heteros ).
A volunteer like the first. This third case is given by Luke alone, though the incident may also come...
And another also said (
A volunteer like the first. This third case is given by Luke alone, though the incident may also come from the same Logia as the other two.
Robertson: Luk 9:61 - But first But first ( prōton de ).
He also had something that was to come "first."
But first (
He also had something that was to come "first."
Robertson: Luk 9:61 - To bid farewell to them that are at my house To bid farewell to them that are at my house ( apotaxasthai tois eis ton oikon mou ).
In itself that was a good thing to do. This first aorist middle...
To bid farewell to them that are at my house (
In itself that was a good thing to do. This first aorist middle infinitive is from
Robertson: Luk 9:62 - Having put his hand to the plough Having put his hand to the plough ( epibalōn tēn cheira ep' arotron ).
Second aorist active participle of epiballō , an old and common verb, to...
Having put his hand to the plough (
Second aorist active participle of
Robertson: Luk 9:62 - And looking back And looking back ( kai blepōn eis ta opisō ).
Looking to the things behind. To do that is fatal as any ploughman knows. The call to turn back is ...
And looking back (
Looking to the things behind. To do that is fatal as any ploughman knows. The call to turn back is often urgent.
Robertson: Luk 9:62 - Fit Fit ( euthetos ).
From eu and tithēmi =well-placed, suited for, adapted to. "The first case is that of inconsiderate impulse, the second that of...
Fit (
From
Vincent -> Luk 9:1; Luk 9:3; Luk 9:3; Luk 9:3; Luk 9:4; Luk 9:5; Luk 9:6; Luk 9:7; Luk 9:7; Luk 9:7; Luk 9:9; Luk 9:10; Luk 9:10; Luk 9:10; Luk 9:12; Luk 9:12; Luk 9:12; Luk 9:12; Luk 9:13; Luk 9:13; Luk 9:14; Luk 9:16; Luk 9:16; Luk 9:17; Luk 9:17; Luk 9:17; Luk 9:18; Luk 9:20; Luk 9:20; Luk 9:21; Luk 9:21; Luk 9:22; Luk 9:22; Luk 9:23; Luk 9:23; Luk 9:24; Luk 9:24; Luk 9:25; Luk 9:25; Luk 9:25; Luk 9:26; Luk 9:26; Luk 9:27; Luk 9:27; Luk 9:28; Luk 9:28; Luk 9:29; Luk 9:29; Luk 9:30; Luk 9:31; Luk 9:31; Luk 9:31; Luk 9:32; Luk 9:33; Luk 9:33; Luk 9:33; Luk 9:33; Luk 9:33; Luk 9:34; Luk 9:34; Luk 9:36; Luk 9:37; Luk 9:38; Luk 9:38; Luk 9:39; Luk 9:39; Luk 9:39; Luk 9:41; Luk 9:41; Luk 9:41; Luk 9:41; Luk 9:42; Luk 9:42; Luk 9:43; Luk 9:43; Luk 9:43; Luk 9:44; Luk 9:44; Luk 9:46; Luk 9:47; Luk 9:47; Luk 9:48; Luk 9:51; Luk 9:51; Luk 9:57; Luk 9:57; Luk 9:58; Luk 9:58; Luk 9:58; Luk 9:60; Luk 9:60; Luk 9:61; Luk 9:62; Luk 9:62; Luk 9:62
Called together
Matthew and Mark have called to.
Take (
Lit., lift , with a view of carrying away.
Staves
Following the reading
Vincent: Luk 9:3 - Two coats Two coats ( ἀνά δύο χιτῶνας )
Lit., two apiece : the force of ἀνά , as in Joh 2:6.
Two coats (
Lit., two apiece : the force of
Vincent: Luk 9:6 - Throughout the towns Throughout the towns ( κατὰ τὰς κώμας )
Rev., rightly, villages. The preposition is distributive, village by village.
Throughout the towns (
Rev., rightly, villages. The preposition is distributive, village by village.
Vincent: Luk 9:7 - That was done That was done ( τὰ γινόμενα )
The present participle. Lit., all that is being done.
That was done (
The present participle. Lit., all that is being done.
Vincent: Luk 9:7 - Was perplexed Was perplexed ( διηπόρει )
Used by Luke only. From διά , through, and ὰπορέω , to be without a way out. The radical i...
Was perplexed (
Used by Luke only. From
He desired (
Rev., he sought. He did more than desire.
Vincent: Luk 9:10 - Declared Declared ( διηγήσαντο )
Related everything throughout (διά ). See on Luk 8:39; and Luk 1:1.
Bethsaida
Peculiar to Luke. It means Fishing-place.
Vincent: Luk 9:10 - Healed them that had need of healing Healed ( ἰᾶτο ) them that had need of healing (θεραπείας )
See on Luk 5:15.
Healed (
See on Luk 5:15.
Vincent: Luk 9:12 - And when the day began to wear away And when the day began to wear away
Omit when. Render, and the day began, etc. To wear away (κλίνειν ) . Lit., to decline. Wyc....
And when the day began to wear away
Omit when. Render, and the day began, etc. To wear away (
Vincent: Luk 9:12 - Lodge Lodge ( καταλύσωσιν )
Peculiar to Luke. Primarily the verb means to break up or dissolve. Hence often in New Testament to destr...
Lodge (
Peculiar to Luke. Primarily the verb means to break up or dissolve. Hence often in New Testament to destroy (Mat 5:17; Mar 13:2). Intransitively, to take up one's quarters; lodge; either because the harness of the travellers' horses is loosed, or because the fastenings of their garments are untied. The kindred word
Vincent: Luk 9:12 - Victuals Victuals ( ἐπισιτισμόν )
Only here in New Testament. Properly a stock of provisions. Thus Xenophon. " Cyrus hastened the whole j...
Victuals (
Only here in New Testament. Properly a stock of provisions. Thus Xenophon. " Cyrus hastened the whole journey, except when he halted in order to furnish himself with supplies " (
Desert (
See on Mat 14:15.
Vincent: Luk 9:13 - Give ye Give ye
The ye emphatic, closing the sentence in the Greek order. See on Mat 14:15.
Give ye
The ye emphatic, closing the sentence in the Greek order. See on Mat 14:15.
Vincent: Luk 9:14 - In a company In a company ( κλισίας )
The plural, in companies. Lit., table-companies. The word is also used in classical Greek of a couch for ...
In a company (
The plural, in companies. Lit., table-companies. The word is also used in classical Greek of a couch for reclining at table. Only here in New Testament. See on Mar 6:39.
Vincent: Luk 9:16 - Brake and gave Brake and gave ( κατέκλασεν - ἐδίδου )
Note the two tenses, as in Mar 6:41, and see note there.
Brake and gave (
Note the two tenses, as in Mar 6:41, and see note there.
Vincent: Luk 9:16 - To set before To set before ( παραθεῖναι )
Lit., to set beside, since the table was at the side of the guest. A common word for serving up a meal...
To set before (
Lit., to set beside, since the table was at the side of the guest. A common word for serving up a meal. Compare Luk 10:8; Act 16:34. From the sense of placing beside, comes that of putting in charge, committing (Luk 12:48; Luk 23:46; 1Ti 1:18). Hence the kindred noun
Vincent: Luk 9:17 - There were taken up of fragments that remained to them twelve baskets There were taken up of fragments that remained to them twelve baskets ( καὶ ἤρθη τὸ περισσεῦσαν αὐτοῖς κλα...
There were taken up of fragments that remained to them twelve baskets (
The Rev. is more accurate, putting the comma after
As he was praying
Peculiar to Luke.
Ye
Emphatic: " but ye, whom do ye say that I am?"
Vincent: Luk 9:20 - The Christ of God The Christ of God
Each evangelist gives Peter's confession differently. Matthew, The Christ, the Son of the living God. Mark, The Christ. See o...
Vincent: Luk 9:21 - He straitly charged He straitly charged ( ἐπιτιμήσας )
The word implies an emphatic, solemn charge; its meaning being, strictly, to lay a penalty ...
He straitly charged (
The word implies an emphatic, solemn charge; its meaning being, strictly, to lay a penalty upon one, and thence, to charge under penalty.
Vincent: Luk 9:21 - No man No man ( μηδενὶ )
The conditional negative: no man, whoever he might be.
No man (
The conditional negative: no man, whoever he might be.
Vincent: Luk 9:22 - Be rejected Be rejected ( ἀποδοκιμασθῆναι )
The verb means to reject on scrutiny or trial, and therefore implies deliberate rejectio...
Be rejected (
The verb means to reject on scrutiny or trial, and therefore implies deliberate rejection.
Of the elders (
Lit., from the side of; on the part of.
Vincent: Luk 9:23 - Will Will come after ( θέλει )
Not the future tense of the verb come, but the present of the verb to will: wills to come. See on Mat 1:19...
Daily
Peculiar to Luke.
Vincent: Luk 9:24 - Will save Will save ( θέλῃ σῶσαι )
The same construction as will come after (Luk 9:23). Rev., would save.
Will save (
The same construction as will come after (Luk 9:23). Rev., would save.
Life (
See on soul, Mar 12:30.
Vincent: Luk 9:25 - Gain Gain ( κερδήσας )
A merchant's word. Jesus is putting the case as a common-sense question of profit and loss.
Gain (
A merchant's word. Jesus is putting the case as a common-sense question of profit and loss.
Vincent: Luk 9:25 - Lose Lose ( ἀπολέσας )
" When he might have been saved" (Bengel). This word, in classical Greek, is used: 1. Of death in battle or else...
Lose (
" When he might have been saved" (Bengel). This word, in classical Greek, is used: 1. Of death in battle or elsewhere. 2. Of laying waste, as a city or heritage. 3. Of losing of life, property, or other objects. As an active verb, to kill or demolish. 4. Of being demoralized, morally abandoned or ruined, as children under bad influences. In New Testament of killing (Mat 2:13; Mat 12:14). 5. Of destroying and perishing, not only of human life, but of material and intellectual things (1Co 1:19; Joh 6:27; Mar 2:22; 1Pe 1:7; Jam 1:11; Heb 1:11). 6. Of losing (Mat 10:6, Mat 10:42; Luk 15:4, Luk 15:6, Luk 15:8). Of moral abandonment (Luk 15:24, Luk 15:32). 7. Of the doom of the impenitent (Mat 10:28; Luk 13:3; Joh 3:15; Joh 10:28; 2Pe 3:9; Rom 2:12.
Vincent: Luk 9:25 - Cast away Cast away ( ζημιωθείς )
Another business term. The word means to fine, amerce, mulct; to punish by exacting forfeit. Hence Rev., cor...
Vincent: Luk 9:26 - Shall be ashamed Shall be ashamed ( ἐπαισχυνθῇ )
The feeling expressed by this word has reference to incurring dishonor or shame in the eyes of me...
Shall be ashamed (
The feeling expressed by this word has reference to incurring dishonor or shame in the eyes of men. It is " the grief a mail conceives from his own imperfections considered with relation to the world taking notice of them; grief upon the sense of disesteem" (" South," cit. by Trench). Hence it does not spring out of a reverence for right in itself, but from fear of the knowledge and opinion of men. Thus in the use of the kindred noun
Vincent: Luk 9:26 - His glory, etc His glory, etc
Threefold glory. His own, as the exalted Messiah; the glory of God, who owns him as his dearly beloved son, and commits to him the...
His glory, etc
Threefold glory. His own, as the exalted Messiah; the glory of God, who owns him as his dearly beloved son, and commits to him the judgment; and the glory of the angels who attend him.
Vincent: Luk 9:27 - Taste of death Taste of death
The word taste, in the sense of experience, is often used in classical Greek; as, to taste of toils, of sorrow, of freedo...
Taste of death
The word taste, in the sense of experience, is often used in classical Greek; as, to taste of toils, of sorrow, of freedom, but never of death. The phrase, taste of death, is common in Rabbinical writings. In the New Testament only here and Heb 2:9, used of Christ. Chrysostom (cited by Alford) compares Christ to a physician who first tastes his medicines to encourage the sick to take them.
The kingdom of God
See on Luk 6:20.
Vincent: Luk 9:28 - A mountain A mountain
Rev., the mountain. The tradition that this mountain was Tabor is generally abandoned, and Mount Hermon is commonly supposed to have...
A mountain
Rev., the mountain. The tradition that this mountain was Tabor is generally abandoned, and Mount Hermon is commonly supposed to have been the scene of the transfiguration. " Hermon, which is indeed the centre of all the Promised Land, from the entering in of Hamath unto the river of Egypt; the mount of fruitfulness, from which the springs of Jordan descended to the valleys of Israel. Along its mighty forest-avenues, until the grass grew fair with the mountain lilies, his feet dashed in the dew of Hermon, he must have gone to pray his first recorded prayer about death, and from the steep of it, before he knelt, could see to the south all the dwelling-place of the people that had sat in darkness, and seen the great light - the land of Zabulon and of Naphtali, Galilee of the nations; could see, even with his human sight, the gleam of that lake by Capernaum and Chorazin, and many a place loved by him and vainly ministered to, whose house was now left unto them desolate; and, chief of all, far in the utmost blue, the hills above Nazareth, sloping down to his old home: hills on which the stones yet lay loose that had been taken up to cast at him, when he left them forever" (Ruskin, " Modern Painters," iv., 374).
To pray
Peculiar to Luke.
Vincent: Luk 9:29 - Was altered Was altered ( ἐγένετο ἕτερον )
Lit., became different . Luke avoids Matthew's word, μεταμορφώθη , was metamorp...
Was altered (
Lit., became different . Luke avoids Matthew's word,
Vincent: Luk 9:29 - White White ( λευκὸς )
In classical Greek very indefinite as an expression of color; being used, not only of the whiteness of the snow, but of ...
White (
In classical Greek very indefinite as an expression of color; being used, not only of the whiteness of the snow, but of gray dust. Its original sense is clear. All three evangelists use the word, but combined with different terms. Thus, Matthew, as the light. Mark,
Vincent: Luk 9:30 - There talked There talked ( συνελάλουν )
The imperfect is graphic; as the vision revealed itself, the two were in the act of talking.
There talked (
The imperfect is graphic; as the vision revealed itself, the two were in the act of talking.
Vincent: Luk 9:31 - Spake This verse is peculiar to Luke.
Spake ( ἔλεγον )
Imperfect, were speaking.
This verse is peculiar to Luke.
Spake (
Imperfect, were speaking.
Vincent: Luk 9:31 - Decease Decease ( ἔξοδον )
The Rev. retains the word of the A. V., though it has, to modern ears, a somewhat formal sound. No word, however, co...
Decease (
The Rev. retains the word of the A. V., though it has, to modern ears, a somewhat formal sound. No word, however, could more accurately represent the original, which is compounded of
Vincent: Luk 9:31 - He should accomplish He should accomplish ( ἔμελλεν πληροῦν )
Better, as Rev., was about to accomplish. " Accomplish," or " fulfil , " is very...
He should accomplish (
Better, as Rev., was about to accomplish. " Accomplish," or " fulfil , " is very significant with reference to Christ's death. Moses and Joshua had begun an exodus from Egypt, but had not accomplished the going out of God's people from this present world. See Heb 3:18; Heb 4:8.
Vincent: Luk 9:32 - Heavy Heavy ( βεβαρημένοι )
The perfect participle. Lit., burdened or oppressed. " It was but natural for these men of simple habits, ...
Heavy (
The perfect participle. Lit., burdened or oppressed. " It was but natural for these men of simple habits, at night, and after the long ascent, and in the strong mountain air, to be heavy with sleep; and we also know it as a psychological fact, that, in quick reaction, after the overpowering influence of the strongest emotions, drowsiness would creep over their limbs and senses" (Edersheim).
Vincent: Luk 9:33 - As they were departing As they were departing ( ἐν τῷ διαχωρίζεσθαι ἀυτοὺς )
Lit., in their departing. The verb only here in New Te...
As they were departing (
Lit., in their departing. The verb only here in New Testament. The whole sentence is peculiar to Luke's narrative.
Vincent: Luk 9:33 - Tabernacles Tabernacles
See on Mat 17:4. " Jesus might have smiled at the naive proposal of the eager apostle that they six should dwell forever in the littl...
Tabernacles
See on Mat 17:4. " Jesus might have smiled at the naive proposal of the eager apostle that they six should dwell forever in the little
Vincent: Luk 9:33 - Not knowing what he said Not knowing what he said
Not implying any reproach to Peter, but merely as a mark of his bewilderment in his state of ecstasy.
Not knowing what he said
Not implying any reproach to Peter, but merely as a mark of his bewilderment in his state of ecstasy.
Vincent: Luk 9:34 - A cloud A cloud
" A strange peculiarity has been noticed about Hermon, in the extreme rapidity of the formation of cloud on the summit. In a few minutes ...
A cloud
" A strange peculiarity has been noticed about Hermon, in the extreme rapidity of the formation of cloud on the summit. In a few minutes a thick cap forms over the top of the mountain, and as quickly disperses and entirely disappears" (Edersheim).
Vincent: Luk 9:34 - Overshadowed them Overshadowed them ( ἐπεσκίαζεν )
A beautiful imperfect: " began to overshadow them;" thus harmonizing with the words, " as they ...
Overshadowed them (
A beautiful imperfect: " began to overshadow them;" thus harmonizing with the words, " as they entered into." Them (
Vincent: Luk 9:36 - When the voice was past When the voice was past ( ἐν τῷ γενέσθαι τὴν φωνὴν )
Lit., in the coming to pass of the voice. Rev., when the ...
When the voice was past (
Lit., in the coming to pass of the voice. Rev., when the voice came, with A. V. in margin.
Vincent: Luk 9:37 - Come down Come down ( κατελθόντων )
Very frequent in Luke, and only once elsewhere: Jam 3:15.
Come down (
Very frequent in Luke, and only once elsewhere: Jam 3:15.
Master (
Teacher.
Vincent: Luk 9:38 - Look upon Look upon ( ἐπίβλεψαι )
Only here and Jam 2:3. To look with pitying regard; and by medical writers of examining the condition of a p...
Look upon (
Only here and Jam 2:3. To look with pitying regard; and by medical writers of examining the condition of a patient.
Taketh (
See on Mar 9:18.
Vincent: Luk 9:39 - Suddenly Suddenly ( ἐξαίφνης )
Used only once outside of the writings of Luke: Mar 13:36. Naturally, frequent in medical writers, of sudden at...
Suddenly (
Used only once outside of the writings of Luke: Mar 13:36. Naturally, frequent in medical writers, of sudden attacks of disease. Luke has more medical details in his account than the other evangelists. He mentions the sudden coming on of the fits, and their lasting a long time. Mr. Hobart remarks that Aretaeus, a physician of Luke's time, in treating of epilepsy, admits the possibility of its being produced by demoniacal agency. Epilepsy was called by physicians " the sacred disease."
Vincent: Luk 9:39 - Bruising Bruising ( συντρῖβον )
See on bruised, Luk 4:18. The word literally means crushing together. Rev. expresses the σύν , togethe...
Bruising (
See on bruised, Luk 4:18. The word literally means crushing together. Rev. expresses the
How long (
Lit., until when.
Vincent: Luk 9:41 - Suffer Suffer ( ἀνέξομαι )
Better as Rev., bear with . See Act 18:14; 2Co 11:1. The literal meaning is to " bear up (ἀνά ) under."...
Threw him down (
See on teareth, Mar 9:18.
Vincent: Luk 9:42 - Tare Tare ( συνεσπάραξεν )
Only here in New Testament. Con vulse, which is the exact Latin equivalent, would, perhaps, be the nearest r...
Tare (
Only here in New Testament. Con vulse, which is the exact Latin equivalent, would, perhaps, be the nearest rendering.
Astonished (
See on Mat 7:28.
Vincent: Luk 9:43 - Mighty power Mighty power ( μεγαλειότητι )
Used only by Luke and at 2Pe 1:16, on which see note.
Mighty power (
Used only by Luke and at 2Pe 1:16, on which see note.
He did (
Imperfect. Better, was doing.
Vincent: Luk 9:44 - Let these sayings sink down into your ears Let these sayings sink down into your ears
Lit., put these sayings into your ears.
Let these sayings sink down into your ears
Lit., put these sayings into your ears.
Vincent: Luk 9:44 - Shall be delivered Shall be delivered ( μέλλει παραδίδοσθαι )
Rather, is about to be delivered.
Shall be delivered (
Rather, is about to be delivered.
Vincent: Luk 9:46 - A reasoning A reasoning ( διαλογισμὸς )
A debate or discussion. See on Luk 24:38, and Jam 1:22; Jam 2:4.
Vincent: Luk 9:47 - He took a little child He took a little child ( ἐπιλαβόμενος παιδίου )
Strictly, having laid hold of.
He took a little child (
Strictly, having laid hold of.
Vincent: Luk 9:47 - By him By him ( παῤ ἑαυτῷ )
Lit., by himself. Mark alone record the taking him in his arms.
By him (
Lit., by himself. Mark alone record the taking him in his arms.
Vincent: Luk 9:51 - When the time was come When the time was come ( ἐν τῷ συμπληροῦσθαι τὰς ἡμέρας )
Lit., in the fulfilling of the days. This mea...
When the time was come (
Lit., in the fulfilling of the days. This means when the days were being fulfilled; not when they were fulfilled: when the time was drawing near. Rev., were well-nigh come. Luke is speaking of a period beginning with the first announcement of his sufferings, and extending to the time of his being received up.
Vincent: Luk 9:51 - That he should be received up That he should be received up ( τῆς ἀναλήμψεως αὐτοῦ )
Lit., the days of his being taken up: his ascension into hea...
That he should be received up (
Lit., the days of his being taken up: his ascension into heaven.
A certain man
Matthew, a scribe.
Vincent: Luk 9:57 - Thou goest Thou goest ( ἀπέρχῃ )
Lit., " goest away " (ἀπό ) . I will follow thee whithersoever-away thou goest.
Thou goest (
Lit., " goest away " (
Vincent: Luk 9:58 - Birds Birds ( πετεινὰ )
Strictly, flying fowl. The common word for bird in the New Testament. Ὄρνις , occurs Mat 23:37; Luk 13:3...
Birds (
Strictly, flying fowl. The common word for bird in the New Testament.
Their dead (
As Rev., their own dead.
Vincent: Luk 9:60 - Preach Preach ( διάγγελλε )
Publish abroad, as Rev. διά , throughout all regions.
Preach (
Publish abroad, as Rev.
Vincent: Luk 9:61 - To bid farewell To bid farewell ( ἀποτάξασθαι )
In this sense the word is used only in later Greek. In classical Greek it signifies to set apart ...
To bid farewell (
In this sense the word is used only in later Greek. In classical Greek it signifies to set apart or assign, as a soldier to his post or an official to his office, and later to detach soldiers. Hence to dismiss one with orders. This latter sense may, as Kypke suggests, be included in the meaning of the word in this passage; the man desiring to return home, not merely to take formal leave, but also to give his final instructions to his friends and servants. Similarly, Act 18:18, of Paul taking leave of the brethren at Corinth, and, presumably, giving them instructions at parting. In the New Testament the word is used invariably in the sense of bidding farewell. Mar 6:46 is rendered by Rev. after he had taken leave of them. See note there, and compare Luk 14:33; 2Co 2:13.
Vincent: Luk 9:62 - Put his hand to Put his hand to ( ἐπιβαλὼν ἐπί )
Lit., having laid his hand upon.
Put his hand to (
Lit., having laid his hand upon.
Vincent: Luk 9:62 - Back Back ( εἰς τὰ ὀπίσω )
Lit., to things behind. " The figure is that of a man who, while engaged in labor, instead of keeping h...
Back (
Lit., to things behind. " The figure is that of a man who, while engaged in labor, instead of keeping his eye on the furrow which he is drawing, looks behind at some object which attracts his interest. He is only half at work, and half-work only will be the result" (Godet).
Fit (
Lit., well-placed: adjusted.
Wesley -> Luk 9:1; Luk 9:4; Luk 9:7; Luk 9:8; Luk 9:10; Luk 9:12; Luk 9:18; Luk 9:18; Luk 9:22; Luk 9:23; Luk 9:24; Luk 9:28; Luk 9:31; Luk 9:32; Luk 9:34; Luk 9:37; Luk 9:44; Luk 9:46; Luk 9:47; Luk 9:48; Luk 9:49; Luk 9:51; Luk 9:51; Luk 9:52; Luk 9:53; Luk 9:54; Luk 9:55; Luk 9:57; Luk 9:58; Luk 9:61; Luk 9:62
That is, stay in that house till ye leave the city.
He could not rise again, because he did not die.
From the multitude.
Wesley: Luk 9:18 - And he asked them When he had done praying, during which they probably stayed at a distance. Mat 14:13; Mar 8:27.
Ye must prepare for a scene far different from this.
Wesley: Luk 9:23 - Let him deny himself, and take up his cross The necessity of this duty has been shown in many places: the extent of it is specified here, daily - Therefore that day is lost wherein no cross is t...
The necessity of this duty has been shown in many places: the extent of it is specified here, daily - Therefore that day is lost wherein no cross is taken up.
Like Christ with whom they talked.
Wesley: Luk 9:32 - They saw his glory The very same expression in which it is described by St. John, Joh 1:14; and by St. Peter, 2Pe 1:16.
Wesley: Luk 9:34 - -- A cloud came and overshadowed them all. And they, the apostles, feared, while they (Moses and Elijah) entered into the cloud, which took them away.
A cloud came and overshadowed them all. And they, the apostles, feared, while they (Moses and Elijah) entered into the cloud, which took them away.
Wesley: Luk 9:44 - Let these sayings sink down into your ears That is, consider them deeply. In joy remember the cross. So wisely does our Lord balance praise with sufferings. Mat 17:22; Mar 9:31.
Wesley: Luk 9:46 - And there arose a reasoning among them This kind of reasoning always arose at the most improper times that could be imagined.
This kind of reasoning always arose at the most improper times that could be imagined.
Wesley: Luk 9:48 - And said to them If ye would be truly great, humble yourselves to the meanest offices. He that is least in his own eyes shall be great indeed.
If ye would be truly great, humble yourselves to the meanest offices. He that is least in his own eyes shall be great indeed.
Wesley: Luk 9:51 - The days are fulfilled that he should be received up That is, the time of his passion was now at hand. St. Luke looks through this, to the glory which was to follow.
That is, the time of his passion was now at hand. St. Luke looks through this, to the glory which was to follow.
Wesley: Luk 9:51 - He steadfastly set his face Without fear of his enemies, or shame of the cross, Heb 12:2.
Without fear of his enemies, or shame of the cross, Heb 12:2.
Wesley: Luk 9:52 - He sent messengers to make ready A lodging and needful entertainment for him and those with him.
A lodging and needful entertainment for him and those with him.
Wesley: Luk 9:53 - His face was as though he would go to Jerusalem It plainly appeared, he was going to worship at the temple, and thereby, in effect, to condemn the Samaritan worship at Mount Gerizim.
It plainly appeared, he was going to worship at the temple, and thereby, in effect, to condemn the Samaritan worship at Mount Gerizim.
Wesley: Luk 9:54 - As Elisha did At or near this very place, which might put it into the minds of the apostles to make the motion now, rather than at any other time or place, where Ch...
At or near this very place, which might put it into the minds of the apostles to make the motion now, rather than at any other time or place, where Christ had received the like affront.
Wesley: Luk 9:55 - Ye know not what manner of spirit The spirit of Christianity is. It is not a spirit of wrath and vengeance, but of peace, and gentleness, and love.
The spirit of Christianity is. It is not a spirit of wrath and vengeance, but of peace, and gentleness, and love.
Wesley: Luk 9:58 - But Jesus said to him First understand the terms: consider on what conditions thou art to follow me.
First understand the terms: consider on what conditions thou art to follow me.
Wesley: Luk 9:61 - Suffer me first to bid them farewell that are in my house As Elisha did after Elijah had called him from the plough, 1Ki 19:19; to which our Lord's answer seems to allude.
As Elisha did after Elijah had called him from the plough, 1Ki 19:19; to which our Lord's answer seems to allude.
Either to propagate or to receive it.
JFB -> Luk 9:1; Luk 9:7; Luk 9:7; Luk 9:9; Luk 9:24; Luk 9:26; Luk 9:26; Luk 9:27; Luk 9:28; Luk 9:28; Luk 9:28; Luk 9:28; Luk 9:29; Luk 9:29; Luk 9:30-31; Luk 9:31; Luk 9:31; Luk 9:31; Luk 9:31; Luk 9:32; Luk 9:32; Luk 9:33; Luk 9:34-35; Luk 9:34-35; Luk 9:35; Luk 9:36; Luk 9:36; Luk 9:43-45; Luk 9:44; Luk 9:45; Luk 9:49-50; Luk 9:51; Luk 9:51; Luk 9:51; Luk 9:51; Luk 9:52; Luk 9:53; Luk 9:54; Luk 9:54; Luk 9:55-56; Luk 9:56; Luk 9:56; Luk 9:61; Luk 9:62
He both qualified and authorized them.
At a loss, embarrassed.
JFB: Luk 9:7 - said of some, that John was risen Among many opinions, this was the one which Herod himself adopted, for the reason, no doubt, mentioned on Mar 6:14.
Among many opinions, this was the one which Herod himself adopted, for the reason, no doubt, mentioned on Mar 6:14.
JFB: Luk 9:9 - desired to see him But did not, till as a prisoner He was sent to him by Pilate just before His death, as we learn from Luk 23:8.
But did not, till as a prisoner He was sent to him by Pilate just before His death, as we learn from Luk 23:8.
JFB: Luk 9:24 - will save "Is minded to save," bent on saving. The pith of this maxim depends--as often in such weighty sayings (for example, "Let the dead bury the dead," Mat ...
"Is minded to save," bent on saving. The pith of this maxim depends--as often in such weighty sayings (for example, "Let the dead bury the dead," Mat 8:22) --on the double sense attached to the word "life," a lower and a higher, the natural and the spiritual, temporal and eternal. An entire sacrifice of the lower, or a willingness to make it, is indispensable to the preservation of the higher life; and he who cannot bring himself to surrender the one for the sake of the other shall eventually lose both.
JFB: Luk 9:26 - ashamed of me, and of my words The sense of shame is one of the strongest in our nature, one of the social affections founded on our love of reputation, which causes instinctive ave...
The sense of shame is one of the strongest in our nature, one of the social affections founded on our love of reputation, which causes instinctive aversion to what is fitted to lower it, and was given us as a preservative from all that is properly shameful. When one is, in this sense of it, lost to shame, he is nearly past hope (Zec 3:5; Jer 6:15; Jer 3:3). But when Christ and "His words"--Christianity, especially in its more spiritual and uncompromising features--are unpopular, the same instinctive desire to stand well with others begets the temptation to be ashamed of Him, which only the 'expulsive power' of a higher affection can effectually counteract.
JFB: Luk 9:26 - Son of man be ashamed, when he cometh, &c. He will render to that man his own treatment; He will disown him before the most august of all assemblies, and put him to "shame and everlasting conte...
He will render to that man his own treatment; He will disown him before the most august of all assemblies, and put him to "shame and everlasting contempt" (Dan 12:2). "Oh shame, to be put to shame before God, Christ, and angels!" [BENGEL].
JFB: Luk 9:27 - not taste of death fill they see the kingdom of God "see it come with power" (Mar 9:1); or see "the Son of man coming in His kingdom" (Mat 16:28). The reference, beyond doubt, is to the firm establishme...
"see it come with power" (Mar 9:1); or see "the Son of man coming in His kingdom" (Mat 16:28). The reference, beyond doubt, is to the firm establishment and victorious progress, in the lifetime of some then present, of that new Kingdom of Christ, which was destined to work the greatest of all changes on this earth, and be the grand pledge of His final coming in glory.
JFB: Luk 9:28 - an eight days after these sayings Including the day on which this was spoken and that of the Transfiguration. Matthew and Mark say (Mat 17:1; Mar 9:2) "after six days," excluding these...
Including the day on which this was spoken and that of the Transfiguration. Matthew and Mark say (Mat 17:1; Mar 9:2) "after six days," excluding these two days. As the "sayings" so definitely connected with the transfiguration scene are those announcing His death--at which Peter and all the Twelve were so startled and scandalized--so this scene was designed to show to the eyes as well as the heart how glorious that death was in the view of Heaven.
JFB: Luk 9:28 - Peter, James, and John Partners before in secular business; now sole witnesses of the resurrection of Jairus' daughter (Mar 5:37), the transfiguration, and the agony in the ...
JFB: Luk 9:28 - a mountain Not Tabor, according to long tradition, with which the facts ill comport, but some one near the lake.
Not Tabor, according to long tradition, with which the facts ill comport, but some one near the lake.
JFB: Luk 9:28 - to pray For the period He had now reached was a critical and anxious one. (See on Mat 16:13). But who can adequately translate those "strong cryings and tears...
For the period He had now reached was a critical and anxious one. (See on Mat 16:13). But who can adequately translate those "strong cryings and tears?" Methinks, as I steal by His side, I hear from Him these plaintive sounds, "Lord, who hath believed Our report? I am come unto Mine own and Mine own receive Me not; I am become a stranger unto My brethren, an alien to My mother's children: Consider Mine enemies, for they are many, and they hate Me with cruel hatred. Arise, O Lord, let not man prevail. Thou that dwellest between the cherubim, shine forth: Show Me a token for good: Father, glorify Thy name."
JFB: Luk 9:29 - as he prayed, the fashion, &c. Before He cried He was answered, and while He was yet speaking He was heard. Blessed interruption to prayer this! Thanks to God, transfiguring manifes...
Before He cried He was answered, and while He was yet speaking He was heard. Blessed interruption to prayer this! Thanks to God, transfiguring manifestations are not quite strangers here. Ofttimes in the deepest depths, out of groanings which cannot be uttered, God's dear children are suddenly transported to a kind of heaven upon earth, and their soul is made as the chariots of Amminadab. Their prayers fetch down such light, strength, holy gladness, as make their face to shine, putting a kind of celestial radiance upon it (2Co 3:18, with Exo 34:29-35).
JFB: Luk 9:29 - raiment white, &c. Matthew says, "His face did shine as the sun" (Mat 17:2), and Mark says (Mar 9:3), "His raiment became shining, exceeding white as snow, so as no full...
Matthew says, "His face did shine as the sun" (Mat 17:2), and Mark says (Mar 9:3), "His raiment became shining, exceeding white as snow, so as no fuller on earth can white them" (Mar 9:3). The light, then, it would seem, shone not upon Him from without, but out of Him from within; He was all irradiated, was in one blaze of celestial glory. What a contrast to that "visage more marred than men, and His form than the sons of men!" (Isa 52:14).
JFB: Luk 9:30-31 - there talked with him two men . . . Moses and Elias . . . appeared in glory "Who would have believed these were not angels had not their human names been subjoined?" [BENGEL]. (Compare Act 1:10; Mar 16:5). Moses represented "t...
"Who would have believed these were not angels had not their human names been subjoined?" [BENGEL]. (Compare Act 1:10; Mar 16:5). Moses represented "the law," Elijah "the prophets," and both together the whole testimony of the Old Testament Scriptures, and the Old Testament saints, to Christ; now not borne in a book, but by living men, not to a coming, but a come Messiah, visibly, for they "appeared," and audibly, for they "spake."
"were speaking."
JFB: Luk 9:31 - of his decease "departure"; beautiful euphemism (softened term) for death, which Peter, who witnessed the scene, uses to express his own expected death, and the use ...
"departure"; beautiful euphemism (softened term) for death, which Peter, who witnessed the scene, uses to express his own expected death, and the use of which single term seems to have recalled the whole by a sudden rush of recollection, and occasioned that delightful allusion to this scene which we find in 2Pe 1:15-18.
"was to fulfil."
JFB: Luk 9:31 - at Jerusalem Mark the historical character and local features which Christ's death assumed to these glorified men--as important as it is charming--and see on Luk 2...
Mark the historical character and local features which Christ's death assumed to these glorified men--as important as it is charming--and see on Luk 2:11. What now may be gathered from this statement? (1) That a dying Messiah is the great article of the true Jewish theology. For a long time the Church had fallen clean away from the faith of this article, and even from a preparedness to receive it. But here we have that jewel raked out of the dunghill of Jewish traditions, and by the true representatives of the Church of old made the one subject of talk with Christ Himself. (2) The adoring gratitude of glorified men for His undertaking to accomplish such a decease; their felt dependence upon it for the glory in which they appeared; their profound interest in the progress of it, their humble solaces and encouragements to go through with it; and their sense of its peerless and overwhelming glory. "Go, matchless, adored One, a Lamb to the slaughter! rejected of men, but chosen of God and precious; dishonored, abhorred, and soon to be slain by men, but worshipped by cherubim, ready to be greeted by all heaven. In virtue of that decease we are here; our all is suspended on it and wrapped up in it. Thine every step is watched by us with ineffable interest; and though it were too high an honor to us to be permitted to drop a word of cheer into that precious but now clouded spirit, yet, as the first-fruits of harvest; the very joy set before Him, we cannot choose but tell Him that what is the depth of shame to Him is covered with glory in the eyes of Heaven, that the Cross to Him is the Crown to us, that that 'decease' is all our salvation and all our desire." And who can doubt that such a scene did minister deep cheer to that spirit? It is said they "talked" not to Him, but "with Him"; and if they told Him how glorious His decease was, might He not fitly reply, "I know it, but your voice, as messengers from heaven come down to tell it Me, is music in Mine ears."
JFB: Luk 9:32 - and when they were awake So, certainly, the most commentators: but if we translate literally, it should be "but having kept awake" [MEYER, ALFORD]. Perhaps "having roused them...
So, certainly, the most commentators: but if we translate literally, it should be "but having kept awake" [MEYER, ALFORD]. Perhaps "having roused themselves up" [OLSHAUSEN] may come near enough to the literal sense; but from the word used we can gather no more than that they shook off their drowsiness. It was night, and the Lord seems to have spent the whole night on the mountain (Luk 9:37).
JFB: Luk 9:32 - saw his glory, &c. The emphasis lies on "saw," qualifying them to become "eye-witnesses of His majesty" (2Pe 1:16).
The emphasis lies on "saw," qualifying them to become "eye-witnesses of His majesty" (2Pe 1:16).
JFB: Luk 9:33 - they departed Ah! bright manifestations in this vale of tears are always "departing" manifestations.
Ah! bright manifestations in this vale of tears are always "departing" manifestations.
JFB: Luk 9:34-35 - a cloud Not one of our watery clouds, but the Shekinah-cloud (see on Mat 23:39), the pavilion of the manifested presence of God with His people, what Peter ca...
JFB: Luk 9:34-35 - a voice "such a voice," says Peter emphatically; "and this voice [he adds] we heard, when we were with Him in the holy mount" (2Pe 1:17-18).
"such a voice," says Peter emphatically; "and this voice [he adds] we heard, when we were with Him in the holy mount" (2Pe 1:17-18).
Reverentially, implicitly, alone.
JFB: Luk 9:36 - Jesus was found alone Moses and Elias are gone. Their work is done, and they have disappeared from the scene, feeling no doubt with their fellow servant the Baptist, "He mu...
Moses and Elias are gone. Their work is done, and they have disappeared from the scene, feeling no doubt with their fellow servant the Baptist, "He must increase, but I must decrease." The cloud too is gone, and the naked majestic Christ, braced in spirit, and enshrined in the reverent affection of His disciples, is left--to suffer!
JFB: Luk 9:36 - kept it close Feeling, for once at least, that such things were unmeet as yet for the general gaze.
Feeling, for once at least, that such things were unmeet as yet for the general gaze.
JFB: Luk 9:43-45 - the mighty power of God "the majesty" or "mightiness" of God in this last miracle, the transfiguration, &c.: the divine grandeur of Christ rising upon them daily. By comparin...
JFB: Luk 9:44 - these sayings Not what was passing between them about His grandeur [MEYER, &c.], but what He was now to repeat for the second time about His sufferings [DE WETTE, S...
Not what was passing between them about His grandeur [MEYER, &c.], but what He was now to repeat for the second time about His sufferings [DE WETTE, STIER, ALFORD, &c.]; that is, "Be not carried off your feet by all this grandeur of Mine, but bear in mind what I have already told you, and now distinctly repeat, that that Sun in whose beams ye now rejoice is soon to set in midnight gloom." "The Son of man," says Christ, "into the hands of men"--a remarkable antithesis (also in Mat 17:22, and Mar 9:31).
JFB: Luk 9:45 - and they feared "insomuch that they feared." Their most cherished ideas were so completely dashed by such announcements, that they were afraid of laying themselves op...
"insomuch that they feared." Their most cherished ideas were so completely dashed by such announcements, that they were afraid of laying themselves open to rebuke by asking Him any questions.
JFB: Luk 9:49-50 - John answered, &c. The link of connection here with the foregoing context lies in the words "in My name" (Luk 9:48). "Oh, as to that," said John, young, warm, but not su...
The link of connection here with the foregoing context lies in the words "in My name" (Luk 9:48). "Oh, as to that," said John, young, warm, but not sufficiently apprehending Christ's teaching in these things, "we saw one casting out devils in Thy name, and we forbade him: Were we wrong?" "Ye were wrong." "But we did because he followeth not us,'" "No matter. For (1) There is no man which shall do a miracle in My name that can lightly [soon] speak evil of Me' [Mar 9:39]. And (2) If such a person cannot be supposed to be 'against us,' you are to consider him 'for us.'" Two principles of immense importance. Christ does not say this man should not have followed "with them," but simply teaches how he was to be regarded though he did not--as a reverer of His name and a promoter of His cause. Surely this condemns not only those horrible attempts by force to shut up all within one visible pale of discipleship, which have deluged Christendom with blood in Christ's name, but the same spirit in its milder form of proud ecclesiastic scowl upon all who "after the form which they call a sect (as the word signifies, Act 24:14), do so worship the God of their fathers." Visible unity in Christ's Church is devoutly to be sought, but this is not the way to it. See the noble spirit of Moses (Num 11:24-29).
JFB: Luk 9:51 - the time was come Rather, "the days were being fulfilled," or approaching their fulfilment.
Rather, "the days were being fulfilled," or approaching their fulfilment.
JFB: Luk 9:51 - that he should be received up "of His assumption," meaning His exaltation to the Father; a sublime expression, taking the sweep of His whole career, as if at one bound He was about...
"of His assumption," meaning His exaltation to the Father; a sublime expression, taking the sweep of His whole career, as if at one bound He was about to vault into glory. The work of Christ in the flesh is here divided into two great stages; all that preceded this belonging to the one, and all that follows it to the other. During the one, He formally "came to His own," and "would have gathered them"; during the other, the awful consequences of "His own receiving Him not" rapidly revealed themselves.
JFB: Luk 9:51 - he steadfastly set his face The "He" here is emphatic--"He Himself then." See His own prophetic language, "I have set my face like a flint" (Isa 50:7).
The "He" here is emphatic--"He Himself then." See His own prophetic language, "I have set my face like a flint" (Isa 50:7).
JFB: Luk 9:51 - go to Jerusalem As His goal, but including His preparatory visits to it at the feasts of tabernacles and of dedication (Joh 7:2, Joh 7:10; Joh 10:22-23), and all the ...
As His goal, but including His preparatory visits to it at the feasts of tabernacles and of dedication (Joh 7:2, Joh 7:10; Joh 10:22-23), and all the intermediate movements and events.
JFB: Luk 9:52 - messengers before his face . . . to make ready for him He had not done this before; but now, instead of avoiding, He seems to court publicity--all now hastening to maturity.
He had not done this before; but now, instead of avoiding, He seems to court publicity--all now hastening to maturity.
JFB: Luk 9:53 - did not receive him, because, &c. The Galileans, in going to the festivals at Jerusalem, usually took the Samaritan route [JOSEPHUS, Antiquities, 20.6.1], and yet seem to have met with...
The Galileans, in going to the festivals at Jerusalem, usually took the Samaritan route [JOSEPHUS, Antiquities, 20.6.1], and yet seem to have met with no such inhospitality. But if they were asked to prepare quarters for the Messiah, in the person of one whose "face was as though He would go to Jerusalem," their national prejudices would be raised at so marked a slight upon their claims. (See on Joh 4:20).
JFB: Luk 9:54 - James and John Not Peter, as we should have expected, but those "sons of thunder" (Mar 3:17), who afterwards wanted to have all the highest honors of the Kingdom to ...
Not Peter, as we should have expected, but those "sons of thunder" (Mar 3:17), who afterwards wanted to have all the highest honors of the Kingdom to themselves, and the younger of whom had been rebuked already for his exclusiveness (Luk 9:49-50). Yet this was "the disciple whom Jesus loved," while the other willingly drank of His Lord's bitter cup. (See on Mar 10:38-40; and Act 12:2). That same fiery zeal, in a mellowed and hallowed form, in the beloved disciple, we find in 1Jo 5:10; 3Jo 1:10.
A plausible case, occurring also in Samaria (2Ki 1:10-12).
JFB: Luk 9:55-56 - know not what . . . spirit The thing ye demand, though in keeping with the legal, is unsuited to the genius of the evangelical dispensation. The sparks of unholy indignation wou...
The thing ye demand, though in keeping with the legal, is unsuited to the genius of the evangelical dispensation. The sparks of unholy indignation would seize readily enough on this example of Elias, though our Lord's rebuke (as is plain from Luk 9:56) is directed to the principle involved rather than the animal heat which doubtless prompted the reference. "It is a golden sentence of Tillotson, Let us never do anything for religion which is contrary to religion" [WEBSTER and WILKINSON].
JFB: Luk 9:56 - For the Son of man, &c. A saying truly divine, of which all His miracles--for salvation, never destruction--were one continued illustration.
A saying truly divine, of which all His miracles--for salvation, never destruction--were one continued illustration.
Illustrating His own precept (Mat 10:23).
JFB: Luk 9:61 - I will follow . . . but The second disciple had a "but" too--a difficulty in the way just then. Yet the different treatment of the two cases shows how different was the spiri...
The second disciple had a "but" too--a difficulty in the way just then. Yet the different treatment of the two cases shows how different was the spirit of the two, and to that our Lord addressed Himself. The case of Elisha (1Ki 19:19-21), though apparently similar to this, will be found quite different from the "looking back" of this case, the best illustration of which is that of those Hindu converts of our day who, when once persuaded to leave their spiritual fathers in order to "bid them farewell which are at home at their house," very rarely return to them. (Also see on Mat 8:21.)
JFB: Luk 9:62 - No man, &c. As ploughing requires an eye intent on the furrow to be made, and is marred the instant one turns about, so will they come short of salvation who pros...
As ploughing requires an eye intent on the furrow to be made, and is marred the instant one turns about, so will they come short of salvation who prosecute the work of God with a distracted attention, a divided heart. Though the reference seems chiefly to ministers, the application is general. The expression "looking back" has a manifest reference to "Lot's wife" (Gen 19:26; and see on Luk 17:32). It is not actual return to the world, but a reluctance to break with it. (Also see on Mat 8:21.)
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Clarke: Luk 9:1 - Power and authority Power and authority - Δυναμιν και εξουσιαν . The words properly mean here, the power to work miracles; and that authority by whic...
Power and authority -
1. That Luke mentions both demons and diseases; therefore he was either mistaken, or demons and diseases are not the same
2. The treatment of these two was not the same: - the demons were to be cast out, the diseases to be healed. See Mat 10:1.
Clarke: Luk 9:2 - To preach the kingdom of God To preach the kingdom of God - For an explication of this phrase, see on Mat 3:1 (note).
To preach the kingdom of God - For an explication of this phrase, see on Mat 3:1 (note).
Neither money - See on Mat 10:9 (note)
Clarke: Luk 9:3 - Neither have two coats Neither have two coats - Show that in all things ye are ambassadors for God; and go on his charges.
Neither have two coats - Show that in all things ye are ambassadors for God; and go on his charges.
Clarke: Luk 9:4 - There abide, and thence depart There abide, and thence depart - That is, remain in that lodging till ye depart from that city. Some MSS. and versions add μη, which makes the fo...
There abide, and thence depart - That is, remain in that lodging till ye depart from that city. Some MSS. and versions add
Clarke: Luk 9:7 - By him By him - This is omitted by BCDL, two others, the Coptic, Sahidic, Armenian, and four of the Itala. It is probable that Luke might have written, Her...
By him - This is omitted by BCDL, two others, the Coptic, Sahidic, Armenian, and four of the Itala. It is probable that Luke might have written, Herod, hearing of all the things that were done, etc.; but Matthew says particularly, that it was the fame of Jesus of which he heard: Mat 14:1
Clarke: Luk 9:7 - He was perplexed; He was perplexed; - He was greatly perplexed διηπορει· from δια emphat. and απορεω, I am in perplexity. It is a metaphor take...
He was perplexed; - He was greatly perplexed
Clarke: Luk 9:10 - Told him all Told him all - Related distinctly - διηγησαντο, from δια, through, and ἡγεομαι, I declare: hence the whole of this Gospel, ...
Clarke: Luk 9:11 - The people - followed him The people - followed him - Observe here five grand effects of Divine grace
1. The people are drawn to follow him
2. &n...
The people - followed him - Observe here five grand effects of Divine grace
1. The people are drawn to follow him
2. He kindly receives them
3. He instructs them in the things of God
4. He heals all their diseases
5. He feeds their bodies and their souls. See Quesnel
Reader! Jesus is the same to the present moment. Follow him, and he will receive, instruct, heal, feed, and save thy soul unto eternal life.
Clarke: Luk 9:12 - Send the multitude away Send the multitude away - See this miracle explained at large, on the parallel places, Mat 14:15-21 (note); Mar 6:36-44 (note).
Send the multitude away - See this miracle explained at large, on the parallel places, Mat 14:15-21 (note); Mar 6:36-44 (note).
Clarke: Luk 9:16 - Then he took the five loaves Then he took the five loaves - A minister of the Gospel, who is employed to feed souls, should imitate this conduct of Christ
1. H...
Then he took the five loaves - A minister of the Gospel, who is employed to feed souls, should imitate this conduct of Christ
1. He ought to exhort the people to hear with sedate and humble reverence
2. He should first take the bread of life himself, that he may be strengthened to feed others
3. He ought frequently to lift his soul to God, in order to draw down the Divine blessing on himself and his hearers
4. He should break the loaves - divide rightly the word of truth, and give to all such portions as are suited to their capacities and states
5. What he cannot perform himself, he should endeavor to effect by the ministry of others; employing every promising talent, for the edification of the whole, which he finds among the members of the Church of God. Under such a pastor, the flock of Christ will increase and multiply. See Quesnel.
Clarke: Luk 9:18 - Whom say the people Whom say the people - Οἱ οχλοι, the common people, i.e. the mass of the people. See this question considered on Mat 16:13 (note), etc.
Whom say the people -
Clarke: Luk 9:20 - But whom say ye that I am? But whom say ye that I am? - Whom do ye tell the people that I am? What do ye preach concerning me? See also on Mat 16:14 (note); and see the observ...
But whom say ye that I am? - Whom do ye tell the people that I am? What do ye preach concerning me? See also on Mat 16:14 (note); and see the observations at the end of this chapter, (note)
Clarke: Luk 9:20 - The Christ of God The Christ of God - The Coptic and later Persic read, Thou art Christ God. After this comes in Peter’ s confession of our Lord, as related Mat ...
The Christ of God - The Coptic and later Persic read, Thou art Christ God. After this comes in Peter’ s confession of our Lord, as related Mat 16:16 (note), etc., where see the notes; and see also the observations of Granville Sharp, Esq., at the end of this chapter.
Clarke: Luk 9:23 - If any man will come after me If any man will come after me - See on Mat 16:24 (note), and on Mar 8:34 (note), where the nature of proselytism among the Jews is explained
Clarke: Luk 9:23 - Daily Daily - Καθ ’ ἡμεραν is omitted by many reputable MSS., versions, and fathers. It is not found in the parallel places, Mat 16:24...
Will save his life - See on Mat 16:24 (note), etc.
Clarke: Luk 9:25 - Lose himself Lose himself - That is, his life or soul. See the parallel places, Mat 16:25 (note); Mar 8:35 (note), and especially the note on the former
Clarke: Luk 9:25 - Or be cast away? Or be cast away? - Or receive spiritual damage η ζημιωθεις . I have added the word spiritual here, which I conceive to be necessarily imp...
Or be cast away? - Or receive spiritual damage
Ashamed of me - See on Mar 8:38 (note).
Clarke: Luk 9:28 - About an eight days after About an eight days after - See the whole of this important transaction explained at large on Mat 17:1-13 (note).
About an eight days after - See the whole of this important transaction explained at large on Mat 17:1-13 (note).
Clarke: Luk 9:31 - His decease His decease - Την εξοδον αυτον, That going out (or death) of his. That peculiar kind of death - its nature, circumstances, and necess...
His decease -
Clarke: Luk 9:33 - It is good for us to be here It is good for us to be here - Some MSS. add παντοτε, It is good for us to be Always here.
It is good for us to be here - Some MSS. add
Clarke: Luk 9:35 - This is my beloved Son This is my beloved Son - Instead of ὁ αγαπητος, the beloved one, some MSS. and versions have εκλεκτος, the chosen one: and the ...
This is my beloved Son - Instead of
In whom I am well pleased, or have delighted - is added by some very ancient MSS. Perhaps this addition is taken from Mat 17:5.
Much people - See on Mat 17:14 (note).
Clarke: Luk 9:39 - A spirit taketh him, and he suddenly crieth out A spirit taketh him, and he suddenly crieth out - Πνευμα λαμβανει αυτον . This very phrase is used by heathen writers, when they...
A spirit taketh him, and he suddenly crieth out -
This passage is exceedingly remarkable. The very expressions which Luke uses here are made use of by Herodotus. A demon,
Clarke: Luk 9:42 - The devil threw him down, and tare him The devil threw him down, and tare him - See this case considered at large, on Mat 17:15-18 (note), and on Mar 9:14-27 (note).
The devil threw him down, and tare him - See this case considered at large, on Mat 17:15-18 (note), and on Mar 9:14-27 (note).
Clarke: Luk 9:43 - The mighty power The mighty power - This majesty of God, μεγαλειοτητι του Θεου . They plainly saw that it was a case in which any power inferior ...
The mighty power - This majesty of God,
Clarke: Luk 9:44 - Let these sayings sink down into your ears Let these sayings sink down into your ears - Or, put these words into your ears. To other words, you may lend occasional attention, but to what conc...
Let these sayings sink down into your ears - Or, put these words into your ears. To other words, you may lend occasional attention, but to what concerns my sufferings and death you must ever listen. Let them constantly occupy a place in your most serious meditations and reflections.
But they understood not - See the note on Mar 9:32.
Clarke: Luk 9:46 - There arose a reasoning There arose a reasoning - Εισηλθε δε διαλογισμος, A dialogue took place - one inquired, and another answered, and so on. See th...
There arose a reasoning -
Clarke: Luk 9:49 - We forbade him We forbade him - See this subject considered on Mar 9:38 (note), etc.
We forbade him - See this subject considered on Mar 9:38 (note), etc.
Clarke: Luk 9:51 - That he should be received up That he should be received up - Bishop Pearce says: "I think the word αναληψεως must signify, of Jesus’ s retiring or withdrawing hi...
That he should be received up - Bishop Pearce says: "I think the word
Clarke: Luk 9:51 - He steadfastly set his face He steadfastly set his face - That is, after proper and mature deliberation, he chose now to go up to Jerusalem, and firmly determined to accomplish...
He steadfastly set his face - That is, after proper and mature deliberation, he chose now to go up to Jerusalem, and firmly determined to accomplish his design.
Clarke: Luk 9:52 - Sent messengers Sent messengers - Αγγελους, angels, literally; but this proves that the word angel signifies a messenger of any kind, whether Divine or hum...
Sent messengers -
Clarke: Luk 9:53 - His face was His face was - They saw he was going up to Jerusalem to keep the feast; (it was the feast of tabernacles, Joh 7:2); and knowing him thereby to be a ...
His face was - They saw he was going up to Jerusalem to keep the feast; (it was the feast of tabernacles, Joh 7:2); and knowing him thereby to be a Jew, they would afford nothing for his entertainment; for, in religious matters, the Samaritans and Jews had no dealings: see Joh 4:9. The Samaritans were a kind of mongrel heathens; they feared Jehovah, and served other gods, 2Ki 17:34. They apostatized from the true religion, and persecuted those who were attached to it. See an account of them, Mat 16:1 (note). Those only who have deserted the truth of God, or who are uninfluenced by it, hate them who embrace and act by it. When a man has once decidedly taken the road to heaven, he can have but little credit any longer in the world, 1Jo 3:1.
Clarke: Luk 9:54 - That we command fire That we command fire - Vengeance belongs to the Lord. What we suffer for his sake, should be left to himself to reprove or punish. The insult is off...
That we command fire - Vengeance belongs to the Lord. What we suffer for his sake, should be left to himself to reprove or punish. The insult is offered to him, not to us. See the note on Mar 3:17.
Clarke: Luk 9:55 - Ye know not what manner of spirit ye are of Ye know not what manner of spirit ye are of - Ye do not consider that the present is a dispensation of infinite mercy and love; and that the design ...
Ye know not what manner of spirit ye are of - Ye do not consider that the present is a dispensation of infinite mercy and love; and that the design of God is not to destroy sinners, but to give them space to repent, that he may save them unto eternal life. And ye do not consider that the zeal which you feel springs from an evil principle, being more concerned for your own honor than for the honor of God. The disciples of that Christ who died for his enemies should never think of avenging themselves on their persecutors.
Clarke: Luk 9:56 - And they went to another village And they went to another village - Which probably did entertain them; being, perhaps, without the Samaritan borders
The words, Ye know not of what s...
And they went to another village - Which probably did entertain them; being, perhaps, without the Samaritan borders
The words, Ye know not of what spirit ye are; for the Son of man is not come to destroy men’ s lives, but to save them, are wanting in ABCEGHLS-V, and in many others. Griesbach leaves the latter clause out of the text. It is probable that the most ancient MSS. read the passage thus: But he turned, and rebuked them, and said, Ye know not of what spirit ye are. And they went to another village. See the authorities in Griesbach.
Clarke: Luk 9:57 - A certain man A certain man - He was a scribe. See on Mat 8:19-22 (note). It is probable that this took place when Christ was at Capernaum, as Matthew represents ...
A certain man - He was a scribe. See on Mat 8:19-22 (note). It is probable that this took place when Christ was at Capernaum, as Matthew represents it, and not on the way to Jerusalem through Samaria.
Clarke: Luk 9:61 - Another also said Another also said - This circumstance is not mentioned by any of the other evangelists; and Matthew alone mentions the former case, Luk 9:57, Luk 9:...
Clarke: Luk 9:61 - Let me first go bid them farewell, which are at home Let me first go bid them farewell, which are at home - Επιτρεψον μοι αποταξασθαι τοις εις τον οικον μου -...
Let me first go bid them farewell, which are at home -
Clarke: Luk 9:62 - Put his hand to the plough Put his hand to the plough - Can any person properly discharge the work of the ministry who is engaged in secular employments? A farmer and a minist...
Put his hand to the plough - Can any person properly discharge the work of the ministry who is engaged in secular employments? A farmer and a minister of the Gospel are incompatible characters. As a person who holds the plough cannot keep on a straight furrow if he look behind him; so he who is employed in the work of the ministry cannot do the work of an evangelist, if he turn his desires to worldly profits. A good man has said: "He who thinks it necessary to cultivate the favor of the world is not far from betraying the interests of God and his Church."Such a person is not fit,
1. Considering the life of mortification and self-denial which Christ and his disciples led, it is surprising to find that any one should voluntarily offer to be his disciple. But there is such an attractive influence in truth, and such a persuasive eloquence in the consistent steady conduct of a righteous man, that the first must have admirers, and the latter, imitators. Christianity, as it is generally exhibited, has little attractive in it; and it is no wonder that the cross of Christ is not prized, as the blessings of it are not known; and they can be known and exhibited by him only who follows Christ fully
2. It is natural for man to wish to do the work of God in his own spirit; hence he is ready to call down fire and brimstone from heaven against those who do not conform to his own views of things. A spirit of persecution is abominable. Had man the government of the world, in a short time, not only sects and parties, but even true religion itself, would be banished from the face of the earth. Meekness, long-suffering, and benevolence, become the followers of Christ; and his followers should ever consider that his work can never be done but in his own spirit
Since the notes on Matthew were published, I have received from Granville Sharp, Esq., a short Treatise, entitled, Remarks on an important Text, (viz. Mat 16:18), which has long been perverted by the Church of Rome, In Support Of Her Vain And Baneful Pretensions To A Superiority Or Supreme Dominion Over All Other Episcopal Churches
As I should feel it an honor to introduce the name of such a veteran in the cause of religion, liberty, and learning, into my work, so it gives me pleasure to insert the substance of his tract here, as forming a strong argument against a most Anti-christian doctrine
"And I also say unto thee, That thou art Peter; and upon this Rock I will build my Church, and the gates of hell shall not prevail against it."Mat 16:18
"The Greek word
"Many other examples may be found throughout the Holy Scriptures; but these six alone are surely sufficient to establish the true meaning of the figurative expression used by our Lord on this occasion; as they demonstrate that nothing of less importance was to be understood than that of our Lord’ s own Divine divinity, as declared by St. Peter in the preceding context - ‘ Thou art the Christ, the Son of the living God!’
"That our Lord really referred to this declaration of Peter, relating to his own Divine dignity, as being the true rock, on which he would build his Church, is established beyond contradiction by our Lord himself, in the clear distinction which he maintained between the stone (
"With respect to the first. - The word
And the apostle then proceeds (in the very next verse) to his citation of the above-mentioned text from Isaiah: - ‘ Wherefore also,’ (says he, 1Pe 2:6), ‘ it is contained in the Scripture, Behold, I lay in Sion a Chief Corner Stone, elect, precious; and he that believeth on him’ (
"From this whole argument of St. Peter, it is manifest that there cannot be any other true head of the Church than Christ himself; so that the pretense for setting up a vicarial head on earth, is not only contrary to St. Peter’ s instruction to the eastern Churches, long after Christ’ s ascent into heaven; but also (with respect to the inexpediency and impropriety of acknowledging such a vicar on earth as the Roman pretender) is equally contrary to our Lord’ s own instruction to his disciples (and, of course, also contrary to the faith of the true primitive catholic Church throughout the whole world) when he promised them, that, ‘ Where two or three are gathered together in my name’ (said our Lord Jesus, the true rock of the Church) ‘ there am I in the midst of them,’ Mat 18:20
"So that the appointment of any ‘ vicar on earth,’ to represent that rock or eternal head of the Church whose continual presence, even with the smallest congregations on earth, is so expressly promised, would be not only superfluous and vain, but must also be deemed a most ungrateful affront to the benevolent Promiser of his continual presence; such as must have been suggested by our spiritual enemies to promote an apostasy from the only sure foundation, on which the faith, hope, and confidence of the true catholic Church can be built and supported
"Thus, I trust that the true sense of the first noun,
"And a due consideration also of the second noun,
"I have already remarked that
"And be pleased to observe farther, that the application of this supreme title (the rock) to Peter, is inconsistent (above all) with the plain reference to the preceding Context; made by our Lord in the beginning of this very verse - ‘ And I Also say unto thee’ - which manifestly points out (both by the copulative ‘ and,’ and the connective adverb ‘ also’ ) the inseparable connection of this verse with the previous declaration of Peter, concerning our Lord’ s Divine dignity in the preceding sentence - ‘ Thou art the Christ, the Son of the living God;’ and thereby demonstrates that our Lord’ s immediate reply (‘ And I Also Say unto thee, etc). did necessarily include this declaration of Peter, as being the principal object of the sentence - the true foundation, or rock, on which alone the catholic Church can be properly built; because our faith in Christ (that he is truly ‘ the Son of the living God’ ) is unquestionably the only security or rock of our salvation
"And Christ was also the rock even of the primitive Church of Israel; for St. Paul testifies, that ‘ they’ (i.e. the hosts of Israel) ‘ did all drink of that spiritual drink: for they drank of that spiritual Rock that followed them, and that Rock was Christ,’ 1Co 10:4. And the apostle, in a preceding chapter, (1Co 3:11), says, ‘ Other foundation can no man lay than that is laid, which is Jesus Christ.’
"In the margin of our English version of 1Co 10:4, instead of ‘ followed them,’ we find, ‘ went with them;’ which is not only the literal meaning of the Greek, ‘ followed them,’ but it is also unquestionably true that Christ was, in a more particular manner, the Rock of their defense, when he ‘ followed them,’ than when he ‘ went before them,’ as related in Exo 13:21, ‘ And the Lord’ (in the Hebrew, expressly, Jehovah) ‘ Went Before Them by day in a pillar of a cloud to Lead Them the way, and by night in a pillar of fire,’ etc. Yet, afterwards, a necessary change was made by the Protector of the hosts of Israel, in his military manoeuvres with the two marching armies, as we are informed in the next chapter, Exo 14:19. For though, at first, ‘ he went Before the camp of Israel,’ yet he afterwards ‘ removed, and went Behind them; and the pillar of the cloud removed from before them, and stood’ (or rather, was stationed in the order of marching) ‘ behind them.’ Which is properly expressed by St. Paul (in the above-cited text, 1Co 10:4) as ‘ the rock that followed them.’ For Christ was more particularly ‘ a rock of defense to Israel,’ by this changed manoeuvre in following them; because he thereby prevented the pursuit of their cruel enemies, the standing armies of the Egyptian tyrant
"I must remark, however, that in the text, which is parallel to St. Paul’ s testimony that Christ was the Rock which followed, viz. Exo 14:19, Exo 14:20, Christ is not mentioned under the supreme title of Jehovah, (as in the preceding chapter, Exo 13:21), but only as ‘ an angel of God.’ But the angel appointed to this most gracious and merciful purpose of the Almighty was really of a supreme Divine dignity, infinitely superior to all other angels, For (in another parallel text on the same subject, wherein the title of angel is also given, viz. Exo 23:20-23), God declared, saying, ‘ My name is in him,’ (viz. the name Jehovah, signifying all time, past, present, and future, or the eternal Being). ‘ Behold,’ (said God to the hosts of Israel), ‘ I send An Angel’ (or a messenger) ‘ before thee, to keep thee in the way,’ (the object of intention before described), ‘ and to bring thee into the place which I have prepared. Beware of him,’ [or rather, watch, (thyself), or be respectful before him,
That the power of the keys, or of binding and loosing, belonged equally to all the apostles, the author goes on to prove
"But there is a testimony of high authority, which renders it unquestionable that this declaration of our Lord respecting the power of ‘ binding and loosing,’ related ‘ to them,’ (the other disciples), ‘ as well as to him:’ - even another declaration, made by our Lord himself, ‘ to his disciples,’ respecting the same identical power, which our Lord attributed equally to all the disciples then present
"The particular discourse of our Lord to which I now refer seems to have been made at Capernaum, after the miracle of the fish (bearing the tribute money in his mouth) which Peter was sent to catch; as related in the 17th chapter of St. Matthew. And in the beginning of the very next chapter we are informed as follows: - ‘ At the Same Time came the disciples unto Jesus, saying, Who is the greatest in the kingdom of heaven?’ Our Lord’ s answer to this question (wherein he urges the necessity of a humiliation like that of little children, as the proper disposition to qualify mankind for the kingdom of heaven) is continued from the 2d verse to the 14th verse of this chapter; which shows that the disciples, in general, were still present, as they would certainly wait for the desired answer to their own question; and then our Lord immediately afterwards proceeded to instruct them (from the 15th to the 17th verse) in the general duty of behavior towards a brother that has trespassed against us. After which our Lord added, (in the 18th verse), ‘ Verily I say unto You, (
"This is exactly the power of the keys, which the Church of Rome has, most absurdly, attributed to St. Peter alone, in order to invest the bishops of Rome (on the vain pretense of their being St. Peter’ s successors) with an exclusive claim to all these ecclesiastical privileges of binding and loosing, which our Lord manifestly, in this parallel text, attributed to all his faithful apostles, without any partial distinction
"But the importance of examining, not only parallel texts, but also more particularly the context, of any difficult sentence in Holy Scripture, for a more easy comprehension of the true meaning, is clearly exemplified in the examination of the first text in question, viz. Mat 16:18, Mat 16:19; for we are informed in the very next verse, the 20th, that our Lord ‘ Then charged his disciples,’ (
"That this question was not addressed to Peter alone is manifest by the plural pronoun and verb, (
"This declaration, therefore, that he was the Christ, was manifestly the subject of our Lord’ s charge to the disciples, that ‘ they should tell no man;’ that is, not until after the time of his sufferings and death, which were the next topics in the continuation of his discourse. The declaration of Peter, therefore, demonstrated the true foundation, or rock, of the Church, which (as Christ himself testified) our heavenly Father had revealed to Peter. And it is also remarkable, that the very next discourse of our Lord to his disciples, recorded in the context, (Mat 16:21), should produce that severe censure against Peter, which still farther demonstrated that Peter could not be the rock on which Christ’ s Church was to be built. (Mat 16:21). ‘ From that time forth’ (
"Thus a fair examination and comparison of the whole context, completely sets aside the vain supposition of the Romish Church, that Peter was the rock of Christ’ s Church. And I sincerely hope that a similar attention to this whole context may prevent any future attempts, that might otherwise be prompted by the prejudices of Roman Catholics, to bring forward again this long-disputed question, on which they have vainly set up the pretended supremacy of the Romish Church above all other episcopal Churches; and that it may be silenced, and set at rest, for ever hereafter."
Calvin: Luk 9:51 - While the days of his being received up, etc Luk 9:51.While the days of his being received up, etc Luke alone relates this narrative, which, however, is highly useful on many accounts. For, first...
Luk 9:51.While the days of his being received up, etc Luke alone relates this narrative, which, however, is highly useful on many accounts. For, first, it describes the divine courage and firmness of Christ 586 in despising death; secondly, what deadly enmities are produced by differences about religion; thirdly, with what headlong ardor the nature of man is hurried on to impatience; next, how ready we are to fall into mistakes in imitating the saints; and, lastly, by the example of Christ we are called to the exercise of meekness. The death of Christ is called his being received up, (
Calvin: Luk 9:52 - And he sent messengers 52.And he sent messengers It is probable that our Lord was, at that time, attended by a great multitude of followers; for the messengers were not ...
52.And he sent messengers It is probable that our Lord was, at that time, attended by a great multitude of followers; for the messengers were not sent to prepare a splendid banquet, or to select some magnificent palace, but only to tell that a vast number of guests were approaching. They again, when excluded and repulsed, wait for their Master. Hence, too, we learn, what I remarked in the second place, 588 that when men differ among themselves about the doctrines of religion, they readily break out into hatred of each other; for it was an evidence of very bitter hatred to withhold food from the hungry, and lodging from those who were fatigued. But the Samaritans have such a dislike and enmity at the Jewish religion, that they look upon all who follow it as unworthy of any kindness. Perhaps, too, they were tormented with vexation at being despised; for they knew that their temple was detested by the Jews as profane, and that they were considered to be spurious and corrupt worshippers of God. But as the superstition once admitted kept so firm a hold of them, they strove, with wicked emulation, to maintain it to the last. At length the contention grew so hot, that it consumed both nations in one conflagration; for Josephus assures us that it was the torch which kindled the Jewish war. Now though Christ might easily have avoided that dislike, he chooses rather to profess himself to be a Jew, than by an indirect denial to procure a lodging.
Calvin: Luk 9:53 - He steadfastly set his face 53.He steadfastly set his face By this expression Luke has informed us that Christ, when he had death before his eyes, rose above the fear of it, and...
53.He steadfastly set his face By this expression Luke has informed us that Christ, when he had death before his eyes, rose above the fear of it, and went forward to meet it; but, at the same time, points out that he had a struggle, and that, having vanquished terror, 589 he boldly presented himself to die. For if no dread, no difficulty, no struggle, no anxiety, had been present to his mind, what need was there that he should set his face steadfastly? 590 But as he was neither devoid of feeling, nor under the influence of foolish hardihood, he must have been affected by the cruel and bitter death, or rather the shocking and dreadful agony, which he knew would overtake him from the rigorous judgment of God; and so far is this from obscuring or diminishing his glory, that it is a remarkable proof of his unbounded love to us; for laying aside a regard to himself that he might devote himself to our salvation, through the midst of terrors he hastened to death, the time of which he knew to be at hand.
Calvin: Luk 9:54 - And when His disciples James and John saw it 54.And when His disciples James and John saw it. The country itself had perhaps suggested to them the desire of thundering immediately against the un...
54.And when His disciples James and John saw it. The country itself had perhaps suggested to them the desire of thundering immediately against the ungodly; for it was there that Elijah had formerly destroyed, by a fire from heaven, the king’s soldiers who had been sent to apprehend him, (2Kg 1:10.) It therefore occurred to them that the Samaritans, who so basely rejected the Son of God, were at that time devoted to a similar destruction. And here we see to what we are driven by a foolish imitation 591 of the holy fathers. James and John plead the example of Elijah, but they do not consider how far they differ from Elijah; they do not examine properly their own intemperate zeal, nor do they look at the calling of God. Under a pretext equally plausible did the Samaritans cloak their idolatry, our fathers worshipped in this mountain, (Joh 4:20.) But both were in the wrong; for, neglecting the exercise of judgment, they were apes rather than imitators of the holy fathers. Now though it is doubtful whether they think that they have the power in their own hand, or ask Christ to give it to them, I think it more probable that, elated with foolish confidence, they entertain no doubt that they are able to execute vengeance, provided that Christ give his consent.
Calvin: Luk 9:55 - You know not of what spirit you are 55.You know not of what spirit you are By this reply he not only restrained the unbridled fury of the two disciples, but laid down a rule to all of u...
55.You know not of what spirit you are By this reply he not only restrained the unbridled fury of the two disciples, but laid down a rule to all of us not to indulge our temper. For whoever undertakes any thing, ought to be fully aware that he has the authority and guidance of the Spirit of God, and that he is actuated by proper and holy dispositions. Many will be impelled by the warmth of their zeal, but if the spirit of prudence be wanting, their ebullitions end in foam. Frequently, too, it happens, that the impure feelings of the flesh are mingled with their zeal, and that those who appear to be the keenest zealots for the glory of God are blinded by the private feelings of the flesh. And therefore, unless our zeal be directed by the Spirit of God, it will be of no avail to plead in our behalf, that we undertook nothing but from proper zeal. But the Spirit himself will guide us by wisdom and prudence, that we may do nothing contrary to our duty, or beyond our calling, nothing, in short, but what is prudent and seasonable; and, by removing all the filth of the flesh, he may impart to our minds proper feelings, that we may desire nothing but what God shall suggest. Christ likewise blames his disciples because, though they are widely distant from the spirit of Elijah, 592 they rashly take upon themselves to do what he did. For Elijah executed the judgment of God, which had been committed to him by the Spirit; but they rush to vengeance, not by the command of God, but by the movement of the flesh. And therefore the examples of the saints are no defense to us, unless the same Spirit that directed them dwell in us.
Calvin: Luk 9:60 - But go thou and proclaim the kingdom of God Luk 9:60.But go thou and proclaim the kingdom of God Matthew has only the words, Follow me: but Luke states more fully the reason why he was called,...
Luk 9:60.But go thou and proclaim the kingdom of God Matthew has only the words, Follow me: but Luke states more fully the reason why he was called, which was, that he might be a minister and preacher of the Gospel. Had he remained in a private station, there would have been no absolute necessity for leaving his father, provided he did not forsake the Gospel on his father’s account. 507 But the preaching of the Gospel does not allow him to remain at home, and therefore Christ properly takes him away from his father. While the amazing goodness of Christ appears in bestowing so honorable an office on a man who was still so weak, it deserves our notice, that the fault which still cleaved to him is corrected, and is not overlooked and encouraged.
Calvin: Luk 9:61 - And another said Luk 9:61.And another said Matthew does not mention this third person. It appears that he was too strongly attached to the world, to be ready and prepa...
Luk 9:61.And another said Matthew does not mention this third person. It appears that he was too strongly attached to the world, to be ready and prepared to follow Christ. True, he offers to join the family of Christ, but with this reservation, after he has bid farewell to those who are in his house; that is, after he has arranged his business at home, as men are wont to do when preparing for a journey. This is the true reason why Christ reproves him so severely: for, while he was professing in words that he would be a follower of Christ, he turned his back upon him, till he had despatched his worldly business.
Calvin: Luk 9:62 - He who, after having put his hand to the plough, shall look back, is unfit for the kingdom of God 62.He who, after having put his hand to the plough, shall look back, is unfit for the kingdom of God We must carefully inquire what this declaration ...
62.He who, after having put his hand to the plough, shall look back, is unfit for the kingdom of God We must carefully inquire what this declaration of Christ means. They are said to look back, who become involved in the cares of the world, so as to allow themselves to be withdrawn from the right path; particularly, when they plunge themselves into those employments which disqualify them to follow Christ.
Defender: Luk 9:7 - John Note the esteem and awe in which Herod held John the Baptist. Although John had done no miracles himself (Joh 10:41), when Herod heard of the many mir...
Note the esteem and awe in which Herod held John the Baptist. Although John had done no miracles himself (Joh 10:41), when Herod heard of the many miracles done by Jesus and His disciples, he immediately thought of John, even seriously considering the possibility that he had risen from the dead. His conscience evidently was burdening him with the enormous guilt of his crime in executing John."
Defender: Luk 9:23 - his cross daily Mat 16:24 and Mar 8:34 recorded the same challenge from Christ, except that only Luke included the term "daily." Except for a passing reference in Mat...
Mat 16:24 and Mar 8:34 recorded the same challenge from Christ, except that only Luke included the term "daily." Except for a passing reference in Mat 10:38, this conversation marks the first explicit reference to crucifixion, and it apparently assumes that the disciples were aware of this typically Roman method of execution. In effect, the Lord was telling His disciples that following Him entails a daily willingness to die for Him if need be. "Taking up" the cross refers to the usual requirement that the condemned man haul his own cross to the place of execution. Jesus knew (though the disciples were not yet fully aware) that He would soon be doing this Himself (Joh 19:16, Joh 19:17)."
Defender: Luk 9:31 - accomplish Note that Jesus regarded His approaching death as something He would accomplish. The same word is often translated "fulfill" or "complete." Although M...
Note that Jesus regarded His approaching death as something He would accomplish. The same word is often translated "fulfill" or "complete." Although Mat 17:1-8 and Mar 9:2-8 both report on the transfiguration, only Luke indicates that the approaching death of Christ was the subject He discussed with Moses and Elijah in this vision. Presumably, in his research, Luke was able to elicit this information from one of the disciples who was there, most likely John. Mark presumably got his information from Peter but doesn't mention this part of the conversation. Perhaps in his sleepy confusion, Peter was too preoccupied with his notion of making three tabernacles (Luk 9:33) to catch these particular words. In any case, this (Mat 17:9) was to inform Jesus (in His human understanding) of the details of the great work He and His Father were soon to accomplish in Jerusalem."
Defender: Luk 9:50 - not against us See also Mar 9:38-40. This seems to conflict superficially with Christ's statements in Luk 9:23; Luk 11:23; etc. However, they refer to two different ...
See also Mar 9:38-40. This seems to conflict superficially with Christ's statements in Luk 9:23; Luk 11:23; etc. However, they refer to two different situations. When people attempt to be neutral about Christ, they are really against Him. However, when people are sincerely trying to honor Him but doing it more out of ignorant zeal than full understanding, the Lord recognizes that they are really for Him and will not discourage them from their efforts. In fact, by implication, Christ will somehow see to it that sincerity will be rewarded with greater understanding (Heb 11:6; Joh 7:17)."
Defender: Luk 9:51 - steadfastly He had received encouragement in this purpose through the vision on the mount, so now He sets course rigidly, with no hesitation or uncertainty, to "a...
He had received encouragement in this purpose through the vision on the mount, so now He sets course rigidly, with no hesitation or uncertainty, to "accomplish His decease at Jerusalem" (Luk 9:31)."
Defender: Luk 9:53 - did not receive him The Samaritans were a mixed people descended from the Jews left in the land after many were carried into captivity by the Assyrians and the peoples th...
The Samaritans were a mixed people descended from the Jews left in the land after many were carried into captivity by the Assyrians and the peoples that replaced the captured Israelites. The religion of these peoples attempted to combine the Mosaic covenant with their own pagan gods (2Ki 17:6, 2Ki 17:24, 2Ki 17:33). Also, the Samaritans were opposed to the rebuilding of the temple and city after the Babylonian captivity and resulted in continual hostility between the Jews and Samaritans."
Defender: Luk 9:54 - from heaven This was an unthinking emotional outburst by the "sons of thunder," who certainly had no authority or ability to call down fire from heaven as Elijah ...
This was an unthinking emotional outburst by the "sons of thunder," who certainly had no authority or ability to call down fire from heaven as Elijah had done in the land of Samaria 900 years before."
TSK -> Luk 9:1; Luk 9:2; Luk 9:3; Luk 9:4; Luk 9:5; Luk 9:6; Luk 9:7; Luk 9:8; Luk 9:9; Luk 9:10; Luk 9:11; Luk 9:12; Luk 9:13; Luk 9:14; Luk 9:16; Luk 9:17; Luk 9:18; Luk 9:19; Luk 9:20; Luk 9:21; Luk 9:22; Luk 9:23; Luk 9:24; Luk 9:25; Luk 9:26; Luk 9:27; Luk 9:28; Luk 9:29; Luk 9:30; Luk 9:31; Luk 9:32; Luk 9:33; Luk 9:34; Luk 9:35; Luk 9:36; Luk 9:37; Luk 9:38; Luk 9:39; Luk 9:40; Luk 9:41; Luk 9:42; Luk 9:43; Luk 9:44; Luk 9:45; Luk 9:46; Luk 9:47; Luk 9:48; Luk 9:49; Luk 9:50; Luk 9:51; Luk 9:52; Luk 9:53; Luk 9:54; Luk 9:55; Luk 9:56; Luk 9:57; Luk 9:58; Luk 9:59; Luk 9:60; Luk 9:61; Luk 9:62
TSK: Luk 9:1 - he // gave he : Luk 6:13-16; Mat 10:2-5; Mar 3:13-19, Mar 6:7-13
gave : Luk 10:19; Mat 10:1, Mat 16:19; Mar 6:7, Mar 16:17, Mar 16:18; Joh 14:12; Act 1:8, Act 3:...
he : Luk 6:13-16; Mat 10:2-5; Mar 3:13-19, Mar 6:7-13
gave : Luk 10:19; Mat 10:1, Mat 16:19; Mar 6:7, Mar 16:17, Mar 16:18; Joh 14:12; Act 1:8, Act 3:16; Act 4:30, Act 9:34
TSK: Luk 9:2 - -- Luk 10:1, Luk 10:9, Luk 10:11, Luk 16:16; Mat 3:2, Mat 10:7, Mat 10:8, Mat 13:19, Mat 24:14; Mar 1:14, Mar 1:15, Mar 6:12; Mar 16:15; Heb 2:3, Heb 2:4
TSK: Luk 9:3 - Take // two Take : Luk 10:4-12, Luk 12:22, Luk 22:35; Psa 37:3; Mat 10:9, Mat 10:10; Mar 6:8, Mar 6:9; 2Ti 2:4
two : Luk 3:11, Luk 5:29, Luk 12:28
TSK: Luk 9:5 - whosoever // shake // a testimony whosoever : Luk 9:48, Luk 10:10-12, Luk 10:16; Mat 10:14, Mat 10:15; Mar 6:11, Mar 9:37; Act 13:51, Act 18:6
shake : Luk 9:53-56; Neh 5:13
a testimony...
TSK: Luk 9:7 - Herod // Tetrarch // he am 4036, ad 32
Herod : Job 18:11, Job 18:12; Psa 73:19; Mat 14:1-12; Mar 6:14-28
Tetrarch : A tetrarch, τετραρχης [Strong’ s G5076], ...
am 4036, ad 32
Herod : Job 18:11, Job 18:12; Psa 73:19; Mat 14:1-12; Mar 6:14-28
Tetrarch : A tetrarch,
TSK: Luk 9:10 - the apostles // he took // Bethsaida the apostles : Luk 10:17; Zec 1:10; Mar 6:30; Heb 13:17
he took : Mat 14:13; Mar 2:7, Mar 6:31, Mar 6:32
Bethsaida : Mat 11:21; Mar 6:45; Joh 1:44
TSK: Luk 9:11 - when // and he // the kingdom // healed when : Mat 14:14; Mar 6:33, Mar 6:34; Rom 10:14, Rom 10:17
and he : Isa 61:1; Joh 4:34, Joh 6:37; Rom 15:3; 2Ti 4:2
the kingdom : Luk 8:1, Luk 8:10; M...
TSK: Luk 9:12 - when // Send // for when : Mat 14:15-21; Mar 6:35, Mar 6:36-44; Joh 6:1, Joh 6:5-15
Send : Mat 15:23, Mat 15:32
for : Psa 78:19, Psa 78:20; Eze 34:25; Hos 13:5
when : Mat 14:15-21; Mar 6:35, Mar 6:36-44; Joh 6:1, Joh 6:5-15
TSK: Luk 9:13 - Give // have Give : 2Ki 4:42, 2Ki 4:43; Mat 14:16, Mat 14:17; Mar 6:37, Mar 6:38; Joh 6:5-9
have : Num 11:21-23; Pro 11:24, Pro 11:25
TSK: Luk 9:16 - and looking // he blessed and looking : Psa 121:1, Psa 121:2; Mat 14:19; Mar 7:34
he blessed : Luk 22:19, Luk 24:30; Mat 15:36; Joh 6:11, Joh 6:23; Act 27:35; Rom 14:6; 1Co 10:...
TSK: Luk 9:17 - eat // were // and there eat : Psa 37:16; Pro 13:25; Mat 14:20,Mat 14:21, Mat 15:37, Mat 15:38; Mar 6:42-44, Mar 8:8, Mar 8:9
were : Psa 107:9
and there : 2Ki 4:44; Mat 16:9, ...
TSK: Luk 9:18 - as // Whom as : Luk 11:1, Luk 22:39-41; Mat 26:36
Whom : Mat 16:13, Mat 16:14; Mar 8:27-30
as : Luk 11:1, Luk 22:39-41; Mat 26:36
Whom : Mat 16:13, Mat 16:14; Mar 8:27-30
TSK: Luk 9:19 - John // old John : Luk 9:7, Luk 9:8; Mal 4:5; Mat 14:2; Joh 1:21, Joh 1:25
old : Mar 6:15; Joh 7:40, Joh 9:17
TSK: Luk 9:20 - whom // The whom : Mat 5:47, Mat 16:15, Mat 22:42
The : Luk 22:67; Mat 16:16, Mat 16:17, Mat 26:63; Mar 8:29, Mar 14:61; Joh 1:41, Joh 1:49, Joh 4:29, Joh 4:42, J...
TSK: Luk 9:22 - -- Luk 9:44, Luk 18:31-34, Luk 24:7, Luk 24:26; Gen 3:15; Psa. 22:1-31, 69:1-36; Isa 53:1-12; Dan 9:26; Zec 13:7; Mat 16:21, Mat 17:12, Mat 17:22; Mar 8:...
Luk 9:44, Luk 18:31-34, Luk 24:7, Luk 24:26; Gen 3:15; Psa. 22:1-31, 69:1-36; Isa 53:1-12; Dan 9:26; Zec 13:7; Mat 16:21, Mat 17:12, Mat 17:22; Mar 8:31, Mar 9:31, Mar 10:33, Mar 10:34; Act 4:25-28, Act 13:27-29; 1Co 15:4; 1Pe 1:11
TSK: Luk 9:23 - If // deny // daily If : Luk 14:26, Luk 14:27; Mat 10:38, Mat 10:39, Mat 16:22-25; Mar 8:34-38; Joh 12:25, Joh 12:26; Rom 8:13; Col 3:5; 2Ti 3:12
deny : Tit 2:12
daily : ...
TSK: Luk 9:25 - what // himself // be what : Luk 4:5-7, Luk 12:19-21, Luk 16:24, Luk 16:25; Psa 49:6-8; Mat 16:26; Mar 8:36, Mar 9:43-48; Act 1:18, Act 1:25; 2Pe 2:15-17; Rev 18:7, Rev 18:...
what : Luk 4:5-7, Luk 12:19-21, Luk 16:24, Luk 16:25; Psa 49:6-8; Mat 16:26; Mar 8:36, Mar 9:43-48; Act 1:18, Act 1:25; 2Pe 2:15-17; Rev 18:7, Rev 18:8
himself : Or, as in the parallel passage,
TSK: Luk 9:26 - whosoever // of him // when whosoever : Luk 12:8, Luk 12:9; Psa 22:6-8; Isa 53:3; Mat 10:32, Mat 10:33; Mar 8:38; Joh 5:44, Joh 12:43; Rom 1:16; 2Co 12:10; Gal 6:14; 2Ti 1:12, 2T...
whosoever : Luk 12:8, Luk 12:9; Psa 22:6-8; Isa 53:3; Mat 10:32, Mat 10:33; Mar 8:38; Joh 5:44, Joh 12:43; Rom 1:16; 2Co 12:10; Gal 6:14; 2Ti 1:12, 2Ti 2:12; Heb 11:26, Heb 13:13; 1Pe 4:14-16; Rev 3:5
of him : Luk 13:25-27; Mat 7:22, Mat 7:23; Rev 21:8
when : Dan 7:10; Mat 16:27, Mat 24:30,Mat 24:31, Mat 25:31, Mat 26:64; 2Th 1:8-10; Jud 1:14; Rev 1:7, Rev 20:11
TSK: Luk 9:27 - I tell // some // taste // see I tell : Mat 16:28; Mar 9:1; Joh 14:2, Joh 16:7
some : Joh 21:22, Joh 21:23
taste : Luk 2:26; Joh 8:51, Joh 8:52, Joh 8:59; Heb 2:9
see : Luk 22:18; M...
TSK: Luk 9:28 - about // sayings // he // into about : Mat 17:1-13; Mar 9:2-13
sayings : or, things
he : Luk 8:51; Mat 26:37-39; Mar 14:33-36; 2Co 13:1
into : Luk 9:18, Luk 6:12; Psa 109:4; Mar 1:3...
about : Mat 17:1-13; Mar 9:2-13
sayings : or, things
he : Luk 8:51; Mat 26:37-39; Mar 14:33-36; 2Co 13:1
into : Luk 9:18, Luk 6:12; Psa 109:4; Mar 1:35, Mar 6:46; Heb 5:7
TSK: Luk 9:29 - -- Exo 34:29-35; Isa 33:17, Isa 53:2; Mat 17:2; Mar 9:2, Mar 9:3; Joh 1:14; Act 6:15; Phi 3:7, Phi 3:8; 2Pe 1:16-18; Rev 1:13-16, Rev 20:11
TSK: Luk 9:30 - which // Elias which : Luk 24:27, Luk 24:44; Mat 17:3, Mat 17:4; Mar 9:4-6; Joh 1:17; Rom 3:21-23; 2Co 3:7-11; Heb 3:3-6
Elias : Luk 9:19, Luk 1:17; Jam 5:17, Jam 5:...
TSK: Luk 9:31 - appeared // spake appeared : 2Co 3:18; Phi 3:21; Col 3:4; 1Pe 5:10
spake : Luk 9:22, Luk 13:32-34; Joh 1:29; 1Co 1:23, 1Co 1:24; 1Pe 1:11, 1Pe 1:12; Rev 5:6-12, Rev 7:1...
TSK: Luk 9:32 - were heavy // they saw were heavy : Luk 22:45, Luk 22:46; Dan 8:18, Dan 10:9; Mat 26:40-43
they saw : Exo 33:18-23; Isa 60:1-3, Isa 60:19; Joh 1:14, Joh 17:24; 2Pe 1:16; 1Jo...
were heavy : Luk 22:45, Luk 22:46; Dan 8:18, Dan 10:9; Mat 26:40-43
they saw : Exo 33:18-23; Isa 60:1-3, Isa 60:19; Joh 1:14, Joh 17:24; 2Pe 1:16; 1Jo 3:2; Rev 22:4, Rev 22:5
TSK: Luk 9:33 - it is // and let // not it is : Psa 4:6, Psa 4:7, Psa 27:4, Psa 63:2-5, Psa 73:28; Joh 14:8; 2Co 4:6
and let : Mat 17:14; Mar 9:5, Mar 9:6
not : Mar 10:38
TSK: Luk 9:34 - there // and they there : Exo 14:19, Exo 14:20, Exo 40:34-38; Psa 18:9-11; Isa 19:1; Mat 17:5-7; Mar 9:7, Mar 9:8
and they : Jdg 6:22, Jdg 13:22; Dan 10:8; Rev 1:17
there : Exo 14:19, Exo 14:20, Exo 40:34-38; Psa 18:9-11; Isa 19:1; Mat 17:5-7; Mar 9:7, Mar 9:8
TSK: Luk 9:35 - This // hear This : Luk 3:22; Mat 3:17; Joh 3:16, Joh 3:35, Joh 3:36; 2Pe 1:17, 2Pe 1:18
hear : Deu 18:18, Deu 18:19; Isa 55:3, Isa 55:4; Joh 5:22-24; Act 3:22, Ac...
Mat 17:14-21; Mark 9:14-29
TSK: Luk 9:38 - look // for look : Luk 7:12, Luk 8:41, Luk 8:42; Mat 15:22; Joh 4:47
for : Gen 44:20; Zec 12:10
TSK: Luk 9:39 - lo lo : Luk 4:35, Luk 8:29; Mar 5:4, Mar 5:5, Mar 9:20,Mar 9:26; Joh 8:44; 1Pe 5:8; Rev 9:11
TSK: Luk 9:40 - and they and they : Luk 9:1, Luk 10:17-19; 2Ki 4:31; Mat 17:20,Mat 17:21; Act 19:13-16
and they : Luk 9:1, Luk 10:17-19; 2Ki 4:31; Mat 17:20,Mat 17:21; Act 19:13-16
TSK: Luk 9:41 - O faithless // perverse // how // and suffer // Bring O faithless : Luk 8:25; Mar 9:19; Joh 20:27; Heb 3:19, Heb 4:2, Heb 4:11
perverse : Deu 32:5; Psa 78:8; Mat 3:7, Mat 12:39, Mat 12:45, Mat 16:4, Mat 2...
TSK: Luk 9:42 - the devil // and delivered the devil : Luk 9:39; Mar 1:26, Mar 1:27, Mar 9:20,Mar 9:26, Mar 9:27; Rev 12:12
and delivered : Luk 7:15; 1Ki 17:23; 2Ki 4:36; Act 9:41
TSK: Luk 9:43 - amazed amazed : Luk 4:36, Luk 5:9, Luk 5:26, Luk 8:25; Psa 139:14; Zec 8:6; Mar 6:51; Act 3:10-13
amazed : Luk 4:36, Luk 5:9, Luk 5:26, Luk 8:25; Psa 139:14; Zec 8:6; Mar 6:51; Act 3:10-13
TSK: Luk 9:44 - these // for // into these : Luk 1:66, Luk 2:19, Luk 2:51; Isa 32:9, Isa 32:10; Joh 16:4; 1Th 3:3, 1Th 3:4; Heb 2:1, Heb 12:2-5
for : Luk 9:22, Luk 18:31, Luk 24:6, Luk 24...
these : Luk 1:66, Luk 2:19, Luk 2:51; Isa 32:9, Isa 32:10; Joh 16:4; 1Th 3:3, 1Th 3:4; Heb 2:1, Heb 12:2-5
for : Luk 9:22, Luk 18:31, Luk 24:6, Luk 24:7, Luk 24:44; Mat 16:21, Mat 17:22, Mat 17:23, Mat 20:18, Mat 20:19, Mat 21:38, Mat 21:39, Mat 26:2; Mar 8:31, Mar 9:31; Joh 2:19-22, Joh 19:11; Act 2:23, Act 3:13-15, Act 4:27, Act 4:28
into : 2Sa 24:14
TSK: Luk 9:45 - -- Luk 9:46, Luk 2:50, Luk 18:34; Mat 16:22; Mar 8:16-18, Mar 8:32, Mar 8:33, Mar 9:10,Mar 9:32; Joh 12:16, Joh 12:34; Joh 14:5, Joh 16:17, Joh 16:18; 2C...
TSK: Luk 9:46 - -- Luk 14:7-11, Luk 22:24-27; Mat 18:1-5, Mat 20:20-22, Mat 23:6, Mat 23:7; Mar 9:33-37; Rom 12:3, Rom 12:10; Gal 5:20,Gal 5:21, Gal 5:25, Gal 5:26; Phi ...
TSK: Luk 9:47 - perceiving // took perceiving : Luk 5:22, Luk 7:39, Luk 7:40; Psa 139:2, Psa 139:23; Jer 17:10; Joh 2:25, Joh 16:30, Joh 21:17; Heb 4:13; Rev 2:23
took : Mat 18:2-4, Mat...
TSK: Luk 9:48 - Whosoever shall receive this // he that Whosoever shall receive this : Luk 10:16; Mat 10:40-42, Mat 18:5, Mat 18:6, Mat 18:10,Mat 18:14, Mat 25:40,Mat 25:45; Mar 9:37; Joh 12:44, Joh 12:45; ...
Whosoever shall receive this : Luk 10:16; Mat 10:40-42, Mat 18:5, Mat 18:6, Mat 18:10,Mat 18:14, Mat 25:40,Mat 25:45; Mar 9:37; Joh 12:44, Joh 12:45; Joh 13:20, Joh 14:21; 1Th 4:8
he that : Luk 7:28, Luk 14:11, Luk 22:30; Pro 18:12; Mat 19:28, Mat 23:11, Mat 23:12; 1Pe 5:3, 1Pe 5:4, 1Pe 5:6; Rev 3:21, Rev 21:14
TSK: Luk 9:49 - we saw we saw : Num 11:27-29; Mar 9:38-40, Mar 10:13, Mar 10:14; Act 4:18, Act 4:19, Act 5:28; 1Th 2:16; 3Jo 1:9, 3Jo 1:10
we saw : Num 11:27-29; Mar 9:38-40, Mar 10:13, Mar 10:14; Act 4:18, Act 4:19, Act 5:28; 1Th 2:16; 3Jo 1:9, 3Jo 1:10
TSK: Luk 9:50 - Forbid // for Forbid : Jos 9:14; Pro 3:5, Pro 3:6; Mat 13:28-30, Mat 17:24, Mat 17:26; Phi 1:15-18
for : Luk 11:23, Luk 16:13; Mat 12:30; Mar 9:41; 1Co 12:3
TSK: Luk 9:51 - that // he stedfastly that : Luk 24:51; 2Ki 2:1-3, 2Ki 2:11; Mar 16:19; Joh 6:62, Joh 13:1, Joh 16:5, Joh 16:28, Joh 17:11; Act 1:2, Act 1:9; Eph 1:20, Eph 4:8-11; 1Ti 3:16...
TSK: Luk 9:52 - sent // and they // the Samaritans sent : Luk 7:27, Luk 10:1; Mal 3:1
and they : Mat 10:5
the Samaritans : Luk 10:33, Luk 17:16; 2Ki 17:24-33; Ezr 4:1-5; Joh 8:48
TSK: Luk 9:54 - wilt // fire wilt : 2Sa 21:2; 2Ki 10:16, 2Ki 10:31; Jam 1:19, Jam 1:20, Jam 3:14-18
fire : 2Ki 1:10-14; Act 4:29, Act 4:30; Rev 13:3
wilt : 2Sa 21:2; 2Ki 10:16, 2Ki 10:31; Jam 1:19, Jam 1:20, Jam 3:14-18
fire : 2Ki 1:10-14; Act 4:29, Act 4:30; Rev 13:3
TSK: Luk 9:55 - and rebuked // Ye know and rebuked : 1Sa 24:4-7, 1Sa 26:8-11; 2Sa 19:22; Job 31:29-31; Pro 9:8; Mat 16:23; Rev 3:19
Ye know : Num 20:10-12; Job 2:10, Job 26:4, Job 34:4-9, J...
and rebuked : 1Sa 24:4-7, 1Sa 26:8-11; 2Sa 19:22; Job 31:29-31; Pro 9:8; Mat 16:23; Rev 3:19
Ye know : Num 20:10-12; Job 2:10, Job 26:4, Job 34:4-9, Job 35:2-4, Job 42:6; Jer 17:9; Mat 26:33, Mat 26:41, Mat 26:51; Joh 16:9; Act 23:3-5, Act 26:9-11; Jam 3:10; 1Pe 3:9
TSK: Luk 9:56 - the Son // And the Son : Luk 19:10; Mat 18:11, Mat 20:28; Joh 3:17, Joh 10:10, Joh 12:47; 1Ti 1:15
And : Luk 6:27-31, Luk 22:51, Luk 23:34; Mat 5:39; Rom 12:21; 1Pe ...
TSK: Luk 9:58 - Jesus // Foxes Jesus : Luk 14:26-33, Luk 18:22, Luk 18:23; Jos 24:19-22; Joh 6:60-66
Foxes : Psa 84:3; 2Co 8:9; Jam 2:5
Jesus : Luk 14:26-33, Luk 18:22, Luk 18:23; Jos 24:19-22; Joh 6:60-66
TSK: Luk 9:59 - Follow me // suffer Follow me : Mat 4:19-22, Mat 9:9, Mat 16:24
suffer : 1Ki 19:20; Hag 1:2; Mat 6:33, Mat 8:21, Mat 8:22
TSK: Luk 9:60 - Let // but Let : Luk 15:32; Eph 2:1, Eph 2:5; 1Ti 5:6; Rev 3:1
but : Joh 21:15-17; 1Co 9:16; 2Co 5:16-18; 2Ti 2:3, 2Ti 2:4, 2Ti 4:2, 2Ti 4:5
TSK: Luk 9:61 - but but : Luk 14:18-20,Luk 14:26; Deu 33:9; 1Ki 19:20; Ecc 9:10; Mat 10:37, Mat 10:38
kecilkan semuaTafsiran/Catatan -- Catatan Kata/Frasa (per Ayat)
Poole -> Luk 9:1; Luk 9:7-9; Luk 9:10-11; Luk 9:12-17; Luk 9:18-22; Luk 9:23-24; Luk 9:26-27; Luk 9:28-36; Luk 9:29; Luk 9:30; Luk 9:31; Luk 9:32; Luk 9:33; Luk 9:34; Luk 9:35; Luk 9:36; Luk 9:37-45; Luk 9:46-48; Luk 9:49-50; Luk 9:51; Luk 9:52-53; Luk 9:54; Luk 9:55-56; Luk 9:57-58; Luk 9:59-60; Luk 9:61-62
Poole: Luk 9:1 - See Poole on "Mat 10:1 " Luk 9:1-6 Christ sendeth his apostles to work miracles and
preach the gospel.
Luk 9:7-9 Herod desireth to see him.
Luk 9:10,11 The apostles ret...
Luk 9:1-6 Christ sendeth his apostles to work miracles and
preach the gospel.
Luk 9:7-9 Herod desireth to see him.
Luk 9:10,11 The apostles return.
Luk 9:12-17 Christ feedeth five thousand men with five loaves and
two fishes.
Luk 9:18-22 The different opinions concerning Christ; Peter’ s
confession of him: Christ foretells his own death
and resurrection.
Luk 9:23-27 He showeth his followers the necessity of self denial,
and that they must not be ashamed of owning his gospel.
Luk 9:28-36 He is transfigured,
Luk 9:37-42 healeth a demoniac,
Luk 9:43-45 again foreshoweth his sufferings,
Luk 9:46-48 checks the ambitious disputes of his disciples,
Luk 9:49,50 will not have them forbid any one to work miracles in
his name,
Luk 9:51-56 reproveth the fiery zeal of James and John against the
Samaritans who would not receive him,
Luk 9:57-62 and proposes terms to three persons who offer to
follow him.
Ver. 1-6. We have heard of the choosing of these twelve disciples, and their names, Luk 6:13-16 Mar 3:14-19 . Our Saviour chose them to be with him, to learn of him, and to be instructed by him, and to be witnesses of what he said and did; after some time thus spent, he sends them forth to preach the gospel, and giveth them a power to confirm the doctrine which they preached, by several miraculous operations. Matthew takes no notice of their election, only of their mission. Both Mark and Luke take notice of both. Luk 9:3-6 give us an account of the instructions he gave them; we met with them all before, and a more full account of them,
See Poole on "Mat 10:1" and following verses to Mat 10:42 . See Poole on "Mar 6:7" and following verses to Mar 6:11 .
Poole: Luk 9:7-9 - -- Ver. 7-9. This Herod was Herod Antipas, the tetrarch of Galilee, who had beheaded John the Baptist; he heareth of these great things done by Christ, ...
Ver. 7-9. This Herod was Herod Antipas, the tetrarch of Galilee, who had beheaded John the Baptist; he heareth of these great things done by Christ, and
Poole: Luk 9:10-11 - -- Ver. 10,11. The evangelists give us but a summary account of things. We read of the mission, or sending out, of the apostles, Luk 9:1 . Here we read ...
Ver. 10,11. The evangelists give us but a summary account of things. We read of the mission, or sending out, of the apostles, Luk 9:1 . Here we read of their return, and giving their Lord an account of their discharge of the trust he had reposed in them. Being returned, our Saviour goeth with them into a place near Bethsaida, not much inhabited, and therefore called desert. He never wanted followers, nor a heart to receive them, and to take all opportunities to do them good. Many followed him; he receiveth them, and preacheth to them for the good of their souls, and healeth those amongst them that were sick, to teach us to join spiritual with bodily, and bodily with spiritual, alms. Spiritual alms, such as instruction, reproof, counsel, are as much better than those that relieve only bodily wants, as the soul is better than the body. Spiritual alms, without bodily relief, from such as are able to give them, are fittest for spiritual persons; carnal, ignorant people, that have no sense of spiritual things, must, like children, be allured into a good opinion of the things and ways of God by some bodily charity, and so taken by guile, and enticed to the knowledge of God.
Poole: Luk 9:12-17 - -- Ver. 12-17. The history of this miracle is recorded by all the four evangelists. See Poole on "Mat 14:15" , and following verses to Mat 14:22 , and ...
Ver. 12-17. The history of this miracle is recorded by all the four evangelists. See Poole on "Mat 14:15" , and following verses to Mat 14:22 , and See Poole on "Mar 6:35" , and following verses to Mar 6:44 . We shall again meet with it, Joh 6:5-14 , with some further circumstances. Luke hath nothing but what we have before met with.
Poole: Luk 9:18-22 - As he was alone praying // disciples were with him Ver. 18-22. Matthew and Mark tell us this discourse passed at Caesarea Philippi (or at least one of the same import). Matthew also gives us an accoun...
Ver. 18-22. Matthew and Mark tell us this discourse passed at Caesarea Philippi (or at least one of the same import). Matthew also gives us an account of it with more circumstances. See Poole on "Mat 16:13" , and following verses to Mat 16:23 .
As he was alone praying that is, free from the multitude, for the next words tell us, the
disciples were with him Luk 9:22is not to be found in the other evangelists; and if Luke hath reported these words in the right order of time, they afford us a probable reason of what is said Luk 9:21 , why Christ would not yet be published as the Christ, or the Son of God. Because he was to suffer, and it might much have shaken people’ s faith, as to that point, if they had seen the person whom they believed such suffering, and to be so despitefully used as he was; he therefore desired to be concealed as to that, until he should be declared the Son of God with power, by his resurrection from the dead.
Poole: Luk 9:23-24 - -- Ver. 23,24. We have met with these words before, See Poole on "Mat 16:24" , See Poole on "Mat 16:25" . See Poole on "Mat 10:38" , See Poole on "M...
Poole: Luk 9:26-27 - -- Ver. 26,27. See Poole on "Mat 16:28" and See Poole on "Mar 9:1" . Luke seems here to have recorded several sayings of our Saviour, spoken not all ...
Poole: Luk 9:28-36 - -- Ver. 28-36. See Poole on "Mat 17:1" , and following verses to Mat 17:9 . See Poole on "Mar 9:2" , and following verses to Mar 9:10 .
Poole: Luk 9:37-45 - they understood it not, it was hidden from them Ver. 37-45. See Poole on "Mat 17:14" , and following verses to Mat 17:21 . See Poole on "Mar 9:14" , and following verses to Mar 9:29 . Of the peop...
Ver. 37-45. See Poole on "Mat 17:14" , and following verses to Mat 17:21 . See Poole on "Mar 9:14" , and following verses to Mar 9:29 . Of the people’ s astonishment and amazement at the sight of Christ’ s miracles, we often hear much; of their embracing him as their Saviour, and owning him as the Christ, we read little. Thus far many of them were come, indeed the most, (the Scribes, and Pharisees, and Sadducees only excepted), that they believed Christ was a great Prophet, a man sent of God; authorized by God to reveal his will, and empowered from God to do many things, which none but God had originally a power to do. Others were gone a step further, viz. to believe not only that he was a Prophet, but that Prophet foretold by Moses, Deu 18:15 Joh 1:21,45 ; the Christ of God, as Peter expressed it, he that should redeem Israel, Luk 24:21 . That they had not a true notion of the Messias, either as to his person, that the Divine and human nature were united in his person, or as to his work, that it was not to redeem Israel from their bodily servitude, but from their sins only, will appear to any from the whole history of the gospel. Nor indeed doth our Saviour hasten their faith in this revelation, I mean the perfecting and confirming of it, knowing that it would be a great shaking to their faith in him, in this notion, and indeed as the Messias, to see him so shamefully abused by the vilest abjects of the people, (as he was at his passion), and then hanging upon the cross, and dying, until they should also see him by his own power risen from the dead, and be confirmed concerning the truth of his resurrection. Where therefore he saw this seed of precious faith springing up, as it did in Peter and divers others, who it is plain apprehended him more than man, as he did not discourage nor blame it, but highly commended it; so neither did he please to strengthen it, so as to put them out of all doubt about it, and often charged them not to publish it abroad, and bends himself to prepare them against this great obstacle, which he saw would be in their way, to wit, his sufferings. This is the second time now that in this chapter we find him inculcating it. And there was need of it, for the evangelist telleth us that
they understood it not, it was hidden from them They could easily understand how an ordinary prophet might be delivered into the hands of men, but how the Messias, the Christ, that Prophet, he of whom some of them believed that he was more than a mere man, how he should be thus delivered, thus suffer, they could not understand; and they saw Christ as to this point so reserved and private, and forbidding the publication of it, that they feared to be too particular with him about it.
Poole: Luk 9:46-48 - -- Ver. 46-48. See Poole on "Mat 18:1" , and following verses to Mat 18:6 . See Poole on "Mar 9:33" , and following verses to Mar 9:37 . This paragrap...
Ver. 46-48. See Poole on "Mat 18:1" , and following verses to Mat 18:6 . See Poole on "Mar 9:33" , and following verses to Mar 9:37 . This paragraph showeth what need there was of the preceding discourse, that our Saviour should prepare them with a preinforming them about his suffering, that when they saw it their faith in him as the Messiah might not fail; for they were possessed with the common notion of their country, that the Messiah should deliver them from the temporal pressures which they were under, and exercise a civil or military secular power; this made them think of places of priority and greatness, about which we often find them disputing. Our Lord, to bring them off that false notion of him and his kingdom, taketh a child, and setteth him before them, and saith, Whosoever shall receive this child, &c. What Luke saith must be interpreted by what we had before in Matthew and Mark. This child, that is, one that is as humble as this child, &c.: see the notes before mentioned.
Poole: Luk 9:49-50 - -- Ver. 49,50. Mark saith further, that Christ added, for there is no man, which shall do a miracle in my name, that can lightly speak evil of me: See P...
Poole: Luk 9:51 - When the time was come that he should be received up // He stedfastly set his face to go to Jerusalem From this to Luk 9:56 we have a piece of history recorded by no other evangelist but Luke; but is of great use to us, both to let us know, that our...
From this to Luk 9:56 we have a piece of history recorded by no other evangelist but Luke; but is of great use to us, both to let us know, that our Saviour laid down his life, no man took it from him, and to let us see to what height differences about religion ordinarily arise, and what intemperateness is often found, as to them, in the spirits of the best of people, as also what is the will of our great Master as to the government of our spirits in such cases. The going up of our Saviour to Jerusalem at this time was his last journey thither.
When the time was come that he should be received up
1. That is included; Christ was first to suffer, and then to enter into his glory.
2. Christ’ s death is called a lifting up from the earth, Joh 12:32 .
3. What if we should say that Christ’ s death is thus expressed, to let us know that the death of Christ was to him a thing that his eye was not so much upon, as the glory which he immediately was to enter into after;
so as he calls his very death a taking up, as that which immediately preceded it, thereby teaching us to overlook sufferings and death, as not worthy to be named or mentioned, and to look only to that taking up into our Father’ s glory, which is the portion of all believers; when they die, they are but taken up from the earth: and though our bodies still stay behind a while, death having a power over us, yet of them also there shall be a taking up. Upon both which takings up our eyes should be so fixed, as to overlook all the sufferings of this life, as not worthy to be named.
He stedfastly set his face to go to Jerusalem Some think this was not our Saviour’ s last motion thither before his passion, but then it would not have been said
Poole: Luk 9:52-53 - -- Ver. 52,53. The land of Canaan was by Joshua divided among all the twelve tribes of Israel, as we read in the book of Joshua, Jos 14:1-15 15:1-63 16:...
Ver. 52,53. The land of Canaan was by Joshua divided among all the twelve tribes of Israel, as we read in the book of Joshua, Jos 14:1-15 15:1-63 16:1-10 17:1-18 Saul, David, and Solomon (after the death of Joshua, the judges, and Samuel) ruled over them all; but Rehoboam the son of Solomon, following the counsel of the young men in his counsels, ten tribes revolted from the house of David, 1Ki 12:16-19 . Jeroboam brought them to idolatry, Luk 9:28,29 , setting up calves at Dan and Bethel. So as that there was a perpetual difference between the Israelites and those that adhered to the house of David, both upon a civil and religious account. This held for about two hundred and sixty years. In the time of Hoshea, their last king, the king of Assyria, after a siege of three years, takes Samaria their head city. Of this we have an account, 2Ki 17:6 , as also of those sins which had provoked God to give them up into his hands. 2Ki 17:24 we read that the king of Assyria brought men from Babylon, Cuthah, Ava, Hamath, and Sepharvaim, and placed them in the cities of Samaria instead of the children of Israel. He removed the most of the Jews, 2Ki 17:6 , and placed them in Halah and in Habor by the Driver of Gozan, and in the cities of the Medes. After this there were several mutations in the government of those countries. We must not imagine that all the Jews were carried away, but the chief and principal men; and we read in 2Ki 17:1-41 , that a priest was sent back to instruct the new colonies how to worship the God of the country; because the lions infesting them, they conceived their non acquaintance with the methods of worship used toward the God of that country was the cause of it, 2Ki 17:26,27 . But yet the people of the several nations brought thither worshipped their several idols, as may be read there, 2Ki 17:29 . After this, about a hundred and sixty years, these places came under the dominion of Cyrus, who gave the Jews a liberty to return, but it chiefly concerned those that belonged to the kingdom of Judah, for we read, Ezr 1:5 , that they were the fathers of Judah and Benjamin that rose up to return. The Samaritans were their enemies as to the building of the temple, Ezr 4:4,5 . After this, they fell under the power, first of the Grecians, then of the Romans, under which they at this time were. This old feud, both upon the account of their former civil difference, and their difference in religion, still held, so as there was a great enmity (especially occasioned by their difference in religion) betwixt those who belonged to the tribes of Judah and Benjamin, and the Samaritans, who were indeed idolaters. The Jews (for so now were they only called who adhered to the house of David) had no dealings with them, Joh 4:9 ; though it be the opinion of some that there were common civilities between them, and that the rigidness lay on the Jewish part, rather than the Samaritans’ . Galilee lay beyond Samaria, and it should seem was more generally inhabited by native Jews. The king of Assyria planted his colonies (it is probable) more in that which was now more strictly called Samaria, which lay in the heart of the land; which might be the reason that the inhabitants of that part now called Samaria were more absurd and gross in their worship than the inhabitants of Galilee, amongst whom Christ so long preached. From whence (as was before said) Christ going to Jerusalem to the feast was to pass. The Samaritans refused to receive him, which ordinarily, it is said, they did not to passengers, but possibly their knowing that he was going to the feast was the cause, or his attendants might be more than they liked. When we come to Joh 4:1-54 we shall hear more of the religious differences between the Jews and the Samaritans. This is enough to have at present noted.
Poole: Luk 9:54 - -- The history of Elijah to which the disciples refer, is doubtless that, 2Ki 1:10 , where Elijah, not without direction from God, called fire from hea...
The history of Elijah to which the disciples refer, is doubtless that, 2Ki 1:10 , where Elijah, not without direction from God, called fire from heaven to destroy those captains and their fifties which the king sent to take him.
Poole: Luk 9:55-56 - Ye know not what manner of spirit ye are of Ver. 55,56. The term spirit sometimes signifies, the inward motions, propensities, and inclinations of the soul, influenced either from the Holy Sp...
Ver. 55,56. The term spirit sometimes signifies, the inward motions, propensities, and inclinations of the soul, influenced either from the Holy Spirit of God, or from the evil spirit. So the term is used 2Ti 1:7 . You do not (saith our Saviour) consider what kind of motions these are, which you indulge yourselves in. The case of Elijah and this case had three remarkable differences.
1. The people of Israel at that time had been in an apostasy but of few years comparatively to these Samaritans; they were fallen into it in the sight of the true worship of God, at that time upheld in Judah. They were not only stiff in it, but the king sends these captains to apprehend Elijah for declaring what God had commanded him to declare. These Samaritans were under the prejudices of antiquity, and prescription for many hundreds of years. Histories tell us, that the Samaritan temple, on Mount Gerizim, built in opposition to the temple at Jerusalem, was built by one Sanballat, Darius’ s governor in those parts, to be revenged on the Jews for turning his son-in-law Manasseh from the priesthood at Jerusalem, which if it be true, the Samaritans had been fixed now in their false worship more than five hundred years. Nor were these that we read of any of the heads and rulers, but probably ordinary country people, rooted so long in this corrupt way, and doing this in zeal to their own temple on Mount Gerizim, and so inclined to show no favour to those who in any devotion were going to the opposite temple. Christ pitieth them under these prejudices, and though he doth not approve of their worship, yet he did not think that the way to change their minds was to call for fire from heaven against them, nor would he be so severe against them. It is not the will of God that we should approve of any corrupt worship, and join with those that use it; but neither is it his will that we should by fire and sword go about to suppress it, and bring men off from it. Antiquity, or the practice of our forefathers, is no sufficient plea to justify any worship. (It was the Samaritans’ plea, Joh 4:20 ) But yet where any such prejudice against the truth is, it calleth to us for mild and gentle behaviour towards such as are under those disadvantages for the receiving of the truth.
2. But, secondly, there was a difference in the call of Elijah. He was an extraordinary prophet, who did nothing of this nature but by an immediate impulse and direction; so as what he did was in zeal for God, guided by a knowledge of the will of God. The disciples had no such call.
3. The times differed; Elijah acted under the legal dispensation, which was more severe; they were under the more mild and gentle dispensation of the gospel. And in this question they did but indulge their passions, and sinful desire of revenge; therefore, saith our Saviour,
Ye know not what manner of spirit ye are of Our Saviour lets them know that they were under a more mild and gentle dispensation, by propounding his own example: The Son of man (saith he) came not to destroy men’ s lives, but to save The term translated lives signifieth also souls; but if we consider the apostles’ question, which was not whether they should call for fire from heaven to destroy their souls, but to destroy them as to their lives here, it will well enough justify our translators rendering it in this place lives. You see, saith our Saviour, by my healing the sick, raising the dead, &c., that my business is not to make my ministry ungrateful to men, by any ways prejudicing them in their outward concerns. If it were translated souls, it is yet a great truth: Christ came not to destroy men’ s souls, but to bring the means of salvation and eternal happiness; if they reject these, and perish, their destruction is of themselves.
Poole: Luk 9:57-58 - -- Ver. 57,58. Matthew saith, Mat 8:19 , this man was a scribe. See Poole on "Mat 8:19" . Let those who have stately houses, and think them worth glory...
Ver. 57,58. Matthew saith, Mat 8:19 , this man was a scribe. See Poole on "Mat 8:19" . Let those who have stately houses, and think them worth glorying in, or that they are things fit for men to value themselves upon, despising their poor brethren that want such accommodations of this life, digest this text.
Poole: Luk 9:59-60 - -- Ver. 59,60. See Poole on "Mat 8:21" . See Poole on "Mat 8:22" . How free is Divine grace! The scribe offers to follow Christ: Christ encourages him...
Poole: Luk 9:61-62 - No man, having put his hand to the plough, and looking back // is fit for the kingdom of God Ver. 61,62. Matthew (who mentioned the other two) mentions not this third person. Some doubt whether we well translate these words, apotaxasyai toiv ...
Ver. 61,62. Matthew (who mentioned the other two) mentions not this third person. Some doubt whether we well translate these words,
No man, having put his hand to the plough, and looking back
is fit for the kingdom of God Some think it is an allusion to the story of Elisha’ s call. 1Ki 19:19,20 . Elijah passing by him ploughing with twelve yoke of oxen before him, and he with the twelfth, cast his mantle upon him. And he left the oxen, and ran after Elijah, and said, Let me, I pray thee, kiss my father and my mother, and then I will follow thee. Be that as it will, here is a plain allusion to the work of a ploughman, and a comparing of a minister of the gospel in his duty with the ploughman in his work. The ploughman is obliged to look forward to his work, or he will never draw his furrows either straight enough, or of a just depth; so must a minister of the gospel: if he be once called out of secular employments to the service of God in the ministry, he is bound to mind and attend that; that is enough to take up the whole man, and his whole strength and time, he had need of no other things to mind or look after, the things of the world are things behind him. Not that God debars his ministers (in case of exigence) to work for their bread with their hands, as Paul did; but they ought not, without apparent necessity, to entangle themselves with the things of this life, so as to make them their business.
Lightfoot: Luk 9:3 - Neither have two coats apiece And he said unto then, Take nothing for your journey, neither staves, nor scrip, neither bread, neither money; neither have two coats apiece. ...
And he said unto then, Take nothing for your journey, neither staves, nor scrip, neither bread, neither money; neither have two coats apiece.  
[Neither have two coats apiece.] Either my computation of times very much deceives me, or the winter was now coming on when the apostles were sent forth; and yet Christ forbids that they should be clothed with a double garment. It was not much that they should be forbid to take money or provision for their journey, because they were to have their food administered to them as the reward of their preaching the gospel: but to strive with the cold and winter without sufficient clothing seems something hard.  
I. It was not an unusual thing in that nation, that some out of a more religious severity, did clothe themselves but with a single garment; of which thing we have already spoken in notes upon Mar 14:51; to which probably this passage may have some reference: "R. Jose saith, 'Let my portion be with those who die of the disease in their bowels; for, saith Mar, Very many righteous men die of the disease in their bowels,'"; viz. A disease contracted by the austerities of their life, both as to food and clothing. And so it is said particularly of the priests.  
"The priests walked barefoot upon the pavement, and used water, and were not clad but with a single garment. And from this custom their natural vigour languished, and their bowels grew infirm."  
For this very reason was there a physician appointed in the Temple, upon whom the charge lay of remedying this evil: whom we might not unfitly call the bowel-doctor.  
Now, it may be inquired whether our Lord from this example prescribed this severity to his apostles, not allowing them more than a single garment, when this journeying of theirs, to preach the gospel, was a winter's work: for they returned from this journey a little before the Passover. Compare the tenth verse of this chapter Luk 9:10, and so on, with Joh 6:4; and so on. But let us a little enlarge upon this subject.  
In both the Talmuds there are reckoned up eighteen several garments, wherewith the Jew is clothed from head to foot. Amongst the rest, two shoes, two buskins, etc.: but those which are more properly called garments, and which are put upon the body, are reckoned these:  
1. Mactoren; which word is variously rendered by several men. By the Gloss I suppose a mantle; by Aruch a cloak; by others a hood. In the Gloss upon Bava Bathra it is made the same with talith.  
"Resh Lachish went to Bozrah; and, seeing some Israelites eating of fruits that had not been tithed, forbade them. Coming from R. Jochanan, he saith to him, Even while thy 'mactoren' [or cloak] is upon thee, go and recall thy prohibition.'"  
2. 'Kolbin' of thread. Which the Babylonians call kolbos. The ordinary Jewish garment was talith; the outward garment, and chaluk; the inward. But in the place quoted is no mention of talith in so many syllables at all; but instead of it a Greek word for a Hebrew one, a coat.  
Epiphanius, speaking of the scribes, "Moreover, they wore garments distinguished by the phylacteries, which were certain borders of purple." They used long robes, or a certain sort of garment which we may call 'dalmatics,' or 'kolobia,' which were wove in with large borders of purple.  
That he means the talith; the thing itself declares; for those borders of purple were no other than the zuzith; certain skirts hung and sewed on to the talith.  
3. A woolen shirt; the inward garment. Whence the Gloss, the 'chaluk' was the shirt upon his skin. Hence that boast of R. Jose, "that throughout his whole life the roof of his house had not seen what was within that shirt of his."  
II. And now the question returns; viz. whether by those two coats in the place before us should be meant those two kinds of garments, the talith and the chaluk; that is, that they should take but one of them: or those two kinds doubled; that is, that they should take but one of each? Whether our Saviour bound them to take but one of those garments, or whether he forbade them taking two of each?  
I conceive, he might bind them to take but one of those garments...When our Lord commands them not to put on two coats; the foregoing words may best explain what he means by it: for when he cuts them short of other parts of garments and necessaries, such as a scrip, a staff, and sandals, we may reasonably suppose he would cut them short of one of the ordinary garments, either the talith or the { chaluk.  
This may seem something severe, that he should send them out in the winter time half naked; but, 1. This well enough became that providence which he was determined to exert towards them in a more peculiar manner, as may be gathered from Luk 22:35; and to the charge of which he would commit them. Of such a kind and nature was his providence in preserving them, as was shewn towards the Israelites in the wilderness, which suffered not their garments to wax old, which kept their bodies from decay and diseases, and their feet unhurt by all their travel. 2. It suited well enough with the mean and low estate of that kingdom of heaven, and of the Messiah, which the apostles were to preach up and propagate; so that, from the view of the first publishers, the Jews might learn to frame a right judgment concerning both the Messiah and his kingdom; viz. they might learn to believe in the Messiah when they should observe him capable so wondrously to protect his messengers, though surrounded with such numberless inconveniences of life: and might further be taught not to expect a pompous kingdom when they see the propagators of it, of so mean a degree and quality.  
The words of the Baptist, He that hath two coats, let him impart; etc., may be also understood in this sense, that he that hath both the talith and the chaluk may give to him that is naked and hath neither, either the one or the other.
Lightfoot: Luk 9:8 - That one of the old prophets was risen again And of some, that Elias had appeared; and of others, that one of the old prophets was risen again.  [That one of the old prophets was ri...
And of some, that Elias had appeared; and of others, that one of the old prophets was risen again.  
[That one of the old prophets was risen again.] So is the expression again, Luk 9:19; in which sense that prophet must be taken, Joh 1:21; Joh 1:25; that is one of the old prophets that is risen again.  
Although they looked for no other prophet (excepting Elias only) before the appearing of the Messiah, yet doth it seem that they had an opinion that some of the ancient prophets should rise again, and that the time was now at hand wherein they should so do; and that because they made such frequent mention of it in their common talk, that "some one of the old prophets had risen again."
Lightfoot: Luk 9:30 - Moses and Elias And, behold, there talked with him two men, which were Moses and Elias:  [Moses and Elias.] The Jews have a fiction that Moses shall co...
And, behold, there talked with him two men, which were Moses and Elias:  
[Moses and Elias.] The Jews have a fiction that Moses shall come with Elias when Elias himself comes. "The holy blessed God said to Moses, 'As thou hast given thy life for Israel in this world, so in the ages to come, when I shall bring Elias the prophet amongst them, you two shall come together '"...  
They also feign that Moses was raised up at the same time with Samuel by the witch of Endor:  
"Samuel thought that day had been the day of judgment, and therefore he raised Moses along with himself."  
"Moses did not die [for the just die not]; but went up into the highest, to minister before God."
Lightfoot: Luk 9:31 - They spake of his decease Who appeared in glory, and spake of his decease which he should accomplish at Jerusalem.  [They spake of his decease.] The French and Ita...
Who appeared in glory, and spake of his decease which he should accomplish at Jerusalem.  
[They spake of his decease.] The French and Italian translation do render this word decease too loosely. And I wish the English have not done it too narrowly; They spake of his decease. It were better, They spake of his departure. For the ascent of Christ into heaven was his exodus; as well as his death: nay, I may say more, if, at least, in the word exodus there be any allusion to the Israelites' going out of Egypt. For that was in victory and triumph, as also the ascent of Christ into heaven was.  
There is no question but they did indeed discourse with him about his death and the manner of it; viz. his crucifixion: whereas, Moses and Elias themselves did depart without any pain or anguish. But I should think, however, there is more contained in that word; and that the expression the time of his receiving up; Luk 9:51, hath some reference to his departure...
Lightfoot: Luk 9:51 - When the time was come that he should be received u And it came to pass, when the time was come that he should be received up, he steadfastly set his face to go to Jerusalem,  [When the tim...
And it came to pass, when the time was come that he should be received up, he steadfastly set his face to go to Jerusalem,  
[When the time was come that he should be received up] it is a difficulty amongst some, why there should be any mention of his receiving up; when there is no mention of his death. But let it be only granted that under that expression his decease is included the ascension of Christ, and then the difficulty is solved. The evangelist seems from thence to calculate. Moses and Elias had spoken of his departure out of this world, that is, of his final departure, when he took leave of it at his ascension into heaven: and from thenceforward, till the time should come wherein he should be received up, he steadfastly set his face towards Jerusalem, resolving with himself to be present at all the feasts that should precede his receiving up.  
He goes therefore to the feast of Tabernacles; and what he did there, we have it told us, John_7. After ten weeks, or thereabout, he went up to the feast of Dedication, Luk 13:22; Joh 10:22; and at length to the last feast of all, his own Passover, Luk 17:11.
Lightfoot: Luk 9:52 - Into a village of the Samaritans And sent messengers before his face: and they went, and entered into a village of the Samaritans, to make ready for him.  [Into a villag...
And sent messengers before his face: and they went, and entered into a village of the Samaritans, to make ready for him.  
[Into a village of the Samaritans.] It may be a question, whether the Jews, in their journeying to and from Jerusalem, would ordinarily deign to lodge in any of the Samaritan towns. But if necessity should at any time compel them to betake themselves into any of their inns, we must know that nothing but their mere hatred to the nation could forbid them: for "their land was clean, their waters were clean, their dwellings were clean, and their roads were clean." So that there could be no offence or danger of uncleanness in their dwelling; and so long as the Samaritans, in most things, came the nearest the Jewish religion of all others, there was less danger of being defiled either in their meats or beds or tables, etc.
Lightfoot: Luk 9:55 - Ye know not what manner of spirit ye are of But he turned, and rebuked them, and said, Ye know not what manner of spirit ye are of.  [Ye know not what manner of spirit ye are of.] ...
But he turned, and rebuked them, and said, Ye know not what manner of spirit ye are of.  
[Ye know not what manner of spirit ye are of.] What Elias once did to those of Samaria, the sons of Zebedee had an ambition to imitate in this place; dreaming (as it should seem) that there were those thunders and lightnings in their very name Boanerges; that should break out at pleasure for the death and destruction of those that provoked them. But could you not see, O ye sons of Zebedee, how careful and tender your Master was, from the very bottom of his soul, about the lives and well-being of mankind; how he healed the sick, cured those that were possessed with devils, and raised the dead? and will you be breathing slaughter and fire, and no less destruction to the town than what had happened to Sodom? Alas! you do not know, or have not considered, what kind of spirit and temper becomes the apostles of the Messiah.
Lightfoot: Luk 9:60 - Let the dead bury their dead Jesus said unto him, Let the dead bury their dead: but go thou and preach the kingdom of God.  [Let the dead bury their dead.] The Jews ...
Jesus said unto him, Let the dead bury their dead: but go thou and preach the kingdom of God.  
[Let the dead bury their dead.] The Jews accounted of the Gentiles as no other than dead. The people of the earth; [that is, the Gentiles] do not live. And as the Gentiles, so even amongst themselves, these four sorts are so esteemed: " These four are accounted as dead; the blind, the leprous, the poor, and the childless."
PBC -> Luk 9:23
Haydock: Luk 9:1 - Over all devils Over all devils; so that none should be able to resist them. For all were not equally easy to be expelled, as we shall see in this same chapter, in ...
Over all devils; so that none should be able to resist them. For all were not equally easy to be expelled, as we shall see in this same chapter, in the person of a possessed child, whom the apostles could not heal, because they did not use prayer and fasting against it; and because their faith was not sufficiently strong and ardent. (Calmet)
Haydock: Luk 9:4 - And depart // Et ind ne exeatis And depart [1] not from thence. In the ordinary Greek copies we find, and depart from thence. The sense appears, by the other evangelists, (Matt...
And depart [1] not from thence. In the ordinary Greek copies we find, and depart from thence. The sense appears, by the other evangelists, (Matthew x. 11. and Mark vi. 10.) that Christ gave this admonition to his disciples, not to change their lodging from house to house; but while they staid in a town, to remain in the same house. And though the negative be here omitted in the Greek, interpreters bring it to the same, by telling us that the sense is, stay here, and depart from thence; i.e. stay in that house, so that leaving the town, you may depart from the same house. (Witham)
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[BIBLIOGRAPHY]
Et ind ne exeatis, but in the ordinary Greek copies, without ne, Greek: kai ekeithen exerchesthe.
Haydock: Luk 9:8 - Risen from the dead Risen from the dead. Herod was perplexed and in suspense about the report, that it was John [the Baptist] that was risen from the dead. ... From th...
Risen from the dead. Herod was perplexed and in suspense about the report, that it was John [the Baptist] that was risen from the dead. ... From this it appears, that some of the Jews, and Herod himself, believed in some kind of metempsychosis, or transmigration of souls. Josephus says, (Antiq. lib. xviii, chap. 2.) that the Pharisees believed the soul to be immortal; and after death, to depart to some subterraneous places, where they received the recompense of good, or evil, according to their actions. There the souls of the wicked remain for ever, without the power of departing thence. The souls of the good sometimes returned, and entered other bodies. Herod probably thought that the soul of John the Baptist was united to that of Christ, in the same body, and was thence enabled to perform new and more extraordinary functions. Such were the reveries of some of the Rabbins; who, as St. Jerome remarks, abused the passages of the gospel we are now explaining, in support of this Pythagorean doctrine. Most of the Jews believed the true doctrine of the resurrection, viz. that of the body; which must one day be renewed to life by the same soul which now animates it: and this is the doctrine of faith and of the Church, which she teaches you from both the Old and New Testament, instead of that transmigration of souls, which has no foundation or appearance of truth. It is probable that this error was widely diffused among the Jews, in our Saviour's time. It was a doctrine suited to the taste of the Orientals. Some think they can see traces of it in the history of Elias. That prophet being taken away, and the Jews seeing Eliseus perform the same miracles, said, that the spirit of Elias had rested on him. (Calmet)
Haydock: Luk 9:18 - As he was alone praying As he was alone praying: i.e. remote from the people, though his disciples are said to have been with him. (Witham)
As he was alone praying: i.e. remote from the people, though his disciples are said to have been with him. (Witham)
Haydock: Luk 9:27 - Kingdom of God Kingdom of God. This is generally understood of the transfiguration, in which Christ shewed to the three disciples an essay of his glory. (Calmet)
Kingdom of God. This is generally understood of the transfiguration, in which Christ shewed to the three disciples an essay of his glory. (Calmet)
Haydock: Luk 9:28 - Mountain Mountain, &c. ---
Since Christ has ascended the mountain, both to pray and to be transfigured, all of us who hope for the fruit of his resurrection,...
Mountain, &c. ---
Since Christ has ascended the mountain, both to pray and to be transfigured, all of us who hope for the fruit of his resurrection, and long to see the king in his glory, must dwell in heaven by our thoughts, and apply our minds to continual prayer. (Ven. Bede)
Haydock: Luk 9:30 - And behold two men And behold two men. Moses and Elias, by ministering to our Lord in his glory, shewed him to be the Lord of both the Old and New Testament. The disc...
And behold two men. Moses and Elias, by ministering to our Lord in his glory, shewed him to be the Lord of both the Old and New Testament. The disciples also, upon seeing the glory of their fellow-creatures, would be filled with admiration at the condescension of their divine Master; and considering the delights of future happiness, be stirred up to a holy emulation of those who had laboured before them, and be fortified in their ensuing conflicts; for nothing so much lightens the present labour, as the consideration of the future recompense. (St. Cyril)
Haydock: Luk 9:31 - They spoke of his decease They spoke of his decease, [2] or his departure out of this world. St. Peter useth the same Greek word for his death. (2 Peter i. 15.) (Witham)
...
They spoke of his decease, [2] or his departure out of this world. St. Peter useth the same Greek word for his death. (2 Peter i. 15.) (Witham)
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[BIBLIOGRAPHY]
Excessum, Greek: exodon. Mr. Bois, the canon of Ely, shews it a proper word for death. So 2 Peter i. 15. post obitum meum, Greek: meta ten emen exodon.
Haydock: Luk 9:33 - It is good for us // Three tabernacles It is good for us. It is not good, O Peter, for Christ to remain always. Should he have remained there, the promise he had made thee would never ha...
It is good for us. It is not good, O Peter, for Christ to remain always. Should he have remained there, the promise he had made thee would never have been fulfilled. Thou wouldst never have obtained the keys of the kingdom of heaven, and the reign of death would not have been destroyed. Seek not for joys before the time, as Adam sought to be made like God. The time will come, when thou shalt for eternity behold him, and reign with him who is life and light. (Damasus, Orat. de Transfigurat. Domini.) ---
Three tabernacles. The Lord does appoint thee the builder, not of tabernacles, but of his whole Church. Thy disciples, thy sheep, have fulfilled thy desire, by erecting tabernacles for Christ and his faithful servants. These words of St. Peter, let us make, &c. were not spoken of himself, but by the prophetic inspiration of the Holy Ghost. Therefore it is added, he knew not what he said. (Damasus, Orat. de Transfigurat. Domini.) ---
St. Peter knew not what he said, because by proposing to make three tabernacles for these three personages, he improperly ranked together, the servants and their Lord, the creature and the Creator. (Titus Bostrensis)
Haydock: Luk 9:35 - And a voice And a voice, &c. This is the voice of the Father from the cloud, as if he should say, "I call him not one of my sons, but my true and natural Son, t...
And a voice, &c. This is the voice of the Father from the cloud, as if he should say, "I call him not one of my sons, but my true and natural Son, to the resemblance of whom all others are adopted. (St. Cyril) ---
Not Elias, not Moses, but he whom you see alone, is my beloved Son. (St. Ambrose) ---
Therefore, it is added: and when the voice was heard, Jesus was alone, lest any one should imagine these words, This is my beloved Son, were addressed to Moses or Elias." (Theophylactus)
Haydock: Luk 9:45 - They understood not this word They understood not this word. They understood well enough what was meant by being delivered into the hands of his enemies, and being put to death; ...
They understood not this word. They understood well enough what was meant by being delivered into the hands of his enemies, and being put to death; but they could not comprehend how Jesus Christ, whom they knew to be the Messias, and the Son of God, and whom they believed to be immortal, and eternal, could suffer death, or affronts and outrages from men. These ideas seemed incompatible; they perceived in them some mystery, which they could not penetrate. (Calmet)
Haydock: Luk 9:46 - And there entered a thought And there entered a thought, &c. It is improbable that all the disciples had fallen into this fault: but the evangelist, that he might not point out ...
And there entered a thought, &c. It is improbable that all the disciples had fallen into this fault: but the evangelist, that he might not point out any in particular as guilty of it, says indiscriminately, that this thought had entered among them. (St. Cyril in St. Thomas Aquinas)
Haydock: Luk 9:49 - We forbade him We forbade him. St. John having the most love for his Lord, and being particularly beloved by him, thought all were to be excluded from these gifts,...
We forbade him. St. John having the most love for his Lord, and being particularly beloved by him, thought all were to be excluded from these gifts, who were not obedient to his divine Master. (St. Augustine) ---
But we must remember, that not the minister is the author of these miracles, but the grace which is in him, who performs these wonders by virtue of the power of Christ. (St. Cyril) ---
How wonderful is the power of Christ, who by his grace works miracles in the persons of the unworthy, and those that are not disciples; as men are sanctified by the priest, though the priest should not be in the state of grace! (Theophylactus)
Haydock: Luk 9:50 - Forbid him not Forbid him not. Our Lord is not moved by this event, to teach us that perfect virtue entertains no thoughts of revenge, and that anger cannot be fou...
Forbid him not. Our Lord is not moved by this event, to teach us that perfect virtue entertains no thoughts of revenge, and that anger cannot be found where the fulness of charity reigns. The weak must not be driven away, but assisted. Let the breast of the religious man be ever unmoved by passion, and the mind of the generous undisturbed by desires of revenge. (St. Ambrose)
Haydock: Luk 9:51 - The days of his assumption // He steadfastly set his face to go to Jerusalem The days of his assumption, i.e. of his ascension into heaven. See the same Greek word in Mark xvi. 19. and Acts i. 11. ---
He steadfastly set his ...
The days of his assumption, i.e. of his ascension into heaven. See the same Greek word in Mark xvi. 19. and Acts i. 11. ---
He steadfastly set his face to go to Jerusalem, or literally, he fixed [3] his countenance to go up to Jerusalem. ---
And (ver. 53.) because his face was of one going to Jerusalem. These expressions come from the style of the Hebrews. See 4 Kings xii. 17; Jeremias xlii. 15; Ezechiel iv. 3. The sense is, that the Samaritans perceived that he and his company were going up to adore in Jerusalem, at which they were displeased, having an antipathy against the Jews and their temple. (Witham) ---
It is not here said, as some interpreters have believed, that his journey to Jerusalem was the last of his life, in which he was crucified. It appears from the context, that there were still many months before the death of Christ, and that this journey was probably for the feast of Pentecost. But that year was the last of the life of Jesus Christ and he already knew the dispositions of the Jews, and what was to befall him shortly. These words, he set his face, are often used in Scripture for obstinacy and hardness in evil. (Proverbs vii. 13. 12. 29; Jeremias xlii. 15. &c.) But we may likewise take them to signify a strong resolution, and intrepid and inflexible firmness, to perform what you have resolved. Jesus Christ shewed by his air, by his conduct and discourse, that notwithstanding the malice of his enemies, he was determined to go to Jerusalem. (Calmet)
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[BIBLIOGRAPHY]
Faciem suam firmavit, ut iret in Jerusalem, Greek: to prosopon autou esterixe tou poreuesthai. ---
Facies ejus erat euntis in Jerusalem, Greek: to prosopon autou en poreuomenon.
Haydock: Luk 9:52 - Messengers Messengers, &c. St. Jerome believes that Christ sent true angels before him to announce his coming. The Greek word aggelos, generally signifies ...
Messengers, &c. St. Jerome believes that Christ sent true angels before him to announce his coming. The Greek word aggelos, generally signifies an angel; but it likewise means a messenger. Most interpreters believe he sent James and John, to prepare what was necessary for provisions and lodging. This precaution was necessary, as he was always followed by great crowds. The history, from verse 51 to the end of the chapter, is mentioned by none of the evangelists, except St. Luke. (Calmet)
Haydock: Luk 9:54 - Wilt thou that we command fire Wilt thou that we command fire, &c. In the Greek is added as Elias did. These words might be first in the margin, and thence by transcribers take...
Wilt thou that we command fire, &c. In the Greek is added as Elias did. These words might be first in the margin, and thence by transcribers taken into the text. The two apostles, called the sons of thunder, knew their Master was greater than Elias; and therefore they are for calling for fire from heaven, as he had done. (Witham) ---
It was probably this trait in the life of James and John, which gained t hem the name of boanerges, the sons of thunder. Their too great zeal for the glory of Jesus Christ, and the spirit of revenge, of which they were not yet healed, caused them to make this petition; which seemed in some manner justified by the example of Elias, 4th book of Kings, chap. i. 10. Many editions have the addition of these words, as Elias did. (Calmet)
Haydock: Luk 9:55 - You know not of what spirit you are You know not of what spirit you are, i.e. that my Spirit, which you ought to follow, is the Spirit of mercy, mildness, and patience. (Witham)
You know not of what spirit you are, i.e. that my Spirit, which you ought to follow, is the Spirit of mercy, mildness, and patience. (Witham)
Haydock: Luk 9:56 - But to save But to save souls. It might be translated, to save men's lives; [4] but is seems better here to stick to the letter, especially since in most Greek...
But to save souls. It might be translated, to save men's lives; [4] but is seems better here to stick to the letter, especially since in most Greek copies we read, the souls of men. (Witham)
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[BIBLIOGRAPHY]
Animas in most Greek copies, Greek: psuchas anthropon.
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Haydock: Luk 9:57 - Follow thee Follow thee, &c. Although the Sovereign Lord of all is most munificent, yet he does not lavish his gifts on all without distinction, but bestows the...
Follow thee, &c. Although the Sovereign Lord of all is most munificent, yet he does not lavish his gifts on all without distinction, but bestows them on the worthy only. When, therefore, this man offered to follow Christ, he answers him by telling him, that all who follow him, must daily take up their cross, and renounce the conveniences of this life. Thus he mentions what was reprehensible in his person. There appears likewise great presumption in his conduct, as he did not petition to be admitted, as other Jews did, but seems to claim the honour of the apostleship; an honour which none must assume, but such as are called by God. (Hebrews v.) (St. Cyril in St. Thomas Aquinas)
Haydock: Luk 9:60 - Bury their dead Bury their dead, &c. Though this was an act of religion, yet it was not permitted him; that we may learn to prefer always the concerns of God to all...
Bury their dead, &c. Though this was an act of religion, yet it was not permitted him; that we may learn to prefer always the concerns of God to all human considerations. (St. Ambrose) ---
However necessary this might appear, however easy, however short the time which it would take up, might be, it is not permitted him. Not the least delay can be allowed, although a thousand impediments stand in the way; for spiritual things must be preferred to things even the most necessary. (St. John Chrysostom, hom. xxviii. on S. Matt.)
Haydock: Luk 9:62 - Putting his hand to the plough Putting his hand to the plough. A proverb and metaphor, to signify that nothing must hinder a man from God's service. (Witham) ---
Christ seems her...
Putting his hand to the plough. A proverb and metaphor, to signify that nothing must hinder a man from God's service. (Witham) ---
Christ seems here to allude to the call of Eliseus by Elias. The former was at the plough, and the latter called him. Immediately Eliseus quits his plough, runs with Elias's permission to bid adieu to his father and mother, sacrifices two of his oxen, roasts them with the wood of the plough, and joins the company of the prophets. Jesus Christ wishes that all who follow him, should in like manner think of nothing else. (Calmet)
Gill -> Luk 9:1; Luk 9:2; Luk 9:3; Luk 9:4; Luk 9:5; Luk 9:6; Luk 9:7; Luk 9:8; Luk 9:9; Luk 9:10; Luk 9:11; Luk 9:12; Luk 9:13; Luk 9:14; Luk 9:15; Luk 9:16; Luk 9:17; Luk 9:18; Luk 9:19; Luk 9:20; Luk 9:21; Luk 9:22; Luk 9:23; Luk 9:24; Luk 9:25; Luk 9:26; Luk 9:27; Luk 9:28; Luk 9:29; Luk 9:30; Luk 9:31; Luk 9:32; Luk 9:33; Luk 9:34; Luk 9:35; Luk 9:36; Luk 9:37; Luk 9:38; Luk 9:39; Luk 9:40; Luk 9:41; Luk 9:42; Luk 9:43; Luk 9:44; Luk 9:45; Luk 9:46; Luk 9:47; Luk 9:48; Luk 9:49; Luk 9:50; Luk 9:51; Luk 9:52; Luk 9:53; Luk 9:54; Luk 9:55; Luk 9:56; Luk 9:57; Luk 9:58; Luk 9:59; Luk 9:60; Luk 9:61; Luk 9:62
Gill: Luk 9:1 - Then he called his twelve disciples together // And gave them power and authority over all devils // and to cure diseases Then he called his twelve disciples together,.... The Persic version reads, "all his twelve disciples", the other nine, besides the three that were wi...
Then he called his twelve disciples together,.... The Persic version reads, "all his twelve disciples", the other nine, besides the three that were with him, when he raised Jairus's daughter, recorded in the foregoing chapter; the Vulgate Latin, Arabic, and Ethiopic versions read, "the twelve apostles", for so Christ had named his disciples; See Gill on Mat 6:13. The Syriac version only reads, "his own twelve"; and this is agreeably to Luke's way of speaking; see Luk 8:1.
And gave them power and authority over all devils; that is, all kinds of devils, particularly to cast them out of the bodies of men, possessed by them:
and to cure diseases; of all sorts.
Gill: Luk 9:2 - And he sent them to preach the kingdom of God // and to heal the sick And he sent them to preach the kingdom of God,.... The Gospel, which gives an account of the kingdom of the Messiah; of his kingly office and power; o...
And he sent them to preach the kingdom of God,.... The Gospel, which gives an account of the kingdom of the Messiah; of his kingly office and power; of his church, which is his kingdom, and of the government of it, by the ministration of the word, and the administration of ordinances; of the kingdom of grace in the hearts of Christ's subjects, and the nature of it; and of the kingdom of glory, and what is the saints' meetness for it, and right unto it:
and to heal the sick; of every disease of body, and thereby confirm their mission and commission from Christ, to preach the Gospel; and recommend it to men.
Gill: Luk 9:3 - And he said unto them, take nothing for your journey // neither staves // nor scrip // Neither bread, neither money // neither have two coats apiece And he said unto them, take nothing for your journey,.... Throughout the towns and cities of Judea, where they were sent to preach the Gospel:
neit...
And he said unto them, take nothing for your journey,.... Throughout the towns and cities of Judea, where they were sent to preach the Gospel:
neither staves, The Vulgate Latin, and all the Oriental versions, read in the singular number, "neither staff, rod, or club"; and so it was in one of Beza's ancient copies, but in all the rest in the plural, as in Matthew; which last must be the true reading, since one staff was allowed, according as in Mar 6:8 though more than one were forbidden:
nor scrip; or bag to put provision in; See Gill on Mat 10:10.
Neither bread, neither money; gold, silver, or brass, to buy bread with; because they were to have it, wherever they came, given them, as their due, and the reward of their labour;
neither have two coats apiece; the word "apiece" is left out in one copy, nor is it expressed in the Vulgate Latin and the eastern versions, which read as in Mat 10:10 though the word does aptly and clearly express the sense of the prohibition, which was not that they should not have two coats among them, but not two apiece; or each man should not have two, or have change of raiment; See Gill on Mat 10:10
Gill: Luk 9:4 - And whatsoever house ye enter into // there abide // and thence depart And whatsoever house ye enter into,.... In any town, or city, they should come to in their journey through Judea, and should enter into for the sake o...
And whatsoever house ye enter into,.... In any town, or city, they should come to in their journey through Judea, and should enter into for the sake of lodging, during their stay:
there abide; do not shift quarters, or move from house to house:
and thence depart; the house you come into first, go out of last, when ye leave the town or city. The Vulgate Latin and Persic versions read, and thence do not depart: and so Beza says it is read in a certain copy, but then the sense is the same, as the Ethiopic version renders it, "do not go out from thence, until ye depart"; that is, do not leave the house, till you depart out of the town or city; agreeably to which is the Arabic version, "remain in it until the time of your going out"; See Gill on Mat 10:11.
Gill: Luk 9:5 - And whosoever will not receive you // when ye go out of the city // shake off the very dust from your feet, for a testimony against them And whosoever will not receive you,.... Unto their houses:
when ye go out of the city; where lodging and entertainment are refused you;
shake of...
Gill: Luk 9:6 - And they departed // and went through the towns // preaching the Gospel And they departed,.... That is, the apostles, as the Syriac and Persic versions express it: they went from Christ, and the place where he was, from Ca...
And they departed,.... That is, the apostles, as the Syriac and Persic versions express it: they went from Christ, and the place where he was, from Capernaum, at least from some place in Galilee:
and went through the towns; the Syriac, Persic, and Ethiopic versions add, "and cities"; that is, of Judea, as well as Galilee, even the whole land of Israel:
preaching the Gospel; which explains what is meant by the kingdom of God, Luk 9:2 and healing everywhere; all sorts of bodily diseases, wherever they came.
Gill: Luk 9:7 - Now Herod the tetrarch // heard of all that was done by him // and he was perplexed // because that it was said of some that John was risen from the dead Now Herod the tetrarch,.... Of Galilee, and who is called a king in Mar 6:14 as he is here in the Ethiopic version:
heard of all that was done by h...
Now Herod the tetrarch,.... Of Galilee, and who is called a king in Mar 6:14 as he is here in the Ethiopic version:
heard of all that was done by him; of all the miracles that were wrought by Christ, and his apostles; the fame of which were the more spread through the mission of the apostles, and the journey they took through all the towns and cities of Galilee, which were in Herod's jurisdiction; by which means he, and his court, came to the knowledge of them, the whole country, ringing with the account of the same:
and he was perplexed; anxious, and distressed, not knowing well what to think of Christ, and the different sentiments of men about him: be was afraid lest he should be John the Baptist risen from the dead, whom he had beheaded: he hesitated about it at first, though he afterwards was fully persuaded, in his own mind, that it was he, as some affirmed; and this gave him great uneasiness, and filled him with distress and horror:
because that it was said of some that John was risen from the dead; and he began to fear it was true, though willing to disbelieve it, at least to make a question of it, especially in public; though in private, to his own family and servants, he was free to tell his mind.
Gill: Luk 9:8 - And of some, that Elias had appeared // and of others, that one of the old prophets was risen again; And of some, that Elias had appeared,.... Who had been translated, body and soul, to heaven, and whom the Jews expected a little before the coming of ...
And of some, that Elias had appeared,.... Who had been translated, body and soul, to heaven, and whom the Jews expected a little before the coming of the Messiah:
and of others, that one of the old prophets was risen again; that is, one of the former prophets. It is well known, that the Jews distinguish the prophets into the former and latter; the books of the prophets of the Old Testament are so distinguished; the writings of the former prophets are those of Joshua, Judges, 1 and 2 of Samuel, and the first and second of Kings: the latter prophets are Isaiah, Jeremiah, Ezekiel, which are the greater prophets, and the twelve lesser ones: and in the Talmud q it is asked,
"who are
So that by one of the old prophets, may be meant one of those that were before the times of Elias, as Samuel or David.
Gill: Luk 9:9 - And Herod said, John have I beheaded // but who is this of whom I hear such things // and he desired to see him And Herod said, John have I beheaded,.... That is, he had ordered him to be beheaded, and which was accordingly done by the executioner; of which he h...
And Herod said, John have I beheaded,.... That is, he had ordered him to be beheaded, and which was accordingly done by the executioner; of which he had full proof, since the head was brought him in a charger, and which he delivered to the daughter of Herodias:
but who is this of whom I hear such things? such, wonderful things, such amazing miracles, as were done by Christ: he seems to have reasoned after this manner with himself, surely this cannot be John, for I have beheaded him! and yet who should it be? and whereas some affirmed, that it was John that was risen from the dead, he began to fear that it was he;
and he desired to see him: that he might be satisfied whether it was he or not; for he had had personal knowledge of John, and converse with him, and therefore, upon sight of him, could tell whether it was he that was risen from the dead, or not; but we do not find Herod had a sight of Christ, until he was sent by Pilate to him at Jerusalem; see Luk 23:7.
Gill: Luk 9:10 - And the apostles, when they were returned // told him all they had done // and he took them and went aside privately // into a desert place belonging to the city called Bethsaida And the apostles, when they were returned,.... From the several parts of the land where they had been sent, and had been preaching and working miracle...
And the apostles, when they were returned,.... From the several parts of the land where they had been sent, and had been preaching and working miracles, having gone through their circuit, and finished the service they were sent to do:
told him all they had done; what doctrines they had taught, how they had been received, and what success they met with, what miracles they had wrought, how they had dispossessed devils, and healed all sorts of diseases:
and he took them and went aside privately; by ship, over some part of the sea of Galilee; See Gill on Mar 6:32.
into a desert place belonging to the city called Bethsaida; the city of Andrew and Peter, Joh 1:44, and which, as Josephus r says, was by the lake of Gennesaret, and by Philip called Julias; and this desert place was the desert of Bethsaida, a lonely, wild, uncultivated, and desolate place, not far from it. Hither Christ went with his disciples, that they might be retired and alone, and have some refreshment and rest from their labours, and where they might privately converse together; and he give them some fresh instructions, and directions, and comfort.
Gill: Luk 9:11 - And the people, when they knew it // followed him // and he received them // and he spake unto them of the kingdom of God // and healed them that had need of healing And the people, when they knew it,.... Having heard of his departure from others, and seeing him go off themselves:
followed him; not by ship, but ...
And the people, when they knew it,.... Having heard of his departure from others, and seeing him go off themselves:
followed him; not by ship, but on foot, going over the bridge at Chainmath of Gadara, and got thither before Christ and his disciples did:
and he received them; very kindly, and in a very affectionate manner, and with great respect, though they had prevented the private interview between him and his apostles;
and he spake unto them of the kingdom of God; of the Gospel dispensation, now setting up, and of the doctrines and ordinances of it, of the governing principle of grace in the hearts of his people, and of the glory of the world to come:
and healed them that had need of healing; for their bodies; as well as preached the doctrines of grace for the good of their souls; he both taught doctrine and wrought miracles.
Gill: Luk 9:12 - When the day began to wear away // then came the twelve; // said unto him, send the multitude away, that they may go into the towns and country round about // and lodge, and get victuals // for we are here in a desert place When the day began to wear away,.... Or "to decline", as the Vulgate Latin and Arabic versions; or "to incline", as the Syriac; that is, as the Ethiop...
When the day began to wear away,.... Or "to decline", as the Vulgate Latin and Arabic versions; or "to incline", as the Syriac; that is, as the Ethiopic version renders it, "when the sun was declining" towards the "horizon" and was almost set; or "when the evening time was come", as the Persic version:
then came the twelve; that is, "the disciples", as the Persic version; or "his disciples", as the Syriac: and
said unto him, send the multitude away, that they may go into the towns and country round about; the place where they were, round about the city of Bethsaida, the several adjacent houses in the fields, villages, towns, and cities:
and lodge, and get victuals; where they might have lodging for that night, it being too far for them to reach their habitations that evening; and also that they might provide themselves with proper and sufficient food, which was not to be had in the place where they were:
for we are here in a desert place; which afforded no conveniency for lodging, nor any supply of food.
Gill: Luk 9:13 - And he said to them, give ye them to eat // and they said, we have no more than five loaves and two fishes // except we should go and buy meat for all this people And he said to them, give ye them to eat,.... Signifying, that it was not his will to dismiss people, and send them scattering abroad into the adjacen...
And he said to them, give ye them to eat,.... Signifying, that it was not his will to dismiss people, and send them scattering abroad into the adjacent cities, towns, or houses; and that there was no need of it, but that his will was, that they should be supplied with provisions out of their stock:
and they said, we have no more than five loaves and two fishes; and these loaves were barley loaves, and the fishes small, Joh 6:9
except we should go and buy meat for all this people; which would at least cost them two hundred pence; and which they represent as impossible to be done, either through want of so much money, or the scarcity of provision in those parts; where, had they money, it would be difficult, at least to get such a quantity of provisions at once, which so great a number of persons required.
Gill: Luk 9:14 - For they were about five thousand men // and he said to his disciples, make them to sit down by fifties in a company For they were about five thousand men,.... Beside women and children, Mat 14:21,
and he said to his disciples, make them to sit down by fifties in ...
For they were about five thousand men,.... Beside women and children, Mat 14:21,
and he said to his disciples, make them to sit down by fifties in a company; and by hundreds also; some companies had a hundred apiece in them, and others fifty; and which was done partly, for the more easy numbering of them, and partly and chiefly for the more convenient distribution of food to them; See Gill on Mar 6:39. See Gill on Mar 6:40.
Gill: Luk 9:15 - And they did so, and made them all sit down. And they did so, and made them all sit down. The disciples did not dispute the case any longer with Christ, but obeyed his orders, and ranged the mult...
And they did so, and made them all sit down. The disciples did not dispute the case any longer with Christ, but obeyed his orders, and ranged the multitude in companies, a hundred in one, and fifty in another; and ordered them to sit down in their distinct companies and ranks upon the green grass. The Arabic and Ethiopic versions read, "and they all sat down"; and so it is read in some copies of the Vulgate Latin version.
Gill: Luk 9:16 - Then he took the five loaves and the two fishes // and looking up to heaven // he blessed them // and brake; // and gave to the disciples to set before the multitude Then he took the five loaves and the two fishes,.... Into his hands, being brought him by the disciples from the lad that had them:
and looking up ...
Then he took the five loaves and the two fishes,.... Into his hands, being brought him by the disciples from the lad that had them:
and looking up to heaven: to his Father there, from whom all the mercies and blessings of life come;
he blessed them; either asked, or commanded a blessing on them, that they might multiply and increase, that there might be a sufficiency for all the people, and that, they might be nourishing to them. Beza observes, that in his most ancient copy, it is read, "he blessed upon them"; which perfectly agrees with the Jewish way of speaking,
and brake; the loaves, and divided the fishes into parts:
and gave to the disciples to set before the multitude; as they sat in ranks, and in their distinct companies.
Gill: Luk 9:17 - And they did eat, and were all filled // and there was taken up of fragments that remained to them, twelve baskets And they did eat, and were all filled,.... Every one had a part, and enough:
and there was taken up of fragments that remained to them, twelve bask...
And they did eat, and were all filled,.... Every one had a part, and enough:
and there was taken up of fragments that remained to them, twelve baskets; See Gill on Mat 14:20.
Gill: Luk 9:18 - And it came to pass, as he was alone praying // his disciples were with him // and he asked them // saying, Whom say the people that I am And it came to pass, as he was alone praying,.... To his God and Father, for himself as man, and mediator; for the success of his Gospel, and the incr...
And it came to pass, as he was alone praying,.... To his God and Father, for himself as man, and mediator; for the success of his Gospel, and the increase of his interest; and for his disciples, that they might have a clearer revelation of him; and which they had, as appears in their after confession of him by Peter, as the mouth of them all. The place where he now retired for private devotion, was somewhere in the coasts of Caesarea Philippi; for he was now gone from the desert of Bethsaida, as appears from Mat 16:13 and when he is said to be alone, the meaning is, that he was retired from the multitude, but not from his disciples; for it follows,
his disciples were with him, in this solitary place:
and he asked them, being with them alone;
saying, Whom say the people that I am? what are the sentiments of the common people, or of the people in general concerning me? The Alexandrian copy, and the Arabic version read, "men", as in Mat 16:13. See Gill on Mat 16:13.
Gill: Luk 9:19 - They answering said, John the Baptist // but some say Elias // and others say: that one of the old prophets is risen again They answering said, John the Baptist,.... This was the opinion of some who thought that he was risen from the dead, as in Luk 9:7.
but some say El...
They answering said, John the Baptist,.... This was the opinion of some who thought that he was risen from the dead, as in Luk 9:7.
but some say Elias; the prophet, and the Tishbite; who according to the Jewish notion, was to be the forerunner of the Messiah, so in Luk 7:8.
and others say: that one of the old prophets is risen again; thus were they divided in their sentiments about him. See Gill on Luk 9:8
Gill: Luk 9:20 - He said unto them, but whom say ye that I am // Peter answering // said, the Christ of God He said unto them, but whom say ye that I am?.... Which was the main thing he had in view in this private conference; and in order to introduce which,...
He said unto them, but whom say ye that I am?.... Which was the main thing he had in view in this private conference; and in order to introduce which, he puts the former question:
Peter answering: in the name of the rest of the disciples, they assenting to it:
said, the Christ of God; The Persic version reads, "Christ God"; the Messiah, who is the Son of God, and God over all, blessed for ever. The Cambridge copy of Beza's reads, "the Christ, the Son of God". See Gill on Luk 2:26.
Gill: Luk 9:21 - And he strictly charged them, and commanded them // to tell no man that thing And he strictly charged them, and commanded them,.... Though he highly approved of this their confession, and pronounced Peter blessed upon it; and si...
And he strictly charged them, and commanded them,.... Though he highly approved of this their confession, and pronounced Peter blessed upon it; and signified that it was a discovery which flesh and blood could not make, but what was made to him his Father: yet he gave them a strict charge, and laid his commands on them,
to tell no man that thing; that he was the Messiah, and the eternal Son of God, and the true God, as well as the son of man, and really man: the reasons for this: See Gill on Mat 16:20.
Gill: Luk 9:22 - Saying, the son of man must suffer many things // and be rejected of the elders, and chief priests, and Scribes // and be slain // and be raised the third day Saying, the son of man must suffer many things,.... In his person and character, in his soul and body, at the hands of God, and of men, and devils:
...
Saying, the son of man must suffer many things,.... In his person and character, in his soul and body, at the hands of God, and of men, and devils:
and be rejected of the elders, and chief priests, and Scribes; who made up the grand sanhedrim of the nation: by these he was to be, and was rejected as the Messiah; and when put up with another which should be released, that other should be preferred, and he rejected; and which was done at the instigation of these men, who were the builders; of whom it was foretold that they should reject the head stone of the corner, Psa 118:22
and be slain; or put to death, with the death of the cross:
and be raised the third day; according to the types and prophecies of the Old Testament. This he added for the comfort of his disciples.
Gill: Luk 9:23 - And he said to them all // any man will come after me, let him deny himself, and take up his cross daily, and follow me; And he said to them all,.... Not only to all the disciples, but "to the multitude", as the Arabic version renders it, who were now called unto him, wi...
And he said to them all,.... Not only to all the disciples, but "to the multitude", as the Arabic version renders it, who were now called unto him, with his disciples, as is clear from Mar 8:34,
any man will come after me, let him deny himself, and take up his cross daily, and follow me; the same is said here, as in Mat 16:24; see Gill on Mat 16:24, Mar 8:34, only here the word, "daily", is added; and which, though as Beza observes, is not in the Complutensian edition, nor in five ancient copies; yet is in others, and in the Vulgate Latin, and in all the Oriental versions; and to be retained, as having a very considerable emphasis in it; showing that afflictions, trials, and persecutions of one sort or another, are to be expected every day by the people of God, and to be continually submitted to, and borne with cheerfulness.
Gill: Luk 9:24 - For whosoever will save his life For whosoever will save his life,.... See Gill on Mat 16:25.
For whosoever will save his life,.... See Gill on Mat 16:25.
Gill: Luk 9:25 - For what is a man advantaged if he gain the whole world // and lose himself // or be cast away For what is a man advantaged if he gain the whole world,.... Or what profit will it be unto him? all the honours, riches, and enjoyments of it will be...
For what is a man advantaged if he gain the whole world,.... Or what profit will it be unto him? all the honours, riches, and enjoyments of it will be of no use and service to him if he himself is lost:
and lose himself; or his own soul; for he that loses his soul, which is his better and immortal part, loses himself:
or be cast away: finally, and eternally, or "suffer loss" of eternal happiness and glory; that is, perishes, and is destroyed with an everlasting destruction; See Gill on Mat 16:26.
Gill: Luk 9:26 - For whosoever shall be ashamed of me // and of my words // of him shall the son of man be ashamed when he shall come in his own glory // and in his Father's // and of the holy angels For whosoever shall be ashamed of me,.... Of my person and offices, of me, as the Messiah, Saviour, and Redeemer, of my grace, righteousness, blood, a...
For whosoever shall be ashamed of me,.... Of my person and offices, of me, as the Messiah, Saviour, and Redeemer, of my grace, righteousness, blood, and sacrifice:
and of my words; of the doctrines of the Gospel, one and another of them. In Mark, it is added, "in this adulterous and sinful generation"; having a peculiar respect to the people of the Jews, and the age in which Christ lived; but is true of any other people and age in which men live:
of him shall the son of man be ashamed when he shall come in his own glory; in the glory of his human nature, when his glorious body, as now, in heaven, shall be seen by all; and in the glory of his office, as mediator, and the judge of all the earth; and in the glory of his divine nature, which will appear in the resurrection of the dead, in the gathering of all nations before him, in separating one sort from another, and in passing and executing the definitive sentence on them; particularly the glory of his omnipotence and omniscience will be very conspicuous:
and in his Father's; which is the same with his own, as he is the Son of God, and the brightness of his glory; and which, as mediator, he has from him, and will be the object of the saints' vision to all eternity;
and of the holy angels; who shall attend him at his second coming, and be employed in various offices under him. The Syriac version renders, these last clauses as they are in Mat 16:27 in the glory of his Father, with his holy angels; See Gill on Mat 16:27. See Gill on Mar 8:38.
Gill: Luk 9:27 - But I tell you of a truth // there be some standing here, which shall not, taste of death till they see the kingdom of God But I tell you of a truth,.... And let it be received as such; you may assure yourselves of it, that not only at the last day, the son of man will com...
But I tell you of a truth,.... And let it be received as such; you may assure yourselves of it, that not only at the last day, the son of man will come in this glorious manner, and show his resentment to all such as have been ashamed of him; but, also
there be some standing here, which shall not, taste of death till they see the kingdom of God; the Gospel dispensation visibly taking place, both among Jews and Gentiles, upon the resurrection of Christ, and the pouring fourth of his Spirit; and when it should come in power both in the conversion of God's elect in great numbers, and in the destruction of the Jewish nation, for their rejection, of the Messiah: See Gill on Mat 16:28
Gill: Luk 9:28 - And it came to pass, about an eight days after those sayings // he took Peter, and John, and James // and went up into a mountain to pray And it came to pass, about an eight days after those sayings,.... About a week after he had declared the above things, at, or near to Caesarea Philipp...
And it came to pass, about an eight days after those sayings,.... About a week after he had declared the above things, at, or near to Caesarea Philippi. The other evangelists, Matthew and Mark, say it was six days after: the reason of this difference is, because Luke takes in the day in which he delivered these sayings, and that in which he was transfigured, and they only reckon the intermediate days:
he took Peter, and John, and James; the same that he admitted to be with him at the raising of Jairus's daughter, and in the garden afterwards:
and went up into a mountain to pray; to his God and Father, that his disciples might have a visible display of his glory, as an emblem and pledge of that in which he shall hereafter appear: it was usual with Christ to go up into a mountain to pray; Mat 14:23. See Gill on Mat 17:1.
Gill: Luk 9:29 - And as he prayed, the fashion of his countenance was altered // And his raiment was white and glistering And as he prayed, the fashion of his countenance was altered,.... It became exceeding bright and glorious, it shone like the sun, Mat 17:2 and hereby ...
And as he prayed, the fashion of his countenance was altered,.... It became exceeding bright and glorious, it shone like the sun, Mat 17:2 and hereby his prayer was answered; and thus, as Christ was heard and answered, whilst he was yet speaking, so are his people sometimes; and even their countenance is altered, when they are favoured with communion with God, and instead of a sad and dejected countenance, they have a cheerful one.
And his raiment was white and glistering; it was as white as the light, as snow, and whiter than any fuller on earth could whiten, as the other evangelists say, and so glistened exceedingly; See Gill on Mat 17:2. See Gill on Mar 9:3.
Gill: Luk 9:30 - And behold there talked with him two men // which were Moses and Elias And behold there talked with him two men,.... Of great note and fame:
which were Moses and Elias; the one the giver of the law from God to the peop...
And behold there talked with him two men,.... Of great note and fame:
which were Moses and Elias; the one the giver of the law from God to the people "of Israel", as well as the redeemer of them from Egyptian bondage, and who led them through the wilderness, to the borders of Canaan's land; and the other a prophet famous for his zeal for God, and his worship, and who was translated, soul and body, to heaven: these appeared and talked with Christ on the mount; and what they talked of is mentioned in the following verse; See Gill on Mat 17:3.
Gill: Luk 9:31 - Who appeared in glory // and spake of his decease, which he should accomplish at Jerusalem Who appeared in glory,.... In a very glorious manner, in most divine and beautiful forms to Christ, and to his disciples:
and spake of his decease,...
Who appeared in glory,.... In a very glorious manner, in most divine and beautiful forms to Christ, and to his disciples:
and spake of his decease, which he should accomplish at Jerusalem; the word, rendered "decease", is "Exodus", the name of the second book of Moses; so called from the departure of the children of Israel out of Egypt, it gives an account of; and which departure is expressed by this word, in Heb 11:22 and to which the allusion is here. Death is a departure out of this world, and goes by this name, 2Pe 1:15 and so here it signifies Christ's death, or exit, which he was to make at Jerusalem; and Moses and Elias talk with him about this; the nature, manner, use, and near approach of it; and to which they might encourage him, as man. The sufferings and death of Christ were what Moses and the prophets had foretold; and these two speak of the same things now; and which must serve to confirm what Christ a few, days ago had showed his disciples, that he must go to Jerusalem, and there suffer and die. Dr. Lightfoot thinks that the ascension of Christ to heaven is contained in the word "Exodus", which was his final departure out of this world, as well as his sufferings and death; and especially if there is any, allusion to the Israelites' departure out of Egypt, which was in victory and triumph; and the rather, because "the time of his receiving up", Luk 9:51 may be thought to refer to this; and so Moses and Elias conversed with him, not only about, his sufferings and death; but his ascension, and of which also the "Exodus", or going of Elias out of this world to heaven, which was by a translation and ascension, was a figure. Some render this word, "Expedition", and think it refers to the whole affair of the redemption of Christ's people by him, from the bondage of sin, Satan, and the law, by his sufferings and death; of which the deliverance of the people of Israel out of Egypt was a lively representation: an expedition which Moses was sent upon, and accomplished: but now the discourse turns upon an expedition of greater importance, which shortly was to be accomplished at Jerusalem, where Christ was to be arraigned, and condemned, and then suffer without the gates of it, in order to obtain eternal redemption for the whole Israel of God.
Gill: Luk 9:32 - But Peter, and they that were with him // were heavy with sleep // and when they were awake // they saw his glory But Peter, and they that were with him,.... The other two disciples, James and John;
were heavy with sleep; as they afterwards were in the garden, ...
But Peter, and they that were with him,.... The other two disciples, James and John;
were heavy with sleep; as they afterwards were in the garden, while Christ was praying, as he had been now; being weary with the labours of the day past, and it being now night, as is very probable, since that was an usual time Christ spent in prayer:
and when they were awake, The Syriac version reads, "scarcely awake"; they were so heavy with sleep, that it was with difficulty they were awaked out of it, even by the rays of light and glory that were about them. The Ethiopic version adds, "suddenly"; such a lustre darted from these glorious forms, especially from the body of Christ, as at once surprised them out of their sleep; and being thoroughly awake,
they saw his glory; the brightness of his countenance, and the whiteness of his raiment: and the two men that stood with him: Moses and Elias, and the glory in which they appeared.
Gill: Luk 9:33 - And it came to pass, as they departed from him // Peter said unto Jesus, master, it is good for us to be here, let us make three tabernacles, one for thee, and one for Moses, and one for Elias // not knowing what he said And it came to pass, as they departed from him,.... That is, as Moses and Elias departed from Christ; or "when they began to depart", as the Syriac ve...
And it came to pass, as they departed from him,.... That is, as Moses and Elias departed from Christ; or "when they began to depart", as the Syriac version renders it; or "would depart", as the Arabic and Persic versions; seemed desirous of going, or made some signal or other by which the disciples perceived they were about to go; for, as yet, they were not gone;
Peter said unto Jesus, master, it is good for us to be here, let us make three tabernacles, one for thee, and one for Moses, and one for Elias; See Gill on Mat 17:4.
not knowing what he said, nor "what to say", as Mark observes, being in a surprise, and not in a situation to consider and weigh things well, whether what he said was right and proper, or not; See Gill on Mat 17:4
Gill: Luk 9:34 - While he thus spake there came a cloud // and they feared as they entered into the cloud While he thus spake there came a cloud,.... While Peter was making the above request, before an answer was returned, a cloud appeared, a very uncommon...
While he thus spake there came a cloud,.... While Peter was making the above request, before an answer was returned, a cloud appeared, a very uncommon one, as a symbol of the divine presence: "and overshadowed them"; Jesus, Moses, Elias, and the disciples:
and they feared as they entered into the cloud; either as they themselves entered into it, that coming gradually over them, because of the glory of it, and the solemnity that attended it; or as Moses and Elias entered into it; and so the Syriac and Persic versions read, "they feared when they saw Moses and Elias enter into the cloud"; which took them out of their sight: just as the cloud received Jesus out of the sight of his disciples, when he ascended to heaven, Act 1:9.
Gill: Luk 9:35 - And there came, a voice out of the cloud And there came, a voice out of the cloud,.... See Gill on Mat 17:5.
And there came, a voice out of the cloud,.... See Gill on Mat 17:5.
Gill: Luk 9:36 - And when, the voice was past // And they kept it close // And told no man in those days any of those things which they had seen And when, the voice was past,.... The above words were delivered, and it was heard no more: Jesus was found alone; by his disciples; Moses and Elias b...
And when, the voice was past,.... The above words were delivered, and it was heard no more: Jesus was found alone; by his disciples; Moses and Elias being gone, and he in the same form in which he was before his transfiguration.
And they kept it close; as Christ strictly charged them, when coming down from the mount with them; Mat 17:9.
And told no man in those days any of those things which they had seen; no, not any of their fellow disciples, until that Christ was risen from the dead.
Gill: Luk 9:37 - And it came to pass, that on the next day // when they were come down from the hill // much people met him And it came to pass, that on the next day,.... For Jesus and his disciples staid all night on the mountain:
when they were come down from the hill;...
And it came to pass, that on the next day,.... For Jesus and his disciples staid all night on the mountain:
when they were come down from the hill; to the bottom of it:
much people met him. The Vulgate Latin, Syriac, and Persic versions read, "met them".
Gill: Luk 9:38 - And behold, a man of the company // cried out // saying, Master // I beseech thee // look upon my son // for he is mine only child And behold, a man of the company,.... One that was in the company, and among the multitude, that met him:
cried out; with great vehemence and earne...
And behold, a man of the company,.... One that was in the company, and among the multitude, that met him:
cried out; with great vehemence and earnestness:
saying, Master; doctor, or "Rabbi":
I beseech thee: most humbly, for he was now on his knees:
look upon my son: with pity and compassion, and help him:
for he is mine only child; wherefore he was dear unto him, and he was greatly concerned for him, and earnestly desirous of his being restored to health; and this he mentions, to move the compassion of Christ.
Gill: Luk 9:39 - And, lo, a spirit taketh him // and he suddenly crieth out // and it teareth him, that he foameth again // And bruising him // hardly departeth from him And, lo, a spirit taketh him,.... An evil spirit, the devil, as in Luk 9:42 seizes and possesses him at once,
and he suddenly crieth out; in a most...
And, lo, a spirit taketh him,.... An evil spirit, the devil, as in Luk 9:42 seizes and possesses him at once,
and he suddenly crieth out; in a most terrible manner, giving dreadful shrieks, as soon as he perceives that he is seized by the demon:
and it teareth him, that he foameth again; throws him into convulsions, so that he foams at the mouth: and so we read t of a son of a certain Jew, that
"a certain spirit passed before him and hurt him, convulsed his mouth, and his eyes, and his hands were convulsed, and he could not speak.''
And bruising him; by dashing him against the wall, or throwing him to the ground:
hardly departeth from him; is very loath to leave him, even after he has distressed, convulsed, and bruised him in this dreadful manner, such was his cruelty and malice; See Gill on Mat 17:15, Mar 9:18.
Gill: Luk 9:40 - And I besought thy disciples // to cast him out // and they could not And I besought thy disciples,.... The nine disciples that were left behind, whilst Christ, and the other three, were gone up to the mountain:
to ca...
And I besought thy disciples,.... The nine disciples that were left behind, whilst Christ, and the other three, were gone up to the mountain:
to cast him out; the devil out of his child:
and they could not; See Gill on Mat 17:16.
Gill: Luk 9:41 - And Jesus answering, said // O faithless and perverse generation, how long shall I be with you, and suffer you? bring thy son hither And Jesus answering, said,.... To the father of the child, and those that were with him; and with a particular view to the Scribes and Pharisees, who ...
And Jesus answering, said,.... To the father of the child, and those that were with him; and with a particular view to the Scribes and Pharisees, who had been insulting the disciples, and triumphing over them, because of their inability to cast out the evil spirit: for the words are not spoken to the disciples, as they might seem at first view to be, and as the Persic version renders them, "and Jesus turned his face to the disciples, and said"; but to the unbelieving Jews,
O faithless and perverse generation, how long shall I be with you, and suffer you? bring thy son hither; See Gill on Mat 17:17.
Gill: Luk 9:42 - And as he was yet a coming // the devil threw him down, and tare him // and Jesus rebuked the unclean spirit // and healed the child // and delivered him again to his father And as he was yet a coming,.... Whilst he was in the way bringing to Jesus, before he came to him:
the devil threw him down, and tare him; knowing ...
And as he was yet a coming,.... Whilst he was in the way bringing to Jesus, before he came to him:
the devil threw him down, and tare him; knowing who Jesus was, and that he was able to dispossess him: and having reason to believe he would, was resolved to do all the mischief he could, and give him all the pain add distress he was able, whilst he was in him; and therefore threw him to the ground, and convulsed him in a terrible manner at the same time:
and Jesus rebuked the unclean spirit; for his malice and cruelty, and ordered him to depart:
and healed the child; by dispossessing the spirit:
and delivered him again to his father; free from the possession, and in perfect health, and which must be very pleasing and acceptable to him.
Gill: Luk 9:43 - And they were all amazed at the mighty power of God // but while they wondered every one, at all things which Jesus did // he said unto his disciples And they were all amazed at the mighty power of God,.... Or at "the greatness", or "majesty of God"; which was displayed in this cure: for the great p...
And they were all amazed at the mighty power of God,.... Or at "the greatness", or "majesty of God"; which was displayed in this cure: for the great power of God was manifestly seen in it, to the astonishment of the disciples, who could not cure this child, and of the parent and friends of it, and of the whole multitude: and to the confusion of the Scribes and Pharisees:
but while they wondered every one, at all things which Jesus did; and were applauding him for them, and speaking in his praise on account of them:
he said unto his disciples; privately, when they were alone together, the following words, that he might not seem to be lifted up with the praise of men; and also to show their inconstancy, that those who, now admired him, would one day crucify him; and to take off the thoughts of the disciples from a temporal kingdom and glory, they were so much in expectation of, and which every miracle of Christ, and the applause he got thereby among men, strengthened them in.
Gill: Luk 9:44 - Let these sayings sink down into your ears // for the son of man shall be delivered into the hands of men Let these sayings sink down into your ears,.... The Vulgate Latin, Arabic, and Ethiopic versions read, "in your hearts": Christ's sense is, that they ...
Let these sayings sink down into your ears,.... The Vulgate Latin, Arabic, and Ethiopic versions read, "in your hearts": Christ's sense is, that they would, diligently attend to them, seriously consider them, and carefully lay them up in their memories; and what he refers to are not the words he had spoken, but what he was about to say; namely, as follow:
for the son of man shall be delivered into the hands of men; by whom he should be killed, though he should rise again the third day; See Gill on Mat 17:22, Mat 17:23
Gill: Luk 9:45 - But they understood not this saying // and it was hid from them, that they perceived it not // and they feared to ask him of that saying But they understood not this saying,.... What was meant by being betrayed into the hands of men, and by his being put to death; they knew not, how the...
But they understood not this saying,.... What was meant by being betrayed into the hands of men, and by his being put to death; they knew not, how these things could possibly be, for they could not by any means reconcile them with the notions they had of a temporal Redeemer, and victorious Messiah:
and it was hid from them, that they perceived it not; the true meaning of this saying was hid from their understanding, which was veiled with the above notion of the worldly grandeur of the Messiah, that they did not take it in;
and they feared to ask him of that saying, of the meaning of it; imagining that he had a secret mystical meaning in it, which they could not reach; lest he should reproach them with their dulness and stupidity; or should rebuke them with the like sharpness and severity he had reproved Peter not long ago, upon the same head.
Gill: Luk 9:46 - Then there arose a reasoning among them // Which of them should be greatest Then there arose a reasoning among them,.... The Vulgate Latin, Syriac, and Arabic versions read, "a thought entered into them"; suggested very likely...
Then there arose a reasoning among them,.... The Vulgate Latin, Syriac, and Arabic versions read, "a thought entered into them"; suggested very likely by Satan, which broke out into words, and issued in a warm dispute among them; and this was in the way, as they were travelling from Caesarea Philippi, to Capernaum; see Mar 9:33.
Which of them should be greatest; that is, "in the kingdom of heaven", as in Mat 18:1 in the kingdom of the Messiah, which they expected would be a temporal one: wherefore the dispute was not about degrees in glory, nor in grace; nor who should be the greatest apostle and preacher of the Gospel; but who should be prime minister to the king Messiah, when he should set up his monarchy in all its grandeur and glory.
Gill: Luk 9:47 - And Jesus perceiving the thought of their heart // he took a child and set him by him And Jesus perceiving the thought of their heart,.... Not by any words he had heard; for the dispute was on the road, as they came along behind him; bu...
And Jesus perceiving the thought of their heart,.... Not by any words he had heard; for the dispute was on the road, as they came along behind him; but as the omniscient God, who is the discerner of the thoughts and intents of the heart, he was privy to all their ambition, and the vanity of their minds, and to all their reasonings and debates: though he was before them, and out of the reach of hearing of them: and when he came to Capernaum, after having asked them what they disputed about by the way;
he took a child and set him by him. The Ethiopic version reads, "before them", the disciples; and Matthew and Mark say, "he set him in the midst of them"; all which were true, Jesus sitting in the midst of them; so, that the child he set by him, was in the middle of them and before them; See Gill on Mat 18:2.
Gill: Luk 9:48 - And said unto them, whosoever shalt receive this child // in my name // receiveth me // and whosoever shall receive me, receiveth him that sent me // For he that is least among you all // the same shall be great And said unto them, whosoever shalt receive this child,.... Or "one such little child", as in Mat 18:5 and so the Syriac version here, "a child like t...
And said unto them, whosoever shalt receive this child,.... Or "one such little child", as in Mat 18:5 and so the Syriac version here, "a child like to this"; and the Arabic version, "one like to this child"; not in age, but in meekness and humility; one that is not proud and haughty, ambitious of worldly honour, and envious at the superior state of others: whoever receives such an one into his house and heart, and the Gospel he preaches,
in my name; because he belongs to me, is sent by me, and represents me, and delivers my message:
receiveth me; represented by him, and will be so taken:
and whosoever shall receive me, receiveth him that sent me; See Gill on Mar 9:37.
For he that is least among you all; that is so, in his own opinion, and behaves as such in his conduct, who is lowly and meek, and humble; and so the Ethiopic version, rather interpreting than translating, renders it, "for he that makes himself humble, who is lesser than all"; who considers himself as the least of the apostles, and unworthy to be one, as did the Apostle Paul:
the same shall be great; shall be highly honoured with gifts, and made greatly useful, as the above mentioned apostle was: a saying like this, the Jews have u;
"every one,
that is, in the days of the Messiah: and again it is said by w them,
"worthy is he that makes himself little in this world, how great and high shall he be in that world!--whoever is little shall be great, and he that is great shall be little.''
Gill: Luk 9:49 - And John answered and said, Master // we saw one casting out devils in thy name, and we forbad him // Because he followeth not with us And John answered and said, Master,.... The Syriac and Persic versions read, "our Master":
we saw one casting out devils in thy name, and we forbad...
And John answered and said, Master,.... The Syriac and Persic versions read, "our Master":
we saw one casting out devils in thy name, and we forbad him; See Gill on Mar 9:38.
Because he followeth not with us; the Syriac, Persic, and Ethiopic versions read, "because he followeth not thee with us"; did not join in company with them, and follow Christ along with them, and as they did.
Gill: Luk 9:50 - And Jesus said unto him, forbid him not // for he that is not against us, is for us And Jesus said unto him, forbid him not,.... "Or forbid not" him, or any other so doing:
for he that is not against us, is for us: in two exemplars...
And Jesus said unto him, forbid him not,.... "Or forbid not" him, or any other so doing:
for he that is not against us, is for us: in two exemplars of Beza's it is read, "for he is not against you": the Vulgate Latin, and Syriac versions, instead of "us", in both clauses read "you", and so likewise the Persic and Ethiopic versions; See Gill on Mar 9:39, Mar 9:40.
Gill: Luk 9:51 - And it came to pass, when the time was come // that he should be received up // he steadfastly set his face to go to Jerusalem And it came to pass, when the time was come,.... Or "days were fulfilled", an usual Hebraism; when the period of time fixed for his being in Galilee w...
And it came to pass, when the time was come,.... Or "days were fulfilled", an usual Hebraism; when the period of time fixed for his being in Galilee was come to an end: when he had fulfilled his ministry, and finished all his sayings, and wrought all the miracles he was to work in those parts; when he was to quit this country, and go into Judea, and up to Jerusalem, signified in the next clause:
that he should be received up; or as all the Oriental versions rightly render the words, "when the time, or days of his ascension were fulfilled"; not of his ascension to heaven, as interpreters generally understand the passage, because the word is used of that, in Mar 16:19 Act 1:2 much less as others, of his being taken and lifted up from the earth upon the cross, and so signifies his crucifixion, and sufferings, and death; for of neither of these can it be said, that the time of them was come, or the days fulfilled, in which either of these should be: for if Christ was now going to the feast of tabernacles, as some think, it must be above half a year before his death, and still longer before his ascension to heaven: and if to the feast of dedication, it was above three months to his ascension: hence interpreters that go this way, are obliged to interpret it, that the time drew near, or was drawing on, or the days were almost fulfilled; whereas the expression is full and strong, that the time was come, and the days were fulfilled; and which was true in the sense hinted at, that now the time was up, that Jesus must leave the low lands of Galilee, having finished his work there; and go into the higher country of Judea, and so up to Jerusalem; for of his ascension from Galilee to Jerusalem are the words to be understood; See Gill on Mat 19:1.
See Gill on Mar 10:1 And it is observable that after this, he never went into Galilee any more; and this sense is confirmed by what follows:
he steadfastly set his face to go to Jerusalem; or "strengthened his face", as the Vulgate Latin and Ethiopic versions; set his face like a flint, as in Isa 1:7 denoting not impudence, as hardening of the face is used in Pro 21:29 but boldness, courage, constancy and firmness of mind: or "he prepared his face", as the Syriac; or "turned his face", as the Arabic, he looked that way, and set forward; or as the Persic version renders it, "he made a firm purpose", he resolved upon it, and was determined to go to Jerusalem, his time being up in Galilee; and though he knew what he was to meet with and endure; that he should bear the sins of his people, the curse of the law, and wrath of God; that he should have many enemies, men and devils to grapple with, and undergo a painful, shameful, and accursed death; yet none of these things moved him, he was resolutely bent on going thither, and accordingly prepared for his journey; See Gill on 2Ki 12:17.
Gill: Luk 9:52 - And sent messengers before his face // and they went // and entered into a village of the Samaritans // To make ready for him And sent messengers before his face,.... Who very likely were his two disciples, James and John, since they so highly resented the ill treatment their...
And sent messengers before his face,.... Who very likely were his two disciples, James and John, since they so highly resented the ill treatment their master met with from the Samaritans:
and they went; before him:
and entered into a village of the Samaritans; or "city", as the Vulgate Latin, Persic, and Ethiopic versions read, and so one of Stephens's copies; which lay in the way from Galilee to Judea, where the disciples had been forbid to enter, that is, in order to preach, Mat 10:5
To make ready for him; to prepare a lodging, and proper food for him and his disciples, as they passed on in their journey, for his intention was not to make any stay there.
Gill: Luk 9:53 - And they did not receive him // because his face was as though he would go to Jerusalem And they did not receive him,.... The Ethiopic version reads "them", the messengers; but it should rather seem that they did receive the messengers, a...
And they did not receive him,.... The Ethiopic version reads "them", the messengers; but it should rather seem that they did receive the messengers, and promised them lodging and entertainment; being glad that so great a person would honour them with his presence, hoping that miracles would be done by him, among them; and that he would stay with them, and show some approbation of them, and their worship; but when Christ came in person, with his disciples and the multitude, they would not admit him; the reason follows,
because his face was as though he would go to Jerusalem: by all circumstances, by his words and looks, and gestures; by all that they could see and hear, and learn from him, his determination was to make no stay with them, but proceed on to Jerusalem, after he had took a night's lodging with them, and had refreshed himself and company and therefore they would not receive him: it had been of a long time a controversy between the Jews and Samaritans, which was the right place of worship; whether at the temple at Jerusalem, or whether at their temple on Mount Gerizzim? Now if Christ would have interested himself in this contest, in favour of them, and would have staid with them, and worshipped where they did, they would have gladly received him; but they perceived he was going to Jerusalem, either to keep the feast of "tabernacles" there, or the feast of the dedication of the temple; and if the latter, it must be still more provoking to them, because it showed, that he preferred that temple to theirs: and however, it seems to be on this account that they would not admit him, because he favoured the temple worship at Jerusalem; otherwise his bare going thither, could not give the offence.
Gill: Luk 9:54 - 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 And when his disciples, James and John, saw this,.... The Persic version reads thus; when "James and John, and the disciples saw this"; that is, the o...
And when his disciples, James and John, saw this,.... The Persic version reads thus; when "James and John, and the disciples saw this"; that is, the other disciples besides them, so making all the disciples say what follows; whereas only those two are intended, who having been the messengers, were the more provoked at this indignity to their Lord and master:
they said, Lord, wilt thou that we command fire to come down from heaven, and consume them; being enraged at this conduct of the Samaritans towards, Christ, and burning with love to him, and zeal for his honour; being "Boanerges's", sons of thunder, they were for punishing of them in a most terrible manner, even with, fire from heaven; by which Sodom and Gomorrah, and the cities of the plain, were destroyed: this they doubted not of doing, knowing what miraculous power was conferred upon them; but did not think proper to attempt to exert it, until they had asked leave of Christ to do it:
even as Elias did; upon the two captains of fifties, with their fifties, as recorded in 2Ki 1:9 This clause was wanting in a certain copy of Beza's, and is not in the Vulgate Latin version; but is in other copies and versions, and by all means to be retained.
Gill: Luk 9:55 - But he turned and rebuked them // and said, ye know not what manner of spirit ye are of But he turned and rebuked them,.... He turned himself about to them, and looking upon them with a stern countenance, sharply reproved them for their i...
But he turned and rebuked them,.... He turned himself about to them, and looking upon them with a stern countenance, sharply reproved them for their intemperate zeal, their passion of wrath, and anger, and desire of revenge:
and said, ye know not what manner of spirit ye are of; or do not consider that this is not the true spirit of zeal, but of anger and revenge; and is not agreeable to the spirit of the meek and humble followers of Christ, or to the Spirit of God, and those gifts of his bestowed on them, nor to the spirit of the Gospel dispensation: so good men, for want of attention, may not know sometimes from what spirit they act; taking that for a good one, which is a very bad one; being covered with specious pretenses of love and zeal, and the examples of former saints; not observing the difference of persons; times, and things.
Gill: Luk 9:56 - For the son of man // is not come to destroy men's lives // but to save them // and they went to another village For the son of man,.... Meaning himself, in his state of humiliation:
is not come to destroy men's lives; the word "men's" is omitted in the Vulgat...
For the son of man,.... Meaning himself, in his state of humiliation:
is not come to destroy men's lives; the word "men's" is omitted in the Vulgate Latin, Syriac, and Persic versions: and both words, "men's lives", are left out in the Arabic version:
but to save them; as they might easily observe, by his casting out devils from the bodies of men, and healing all sorts of diseases: and therefore, though it was agreeably to the legal dispensation, and the times of Elijah, to punish offenders in such a manner, it was not agreeably to the Gospel dispensation, and to the ends of the Messiah's coming into the world: so far in this verse, and the latter part of the former verse, are left out in five ancient copies of Beza's, and in the Ethiopic version, but are in the rest of the Eastern versions, and in other copies, and are rightly retained:
and they went to another village; in Samaria, more civil and courteous, and less prejudiced, and where they got lodging and entertainment.
Gill: Luk 9:57 - And it came to pass, as they went in the way // a certain man said unto him // Lord, I will follow thee, wheresoever thou goest And it came to pass, as they went in the way,.... From one village of the Samaritans, to the other; though if this is the same history related in Mat ...
And it came to pass, as they went in the way,.... From one village of the Samaritans, to the other; though if this is the same history related in Mat 8:19 it was as Christ went from Capernaum to the sea side, in order to go to the other side of it; and must be inserted here, without regard to the order of time:
a certain man said unto him; if the same as in Matthew, he is there said to be a "Scribe";
Lord, I will follow thee, wheresoever thou goest. The Arabic and Ethiopic versions read these words by way of question, "Lord, shall I not follow thee wheresoever thou goest?" See Gill on Mat 8:19.
Gill: Luk 9:58 - And Jesus said unto him, foxes have holes And Jesus said unto him, foxes have holes,.... Both the words of this man to Christ, and Christ's answer to him, are exactly the same as in Matthew, w...
And Jesus said unto him, foxes have holes,.... Both the words of this man to Christ, and Christ's answer to him, are exactly the same as in Matthew, which makes it look as if it was the same history; though it is not improbable, that Christ might be accosted in the same manner by another person, at another time and place, and return a like answer to each; See Gill on Mat 8:20.
Gill: Luk 9:59 - And he said unto another, follow me // but he said, Lord, suffer me first to go and bury my father And he said unto another, follow me,.... According to Matthew, one of his disciples, who had attended him some time, and whom he now called to the min...
And he said unto another, follow me,.... According to Matthew, one of his disciples, who had attended him some time, and whom he now called to the ministerial work; See Gill on Mat 8:20. The Ethiopic version reads, "another said to him, shall I not follow thee?" but without any foundation: they are certainly the words of Christ, directed to another person, at the same time he met with the former:
but he said, Lord, suffer me first to go and bury my father; See Gill on Mat 8:21.
Gill: Luk 9:60 - Jesus said unto him, let the dead bury the dead // but go thou and preach the kingdom of God Jesus said unto him, let the dead bury the dead,.... See Gill on Mat 8:22.
but go thou and preach the kingdom of God; that the kingdom of heaven is...
Jesus said unto him, let the dead bury the dead,.... See Gill on Mat 8:22.
but go thou and preach the kingdom of God; that the kingdom of heaven is at hand, the Gospel dispensation is now ushering in, and the kingdom of the Messiah is setting up; go and publish the things concerning the kingdom of grace, which lies not in outward rites and ceremonies, but in righteousness and peace, and joy in the Holy Ghost; and declare the things relating to the kingdom of glory, and eternal life and happiness; assert, that unless a man is born again, and has a better righteousness than his own, he is neither fit for, nor has he a right unto everlasting bliss.
Gill: Luk 9:61 - And another also said // Lord, I will follow thee // but let me first go bid them farewell, which are at home at my house And another also said,.... "To him", as the Syriac and Arabic versions add, that is, to Christ; the Ethiopic version reads, "and a third said to him";...
And another also said,.... "To him", as the Syriac and Arabic versions add, that is, to Christ; the Ethiopic version reads, "and a third said to him"; for this is the third person mentioned in this relation of Luke's; only two are spoken of by Matthew, but a third is added here:
Lord, I will follow thee; he moves it himself, to be a disciple of his, and a preacher of his Gospel, only with this condition:
but let me first go bid them farewell, which are at home at my house: as Elisha desired Elijah, that he might go and kiss his father and his mother and then he promises he would follow him, 1Ki 19:20. The Syriac version adds, "and I will come"; and the Persic, "and give commands, and then, will I come": and the phrase not only signifies, that he desired to take leave of his friends, but to compose and set in order his family affairs, and dispose of his worldly effects among his domestics, relations, and friends, in the best manner he could; and then he should have leisure, and be at liberty to follow Christ, and attend his service.
Gill: Luk 9:62 - And Jesus said unto him // no man having put his hand to the plough // And looking back // is not fit for the kingdom of God And Jesus said unto him,.... The copulative "and", is left out in the Vulgate Latin, Syriac, Arabic, and Persic versions:
no man having put his han...
And Jesus said unto him,.... The copulative "and", is left out in the Vulgate Latin, Syriac, Arabic, and Persic versions:
no man having put his hand to the plough; or "ploughshare", as reads the Syriac version; or "plough handle", as the Persic; referring, as Beza thinks, to the business of Elisha, in 1Ki 19:19
And looking back; behind him; for the ploughman ought to look before him, on his plough, and the ground he is ploughing, or he is not fit to be a ploughman; nor will he make proper furrows, or do his work well; and so he that enters upon the ministerial work, and looks back, and engages himself in the affairs of the world, sets his heart on them, and spends his time in them,
is not fit for the kingdom of God: that is, to preach the kingdom of God, as in Luk 9:60. He cannot serve God and mammon, his own interest, and the interest of Christ; he cannot rightly perform the work of the ministry, whilst his thoughts and time are taken up in the affairs of the world.