Luke 9
DODDLuke 9:37-43
Parallels: Matthew 17
Christ, descending from the mountain on which the ured, drives out an evil spirit which had obstinated the attempts of his apostles. Mat. XVII. IX. 14—29. Luke IX. 37—43—.
LUKE IX. 37.
THUS did our Lord discourse with his three disciples after he had been transfigured in so glorious a manner in their presence: and it came to pass, that on the next day, when they came down from the mountain on which the night had been so delightfully spent, a great crowd of people met him. And, being come to the disciples, and particularly to the rest of the apostles, who, knowing their Master was on the hill, waited for him in the adjacent valley, he saw a great multitude around them, and, among the rest, some of the scribes and Pharisees, who were disputing with them, and endeavoured to take the opportunity of their Master’s absence to expose and distress them.
And immediately, as soon as he came near them, all the multitude seeing him, was struck into astonishment at those unusual rays of majesty and glory which yet remained on his countenance;¹ and, running to him, they saluted him with the greatest marks of respect and affection: yet the scribes and Pharisees, without
• Was struck into astonishment, &c.] It is strange that so few critics should have said any thing concerning the reason of the multitude’s being thus astonished. It could not be, as Dr. Clarke supposes, his coming down from the mountain the day after he went up; for they were gathered round it in expectation of his descent; and I do not remember that he ever continued more than one night in such a retirement. Nor is it easy to imagine the multitude were under any apprehension, after he had been no longer absent, that they never should be able to find him again. I therefore follow Dr. Whitby’s natural conjecture in his
paraphrase, which is agreeable to what we read of Moses, that the skin of his face shone when he came down from the mount. (Cempare Exod. xxxiv. 29, 30, and 2 Cor. iii. 7) One would indeed have expected that Luke, who has mentioned the lustre on Stephen’s countenance, when pleading his cause before the sanhedrim (Acts vi 15,) should have taken some notice of the fact here supposed: but it is observable. Mark tells the story before us far more circumstantially than either of the other evangelists; which, by the way, is another most convincing proof that his gospel was not (as Mr. Whiston supposes) an abridgment of Matthew.
possessed with a dumb spirit is brought to him.
regarding his return, continued their illnatured attack on his disciples.
And, taking notice of the warm dispute they were engaged in, he asked the scribes, What is the point you are debating, and what do you contend with them about?
And presently, upon his making this inquiry, behold, a [certain] man of the multitude came, and kneeling down to him, answered the question in effect; and, crying out with a loud and eager voice, said, O thou great Teacher and Master in our Israel, I have brought thee my poor afflicted son, who has for a long time been possessed with a dumb spirit; and the malicious demon has deprived him of the use of his hearing and speech: And in this moving case, O Lord, I beseech thee look upon my son, for he is mine only child, [and] yet, instead of being any comfort to me, is a most melancholy spectacle of horror; let me entreat thee therefore to have compassion on [him,] for he is lunatic, and grievously tormented with terrible fits, which frequently seize him, and sometimes endanger his life; for he often falleth into the fire, and often into the water. And behold, wherever [this] spirit seizes him, he has no strength or thought to take care of himself, but suddenly cries out in a violent manner; and it convulses him so, that he foams again at the mouth; and gnashes with his teeth in extremity of anguish; and thus he miserably pines, and withers away in the bloom of his age: and [it] is with great difficulty that the malignant demon departs from him for a little while, having bruised him to such a degree by violent distortions, that he is hardly able to use his limbs in the interval of these dreadful agitations. And I am persuaded there is some more than ordinary difficulty in the case; for I brought him to thy disciples, and spake to [them] concerning him, and entreated [them] in the most affectionate manner, to use
He is lunatic.] Grotius well observes that this word (which exactly answers the etymology of the original) might with great propriety be used, though there was something preternatural in the case; as
the evil spirit would undoubtedly take advantage of those disorders into which the brain and nerves of this unhappy child we thrown by the changes of the moon.
The disciples being unable to cure him, Jesus is
their utmost efforts to cast him out; and they could not accomplish it, nor heal him.
Then Jesus said in reply to him, O ye incredulous and perverse generation of men, how long shall I be with you before you will learn a becoming regard to me? How long shall I endure that infidelity which you are shewing on so many occasions? And thus did he mean at once to reprove the weakness of faith in the father, and in his disciples, as well as the obstinacy and perverseness of the Jewish teachers, who were triumphing in their present disappointment: and then, turning to the father of the child and his attendants, he said, Bring thy son hither to me, and you shall see what my power can effect.
And upon this they brought him that was possessed to Jesus, and presented the poor creature to him. And immediately, as soon as he saw him, while he was yet coming, the evil spirit in a rage wrought in him with such violence that he threw him down, and convulsed him; and he fell on the ground with great force, and there lay, and rolled from one side to the other, a spectacle of horror, foaming at the mouth, and sweating profusely, all nature was almost exhausted, and he seemed ready to die.
And, that the greatness of the cure might more plainly appear, while the unhappy youth lay thus before him, he asked his father, How long time is it that he hath been thus afflicted? And he said, Even from his childhood: And the evil spirit is so outrageous, and so malicious, that it frequently, as I said, has thrown him into the fire, and into the waters, when he has happened to be near them, as if he watched for opportunities to destroy him; so that I am sensible it is a most difficult, as well as dreadful case, but if thou canst do any thing in it, have compassion on us, and help us; for surely none ever needed thy pity more.
- From his childhood.] So the word on his approaching Christ, his faith might properly signifies; and, I think begin to fail. This was a very natural with Gonius, it is much more convenient manner of speaking, and yet strongly pathetic, and obliquely interesting the honour to render it thus; than from his infancy.
d If thou canst do any thing in it.] Perhaps, observing the fit grow more violent Raphela ex. Xen. p. 73.
o rebukes the emon, and expels him.
And Jesus said unto him, The question is not at all concerning my power, but concerning the strength of thy faith; for if thou canst firmly and cheerfully believe, the deliverance will surely be effected, as all things of this kind [are] possible to him that believeth.
And immediately the father of the child, touched to the very heart to think that his dear son might possibly lose the cure through the weakness of his own faith, cried out aloud, and said, with tears in his eyes and ardour in his countenance, Lord, I do from my heart believe that thy power is unlimited; yet such is my frailty, that when I look on this spectacle of misery, my faith is ready to fail me again: help me therefore against my unbelief, by mitigating the circumstances of the trial, or communicating suitable strength to my soul.
Then Jesus, seeing that the crowd ran together, and was continually increasing round them, rebuked the unclean spirit which had possessed the child, and said unto him, with an air of superior power and Divine authority, Thou dumb and deaf spirit, who hast so maliciously deprived this youth of his speech and hearing, I strictly charge and command thee immediately to come out of him, and presume to enter into him no more, nor farther to disquiet him as long as he lives.
And immediately, as soon as he had spoken these words, [the evil spirit,] having cried out with great earnestness, and thrown him into violent distortions, came out of him; and the poor youth had been so miserably handled, that he fell into a swoon, and seemed as one dead, so
⁶ If thou canst believe, &c.] As the construction in the original is something uncommon. To u δυνάσαι αἰκινωσι, I cannot forbear mentioning a singular conjecture which I lately had from the mouth of a very accurate critic, especially in biblical learning. He thinks, instead of To, it might be T₄, as some copies read it; and then taking αἰκινωσι to be the imperative mood, would render and paraphrase it with an interrogation after T₄; “What dost thou mean by saying if thou canst?” referring to u δυνάσαι in the verse before: “believe: all things are possible to him that believeth: see thou to the firmness of thy faith; and leave the rest o e.”
⁷ Help my unbelief, &c.] It seems an inconvenience inseparable from this method of paraphrasing, that sometimes (as in the present instance) some lively and strongly pointed sentences should lose something of their spirit by it; yet keeping the original thus distinct may in paremedy it; and, on the whole, many of these expressions are so full of meaning, that the general laws of interpretation require they should be unfolded. To observe the exact medium here is a felicit which I dare not say I have obtained, though I have laboured after it.
This kind comes not out but by prayer and
et. that many who were present, said, He is undoubtedly quite dead, and will revive no more. But Jesus, taking hold of him by the hand, lifted him up, and strengthened him, so that he arose and stood on his feet. And when [he] thus had perfectly restored and healed the child, he took and delivered him to his father, who received him with an inexpressible mixture of joy and amazement. And the child was well from that very hour, and these terrible symptoms returned upon him no more.
And they who beheld it were all astonished at the mighty power of God, by which this illustrious miracle had been wrought.
And when he had left the multitude, and was come into the house, where he then resided, his disciples, something mortified at the repulse they had met with in their late attempt, came to Jesus when he was alone, and asked him privately, Why could not we prevail so far as to cast out this demon, and expel him, since we have performed many cures which seemed equally difficult?
And Jesus said unto them, It was because of the remainder of your unbelief; for verily I say unto you, If you had but the least degree of faith in a lively exercise, though it comparatively was but as a grain of mustardseed, you might perform the greatest wonders, so as even to say to this mountain here in the neighbourhood, Remove from this place to that, and it should accordingly remove; and, in a word,
nothing will be impossible to you. But as to the case that was lately before us, he farther said unto them, This demon which possessed the child was one of a very obstinate kind, which cannot be expelled so readily as others; nor must you expect to have power over such spirits as these, to oblige them to go forth by any means, unless you do by frequent prayer and fasting intercede with God for his more abundant cooperation; and by such extraordi-
¶ Faith as a grain of mustardseed.] It is our Lord expresses it, one of the smallest every trifling to suppose that here is a among seeds. Thus the rabbies say the reference to the poignancy of mustardseed, globe of the earth is but as a grain of mustardseed when compared with the expanse as an emblem of a vigorous and lively faith. It is apparently a proverb to express any of the heavens. See Drusius, in loc. this is apparently a proverb to express any thing inconsiderably small, that being, as
Reflections on the necessity of a lively faith.
nary devotions endeavour to prepare your souls for his farther influences. h
IMPROVEMENT.
THE invidious opposition which these seribes and Pharisees made to our Lord, and the illnatured joy they expressed in what they imagined would disgrace his disciples, appears exceeding odious; and it shews us the fatal effects of ambition, pride, and avarice, when they possess the hearts of those who should be (as these by their office were) teachers of others. Such qualities render those in the number of the most dangerous enemies of mankind, who ought to be its most affectionate friends, and most useful benefactors. May the light of the gospel break in on their souls, and form them to a better temper!
The solicitous concern of this parent when he saw his child under such sad symptoms of disorder, may surely remind persons in that relation of the sentiments with which they should view those of their children, who are, in a spiritual sense, under the power of Satan: and of the importunity with which they should entreat that the hand of Christ may be stretched out for their rescue.
A lively exercise of faith is greatly to be desired in this and all other applications of this nature. But, alas! how often do we
h This kind cannot go forth by any means, unless by prayer and fasting.] An ingenious physician, mentioned by the learned Author of the Inquiry into Demoniacs, &c. p. 47, instead of u αριστεύω και νησίω, would read u αριστεύω νησίω, by constant fasting; and supposes it refers to the necessity of frequent and long continued abstinence, in order to the cure of such an opileptic distemper as the child in question had been subject to. But as the criticism is founded on mere conjecture, contrary to all the copies known in the world, so I cannot think it at all natural in itself, or pertinent to the occasion; for it seems not at all to our Lord’s purpose to speak of the natural methods of cure, in answer to the apostles demand why they could not miraculously perform it? Nor can any instance be produced to prove that the expression is proverbial for any thing very difficult. I could therefore see no reason to recede from the usual interpretation, which I have given in the paraphrase. As for the interpretation of Chrysostom and Theophylact, who suppose that your signifies at large this kind of beings, that is, demons, it seems very wrong; since
the apostles evidently did cast out many demons, whatever peculiar malignity there might be in this and others of his rank, which might make more intense devotion necessary to eject them. Sir Norton Knatchbull’s sense is extremely forced, who understands it as if it had been said, This sort [of miraculous faith] advances not but by prayer and fasting. Raphelius has abundantly shewn how inconclusive those authorities from Xenophon are by which he would justify so odd a version of εὐφάνι. (See Raphel. Annot. ex Xen. p. 44-45) And were the words considered as they stand in Mark, where there is nothing said of faith, it would be easy to perceive our Lord is speaking of a kind of demons which they were not able to cast out: and that some demons are more malignant than others is most manifest from Mat. xii. 45. But oftentimes an explication has been built upon the words of one evangelist, and many learned remarks have been made to establish it, which could not be applied without great violence to suit the parallel place in another, and presently has fallen to the ground upon comparing them together.
He passes privately through Galilee with his disciples.
find the remainders of a contrary principle! In how many instances does that passionate exclamation of the father in this story suit us? Lord, we believe, help thou our unbelief! How difficult is it, in the midst of so much guilt and weakness, of so much perplexity and unworthiness, to believe the promises of forgiveness and preservation, of grace and glory! Yet we may humbly hope that He, who by his grace has wrought the Divine principle in our souls, will maintain it there. Only let it be our concern to oppose those corruptions which would enervate and suppress it. Perhaps there are some of them which will not be driven but by prayer and fasting, by deep humiliation, and more than ordinary solemnity and intenseness of devotion. But surely they have little regard to the peace and security of their souls who can allot only a few hasty moments to them, when they have whole hours and days to bestow, not only on the labours, but even on the amusements of life.
Luke 9:51-56
Christ, travelling through Samaria, rebukes the intemperate zeal of James and John against those who refused to grant him entertainment; and heals ten lepers. Luke IX. 51—56; XVII. 12—19.
LUKE IX. 51.
IT was observed in the close of the former section, that our Lord was now on his journey from Galilee, near the feast of the dedication:ᵃ and it came to pass, that as the days were now
LUKE IX. 51.
ᵃ Near the feast of the dedication.] Taking it for granted that the following word, ἀγαλλήμαι, refers to Christ’s ascension (the reasons for which I shall give below), I think this the only place where this little story can properly come in. Most harmo-izers place it just before the feast of tabernacles (of which we had an account in the seventh and eighth chapters of John, from sect. xcviii. to cv.); and chiefly on their authority, without a critical examination, I had mentioned it in that connection in my Sermon against Persecution, p. 3. But I am now convinced that could not be the time; not only as it would increase the difficulty, by supposing Luke then to say that the time of his being received up was fulfilled, though it must have been above half a year before his death; but chiefly because that was not the last journey he made from Galilee to Jerusalem, and because (as we observed on John vii. 10, note, ᵇ p. 44) he made that journey with all possible secrecy; whereas here he had a train of attendants. No commentators (on our interpretation of ἀγα-
λλήμαι) have, for the obvious reason hinted above, thought of placing it higher; and lower I think it cannot be brought: for though I was once strongly inclined to take the words in their most literal sense, and to conclude this happened when Christ was going from Galilee to Jerusalem just before his ascension, after having manifested his resurrection by his appearance to the five hundred brethren, 1 Cor. xv. 6 (compare Mat. xxviii. 7, 16—18); I have been obliged to give up that hypothesis, considering that he never after his resurrection appeared so publicly as in this story (compare Acts i. 3, x. 40, 41), and that he had then no difficulties to expect at Jerusalem against which he should stedfastly set his face. And as for his journey to Jerusalem just before the passover at which he suffered, he went from Ephraim near the wilderness (John xi. 54), and passed through Jericho (Luke xix. 1), so that Samaria did not lie in his way. Nor is there, that I can find, any proof that he ever went back to Galilee, between the feast of dedication and his death; which I think suf-
erusalem the Samaritans would not receive him.
almost fulfilled in which he knew he should be received up to heaven again,ᵇ having dispatched the ministry which he was to discharge on earth; notwithstanding all the painful scenes through which he was yet to pass, his heart was so animated with a regard to his father’s honour and the salvation of men, and so cheered with the views of his own approaching exaltation and glory, that, in defiance of all his most inveterate enemies, he resolutely set his face to go up to Jerusalem, though he knew it was the last journey he should take from Galilee thither, and that tortures and death awaited him there. And, as his way lay through Samaria, being a stranger there, he sent messengers before his face, who in their progress entered into a village of the Samaritans to prepare entertainment for him; only desiring to take a lodging there, and to pay for their accommodation. But the Samaritans had such a national grudge against
ficiently accounts for the use of the phrase of the days or time being fulfilled, &c.
ᵇ As the days were fulfilled in which he should be received up: ἐν τὰ συμπληρώσθαι τὰς ἡμέρας τῆς ἀναληψίας αὐτοί. In all the reasonings of the former note I have taken it for granted that ἀναληψίας here signifies Christ’s being taken up to heaven: and this is so generally the signification of the word, that I wonder any learned men should have interpreted it in a different manner. Sir Isaac Newton, merely to suit with his hypothesis of preserving the order of Matthew unvaried, strangely supposes that this occurrence happened in the first year of Christ’s preaching (Newt. on the Prophecies, p. 153), and interprets the passage before us as if ἀναληψίς were the same with ἀναδοχῆ, a renewed entertainment; which would make it no exact date at all; but might indifferently be applied to any other feast. Heinsius confounds it with ὑψασις, and interprets it of his being lifted up on the cross; though it is certain the ideas of being lifted up to a state of suspension, and taken or received up, are extremely different. A learned friend, for whose judgment I have justly a great regard, observing that ληψίς sometimes signifies a seizure, ingeniously conjectures that ἀναληψίς may signify Christ’s being seized again; imagining it may refer to a
former seizure at Nazareth, Luke iv. 29; urging farther that ἀναληψίας signifies to take again, and referring (I think without sufficient evidence) to Acts xx. 13, 14, xxiii. 31, compared with ver. 10; and Eph. vi. 13, compared with ver. 11; in proof of it. But I beg leave, with all due deference, to observe, that συλληψία is the word which Luke uses for taking, in the sense this worthy person supposes, as denoting to seize (compare Acts i. 16, and Luke xxii. 54); in which he is supported by the authority of Aristotle, Euripides, and the best Greek Classics. And therefore since the word is plainly used with reference to Christ’s ascension, Mark xvi. 19; Acts i. 2, 11, 22; 1 Tim. iii. 16; as also to that of Elijah, 2 Kings ii. 10, 11, Septuag. and since in all the places referred to above it may be rendered by taking up (see Grotius on Mark xvi. 19), I scruple not at all, with the most ancient versions, and the generality of critics, to follow the usual interpretation which refers ἀναληψίς to Christ’s ascension; especially since no considerable difficulty would be removed by admitting any of the preceding different interpretations. That the word days signifies no more than time, and is sometimes used to express what passes in an instant, is very evident from 2 Kings, ii. 1, and Gen. xxv. 24, Septuag.
He rebukes the intemperate zeal of James and
the Jews, that they would not receive him, nor grant him the common rites of hospitality due to any stranger, because his face was directed towards Jerusalem; and they concluded, from the season of the year, that this visit was intended as a peculiar honour to the temple there.ᶜ
And when his disciples, James and John, who attended him,ᵈ saw it, they said, Lord, wilt thou that we speak for fire to come down from heaven to destroy them, as Elijah did with regard to his enemies (2 Kings i. 10, 12); for surely one word in such a case will do it, and the artillery of heaven will be much more ready to avenge such an affront offered to thee, who art so much superior to any of the prophets?
But [Jesus], turning short upon them, rebuked them with a becoming severity, and said, Ye know not what kind of spirit ye are of; you neither consider the genius of the gospel, so much more gentle than that of the law, nor do you sufficiently know your own hearts; and if you were more diligently to examine them, you would soon find that there is a great deal of personal resentment and ostentation mingled with all that zeal for me which you so warmly express on this occasion. But I reject your motion as absolutely unfit to be complied with; for the Son of man came not into the world to erect his kingdom by military force, or by any other method to destroy men’s lives, but to save them; and therefore will exert his miraculous power in works of mercy and benevolence, and not of terror and vengeance. And they
ᶜ As a peculiar honour to the temple there.] None of the feasts observed at Jerusalem could be more remarkable in this view, as this was kept in commemoration of the temple’s being purified, after it had been polluted by Antiochus Epiphanes, to whose idolatrous impositions the Samaritans had willingly offered to submit; as was observed before in note 8 on John iv. 9, Vol. I. p. 169. Josephus observes (Antiq. lib. xx. cap. 6 (al 5), § 1, & Bell. Jud. lib. ii. cap. 12 (al. 11), § 3), that the Jews going from Galilee to Jerusalem at their public feasts, took Samaria in their way; and it might
be resented as something of an affront, considering the antipathy of the two nations.
ᵈ James and John, who attended him.] That these disciples, so remarkably distinguished by their Lord’s favour, should have some distinguished zeal and faith, may seem less wonderful, than that a person of so sweet a disposition as John should make so severe a proposal. (Compare sect. xvi. Impr. p. 36.) The affinity which this story has to the other, with which Luke has connected it, is (as Grotius justly observes) a sufficient reason for his having thus transposed it.
ers cleansed, of whom but one gives thanks. 1 departed from that place, and went on till they see came to another village. And as he entered into a certain neighbouring village, there met him ten men who were lepers, and who on that account were shut out from the towns to which they belonged; and as in this miserable state they could have no society with any but themselves, both Jews and Samaritans conversed promiscuously together. And standing afar off, lest they should pollute 16 passengers who might come too near them, they lifted up their voice, and said with great earnestness, having heard of the fame of Christ, Jesus, Master, we beseech thee to have mercy upon us, as thou hast already extended it to others in these deplorable circumstances. And, 14 seeing them as they stood crying to him, he said unto them, Go, shew yourselves to the priests; intimating that the cure they desired should be performed by the way. And it came to pass, that as they were going in obedience to his word, they were all miraculously cleansed by the power of Christ, the efficacy of which was such as to operate at a distance as well as near. And one of them, perceiving he was healed, 15 was so affected with it, that he immediately returned with an heart full of gratitude and joy, glorifying God with a loud voice, and made a free and open acknowledgment of so signal a mercy. And, presenting himself before 1 Jesus, he fell down on his face at his feet, giving the most affectionate thanks unto him as the immediate Author of his cure; and it is remarkable that he was a Samaritan. And Jesus 1 observing it, answered and said, Were there not ten lepers cleansed? but where [are] the other nine, of whom it might have been expected, as they were Jews, that they should have expressed a greater sense of piety, and have been more ready to thank God for their deliverance? 1 How is it, that of all who were cleansed, none are found who have returned to give glory to God but this poor stranger to the commonwealth of Israel? And he said to him, Arise, go thy way; 1. this thy faith in my power has saved thee, and been ha il made the means of thy cure; and
Reflections on the evil of a persecuting spirit.
from these grateful sentiments, with which thy heart is filled, CXXVII. thou mayest conclude the cure thou has received is given thee — in mercy.
IMPROVEMENT.
Luke ix. 53 Who would not have imagined that the blessed Jesus should have been most cordially welcome wherever he came, when there was grace in all his words, and benevolence in all his actions? Yet these Samaritans would not receive him because he was a Jew. And thus do unhappy prejudices, taken up on imaginary grounds, against men, and things in the general, sometimes injure the best of men, and prove much more hurtful to the persons themselves by whom they are entertained.
The rash disciples would have called for fire from heaven; and let us observe how Christ treated the proposal. He treated it like himself; like the kind compassionate Friend of human nature; and also like one who well knew what was in man (John ii. 25), and how little human terrors and severities can do towards producing a real conversion. Yet fire from heaven might have carried along with it some rational ground of conviction, which penal laws and sanguinary executions can never produce. What then would Christ have said to these disciples if they had themselves proposed to smite with the sword, or to cast firebrands into the houses of these inhospitable men? Little do they know their own spirit; little do they understand either the true genius or the true interest of the gospel, who have recourse to such violent methods as these to extirpate heresy and to propagate truth. Let us bless God that neither the guilt nor the misery of such a conduct is ours.
Let us learn to search our own hearts, that we may form a thorough acquaintance with ourselves; which will greatly promote both the comfort and usefulness of life. Especially let us attend to our aims and intentions, and be greatly jealous over our own hearts, lest we indulge our irregular passions under religious pretences, and set up the standards of malice and pride in the name of the Lord.
Luke xvii. 12-16 From the story of the ten lepers let us learn importunately to seek the influences of Christ, to purge us from that far more odious and fatal disease which sin has spread over our whole nature; and, after the example of the Samaritan, let us own the mercy we have received. Have we not reason to fear that, of the 17, 18 multitudes who are indebted to the Divine goodness, there is not one in ten who has a becoming sense of it? Let us labour to impress our hearts deeply with such a sense. Let us remember what it is that God expects of us; and let us farther consider that, as the exercise of gratitude towards such a Benefactor is most reasonable,
The Pharisees inquire when the kingdom of God will come.
n it is most delightful to the soul; it is indeed presses it) like the incense of the Jewish priest, and an honour to God, did likewise regale with the person by whom it was offered.