Luke 9

Hendriksen

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-8 1 3 2 -9 1 0 0 0 0 13 96 -9 2 0 0 2 0 1 RVStyle2 7 StyleNameNormal textFontNameArialUnicode Size Standard StyleNameDefaultFontNameTahomaUnicode Size Standard StyleNameJumpFontNameTahomaStylefsUnderlineColorclBlue HoverColorclMaroonHoverEffects rvheUnderlineUnicode Jump Size Standard StyleNameHeading - Module name SizeDoubleFontNameTahomaColorclMaroonUnicode SizeStandard StyleName"Heading small - Module descriptionFontNameTahomaColorclMaroonUnicode Size Standard StyleNameHeading - LinkFontNameTahomaColorclNavy HoverColorclPurpleUnicode Jump Size Standard StyleNameDefaultFontNameTahomaStylefsUnderlineColorclBlueUnicode Jump Size Standard StyleNameDefaultFontNameTahomaColorclBlue HoverColorclMaroonNextStyleNoUnicode Jump Size -9 2 0 0 2 0 2 RVStyle2 jBiDiModervbdLeftToRightTabs StyleNameCentered Alignment rvaCenterTabsStandardTabs-9 2 0 0 2 0 4 RVStyle2 -9 0 0 0 0 0 7 1 8 2 8 0 0 CHAPTER IX:1 17) Outline of Chapter 9:1 17) Theme: The Work Thou Gavest Him To Do) 9:1 6 The Charge to The Twelve) 9:7 9 Herod s Anxiety) 9:10 17 The Feeding of the Five Thousand) ) 9:1 6 The Charge to The Twelve) 1 1 2 8 0 “tw://bible.?id=40.10.5-40.10.15|AUTODETECT|” Cf. ) 7 1 -1 9 0 “tw://bible.?id=40.10.5-40.10.15|AUTODETECT|” Matt. 10:5 15) 1 1 -1 9 0 “tw://bible.?id=41.6.7-41.6.13|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.6.7-41.6.13|AUTODETECT|” Mark 6:7 13) 1 3 2 8 0 0 9 1 Jesus called the twelve together and gave them power and authority over all the demons and to cure diseases. 2 And he sent them out to preach the kingdom of God and to heal the sick. 3 He told them, Take nothing for the journey: neither staff nor traveler s bag nor bread nor money nor (even) have two tunics. 4 And whatever house you enter, there remain and leave from there. 5 And wherever they do not welcome you, when you leave that town shake the dust from your feet as a testimony against them. 6 They departed and went about from village to village preaching the gospel and healing everywhere.) ) 1, 2. Jesus called the twelve together and gave them power and authority over all the demons and to cure diseases.) 1 1 2 8 0 “tw://bible.?id=40.9.18-40.9.26|AUTODETECT|” In Mark s Gospel the story about the double miracle 7 1 -1 9 0 “tw://bible.?id=40.9.18-40.9.26|AUTODETECT|” Matt. 9:18 26) 1 1 -1 9 0 “tw://bible.?id=42.8.40-42.8.56|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.8.40-42.8.56|AUTODETECT|” Luke 8:40 56) 1 1 -1 9 0 “tw://bible.?id=41.6.1-41.6.6|AUTODETECT|” ) is followed by Christ s rejection at Nazareth 7 1 -1 9 0 “tw://bible.?id=41.6.1-41.6.6|AUTODETECT|” Mark 6:1 6) 1 1 -1 9 0 “tw://bible.?id=40.9.35-40.10.4|AUTODETECT|” a), which, in turn, is followed by the mention of his teaching tour (6:6b). There follows a brief account of the sending forth of The Twelve on a mission tour (6:7 13). The teaching tour and sending out of The Twelve are combined also in that same order in ) 7 1 -1 9 0 “tw://bible.?id=40.9.35-40.10.4|AUTODETECT|” Matt. 9:35 10:4) 1 1 -1 9 0 0 .) 1 1 2 8 0 “tw://bible.?id=42.6.12|AUTODETECT|” It will be recalled that the appointment of these men to be Christ s disciples and apostles had occurred a little earlier, namely, just previous to the preaching of The Sermon on the Mount. See ) 7 1 -1 9 0 “tw://bible.?id=42.6.12|AUTODETECT|” Luke 6:12) 1 1 -1 9 0 “tw://bible.?id=42.6.13|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=42.6.13|AUTODETECT|” 13) 1 1 -1 9 0 “tw://bible.?id=42.6.17|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=42.6.17|AUTODETECT|” 17) 1 1 -1 9 0 “tw://bible.?id=42.6.20|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=42.6.20|AUTODETECT|” 20) 1 1 -1 9 0 0 . And now, somewhat later, during that same summer (of the year a.d. 28?) the Master sends out these men on a mission assignment.) 1 1 2 8 0 “tw://bible.?id=66.21.12|AUTODETECT|” These men were to be Christ s official ambassadors or apostles, men clothed with authority to represent their Sender. That exactly twelve men, no more, no less, receive this assignment must mean that the Lord designated them to be the nucleus of the new Israel, for the Israel of the old dispensation had been represented by twelve patriarchs. Cf. ) 7 1 -1 9 0 “tw://bible.?id=66.21.12|AUTODETECT|” Rev. 21:12) 1 1 -1 9 0 “tw://bible.?id=66.21.14|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=66.21.14|AUTODETECT|” 14) 1 1 -1 9 0 0 .) 1 3 2 8 0 0 It is Mark alone who relates that the men were sent out two by two. Why were they sent out at this time? A good guess may well be that the Master knew that his Great Galilean Ministry was rapidly approaching its end.) Note that the Master equipped The Twelve with both power and authority; that is, with both the might and the right to carry out the mandate he assigned to them.) And he sent them out to preach the kingdom of God and to heal the sick.) 1 1 2 8 0 “tw://bible.?id=42.9.1|AUTODETECT|” In committing this task to them the Master called these men together 7 1 -1 9 0 “tw://bible.?id=42.9.1|AUTODETECT|” Luke 9:1) 1 1 -1 9 0 “tw://bible.?id=40.10.1|AUTODETECT|” ) and to himself 7 1 -1 9 0 “tw://bible.?id=40.10.1|AUTODETECT|” Matt. 10:1) 1 1 -1 9 0 “tw://bible.?id=41.6.7|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.6.7|AUTODETECT|” Mark 6:7) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=42.9.1|AUTODETECT|” The mandate given to them, according to ) 7 1 -1 9 0 “tw://bible.?id=42.9.1|AUTODETECT|” Luke 9:1) 1 1 -1 9 0 “tw://bible.?id=42.9.2|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=42.9.2|AUTODETECT|” 2) 1 1 -1 9 0 “tw://bible.?id=42.4.40|AUTODETECT|” , consisted in these two functions: healing and heralding. The healing comprised both the expulsion of demons and the cure of the sick. The Gospels sharply distinguish between demon-possession and physical illness 7 1 -1 9 0 “tw://bible.?id=42.4.40|AUTODETECT|” Luke 4:40) 1 1 -1 9 0 “tw://bible.?id=42.4.41|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=42.4.41|AUTODETECT|” 41) 1 1 -1 9 0 “tw://bible.?id=41.1.32-41.1.34|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.1.32-41.1.34|AUTODETECT|” Mark 1:32 34) 1 1 -1 9 0 “tw://bible.?id=41.6.13|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.6.13|AUTODETECT|” 6:13) 1 1 -1 9 0 0 ).) 1 3 2 8 0 0 As to preaching, this has been described in connection with the explanation of 3:3. And the essence of the kingdom of God has been set forth in connection with 4:43. Preaching of the kingdom of God means therefore the lively proclamation of the reign of God in human hearts unto salvation full and free. For many of the listeners what they heard must have been surprising and heartening. They were now learning that people are saved not by means of strict adherence to hairsplitting rabbinical stipulations but by the entrance of the God of love and grace into their hearts and lives.) 3. He told them, Take nothing for the journey: neither staff nor traveler s bag nor bread nor money nor (even) have two tunics.) Note these five items:) 1 1 2 8 0 “tw://bible.?id=19.23.4|AUTODETECT|” staff. In non-biblical Greek it refers at times to a magic wand. Other meanings are: fishing rod, rodlike streak of light from the sun, etc. In ) 7 1 -1 9 0 “tw://bible.?id=19.23.4|AUTODETECT|” Ps. 23:4) 1 1 -1 9 0 “tw://bible.?id=33.7.14|AUTODETECT|” (LXX 22:4) the word refers to the shepherd s rod. Cf. ) 7 1 -1 9 0 “tw://bible.?id=33.7.14|AUTODETECT|” Mic. 7:14) 1 1 -1 9 0 “tw://bible.?id=46.4.21|AUTODETECT|” . In the New Testament the rod is at times an instrument of punishment 7 1 -1 9 0 “tw://bible.?id=46.4.21|AUTODETECT|” I Cor. 4:21) 1 1 -1 9 0 “tw://bible.?id=66.2.27|AUTODETECT|” ), a meaning which easily connects with the rod of iron of ) 7 1 -1 9 0 “tw://bible.?id=66.2.27|AUTODETECT|” Rev. 2:27) 1 1 -1 9 0 “tw://bible.?id=66.12.5|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=66.12.5|AUTODETECT|” 12:5) 1 1 -1 9 0 “tw://bible.?id=66.19.15|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=66.19.15|AUTODETECT|” 19:15) 1 1 -1 9 0 “tw://bible.?id=58.1.8|AUTODETECT|” . Then there is also the ruler s scepter 7 1 -1 9 0 “tw://bible.?id=58.1.8|AUTODETECT|” Heb. 1:8) 1 1 -1 9 0 “tw://bible.?id=58.11.21|AUTODETECT|” ); the rod that gives support so that one can lean on it 7 1 -1 9 0 “tw://bible.?id=58.11.21|AUTODETECT|” Heb. 11:21) 1 1 -1 9 0 “tw://bible.?id=58.9.4|AUTODETECT|” ); and Aaron s rod that budded 7 1 -1 9 0 “tw://bible.?id=58.9.4|AUTODETECT|” Heb. 9:4) 1 1 -1 9 0 “tw://bible.?id=42.9.3|AUTODETECT|” ). But here in ) 7 1 -1 9 0 “tw://bible.?id=42.9.3|AUTODETECT|” Luke 9:3) 1 1 -1 9 0 0 and its parallels it is the traveler s staff that is meant.) 1 1 2 8 0 0 traveler s bag. This was a kind of knapsack, a bag for the road or for traveling. It is a bag that, before leaving, a person would fill with supplies which he thinks he might need while traveling.) 1 1 2 8 0 “tw://bible.?id=41.6.8|AUTODETECT|” bread. Here and in ) 7 1 -1 9 0 “tw://bible.?id=41.6.8|AUTODETECT|” Mark 6:8) 1 1 -1 9 0 0 the word is used generically.) 1 1 2 8 0 0 money. Basically this word means silver, but according to the context the reference must be to silver coins, small change.) 1 1 2 8 0 “tw://bible.?id=40.5.40|AUTODETECT|” two tunics. The tunic was an undershirt worn next to the skin. It reached almost to the feet and was equipped with arm holes. Cf. ) 7 1 -1 9 0 “tw://bible.?id=40.5.40|AUTODETECT|” Matt. 5:40) 1 1 -1 9 0 “tw://bible.?id=40.10.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.10.10|AUTODETECT|” 10:10) 1 1 -1 9 0 “tw://bible.?id=41.6.9|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.6.9|AUTODETECT|” Mark 6:9) 1 1 -1 9 0 “tw://bible.?id=42.3.11|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.3.11|AUTODETECT|” Luke 3:11) 1 1 -1 9 0 “tw://bible.?id=42.6.29|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.6.29|AUTODETECT|” 6:29) 1 1 -1 9 0 0 .) 1 1 2 8 0 “tw://bible.?id=40.10.10|AUTODETECT|” Luke does not even mention sandals 7 1 -1 9 0 “tw://bible.?id=40.10.10|AUTODETECT|” Matt. 10:10) 1 1 -1 9 0 “tw://bible.?id=41.6.9|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.6.9|AUTODETECT|” Mark 6:9) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=42.22.36|AUTODETECT|” The Master, then, tells The Twelve that on this trip 7 1 -1 9 0 “tw://bible.?id=42.22.36|AUTODETECT|” Luke 22:36) 1 1 -1 9 0 0 ) they must not take along more than is absolutely necessary.) 1 1 2 8 0 “tw://bible.?id=41.6.8|AUTODETECT|” In this connection there is a little problem. According to ) 7 1 -1 9 0 “tw://bible.?id=41.6.8|AUTODETECT|” Mark 6:8) 1 1 -1 9 0 “tw://bible.?id=42.9.3|AUTODETECT|” Jesus told his disciples to take along a staff, but according to ) 7 1 -1 9 0 “tw://bible.?id=42.9.3|AUTODETECT|” Luke 9:3) 1 1 -1 9 0 0 he instructed them not to do this. For a possible solution of this problem see N.T.C. on Mark, p. 229. The conclusion there reached is that Jesus is saying: an extra tunic, extra pair of sandals, and extra staff must not be taken along.) 1 1 2 8 0 0 4. And whatever house you enter, there remain and leave from there.) 1 1 2 8 0 “tw://bible.?id=40.10.11|AUTODETECT|” How the disciples must decide in which home to stay is answered in ) 7 1 -1 9 0 “tw://bible.?id=40.10.11|AUTODETECT|” Matt. 10:11) 1 1 -1 9 0 “tw://bible.?id=41.6.7|AUTODETECT|” . It is the duty of the hearers to extend hospitality. All the more so when the travelers enrich the people with the pearl of great price. And the visitors themselves must show a co-operative spirit. They must not be so fastidious that whenever some small detail is not to their liking in one home, they immediately leave and enter another where the facilities seem to be more desirable and the food more palatable. The spread of the gospel has the priority over personal likes and dislikes. Hence the missionaries not only traveling but also probably lodging two by two; see ) 7 1 -1 9 0 “tw://bible.?id=41.6.7|AUTODETECT|” Mark 6:7) 1 1 -1 9 0 0 must remain in the home that is kind enough to extend hospitality to them. When they leave the town, they must leave from that home. A very practical lesson!) 1 1 2 8 0 0 5. And wherever they do not welcome you, when you leave that town shake the dust from your feet as a testimony against them.) 1 1 2 8 0 “tw://bible.?id=44.13.50|AUTODETECT|” After traveling through heathen territory Jews had the custom of shaking the dust off their sandals and clothes before re-entering the Holy Land.��323�� They were afraid that otherwise in their own country levitically clean objects, as well as they themselves, might be rendered unclean. What Jesus is here saying, therefore, is that any place whatever note wherever be it a house, village, city, hamlet, that refuses to accept the gospel must be considered unclean and must be treated as such. The inhabitants of such a place must be looked upon as being not any better than Gentiles! Paul and Barnabas obeyed this commandment when a persecution was organized against them in the Jewish district of Antioch in Pisidia 7 1 -1 9 0 “tw://bible.?id=44.13.50|AUTODETECT|” Acts 13:50) 1 1 -1 9 0 “tw://bible.?id=44.13.51|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=44.13.51|AUTODETECT|” 51) 1 1 -1 9 0 “tw://bible.?id=40.10.15|AUTODETECT|” ). A heavy load of guilt rests on such a place. See ) 7 1 -1 9 0 “tw://bible.?id=40.10.15|AUTODETECT|” Matt. 10:15) 1 1 -1 9 0 0 .) 1 1 2 8 0 “tw://bible.?id=66.16.9|AUTODETECT|” The symbolic action shaking the dust from the feet is a public declaration of the divine displeasure that rests on a place that has refused the gospel. It amounts to a testimony against such a place and its people, its purpose being that they may repent. Cf. ) 7 1 -1 9 0 “tw://bible.?id=66.16.9|AUTODETECT|” Rev. 16:9) 1 1 -1 9 0 0 . It is a revelation of God s marked disapproval, for the spreaders of the good tidings are his ambassadors. They are bringing his word. By rejecting them, these wicked people are rejecting God, hence also Christ.) 1 1 2 8 0 0 6. They departed and went about from village to village preaching the gospel and healing everywhere.) 1 1 2 8 0 “tw://bible.?id=42.4.40|AUTODETECT|” This passage indicates that the disciples must have covered a considerable territory in Galilee. They did as Jesus had told them to do (see verses 1, 2). They did the very kind of work Jesus too had been doing and was doing. See ) 7 1 -1 9 0 “tw://bible.?id=42.4.40|AUTODETECT|” Luke 4:40) 1 1 -1 9 0 “tw://bible.?id=42.4.43|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=42.4.43|AUTODETECT|” 43) 1 1 -1 9 0 “tw://bible.?id=42.6.19|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.6.19|AUTODETECT|” 6:19) 1 1 -1 9 0 “tw://bible.?id=42.8.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.8.1|AUTODETECT|” 8:1) 1 1 -1 9 0 “tw://bible.?id=44.1.1|AUTODETECT|” , etc. In fact, one might say that Jesus was carrying out his ministry through them. See ) 7 1 -1 9 0 “tw://bible.?id=44.1.1|AUTODETECT|” Acts 1:1) 1 1 -1 9 0 0 .) 1 3 2 8 0 0 For Practical Lessons and Greek Words, etc., see pp. 482 485.) ) 9:7 9 Herod s Anxiety) 1 1 2 8 0 “tw://bible.?id=40.14.1-40.14.12|AUTODETECT|” Cf. ) 7 1 -1 9 0 “tw://bible.?id=40.14.1-40.14.12|AUTODETECT|” Matt. 14:1 12) 1 1 -1 9 0 “tw://bible.?id=41.6.14-41.6.29|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.6.14-41.6.29|AUTODETECT|” Mark 6:14 29) 1 4 2 8 0 0 7 Now Herod the tetrarch heard about all the things that were happening. And he was perplexed because by some it was said that John had risen from the dead, 8 by others that Elijah had appeared, and by still others that one of the ancient prophets had come back to life.) 9 But Herod said, John I beheaded. Who, then, is this man about whom I am hearing such things? And he was trying��324�� to see Jesus.) ) 7a. Now Herod the tetrarch heard about all the things that were happening.) 1 1 2 8 0 “tw://bible.?id=40.14.3|AUTODETECT|” Note that while Mark calls Herod Antipas a king (6:14, 22, 25 27), and Matthew designates him either as king (14:9) or tetrarch (14:1), and all three at times simply speak of Herod 7 1 -1 9 0 “tw://bible.?id=40.14.3|AUTODETECT|” Matt. 14:3) 1 1 -1 9 0 “tw://bible.?id=40.14.6|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.14.6|AUTODETECT|” 6) 1 1 -1 9 0 “tw://bible.?id=41.6.16-41.6.22|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.6.16-41.6.22|AUTODETECT|” Mark 6:16 22) 1 1 -1 9 0 “tw://bible.?id=41.8.15|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.8.15|AUTODETECT|” 8:15) 1 1 -1 9 0 “tw://bible.?id=42.3.19|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.3.19|AUTODETECT|” Luke 3:19) 1 1 -1 9 0 “tw://bible.?id=42.9.9|AUTODETECT|” b; ) 7 1 -1 9 0 “tw://bible.?id=42.9.9|AUTODETECT|” 9:9) 1 1 -1 9 0 “tw://bible.?id=42.13.31|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.13.31|AUTODETECT|” 13:31) 1 1 -1 9 0 “tw://bible.?id=42.23.7|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.23.7|AUTODETECT|” 23:7) 1 1 -1 9 0 “tw://bible.?id=42.23.8|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=42.23.8|AUTODETECT|” 8) 1 1 -1 9 0 “tw://bible.?id=42.23.11|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=42.23.11|AUTODETECT|” 11) 1 1 -1 9 0 “tw://bible.?id=42.23.12|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=42.23.12|AUTODETECT|” 12) 1 1 -1 9 0 “tw://bible.?id=42.23.15|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=42.23.15|AUTODETECT|” 15) 1 1 -1 9 0 “tw://bible.?id=44.4.27|AUTODETECT|” ; cf. ) 7 1 -1 9 0 “tw://bible.?id=44.4.27|AUTODETECT|” Acts 4:27) 1 1 -1 9 0 “tw://bible.?id=44.13.1|AUTODETECT|” ), Luke, whenever he ascribes a title to this ruler, calls him tetrarch 7 1 -1 9 0 “tw://bible.?id=44.13.1|AUTODETECT|” Acts 13:1) 1 1 -1 9 0 0 ). In a sense both king and tetrarch are correct: king as popular title, tetrarch as official appellation. Officially or technically this man was not a king and was never going to become one. From 4 b.c. a.d. 39 he was tetrarch over Galilee and Perea. For more on this see above, on 3:1, 2.) 1 4 2 8 0 0 For the Family Tree of Herod The Great, the father of Herod Antipas (and others), see N.T.C. on Matthew, p. 189.) It is not strange that when at Christ s word even hopelessly sick people were suddenly and completely healed, lepers cleansed, storms hushed, demons expelled, and even the dead brought back to life (a widow s son, Jairus daughter), as the preceding sections of Luke s Gospel have shown, the fame of the One who accomplished all this, and who now was even performing remarkable miracles through his apostles, was brought to the attention of the tetrarch. Herod did not know what to make of all this. He was puzzled, perplexed even. The explanatory reports that reached him were threefold:) 7b, 8. And he was perplexed because by some it was said that John had risen from the dead, by others that Elijah had appeared, and by still others that one of the ancient prophets had come back to life.) a. Some people were convinced that Jesus was John the Baptist restored to life.

This may seem somewhat odd, since Scripture nowhere ascribes any miracles to the Baptist. But it is probable that by this group John was held in such high esteem that the ability to perform miracles was attributed to him.) 1 1 2 8 0 “tw://bible.?id=23.40.3|AUTODETECT|” b. Another group said, Elijah has appeared. Had not Elijah s return, as Messiah s forerunner, been predicted by Malachi (4:5)? Cf. ) 7 1 -1 9 0 “tw://bible.?id=23.40.3|AUTODETECT|” Isa. 40:3) 1 1 -1 9 0 “tw://bible.?id=42.1.76|AUTODETECT|” ; and see above, on ) 7 1 -1 9 0 “tw://bible.?id=42.1.76|AUTODETECT|” Luke 1:76) 1 1 -1 9 0 “tw://bible.?id=42.7.27|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.7.27|AUTODETECT|” 7:27) 1 1 -1 9 0 “tw://bible.?id=41.1.1-41.1.3|AUTODETECT|” 7 1 -1 9 0 “tw://bible.?id=41.1.1-41.1.3|AUTODETECT|” Mark 1:1 3) 1 1 -1 9 0 0 ).) 1 3 2 8 0 0 c. The third group, not wishing to be very definite, was convinced, nevertheless, that in the person of Jesus one of the ancient prophets had come back to life. See also on verses 18, 19.) 9a. But Herod said, John I beheaded. Who, then, is this man about whom I am hearing such things?) Note that Luke does not report what the tetrarch thought of suggestions (b) and (c). Herod may have reflected on these answers briefly, and then dismissed them from his mind. It would seem that, after some hesitation, he was always coming back to suggestion (a).) 1 1 2 8 0 “tw://bible.?id=40.14.2|AUTODETECT|” John I beheaded, that is, John the Baptist I caused to be beheaded. The evangelist does not state how Herod answered the question, Who, then, is this man & ? That answer is found, however, in ) 7 1 -1 9 0 “tw://bible.?id=40.14.2|AUTODETECT|” Matt. 14:2) 1 1 -1 9 0 “tw://bible.?id=41.6.16|AUTODETECT|” 7 1 -1 9 0 “tw://bible.?id=41.6.16|AUTODETECT|” Mark 6:16) 1 1 -1 9 0 0 ). The ruler, a man with a terribly disturbed conscience, and filled with haunting superstitions and dark forebodings, arrived at the conclusion Jesus is John risen from the dead. Though Luke does not say this, he surely leaves room for it.) 1 1 2 8 0 “tw://bible.?id=42.23.8-42.23.12|AUTODETECT|” 9b. And he was trying to see Jesus. Probably to be confirmed in his belief and to satisfy his curiosity. When at last Herod s desire to see Jesus was fulfilled, he, the hardened sinner, mocked the Silent Sufferer 7 1 -1 9 0 “tw://bible.?id=42.23.8-42.23.12|AUTODETECT|” Luke 23:8 12) 1 1 -1 9 0 0 ).) 1 3 2 8 0 0 For Practical Lessons and Greek Words, etc., see pp. 482 485.) ) 9:10 17 The Feeding of the Five Thousand) 1 1 2 8 0 “tw://bible.?id=40.14.13-40.14.21|AUTODETECT|” Cf. ) 7 1 -1 9 0 “tw://bible.?id=40.14.13-40.14.21|AUTODETECT|” Matt. 14:13 21) 1 1 -1 9 0 “tw://bible.?id=41.6.30-41.6.44|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.6.30-41.6.44|AUTODETECT|” Mark 6:30 44) 1 1 -1 9 0 “tw://bible.?id=43.6.1-43.6.14|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.6.1-43.6.14|AUTODETECT|” John 6:1 14) 1 7 2 8 0 0 10 The apostles came back and reported to Jesus all they had done. Then he took them with him and withdrew privately to a town called Bethsaida. 11 But the crowds learned about it and followed him. He welcomed them and began to speak to them about the kingdom of God, and to heal those in need of healing.) 12 As the day began to decline, the twelve came up to him and said, Send the people away that they may go to the villages and farms round about, get lodging, and find food, because here we are in a lonely place. 13 He said to them, You give them to eat! They replied, We have only five bread-cakes and two fishes, unless we go and buy provisions��325�� for all these people. 14 For there were about five thousand men.) But he said to his disciples, Have them recline in groups of about fifty each. 15 They did so and had them all recline. 16 He took the five bread-cakes and the two fishes, and looking up to heaven gave thanks for them,��326�� broke them, and kept giving them to his disciples to set before the people. 17 They all ate and were filled.��327�� And what they had left of the broken pieces was picked up, twelve baskets (full) of broken pieces.) ) A. Setting indicated) 10a. The apostles came back and reported to Jesus all they had done.) All four evangelists relate this event. The similarities and differences are summarized in N.T.C. on Mark, pp. 244 246.) 1 1 2 8 0 “tw://bible.?id=40.10.40|AUTODETECT|” Having accomplished their mission tour (verses 1 6), The Twelve are gathered around Jesus. Here and also in 6:13; 17:5; 22:14; 24:10 Luke calls these men apostles. They must be regarded as men through whom Jesus Christ himself is accomplishing his work on earth. They are his official ambassadors, having been commissioned by him to carry out certain specific tasks: preaching, healing, and casting out demons. He who rejects them rejects Christ himself 7 1 -1 9 0 “tw://bible.?id=40.10.40|AUTODETECT|” Matt. 10:40) 1 1 -1 9 0 “tw://bible.?id=42.10.16|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.10.16|AUTODETECT|” Luke 10:16) 1 1 -1 9 0 “tw://bible.?id=43.13.20|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.13.20|AUTODETECT|” John 13:20) 1 1 -1 9 0 0 ). It is in their capacity as apostles that they have been at work on the tour that is now ended.) 1 1 2 8 0 0 The report these men brought back to Jesus must have been exciting: They reported to Jesus all they had done. ) 1 1 2 8 0 “tw://bible.?id=40.14.1-40.14.12|AUTODETECT|” Much had been happening during the last months: John had been cruelly murdered. His decapitated body had been buried. Jesus had been informed about this 7 1 -1 9 0 “tw://bible.?id=40.14.1-40.14.12|AUTODETECT|” Matt. 14:1 12) 1 1 -1 9 0 “tw://bible.?id=41.6.14-41.6.29|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.6.14-41.6.29|AUTODETECT|” Mark 6:14 29) 1 1 -1 9 0 0 ). Herod Antipas had become greatly disturbed when he heard about the miracles performed by Jesus, whether directly or through his apostles. All kinds of rumors had been going the rounds as to the identity of Jesus. As a result the tetrarch had said, John I beheaded. Who, then, is this man about whom I am hearing such things? The disciples-apostles had been sent on their mission tour and had now returned.) 1 1 2 8 0 “tw://bible.?id=43.6.4|AUTODETECT|” All this had taken time. It is not strange, therefore, that the miracle of the feeding of the five thousand, described here in 9:10 17, took place when Passover, probably April of the year a.d. 29, was already approaching, as is clear from ) 7 1 -1 9 0 “tw://bible.?id=43.6.4|AUTODETECT|” John 6:4) 1 1 -1 9 0 0 . The Great Galilean Ministry, probably extending from about December of a.d. 27 to about April of a.d. 29, was drawing to its close.) 1 3 2 8 0 0 B. Rest needed) 10b. Then he took them with him and withdrew privately to a town called Bethsaida.) Working without resting, being busy without ever taking a vacation, performing all the arduous duties pertaining to ministerial or missionary activity and not making a retreat for relaxation, discussion, prayer, and meditation, will never do. Even Jesus, because of the heavy burden he had taken upon himself, needed periods of withdrawal (4:42). So did the disciples. It was for this reason that he invited them to come away with him to a remote place, where they would be able to rest up.) 1 1 2 8 0 “tw://bible.?id=41.6.31|AUTODETECT|” What made the need even more urgent, as ) 7 1 -1 9 0 “tw://bible.?id=41.6.31|AUTODETECT|” Mark 6:31) 1 1 -1 9 0 0 indicates, was the fact that a boisterous and demanding crowd, with people constantly coming and going, was making even eating impossible. Result: Privately, that is, all by themselves, Jesus, The Twelve, but no one else, take off for Bethsaida Julias, located on the northeast shore of the Lake of Gennesaret (= Sea of Galilee). For the debate about its location see N.T.C. on John, Vol. I, pp. 216, 217. Actually, the little group was not headed for the town itself but for a quiet and secluded spot in its vicinity (see verse 12).) 1 3 2 8 0 0 C. Rest curtailed) 11a. But the crowds learned about it and followed him.) As soon as the people from the Capernaum side of the lake became aware of the fact that Jesus was leaving them and crossing over by boat to the opposite shore, they started to run around the northern edge of the water in order to be with Jesus again. Were they afraid, perhaps, that, due to the tetrarch s hostile attitude toward the true religion he had already killed John the Baptist their Great Teacher might never return to them?) 1 1 2 8 0 “tw://bible.?id=40.14.13|AUTODETECT|” The most natural interpretation of ) 7 1 -1 9 0 “tw://bible.?id=40.14.13|AUTODETECT|” Matt. 14:13) 1 1 -1 9 0 “tw://bible.?id=40.14.14|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.14.14|AUTODETECT|” 14) 1 1 -1 9 0 “tw://bible.?id=42.9.11|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.9.11|AUTODETECT|” Luke 9:11) 1 1 -1 9 0 “tw://bible.?id=43.6.3|AUTODETECT|” ; and ) 7 1 -1 9 0 “tw://bible.?id=43.6.3|AUTODETECT|” John 6:3) 1 1 -1 9 0 “tw://bible.?id=43.6.5|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=43.6.5|AUTODETECT|” 5) 1 1 -1 9 0 “tw://bible.?id=41.6.33|AUTODETECT|” is that Jesus disembarked before the arrival of the crowd from the western shore. And it is impossible to prove that ) 7 1 -1 9 0 “tw://bible.?id=41.6.33|AUTODETECT|” Mark 6:33) 1 1 -1 9 0 0 contradicts this conclusion. See N.T.C. on Mark, pp. 248 250.) 1 1 2 8 0 “tw://bible.?id=43.6.3|AUTODETECT|” The fact deserving special attention is this: the rest and relaxation which the Master and his disciples were seeking is to a large extent denied them. Not entirely, for Jesus and The Twelve seem to have been together for a little while 7 1 -1 9 0 “tw://bible.?id=43.6.3|AUTODETECT|” John 6:3) 1 1 -1 9 0 0 ), but this breathing-spell is considerably curtailed.) 1 3 2 8 0 0 How does Jesus react to this interruption of his rest? The answer is found in:) D. Compassion shown) 11b. He welcomed them and began to speak to them about the kingdom of God, and to heal those in need of healing.) 1 1 2 8 0 “tw://bible.?id=41.6.34|AUTODETECT|” Had Jesus been an ordinary human individual seeking rest and relaxation, he would probably have addressed the crowd as follows, We came here to find peace and quiet; so please go home. We are tired; see us some other time. But Jesus was and is different. He actually welcomes those who had come to disturb his rest, for his heart went out to them 7 1 -1 9 0 “tw://bible.?id=41.6.34|AUTODETECT|” Mark 6:34) 1 1 -1 9 0 “tw://bible.?id=42.9.12|AUTODETECT|” ). The needs of people, sick, ignorant, disconsolate, and also hungry 7 1 -1 9 0 “tw://bible.?id=42.9.12|AUTODETECT|” Luke 9:12) 1 1 -1 9 0 “tw://bible.?id=42.9.13|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=42.9.13|AUTODETECT|” 13) 1 1 -1 9 0 0 ) meant far more to him than his own convenience and ease.) 1 1 2 8 0 0 So he began to speak to them about the kingdom of God. See on 4:43. For people living under the oppressive yoke of Pharisaism and rabbinism the teaching of Jesus according to which man s salvation is not basically a result of human effort and strict obedience to regulations but a product of God s gracious reign in human hearts must have been truly startling.) 1 1 2 8 0 “tw://bible.?id=42.11.9-42.11.13|AUTODETECT|” For constant fear Jesus substituted fortitude 7 1 -1 9 0 “tw://bible.?id=42.11.9-42.11.13|AUTODETECT|” Luke 11:9 13) 1 1 -1 9 0 “tw://bible.?id=40.6.16-40.6.18|AUTODETECT|” ); for put-on sadness, gladness 7 1 -1 9 0 “tw://bible.?id=40.6.16-40.6.18|AUTODETECT|” Matt. 6:16 18) 1 1 -1 9 0 “tw://bible.?id=40.4.16|AUTODETECT|” ); for spiritual night, light 7 1 -1 9 0 “tw://bible.?id=40.4.16|AUTODETECT|” Matt. 4:16) 1 1 -1 9 0 “tw://bible.?id=42.10.36|AUTODETECT|” ); for antipathy, sympathy 7 1 -1 9 0 “tw://bible.?id=42.10.36|AUTODETECT|” Luke 10:36) 1 1 -1 9 0 “tw://bible.?id=42.10.37|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=42.10.37|AUTODETECT|” 37) 1 1 -1 9 0 “tw://bible.?id=42.6.32-42.6.36|AUTODETECT|” ); for egoism, altruism 7 1 -1 9 0 “tw://bible.?id=42.6.32-42.6.36|AUTODETECT|” Luke 6:32 36) 1 1 -1 9 0 “tw://bible.?id=42.18.9-42.18.14|AUTODETECT|” ); for pomposity, humility 7 1 -1 9 0 “tw://bible.?id=42.18.9-42.18.14|AUTODETECT|” Luke 18:9 14) 1 1 -1 9 0 “tw://bible.?id=41.7.1-41.7.5|AUTODETECT|” ); and for the Pharisaic You must, the truly Christian I trust 7 1 -1 9 0 “tw://bible.?id=41.7.1-41.7.5|AUTODETECT|” Mark 7:1 5) 1 1 -1 9 0 “tw://bible.?id=42.12.22-42.12.32|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.12.22-42.12.32|AUTODETECT|” Luke 12:22 32) 1 1 -1 9 0 “tw://bible.?id=44.17.6|AUTODETECT|” ). Once the kingdom or kingship of God is established in hearts and lives, everything undergoes a radical change. The world is turned upside down 7 1 -1 9 0 “tw://bible.?id=44.17.6|AUTODETECT|” Acts 17:6) 1 1 -1 9 0 0 ).) 1 5 2 8 0 0 In line with this is the fact that the establishment of the kingdom of God affects not only the soul but also the body: & and to heal those in need of healing. When anyone, conscious of the need of being healed, approached Jesus, the latter healed him.) It should not escape our attention that there is an exact correspondence between verse 11b and verse 2: whatever the Master had been doing through his disciples, he was also doing personally.) E. Hunger anticipated) 12. As the day began to decline, the twelve came up to him and said, Send the people away that they may go to the villages and farms round about, get lodging, and find food, because here we are in a lonely place.) Christ s teaching and healing activity must have consumed a considerable amount of time. And now, though the sun has not yet set, it is already late in the afternoon: the day is drawing to a close. By means of his teaching and miracles of healing the Lord has so captivated the crowds that even now they are not departing.

If they are to eat, they must leave; and if they are going to leave, they must be told to do so. Besides, the multitude is in need of lodging for the night. But as yet no one is even stirring.) 1 1 2 8 0 “tw://bible.?id=41.6.35|AUTODETECT|” It is at this point that the disciples, probably in a body, approach Jesus with the advice that he dismiss the people, so that they might find food and lodging in the surrounding villages and farms. They give as their reason, because here we are in a lonely place. In other words, this is not a city, containing all kinds of bazaars within easy reach, where food may be bought; it is a desolate region. Also, to go to any of the surrounding villages or farms to buy food will take time, and the day is already drawing to a close 7 1 -1 9 0 “tw://bible.?id=41.6.35|AUTODETECT|” Mark 6:35) 1 1 -1 9 0 0 ).) 1 4 2 8 0 0 F. Orders issued) 13a. He said to them, You give them to eat!) Such an order comes as a surprise to them. They are confused. They must have thought, How can we provide food for all these people? ) What did Jesus mean by saying, You give them to eat ? It may be impossible to give a fully satisfactory answer to this question. A few things can be pointed out, however:) 1 1 2 8 0 “tw://bible.?id=40.15.23|AUTODETECT|” a. Jesus means that these men must not be so quick to shake off responsibility. As the Gospels picture them, they were often ready to do this very thing, and to say, Send the people away (here in verse 12); Send her [the Syrophoenician woman] away 7 1 -1 9 0 “tw://bible.?id=40.15.23|AUTODETECT|” Matt. 15:23) 1 1 -1 9 0 “tw://bible.?id=42.18.15|AUTODETECT|” ). They even rebuked those who brought little children to Jesus that he might touch them 7 1 -1 9 0 “tw://bible.?id=42.18.15|AUTODETECT|” Luke 18:15) 1 1 -1 9 0 “tw://bible.?id=40.5.43-40.5.48|AUTODETECT|” ). See also 9:49, 50. Don t bother the Master and don t bother us, was too often their slogan. In the light of this evidence it is safe to say that Jesus wants to remind these men of the fact that simply trying to get rid of people in need is not the solution. It is certainly not God s way of doing things 7 1 -1 9 0 “tw://bible.?id=40.5.43-40.5.48|AUTODETECT|” Matt. 5:43 48) 1 1 -1 9 0 “tw://bible.?id=40.11.25-40.11.30|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.11.25-40.11.30|AUTODETECT|” 11:25 30) 1 1 -1 9 0 “tw://bible.?id=42.6.27-42.6.38|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.6.27-42.6.38|AUTODETECT|” Luke 6:27 38) 1 1 -1 9 0 “tw://bible.?id=43.3.16|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.3.16|AUTODETECT|” John 3:16) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=40.7.7|AUTODETECT|” b. He wants them to ask, seek, and knock 7 1 -1 9 0 “tw://bible.?id=40.7.7|AUTODETECT|” Matt. 7:7) 1 1 -1 9 0 “tw://bible.?id=40.7.8|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.7.8|AUTODETECT|” 8) 1 1 -1 9 0 “tw://bible.?id=43.2.1-43.2.11|AUTODETECT|” ); in other words, to claim God s promise for themselves, and to go to him who is able to supply every need. He who, when there was a shortage, supplied wine 7 1 -1 9 0 “tw://bible.?id=43.2.1-43.2.11|AUTODETECT|” John 2:1 11) 1 1 -1 9 0 0 ), can he not also supply bread?) 1 1 2 8 0 “tw://bible.?id=43.6.35|AUTODETECT|” c. In view of the fact that bread, as the term is used in this account (see verses 13, 16), while referring to be sure to that which supplies a physical need, is also symbolical of Jesus as the Bread of Life 7 1 -1 9 0 “tw://bible.?id=43.6.35|AUTODETECT|” John 6:35) 1 1 -1 9 0 “tw://bible.?id=43.6.48|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=43.6.48|AUTODETECT|” 48) 1 1 -1 9 0 0 ), is he not also telling these fishers of men that they must be the means in God s hand to supply the spiritual needs of the people?) 1 1 2 8 0 “tw://bible.?id=43.6.8|AUTODETECT|” 13b, 14a. They replied, We have only five bread-cakes and two fishes & According to ) 7 1 -1 9 0 “tw://bible.?id=43.6.8|AUTODETECT|” John 6:8) 1 1 -1 9 0 “tw://bible.?id=43.6.9|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=43.6.9|AUTODETECT|” 9) 1 1 -1 9 0 0 , it is Andrew who conveys the information, There is a lad here who has five barley-cakes and two fishes. However, in desperation he immediately adds, But what are these for so many? And as Andrew speaks so they all reason. All join in calling Christ s attention to what they consider the totally insufficient amount of presently available food: unless we go and buy provisions for all these people. The evangelist adds the explanatory remark: For there were about five thousand men.) 1 1 2 8 0 “tw://bible.?id=40.14.21|AUTODETECT|” As they see it, this suggested solution is entirely impracticable. Where would they get all that food? And where the money to buy such a huge quantity? Food for a crowd consisting of five thousand adult males, not even to mention the women and children who, after all, must also be fed 7 1 -1 9 0 “tw://bible.?id=40.14.21|AUTODETECT|” Matt. 14:21) 1 1 -1 9 0 0 ).) 1 1 2 8 0 0 The trouble with these disciples was that they concentrated all their attention on the vast, hungry crowd. They were forgetting about Jesus, his power and love. This forgetfulness on their part was inexcusable:) 1 1 2 8 0 “tw://bible.?id=43.6.5|AUTODETECT|” a. Earlier in the day Jesus had already asked Philip, How are we to buy bread-cakes that these people may eat? Philip and the other disciples had had sufficient time to reflect on the ability of Jesus to supply whatever was needed. See ) 7 1 -1 9 0 “tw://bible.?id=43.6.5|AUTODETECT|” John 6:5) 1 1 -1 9 0 0 .) 1 2 2 8 0 0 b. Jesus had this very day manifested his miracle-working power (see verse 11b).) Without even rebuking his disciples Jesus now provides the solution: 14b, 15. But he said to his disciples, Have them recline in groups of about fifty each. They did so and had them all recline.) 1 1 2 8 0 “tw://bible.?id=41.6.39|AUTODETECT|” Jesus issued this command to the disciples, and they in turn to the people. ) 7 1 -1 9 0 “tw://bible.?id=41.6.39|AUTODETECT|” Mark 6:39) 1 1 -1 9 0 “tw://bible.?id=40.14.21|AUTODETECT|” states that the crowd reclined upon the green grass. There was, accordingly, this strikingly colorful arrangement of people dressed in their bright garments, reclining under the blue vault of heaven on the grassy slopes. While according to Mark they reclined in hundreds and in fifties (6:40), here in Luke they are said to have reclined in groups of about fifty each. If they reclined in a hundred rows of fifty each, the two accounts would be in perfect harmony. Not only that, but the total of (about) five thousand men (women and children being left uncounted), a figure mentioned in all four accounts 7 1 -1 9 0 “tw://bible.?id=40.14.21|AUTODETECT|” Matt. 14:21) 1 1 -1 9 0 “tw://bible.?id=41.6.44|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.6.44|AUTODETECT|” Mark 6:44) 1 1 -1 9 0 “tw://bible.?id=42.9.14|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.9.14|AUTODETECT|” Luke 9:14) 1 1 -1 9 0 “tw://bible.?id=43.6.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.6.10|AUTODETECT|” John 6:10) 1 1 -1 9 0 0 ), would result. The grouping was very practical. It made distribution of bread and fish, and also counting, easier.) 1 1 2 8 0 “tw://bible.?id=2.18.21|AUTODETECT|” It has been suggested��328�� that this grouping may be an echo of ancient practice in Israel. See ) 7 1 -1 9 0 “tw://bible.?id=2.18.21|AUTODETECT|” Exod. 18:21) 1 1 -1 9 0 “tw://bible.?id=5.1.15|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=5.1.15|AUTODETECT|” Deut. 1:15) 1 1 -1 9 0 “tw://bible.?id=48.6.16|AUTODETECT|” . And is not the true Israel of the old dispensation continued in the true church of the new? See ) 7 1 -1 9 0 “tw://bible.?id=48.6.16|AUTODETECT|” Gal. 6:16) 1 1 -1 9 0 “tw://bible.?id=19.125.5|AUTODETECT|” . Cf. ) 7 1 -1 9 0 “tw://bible.?id=19.125.5|AUTODETECT|” Ps. 125:5) 1 1 -1 9 0 “tw://bible.?id=47.6.16|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.6.16|AUTODETECT|” II Cor. 6:16) 1 1 -1 9 0 “tw://bible.?id=49.2.14-49.2.22|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=49.2.14-49.2.22|AUTODETECT|” Eph. 2:14 22) 1 1 -1 9 0 0 .) 1 1 2 8 0 0 G. Miracle performed) 1 1 2 8 0 “tw://bible.?id=19.25.15|AUTODETECT|” 16, 17a. He took the five bread-cakes and the two fishes, and looking up to heaven gave thanks for them, broke them, and kept giving them to his disciples to set before the people. Jesus took the five bread-cakes and the two fishes. He looked up to heaven. For this lifting heavenward of the eyes in prayer see also ) 7 1 -1 9 0 “tw://bible.?id=19.25.15|AUTODETECT|” Ps. 25:15) 1 1 -1 9 0 “tw://bible.?id=19.121.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=19.121.1|AUTODETECT|” 121:1) 1 1 -1 9 0 “tw://bible.?id=19.123.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=19.123.1|AUTODETECT|” 123:1) 1 1 -1 9 0 “tw://bible.?id=19.123.2|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=19.123.2|AUTODETECT|” 2) 1 1 -1 9 0 “tw://bible.?id=19.141.8|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=19.141.8|AUTODETECT|” 141:8) 1 1 -1 9 0 “tw://bible.?id=19.145.15|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=19.145.15|AUTODETECT|” 145:15) 1 1 -1 9 0 “tw://bible.?id=43.11.41|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.11.41|AUTODETECT|” John 11:41) 1 1 -1 9 0 “tw://bible.?id=43.17.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.17.1|AUTODETECT|” 17:1) 1 1 -1 9 0 “tw://bible.?id=54.2.8|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=54.2.8|AUTODETECT|” I Tim. 2:8) 1 1 -1 9 0 0 .��329��) 1 1 2 8 0 “tw://bible.?id=40.14.19|AUTODETECT|” Looking up to heaven Jesus blessed, thus literally. The same verb is also found in the Synoptic parallels 7 1 -1 9 0 “tw://bible.?id=40.14.19|AUTODETECT|” Matt. 14:19) 1 1 -1 9 0 “tw://bible.?id=41.6.41|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.6.41|AUTODETECT|” Mark 6:41) 1 1 -1 9 0 “tw://bible.?id=40.7.29|AUTODETECT|” ). John, on the other hand, has having given thanks (6:11). Solution: blessed in this instance means gave thanks, and can be thus translated. When a person blesses or praises God is he not giving thanks to him? It was the custom of the Jews to thank God before starting a meal. However, since it is abundantly clear from the Gospels that our Lord never spoke as did the scribes, that is, that his words were always characterized by freshness and originality 7 1 -1 9 0 “tw://bible.?id=40.7.29|AUTODETECT|” Matt. 7:29) 1 1 -1 9 0 0 ), we may well believe that this was true also on the present occasion.) 1 4 2 8 0 0 Then from the bread-cakes Jesus began to break off fragments of edible size. He kept giving these to his disciples who carried them (in baskets collected here and there from the crowd?) to the people. With the fishes the procedure was somewhat similar. Mark says, He & divided the two fishes among them all. ) The striking beauty of the account is heightened by the fact that only a few simple words are used to relate the miracle of the multiplication of the fragments. One might even say that the miracle is implied rather than expressed. They all ate and were filled.

Exactly when were the bread and the fish multiplied? Under his hands ? Probably, but even this is not stated. All we really know is that there was plenty of bread and fish in fact, plenty and to spare for everybody. At some point of time between the breaking or dividing and the reception of the fragments by the people the miracle must have occurred. All ate and were filled, that is, had all they wanted, were fully satisfied. ) H.

Leftovers collected) 17b. And what they had left of the broken pieces was picked up, twelve baskets (full) of broken pieces.) 1 1 2 8 0 “tw://bible.*?id=59.1.17|AUTODETECT|”
Even though the Lord would have been able to supply food whenever needed, he did not want leftovers to go to waste. These, too, were to be regarded as good gifts coming down from the Father of lights 7 1 -1 9 0 “tw://bible.*?id=59.1.17|AUTODETECT|”
James 1:17) 1 1 -1 9 0 “tw://bible.*?id=54.4.3|AUTODETECT|”
; cf. ) 7 1 -1 9 0 “tw://bible.*?id=54.4.3|AUTODETECT|”
I Tim. 4:3) 1 1 -1 9 0 “tw://bible.*?id=54.4.4|AUTODETECT|”
, ) 7 1 -1 9 0 “tw://bible.*?id=54.4.4|AUTODETECT|”
4) 1 1 -1 9 0 0
). For today s world, in which some nations have an oversupply while others suffer scarcity, is there not a lesson here? Good use could be made of the twelve baskets full of broken pieces. There were many poor and hungry people.) 1 1 2 8 0 “tw://bible.*?id=11.17.16|AUTODETECT|”
In this story it is the wonder-working power of Jesus that stands out. He is the One whose ability to supply every need is unlimited. In the old dispensation he was foreshadowed 7 1 -1 9 0 “tw://bible.*?id=11.17.16|AUTODETECT|”
I Kings 17:16) 1 1 -1 9 0 “tw://bible.*?id=12.4.43|AUTODETECT|”
; ) 7 1 -1 9 0 “tw://bible.*?id=12.4.43|AUTODETECT|”
II Kings 4:43) 1 1 -1 9 0 “tw://bible.*?id=12.4.44|AUTODETECT|”
, ) 7 1 -1 9 0 “tw://bible.*?id=12.4.44|AUTODETECT|”
44) 1 1 -1 9 0 “tw://bible.*?id=5.18.15-5.18.18|AUTODETECT|”
. See also ) 7 1 -1 9 0 “tw://bible.*?id=5.18.15-5.18.18|AUTODETECT|”
Deut. 18:15 18) 1 1 -1 9 0 “tw://bible.*?id=43.6.14|AUTODETECT|”
; cf. ) 7 1 -1 9 0 “tw://bible.*?id=43.6.14|AUTODETECT|”
John 6:14) 1 1 -1 9 0 “tw://bible.*?id=43.6.32|AUTODETECT|”
; and see ) 7 1 -1 9 0 “tw://bible.*?id=43.6.32|AUTODETECT|”
John 6:32) 1 1 -1 9 0 0
).) 1 1 2 8 0 0
What, however, stands out just as clearly, if not even more so, is Christ s tender compassion. He was deeply concerned about the spiritual welfare of these people; so, he taught them. And about their physical needs; so, he fed them. It is Luke s Gospel that similarly (a) pictures a Savior whose heart goes out to Nain s grieving widow (7:13); (b) contains the parable of The Samaritan Who Cared, being an example to all (10:33, 37); and (c) in unforgettable language portrays the tender love of a father symbol of the Heavenly Father for his penitent, returning son (15:20)!) 1 1 2 8 0 “tw://bible.*?id=43.14.9|AUTODETECT|”
In close connection with the preceding, what the abundant leftovers proved was the Master s regal lavishness, his uncalculating generosity. Before performing this miracle did Jesus say to himself, Exactly so much is needed to feed a multitude of this size. So I will give them exactly so much, but no more ? Not at all! Moreover, as ) 7 1 -1 9 0 “tw://bible.*?id=43.14.9|AUTODETECT|”
John 14:9) 1 1 -1 9 0 0
makes clear, what is true of Jesus holds for God Triune.) 1 1 2 8 0 “tw://bible.*?id=40.14.22-40.14.33|AUTODETECT|”
With the account of The Miraculous Feeding of the Five Thousand Luke s coverage of The Great Galilean Ministry ends. ) 7 1 -1 9 0 “tw://bible.*?id=40.14.22-40.14.33|AUTODETECT|”
Matt. 14:22 33) 1 1 -1 9 0 “tw://bible.*?id=41.6.45-41.6.52|AUTODETECT|”
; ) 7 1 -1 9 0 “tw://bible.*?id=41.6.45-41.6.52|AUTODETECT|”
Mark 6:45 52) 1 1 -1 9 0 “tw://bible.*?id=43.6.15-43.6.21|AUTODETECT|”
; and ) 7 1 -1 9 0 “tw://bible.*?id=43.6.15-43.6.21|AUTODETECT|”
John 6:15 21) 1 1 -1 9 0 0
contain the report of the return to the western shore. During the course of this crossing Jesus, who had sent The Twelve ahead and had himself remained behind to pray, surprised his disciples by his sudden appearance, walking toward them on the water during a violent storm.) 1 1 2 8 0 “tw://bible.*?id=40.14.34-40.14.36|AUTODETECT|”
In ) 7 1 -1 9 0 “tw://bible.*?id=40.14.34-40.14.36|AUTODETECT|”
Matt. 14:34 36) 1 1 -1 9 0 “tw://bible.*?id=41.6.53-41.6.56|AUTODETECT|”
and ) 7 1 -1 9 0 “tw://bible.*?id=41.6.53-41.6.56|AUTODETECT|”
Mark 6:53 56) 1 1 -1 9 0 “tw://bible.*?id=43.6.0|AUTODETECT|”
the story of the landing at and healings in Gennesaret follows. It is probable that from there Jesus and The Twelve proceeded to Capernaum, where he delivered the discourse on The Bread of Life 7 1 -1 9 0 “tw://bible.*?id=43.6.0|AUTODETECT|”
John 6) 1 1 -1 9 0 “tw://bible.*?id=40.15.1-40.15.20|AUTODETECT|”
). It may have been about the same time and place that the event described in ) 7 1 -1 9 0 “tw://bible.*?id=40.15.1-40.15.20|AUTODETECT|”
Matt. 15:1 20) 1 1 -1 9 0 “tw://bible.*?id=41.7.1-41.7.23|AUTODETECT|”
and ) 7 1 -1 9 0 “tw://bible.*?id=41.7.1-41.7.23|AUTODETECT|”
Mark 7:1 23) 1 1 -1 9 0 0
, namely, the clash between Jesus and the Pharisees regarding Ceremonial versus Real Defilement, took place.) 1 1 2 8 0 “tw://bible.*?id=41.6.45-41.8.26|AUTODETECT|”
See pp. 492, 493 for an answer to the question, Why does Luke pass by what is found in ) 7 1 -1 9 0 “tw://bible.*?id=41.6.45-41.8.26|AUTODETECT|”
Mark 6:45 8:26) 1 1 -1 9 0 0
? ��330��) 1 3 2 8 0 0
) Practical Lessons Derived from 9:1 17) Verses 2, 11) 1 1 2 8 0 “tw://bible.*?id=46.10.31|AUTODETECT|”
He sent them out to preach the kingdom of God.& He & began to speak to them about the kingdom of God. Preaching the kingdom (or: kingship, rule) of God means no less than proclaiming God s absolute sovereignty in every sphere: heart, mind, life, family, village, city, state, nation, world; education, industry, commerce, art, science, politics, etc. Cf. ) 7 1 -1 9 0 “tw://bible.*?id=46.10.31|AUTODETECT|”
I Cor. 10:31) 1 1 -1 9 0 “tw://bible.*?id=47.10.5|AUTODETECT|”
; ) 7 1 -1 9 0 “tw://bible.*?id=47.10.5|AUTODETECT|”
II Cor. 10:5) 1 1 -1 9 0 0
.) 1 3 2 8 0 0
Verse 2) And to heal the sick. A life in harmony with the rule Trust and obey produces blessings for both body and soul. We should thank God, both privately and publicly, not only for Christian pastors, missionaries, lay evangelists, but also for Christian doctors, nurses, etc.) Verse 6) 1 1 2 8 0 “tw://bible.*?id=33.5.2|AUTODETECT|”
They & went about from village to village. The Christian ministry must be carried out not only in cities but also in villages; not only in spacious auditoriums but also in chapels. Did not Spurgeon ascribe his conversion to a sermon preached (with God s blessing) in a small chapel by a layman? What is small in the eyes of man may be very important, indeed, in the eyes of God. See ) 7 1 -1 9 0 “tw://bible.*?id=33.5.2|AUTODETECT|”
Mic. 5:2) 1 1 -1 9 0 “tw://bible.*?id=38.4.10|AUTODETECT|”
; ) 7 1 -1 9 0 “tw://bible.*?id=38.4.10|AUTODETECT|”
Zech. 4:10) 1 1 -1 9 0 “tw://bible.*?id=43.1.46|AUTODETECT|”
; ) 7 1 -1 9 0 “tw://bible.*?id=43.1.46|AUTODETECT|”
John 1:46) 1 1 -1 9 0 “tw://bible.*?id=46.1.26-46.1.29|AUTODETECT|”
; ) 7 1 -1 9 0 “tw://bible.*?id=46.1.26-46.1.29|AUTODETECT|”
I Cor. 1:26 29) 1 1 -1 9 0 0
.) 1 1 2 8 0 0
Verse 7) 1 1 2 8 0 “tw://bible.*?id=19.32.5|AUTODETECT|”
He was perplexed. In spite of wealth and prestige, Herod was a very unhappy man. Oppressed by a guilty conscience, he did not follow David s example. Therefore he did not prosper. See ) 7 1 -1 9 0 “tw://bible.*?id=19.32.5|AUTODETECT|”
Ps. 32:5) 1 1 -1 9 0 “tw://bible.*?id=20.28.13|AUTODETECT|”
; ) 7 1 -1 9 0 “tw://bible.*?id=20.28.13|AUTODETECT|”
Prov. 28:13) 1 1 -1 9 0 0
.) 1 1 2 8 0 0
Verse 9) 1 1 2 8 0 “tw://bible.*?id=43.12.21|AUTODETECT|”
He was trying to see Jesus. Cf. 23:8. So was Simeon (2:26 30); and so were: the mother and brothers of Jesus (8:20), Zacchaeus (19:3, 4), and some Greeks 7 1 -1 9 0 “tw://bible.*?id=43.12.21|AUTODETECT|”
John 12:21) 1 1 -1 9 0 0
). The results varied. Why? What is the lesson?) 1 5 2 8 0 0
Verse 13a) You give them to eat! In our constant emphasis on Christian liberty, are we forgetting Christian responsibility?) Verse 13b) We have only five bread-cakes and two fishes. What were they forgetting?) Verse 17) 1 1 2 8 0 “tw://bible.*?id=1.22.15-1.22.18|AUTODETECT|”
They all ate and were filled. Examples of divine generosity: ) 7 1 -1 9 0 “tw://bible.*?id=1.22.15-1.22.18|AUTODETECT|”
Gen. 22:15 18) 1 1 -1 9 0 “tw://bible.*?id=11.3.2-11.3.15|AUTODETECT|”
; ) 7 1 -1 9 0 “tw://bible.*?id=11.3.2-11.3.15|AUTODETECT|”
I Kings 3:2 15) 1 1 -1 9 0 “tw://bible.*?id=19.81.10|AUTODETECT|”
; ) 7 1 -1 9 0 “tw://bible.*?id=19.81.10|AUTODETECT|”
Ps. 81:10) 1 1 -1 9 0 “tw://bible.*?id=19.91.14-19.91.16|AUTODETECT|”
b; ) 7 1 -1 9 0 “tw://bible.*?id=19.91.14-19.91.16|AUTODETECT|”
91:14 16) 1 1 -1 9 0 “tw://bible.*?id=19.116.12|AUTODETECT|”
; ) 7 1 -1 9 0 “tw://bible.*?id=19.116.12|AUTODETECT|”
116:12) 1 1 -1 9 0 “tw://bible.*?id=23.1.18|AUTODETECT|”
; ) 7 1 -1 9 0 “tw://bible.*?id=23.1.18|AUTODETECT|”
Isa. 1:18) 1 1 -1 9 0 “tw://bible.*?id=23.55.1-23.55.3|AUTODETECT|”
; ) 7 1 -1 9 0 “tw://bible.*?id=23.55.1-23.55.3|AUTODETECT|”
55:1 3) 1 1 -1 9 0 “tw://bible.*?id=23.55.6|AUTODETECT|”
, ) 7 1 -1 9 0 “tw://bible.*?id=23.55.6|AUTODETECT|”
6) 1 1 -1 9 0 “tw://bible.*?id=23.55.7|AUTODETECT|”
, ) 7 1 -1 9 0 “tw://bible.*?id=23.55.7|AUTODETECT|”
7) 1 1 -1 9 0 “tw://bible.*?id=33.7.18-33.7.20|AUTODETECT|”
; ) 7 1 -1 9 0 “tw://bible.*?id=33.7.18-33.7.20|AUTODETECT|”
Mic. 7:18 20) 1 1 -1 9 0 “tw://bible.*?id=42.6.38|AUTODETECT|”
; ) 7 1 -1 9 0 “tw://bible.*?id=42.6.38|AUTODETECT|”
Luke 6:38) 1 1 -1 9 0 “tw://bible.*?id=42.15.20-42.15.24|AUTODETECT|”
; ) 7 1 -1 9 0 “tw://bible.*?id=42.15.20-42.15.24|AUTODETECT|”
15:20 24) 1 1 -1 9 0 “tw://bible.*?id=43.1.16|AUTODETECT|”
; ) 7 1 -1 9 0 “tw://bible.*?id=43.1.16|AUTODETECT|”
John 1:16) 1 1 -1 9 0 “tw://bible.*?id=43.3.16|AUTODETECT|”
; ) 7 1 -1 9 0 “tw://bible.*?id=43.3.16|AUTODETECT|”
3:16) 1 1 -1 9 0 “tw://bible.*?id=45.5.6-45.5.11|AUTODETECT|”
; ) 7 1 -1 9 0 “tw://bible.*?id=45.5.6-45.5.11|AUTODETECT|”
Rom. 5:6 11) 1 1 -1 9 0 “tw://bible.*?id=45.5.16-45.5.19|AUTODETECT|”
, ) 7 1 -1 9 0 “tw://bible.*?id=45.5.16-45.5.19|AUTODETECT|”
16 19) 1 1 -1 9 0 “tw://bible.*?id=45.8.31-45.8.39|AUTODETECT|”
; ) 7 1 -1 9 0 “tw://bible.*?id=45.8.31-45.8.39|AUTODETECT|”
8:31 39) 1 1 -1 9 0 “tw://bible.*?id=46.3.21-46.3.23|AUTODETECT|”
; ) 7 1 -1 9 0 “tw://bible.*?id=46.3.21-46.3.23|AUTODETECT|”
I Cor. 3:21 23) 1 1 -1 9 0 0
.) 1 7 2 8 0 0
) Notes on Greek Words, Phrases, and Constructions in 9:1 17) Verse 1) For ��, pres. act. infinitive of ��, to cure, heal, render service, see the note on 4:23 on page 261. Cf. therapy, therapeutics.) Verse 2) ��, third per. s. aor. indicat. act. of ��, to send (someone or something), to commission, delegate. Note, as objects, after he sent (them), the infinitives of purpose: to preach and to heal. See the note on 5:17 on page 300; also N.T.C. on I and II Timothy and Titus, pp. 308 310.) Verse 3) 1 1 2 8 0 “tw://bible.*?id=41.6.8|AUTODETECT|”
The four words ��, staff; ��, traveler s bag; ��, bread (generic sense), and ��, tunic, are also found in ) 7 1 -1 9 0 “tw://bible.*?id=41.6.8|AUTODETECT|”
Mark 6:8) 1 1 -1 9 0 “tw://bible.*?id=41.6.9|AUTODETECT|”
, ) 7 1 -1 9 0 “tw://bible.*?id=41.6.9|AUTODETECT|”
9) 1 1 -1 9 0 0
. For Mark s ��, copper coin, Luke substitutes ��, silver. In both cases the contextual meaning is money, small change.) 1 3 2 8 0 0
��, have. Greek at times uses the infinitive where we would use the imperative. In the present case this use is not difficult to understand. One might construe the original to mean, He told them & not to have two tunics. In other cases, where such a word of saying or commanding is absent, the question whether such an infinitive with the sense of an imperative must be viewed as a case of ellipsis is in dispute. Cf. Gram. N.T., pp. 943, 944 with Gram. N.T. (Bl.-Debr.), pp. 196, 197 (par. 389).) Verse 5) ��, third per. pl. pres. subjunct. middle, after indefinite relative pronoun with � and negative particle. The verb is derived from ��, to take, accept, receive, welcome. Cf. toe, digit.) 1 1 2 8 0 “tw://bible.*?id=40.10.14|AUTODETECT|”
��, dust; cf. ��, ��. Note incinerate. See also ) 7 1 -1 9 0 “tw://bible.*?id=40.10.14|AUTODETECT|”
Matt. 10:14) 1 1 -1 9 0 “tw://bible.*?id=42.10.11|AUTODETECT|”
; ) 7 1 -1 9 0 “tw://bible.*?id=42.10.11|AUTODETECT|”
Luke 10:11) 1 1 -1 9 0 “tw://bible.*?id=44.13.51|AUTODETECT|”
; ) 7 1 -1 9 0 “tw://bible.*?id=44.13.51|AUTODETECT|”
Acts 13:51) 1 1 -1 9 0 “tw://bible.*?id=44.22.23|AUTODETECT|”
; ) 7 1 -1 9 0 “tw://bible.*?id=44.22.23|AUTODETECT|”
22:23) 1 1 -1 9 0 0
.) 1 1 2 8 0 “tw://bible.*?id=44.28.5|AUTODETECT|”
��, sec. per. pl. pres. imperat. act. of ��**, to shake off. See also ) 7 1 -1 9 0 “tw://bible.*?id=44.28.5|AUTODETECT|”
Acts 28:5) 1 1 -1 9 0 0
.) 1 16 2 8 0 0
Verse 6) �� & ��, departing, they went about (or: were going through).) Note also the present durative modifiers.) Distributive use of �� here, as in 8:1.) Verse 7) ��, third per. s. imperf. of ��** (= �� plus ��), literally, to be thoroughly (��) without a resource (��, ford, means of crossing a river; hence, in general, a way, means, resource); and so: to be at a loss what to do, to be perplexed.) Verse 8) ��, third per. s. 2nd aor. indicat. pass. of ��, to shine, bring to light, appear. Cf. phantom, phenomenon.) Verse 9) Note emphasis: John I myself beheaded; or: As to John, I myself ordered him to be beheaded. The verb is the first per. s. aor. indicat. act. of �� (�� plus ��).) ��, I am hearing, pres. progressive.) Verse 10) For �� see the note on 8:39 on page 453.) ��, they did, where we would say, they had done. ) Q��, third per. s. aor. indicat. of Q��; see the note on 5:16 on page 292.) Verse 11) 1 1 2 8 0 “tw://bible.?id=42.9.11|AUTODETECT|”
Besides its occurrence here in ) 7 1 -1 9 0 “tw://bible.*?id=42.9.11|AUTODETECT|”
Luke 9:11) 1 1 -1 9 0 “tw://bible.*?id=66.22.2|AUTODETECT|”
, in the New Testament the noun ��, in the sense of healing, is found only in ) 7 1 -1 9 0 “tw://bible.*?id=66.22.2|AUTODETECT|”
Rev. 22:2) 1 1 -1 9 0 “tw://bible.*?id=42.12.42|AUTODETECT|”
, where the healing is to be understood in a figurative sense: and the leaves of the tree are for the healing of the nations. It is also found in ) 7 1 -1 9 0 “tw://bible.*?id=42.12.42|AUTODETECT|”
Luke 12:42) 1 1 -1 9 0 0
, but there it has the meaning �0��, household, or �1 ��, the servants.) 1 4 2 8 0 0
For 0�� see the note on 6:18, 19 on page 337.) Verse 12) $�� , began to decline; i.e., to wear away (A.V.). The sun was beginning to set. Cf. recline, incline, decline. Note also in verse 14 ��, have them recline; from ��; and note ��, a (reclining) group.) ��, sec. per. s. aor. imperat. act. of ��, to release; here in the sense of to send away, to dismiss. See also the note on 2:29 on page 176.) 1 1 2 8 0 “tw://bible.*?id=41.3.34|AUTODETECT|”
In the New Testament the word ��, ring, circle (cf. cycle), is not used as a noun but adverbially: sitting around 7 1 -1 9 0 “tw://bible.*?id=41.3.34|AUTODETECT|”
Mark 3:34) 1 1 -1 9 0 “tw://bible.*?id=41.6.6|AUTODETECT|”
); going around 7 1 -1 9 0 “tw://bible.*?id=41.6.6|AUTODETECT|”
Mark 6:6) 1 1 -1 9 0 “tw://bible.*?id=45.15.19|AUTODETECT|”
); so also in ) 7 1 -1 9 0 “tw://bible.*?id=45.15.19|AUTODETECT|”
Rom. 15:19) 1 1 -1 9 0 0: Paul preached the gospel from Jerusalem and round about even to Illyricum. On that passage see John Murray, The Epistle to the Romans (International Commentary on the New Testament), Grand Rapids, 1965, Vol. II, pp. 213, 214, including footnote 23.) 1 1 2 8 0 “tw://bible.?id=42.9.12|AUTODETECT|” Preceded by an article, the word is used as an adjective here in ) 7 1 -1 9 0 “tw://bible.?id=42.9.12|AUTODETECT|” Luke 9:12) 1 1 -1 9 0 “tw://bible.?id=41.6.36|AUTODETECT|” , to the villages and farms round about, or to the surrounding villages and farms. Cf. ) 7 1 -1 9 0 “tw://bible.?id=41.6.36|AUTODETECT|” Mark 6:36) 1 1 -1 9 0 “tw://bible.?id=66.4.6|AUTODETECT|” . Finally, it occurs as a preposition in ) 7 1 -1 9 0 “tw://bible.?id=66.4.6|AUTODETECT|” Rev. 4:6) 1 1 -1 9 0 “tw://bible.?id=66.5.11|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=66.5.11|AUTODETECT|” 5:11) 1 1 -1 9 0 “tw://bible.?id=66.7.11|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=66.7.11|AUTODETECT|” 7:11) 1 1 -1 9 0 0 , around the throne. ) 1 1 2 8 0 “tw://bible.?id=42.21.6|AUTODETECT|” ��, third per. pl. aor. subjunct. act. of ��, to loosen (cf. catalyst, loose, analysis), to unharness (the pack animals); hence, to rest, to take lodging for the night. The same verb also has other, closely related, meanings: to throw down 7 1 -1 9 0 “tw://bible.?id=42.21.6|AUTODETECT|” Luke 21:6) 1 1 -1 9 0 “tw://bible.?id=44.6.14|AUTODETECT|” , etc.), to destroy 7 1 -1 9 0 “tw://bible.?id=44.6.14|AUTODETECT|” Acts 6:14) 1 1 -1 9 0 0 , etc.). For the cognate noun, ��, lodging place, inn, guest-room, see the note on 2:7 on page 148.) 1 1 2 8 0 “tw://bible.?id=42.3.17|AUTODETECT|” ��, acc. -�, supplies, provisions, victuals, food. Cf. ��, grain, wheat, flour, food 7 1 -1 9 0 “tw://bible.?id=42.3.17|AUTODETECT|” Luke 3:17) 1 1 -1 9 0 “tw://bible.?id=42.12.18|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.12.18|AUTODETECT|” 12:18) 1 1 -1 9 0 0 , etc.). Cf. parasite.) 1 3 2 8 0 0 Verse 13) ��, sec. per. pl. aor. imperat. act. of ��. Cf. donation.) Note emphatic Q��!) 1 1 2 8 0 “tw://bible.?id=42.7.32|AUTODETECT|” �0 ��, unless; in the protasis of a fut. more vivid (third class) conditional sentence, followed by ��, first per. pl. aor. subjunct. act. of ��, to buy; cf. ��, market place 7 1 -1 9 0 “tw://bible.?id=42.7.32|AUTODETECT|” Luke 7:32) 1 1 -1 9 0 0 , etc.).) 1 5 2 8 0 0 Verse 14) Note ��, men, in distinction from women; Lat. viri. Cf. German Mann, not Mensch; Dutch man, not mens. In both of these languages, with numerals, the singular can be used for the plural.) For ��, from ��, and for �� (here acc. pl. -��), see on 9:12.) Verse 16) ��, vivid iterative imperfect, he kept giving them.) 1 1 2 8 0 “tw://bible.?id=40.13.24|AUTODETECT|” ��, 2nd aor. act. infinitive of ��, to set before. Related meanings: to set before (or: to present) in teaching 7 1 -1 9 0 “tw://bible.?id=40.13.24|AUTODETECT|” Matt. 13:24) 1 1 -1 9 0 “tw://bible.?id=40.13.31|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.13.31|AUTODETECT|”

1 1 -1 9 0 “tw://bible.?id=42.12.48|AUTODETECT|” ); to entrust, commit, with various shades of meaning, depending on the context in each case 7 1 -1 9 0 “tw://bible.?id=42.12.48|AUTODETECT|” Luke 12:48) 1 1 -1 9 0 “tw://bible.?id=42.23.46|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.23.46|AUTODETECT|” 23:46) 1 1 -1 9 0 “tw://bible.?id=54.1.18|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=54.1.18|AUTODETECT|” I Tim. 1:18) 1 1 -1 9 0 “tw://bible.?id=55.2.2|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=55.2.2|AUTODETECT|” II Tim. 2:2) 1 1 -1 9 0 0 , etc.).) 1 4 2 8 0 0 Verse 17) For ��, third per. pl. aor. pass. of ��, see the note on 6:21 on page 345.) Summary of Chapter 9:1 17) Chapter 8 closed with an account of three astonishing miracles performed by Jesus: a (humanly speaking) hopeless demoniac was cured, a woman whom the physicians of that day regarded as incurable was instantly restored to health, and a dead child was brought back to life.) 1 1 2 8 0 “tw://bible.?id=40.10.10|AUTODETECT|” We can imagine how such happenings must have strengthened the disciples power of witnessing. This was the proper time to send them out on a mission tour. Besides, the Master knew that his Great Galilean Ministry was rapidly approaching its close. If more was to be done, more territory to be covered, it must be done now. So Jesus sends out these men. He issues directives. They must take along no more than is absolutely necessary. God will provide. The Twelve must place their trust in him. To this may be added ) 7 1 -1 9 0 “tw://bible.?id=40.10.10|AUTODETECT|” Matt. 10:10) 1 1 -1 9 0 0 b: upon those who hear the gospel rests the obligation to provide for those who bring it (9:1 6). The result is twofold:) 1 15 2 8 0 0 First, the tetrarch, Herod Antipas, hears what Jesus and The Twelve have been doing. His conscience is aroused, so that when he hears rumors, including the one according to which Jesus was actually John the Baptist risen from the dead, he exclaims, John I beheaded. Who, then, is this man about whom I am hearing such things? (verses 7 9).) Secondly, the disciples, having returned from their mission tour, are in need of rest. So, together with them, Jesus crosses the lake and withdraws to Bethsaida Julias on the northeastern shore. When the Galileans learn about this departure they hurry on foot around the upper part of the lake in order to be with Jesus again. Surveying this huge crowd, his heart goes out to them.

He welcomes them and speaks to them about the kingdom of God. Those in need of healing he heals. When evening arrives, instead of dismissing the hungry crowd (as the disciples had requested), he performs the miracle of making five bread-cakes and two fishes do for five thousand adult males, not counting women and children. Twelve baskets full of leftovers are collected after everyone has had plenty to eat (verses 10 17).) CHAPTER IX:18 50) Outline of Chapter 9:18 50) Theme: The Work Thou Gavest Him to Do) B. The Retirement Ministry) 9:18 20 Peter s Confession) 9:21 27 The First Prediction of the Passion and Resurrection) 9:28 36 The Transfiguration of Jesus on the Mountain) 9:37 43a The Healing of an Epileptic Boy) 9:43b 45 The Second Prediction of the Passion (and the Resurrection)) 9:46 48 Who Is the Greatest?) 9:49, 50 He Who Is Not Against You Is for You) ) 9:18 20 Peter s Confession) 1 1 2 8 0 “tw://bible.?id=40.16.13-40.16.19|AUTODETECT|” Cf. ) 7 1 -1 9 0 “tw://bible.?id=40.16.13-40.16.19|AUTODETECT|” Matt. 16:13 19) 1 1 -1 9 0 “tw://bible.?id=41.8.27-41.8.29|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.8.27-41.8.29|AUTODETECT|” Mark 8:27 29) 1 3 2 8 0 0 18 Once while Jesus was praying in private (only) his disciples were with him he asked them, Who do the people��331�� say I am? 19 They replied, John the Baptist; and others (say) Elijah; and still others, that one of the ancient prophets has come back to life. ��332��) 20 He asked them, But you, who do you say I am? Peter answered, The Christ of God. ) ) 1 1 2 8 0 “tw://bible.?id=42.1.1-42.4.13|AUTODETECT|” The theme of the Synoptics, including Luke, we may conceive to be The Work Thou Gavest Him to Do. The first division under this theme is Its Beginning or Inauguration 7 1 -1 9 0 “tw://bible.?id=42.1.1-42.4.13|AUTODETECT|” Luke 1:1 4:13) 1 1 -1 9 0 0 ). The second is Its Progress or Continuation (4:14 19:27). The first subdivision of this second part, namely, The Great Galilean Ministry (4:14 9:17), has now been completed. The second subdivision, The Retirement plus Perean Ministries, begins at this point (9:18) and continues through 19:27.) 1 1 2 8 0 0 Reasons for this kind of outline, as also a brief description of the main contents of each division and subdivision, can be found on pp. 8 10 of N.T.C. on Matthew. Tentative dates (certainty is impossible) are as follows: Retirement Ministry a.d. 29, April to October; Perean Ministry a.d. 29, December, to a.d. 30, April. For the intervening Later Judean Ministry, October to December, see especially the Gospel According to John (7:2 10:39).) 7 1 2 8 0 “tw://bible.?id=42.9.18-42.9.50|AUTODETECT|” Luke 9:18 50) 1 1 -1 9 0 “tw://bible.?id=42.4.14-42.9.17|AUTODETECT|” covers events that occurred during The Retirement Ministry. The shift to this ministry from the one that preceded it is not abrupt and radical but rather a matter of emphasis. For example, during the lengthy period which to a large extent Jesus had spent in Capernaum and vicinity 7 1 -1 9 0 “tw://bible.?id=42.4.14-42.9.17|AUTODETECT|” Luke 4:14 9:17) 1 1 -1 9 0 0 ) he was often surrounded by crowds. Now too (9:18 50) he does not escape those multitudes (9:37). But there is a difference in emphasis: generally he is now seen in the presence not of crowds but of his disciples. He is teaching them (9:18 27, 43b 50). He fully realizes that the cross cannot be far away. Accordingly, he is expounding to The Twelve the lessons of the cross (9:22, 43b, 44). This continues even into the Perean Ministry (18:31, 32). In order to be able to impart this important information effectively Jesus is seeking places of seclusion, apart from the busy centers. A considerable amount of time is spent in predominantly Gentile territory.) 1 1 2 8 0 “tw://bible.?id=42.9.18-42.9.50|AUTODETECT|” If allowance is made for areas of relative uncertainty, the map (p. 491) showing Christ s Retirement Ministry 7 1 -1 9 0 “tw://bible.?id=42.9.18-42.9.50|AUTODETECT|” Luke 9:18 50) 1 1 -1 9 0 “tw://bible.?id=41.7.24-41.9.50|AUTODETECT|” , but reported more fully in ) 7 1 -1 9 0 “tw://bible.?id=41.7.24-41.9.50|AUTODETECT|” Mark 7:24 9:50) 1 1 -1 9 0 “tw://bible.?id=43.20.30|AUTODETECT|” ) may be helpful. There may, however, have been trips not reported in the Gospels. Cf. ) 7 1 -1 9 0 “tw://bible.?id=43.20.30|AUTODETECT|” John 20:30) 1 1 -1 9 0 “tw://bible.?id=43.20.31|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=43.20.31|AUTODETECT|” 31) 1 1 -1 9 0 “tw://bible.?id=43.21.25|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.21.25|AUTODETECT|” 21:25) 1 1 -1 9 0 0 . In the Gospel According to Mark fourteen sections cover events that occurred during this period of retirement.) 1 8 2 8 0 0 It is suggested that the following paragraph be studied with the aid of the map on p. 491.) In Mark s Gospel we are shown that:) 1. In the vicinity of Tyre the Syrophoenician woman s faith was rewarded (7:24 30).) 2. In the Decapolis region a deaf-and-dumb man was healed (7:31 37), and) 3. Four thousand people were fed (8:1 10).) 4. At Dalmanutha the Pharisees, craving for signs, were rebuked (8:11 13).) 5. While crossing over to Bethsaida Julias, Jesus told his disciples to be on guard against the yeast of the Pharisees and the yeast of Herod (8:14 21).) 6. At Bethsaida Julias he healed a blind man who saw people as if they were trees walking around (8:22 26).) 1 1 2 8 0 “tw://bible.?id=41.6.45|AUTODETECT|” For all these six sections except the last there are parallels in Matthew. The striking fact is that none of the six are clearly paralleled in Luke.��333�� In fact, as was pointed out on p. 481, Luke s omission of Marcan material begins even earlier, namely, at ) 7 1 -1 9 0 “tw://bible.?id=41.6.45|AUTODETECT|” Mark 6:45) 1 1 -1 9 0 “tw://bible.?id=41.6.45-41.8.26|AUTODETECT|” . Accordingly, Luke omits what is found in ) 7 1 -1 9 0 “tw://bible.?id=41.6.45-41.8.26|AUTODETECT|” Mark 6:45 8:26) 1 1 -1 9 0 0 .) 1 1 2 8 0 0 (Still following the map on p. 491) we note that Luke begins to parallel Mark again in connection with the story of) 1 1 2 8 0 “tw://bible.?id=41.8.27-41.8.30|AUTODETECT|” 7. Peter s confession at Caesarea Philippi 7 1 -1 9 0 “tw://bible.?id=41.8.27-41.8.30|AUTODETECT|” Mark 8:27 30) 1 1 -1 9 0 “tw://bible.?id=42.9.18-42.9.20|AUTODETECT|” ; cf. ) 7 1 -1 9 0 “tw://bible.?id=42.9.18-42.9.20|AUTODETECT|” Luke 9:18 20) 1 1 -1 9 0 0 ).) 1 1 2 8 0 0 Parallel and identical in sequence are also the accounts concerning:) 1 1 2 8 0 “tw://bible.?id=41.8.31-41.9.1|AUTODETECT|” 8. The first prediction of the passion and the resurrection 7 1 -1 9 0 “tw://bible.?id=41.8.31-41.9.1|AUTODETECT|” Mark 8:31 9:1) 1 1 -1 9 0 “tw://bible.?id=42.9.21-42.9.27|AUTODETECT|” ; cf. ) 7 1 -1 9 0 “tw://bible.?id=42.9.21-42.9.27|AUTODETECT|” Luke 9:21 27) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=41.9.2-41.9.13|AUTODETECT|” 9. Jesus transfiguration 7 1 -1 9 0 “tw://bible.?id=41.9.2-41.9.13|AUTODETECT|” Mark 9:2 13) 1 1 -1 9 0 “tw://bible.?id=42.9.28-42.9.36|AUTODETECT|” ; cf. ) 7 1 -1 9 0 “tw://bible.?id=42.9.28-42.9.36|AUTODETECT|” Luke 9:28 36) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=41.9.14-41.9.29|AUTODETECT|” 10. The healing of an epileptic boy 7 1 -1 9 0 “tw://bible.?id=41.9.14-41.9.29|AUTODETECT|” Mark 9:14 29) 1 1 -1 9 0 “tw://bible.?id=42.9.37-42.9.43|AUTODETECT|” ; cf. ) 7 1 -1 9 0 “tw://bible.?id=42.9.37-42.9.43|AUTODETECT|” Luke 9:37 43) 1 1 -1 9 0 0 a).) 1 1 2 8 0 “tw://bible.?id=41.9.30-41.9.32|AUTODETECT|” 11. The second prediction of the passion and the resurrection 7 1 -1 9 0 “tw://bible.?id=41.9.30-41.9.32|AUTODETECT|” Mark 9:30 32) 1 1 -1 9 0 “tw://bible.?id=42.9.43-42.9.45|AUTODETECT|” ; cf. ) 7 1 -1 9 0 “tw://bible.?id=42.9.43-42.9.45|AUTODETECT|” Luke 9:43b 45) 1 1 -1 9 0 0 ). Here, however, Luke omits any reference to the resurrection.) 1 2 2 8 0 0 ) ) 1 1 2 8 0 “tw://bible.?id=41.9.33-41.9.37|AUTODETECT|” 12. Question and answer concerning greatness 7 1 -1 9 0 “tw://bible.?id=41.9.33-41.9.37|AUTODETECT|” Mark 9:33 37) 1 1 -1 9 0 “tw://bible.?id=42.9.46-42.9.48|AUTODETECT|” ; cf. ) 7 1 -1 9 0 “tw://bible.?id=42.9.46-42.9.48|AUTODETECT|” Luke 9:46 48) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=41.9.38-41.9.41|AUTODETECT|” 13. Jesus answer to John s implied question 7 1 -1 9 0 “tw://bible.?id=41.9.38-41.9.41|AUTODETECT|” Mark 9:38 41) 1 1 -1 9 0 “tw://bible.?id=42.9.49|AUTODETECT|” ; cf. ) 7 1 -1 9 0 “tw://bible.?id=42.9.49|AUTODETECT|” Luke 9:49) 1 1 -1 9 0 “tw://bible.?id=42.9.50|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=42.9.50|AUTODETECT|” 50) 1 1 -1 9 0 0 ).) 1 1 2 8 0 0 At this point Luke s story takes a sharp turn and ceases to follow the sequence of Mark; that is, Mark s) 1 1 2 8 0 “tw://bible.?id=42.9.51|AUTODETECT|” 14. And whoever causes one of these little ones who believe in me to sin, etc. (9:42 50), is not paralleled in ) 7 1 -1 9 0 “tw://bible.?id=42.9.51|AUTODETECT|” Luke 9:51) 1 1 -1 9 0 0 f. but in 17:1, 2.) 1 1 2 8 0 “tw://bible.?id=41.6.44|AUTODETECT|” The question, then, is, Why, after closely following Mark s sequence up to and including ) 7 1 -1 9 0 “tw://bible.?id=41.6.44|AUTODETECT|” Mark 6:44) 1 1 -1 9 0 “tw://bible.?id=41.6.45-41.8.26|AUTODETECT|” , does Luke bypass the material found in ) 7 1 -1 9 0 “tw://bible.?id=41.6.45-41.8.26|AUTODETECT|” Mark 6:45 8:26) 1 1 -1 9 0 “tw://bible.?id=41.8.27|AUTODETECT|” , resume his parallel account at ) 7 1 -1 9 0 “tw://bible.?id=41.8.27|AUTODETECT|” Mark 8:27) 1 1 -1 9 0 “tw://bible.?id=41.9.41|AUTODETECT|” , and break it off again at ) 7 1 -1 9 0 “tw://bible.?id=41.9.41|AUTODETECT|” Mark 9:41) 1 1 -1 9 0 0 ? ) 1 3 2 8 0 0 Many answers have been given, including the following:) a. Luke has planned his Gospel in such a manner that, within the compass of a single papyrus roll, he will have room for the inclusion of much material especially many strikingly beautiful parables not found in the other Synoptics.) b. Having already reported several examples of Christ s teaching and healing during The Great Galilean Ministry, the beloved physician, guided by the Holy Spirit, decided that this sufficed for the attainment of his goal.) 1 1 2 8 0 “tw://bible.?id=42.9.10-42.9.17|AUTODETECT|” c. Specifically, having already reported one miraculous feeding, that of the five thousand 7 1 -1 9 0 “tw://bible.?id=42.9.10-42.9.17|AUTODETECT|” Luke 9:10 17) 1 1 -1 9 0 “tw://bible.?id=41.6.30-41.6.44|AUTODETECT|” ; cf. ) 7 1 -1 9 0 “tw://bible.?id=41.6.30-41.6.44|AUTODETECT|” Mark 6:30 44) 1 1 -1 9 0 “tw://bible.?id=41.8.1-41.8.10|AUTODETECT|” ), Luke did not deem it necessary to report still another, that of the four thousand 7 1 -1 9 0 “tw://bible.?id=41.8.1-41.8.10|AUTODETECT|” Mark 8:1 10) 1 1 -1 9 0 0 ). Besides, that miracle took place in predominantly Gentile territory, and, as stated earlier (see on 2:39), on the whole Luke reserves for the book of Acts the account of work among the Gentiles.) 1 1 2 8 0 “tw://bible.?id=41.7.1-41.7.23|AUTODETECT|” d. Luke did not think that Mark s lengthy account concerning ceremonial versus real defilement, including a sharp denunciation of the Pharisees 7 1 -1 9 0 “tw://bible.?id=41.7.1-41.7.23|AUTODETECT|” Mark 7:1 23) 1 1 -1 9 0 0 ), was appropriate in a Gospel intended mainly for Gentile readers.) 1 1 2 8 0 “tw://bible.?id=41.8.27|AUTODETECT|” Unquestionably, these explanations are valid, but more should be added, for up to this point the last part of our question namely, Why does Luke resume his parallel account at ) 7 1 -1 9 0 “tw://bible.?id=41.8.27|AUTODETECT|” Mark 8:27) 1 1 -1 9 0 “tw://bible.?id=41.9.41|AUTODETECT|” , and break it off again at ) 7 1 -1 9 0 “tw://bible.?id=41.9.41|AUTODETECT|” Mark 9:41) 1 1 -1 9 0 0 ? has not yet been answered.) 1 1 2 8 0 “tw://bible.?id=41.8.27|AUTODETECT|” It is exactly in connection with this question that the real beauty and importance of the Third Gospel becomes evident. There is nothing haphazard about Luke s inclusions and omissions. What we have here is a step-by-step answer to the question of ) 7 1 -1 9 0 “tw://bible.?id=41.8.27|AUTODETECT|” Mark 8:27) 1 1 -1 9 0 “tw://bible.?id=42.9.18|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.9.18|AUTODETECT|” Luke 9:18) 1 1 -1 9 0 “tw://bible.?id=41.8.27-41.8.30|AUTODETECT|” , Who do the people say I am? That is why at this particular point the evangelist resumes his policy of paralleling Mark. Stated even better: Luke is simply following his own plan. At 9:18 21 7 1 -1 9 0 “tw://bible.?id=41.8.27-41.8.30|AUTODETECT|” Mark 8:27 30) 1 1 -1 9 0 0 ) Luke is in the midst of a process of answering the question touching the identity of Jesus. Note the evangelist s own climactic arrangement:) 1 1 2 8 0 “tw://bible.?id=42.9.7-42.9.9|AUTODETECT|” a. Beginning at ) 7 1 -1 9 0 “tw://bible.?id=42.9.7-42.9.9|AUTODETECT|” Luke 9:7 9) 1 1 -1 9 0 0 Herod asked, Who, then, is this man about whom I am hearing such things? ) 1 1 2 8 0 “tw://bible.?id=43.6.14|AUTODETECT|” b. By means of the miraculous feeding of the five thousand (verses 10 17) Jesus starts to give an answer to the question of his identity. This is true especially in the light of such parallel passages as ) 7 1 -1 9 0 “tw://bible.*?id=43.6.14|AUTODETECT|” John 6:14) 1 1 -1 9 0 0 , This is really the Prophet who is to come into the world, and 6:35, 48, I (myself) am the bread of life. ) 1 6 2 8 0 0 c. Next, Luke reports that the people were divided in their opinion about Jesus. Their answers were threefold: (He is) John the Baptist & Elijah & one of the ancient prophets come back to life (verses 18, 19).) d. Peter s answer is brief and striking, (Thou art) the Christ of God (verse 20). In this connection Jesus points out that being the Christ that is, the long-awaited Messiah of prophecy means the cross for himself, and in a sense even for all his true followers; some of whom, however, will not taste death until they see the kingdom of God (verses 21 27).) e. The climax is reached in the answer given by the Father, as recorded in the account of the transfiguration (verses 28 36).

It is as follows, This is my Son, my Chosen One; listen to him (verse 35).) f. Once having reached this climax, and having again described the sense in which Jesus is the Messiah (verse 44) and who his true followers are, a group from which no one must be arbitrarily excluded (verses 46 50), Luke had, for the time being, accomplished his purpose. He could then concentrate his attention on those precious materials (parables, etc.) that are, to a large extent, not found in the other Gospels.) Truly Luke s Gospel is not a hodgepodge. It stands on its own feet, evincing an organic beauty and unity of its own.) 18. Once while Jesus was praying in private (only) his disciples were with him he asked them, Who do the people say I am?) 1 1 2 8 0 “tw://bible.?id=40.16.13|AUTODETECT|” As to both place and time when this incident occurred, Luke, in harmony with the plan of his Gospel (see p. 178), is very indefinite. From ) 7 1 -1 9 0 “tw://bible.?id=40.16.13|AUTODETECT|” Matt. 16:13) 1 1 -1 9 0 “tw://bible.?id=41.8.27|AUTODETECT|” and ) 7 1 -1 9 0 “tw://bible.?id=41.8.27|AUTODETECT|” Mark 8:27) 1 1 -1 9 0 0 we learn that the place was the vicinity of Caesarea Philippi.) 1 2 2 8 0 0 By Philip the tetrarch this place had been enlarged, beautified, and named in honor of Caesar Augustus. Near it was a sanctuary to the pagan god Pan, which gave rise to the name Paneas to mark the general site where Caesarea was subsequently located. The designation Pan is still reflected in Bniys, as it is called today. To distinguish this Caesarea from its namesake, the important seaport south of Mt. Carmel, and to indicate its founder, the more northern city was called Caesarea Philippi.) Situated near one of the sources of the Jordan River, with 9,232 feet high majestic Mt. Hermon, snow-covered throughout most of the year, in the immediate background, it was truly a landscape of unforgettable picturesqueness, a place exactly suited to the purpose for which Jesus wished to use it, namely, for private prayer, as here stated, and for imparting instruction to his disciples.) 1 1 2 8 0 “tw://bible.?id=42.3.21|AUTODETECT|” Having been strengthened through fellowship with his heavenly Father cf. ) 7 1 -1 9 0 “tw://bible.?id=42.3.21|AUTODETECT|” Luke 3:21) 1 1 -1 9 0 “tw://bible.?id=42.5.16|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.5.16|AUTODETECT|” 5:16) 1 1 -1 9 0 “tw://bible.?id=42.6.12|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.6.12|AUTODETECT|” 6:12) 1 1 -1 9 0 0 Jesus now asks his disciples, Who do the people say I am? ) 1 1 2 8 0 “tw://bible.?id=43.14.29|AUTODETECT|” Already Jesus knew that at the appropriate moment, that is, after the disciples reply, he would ask an even more important question, the one found in verse 20. What had been veiled heretofore must now come out into the open; not as yet for announcement to the general public, but so that the disciples may know who this Jesus really is and what is going to happen to him. Afterward, when the dramatic events do actually take place, these men will not remain as thoroughly perplexed as would have been the case had they not been preinformed about them. Cf. ) 7 1 -1 9 0 “tw://bible.?id=43.14.29|AUTODETECT|” John 14:29) 1 1 -1 9 0 “tw://bible.?id=43.16.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.16.1|AUTODETECT|” 16:1) 1 1 -1 9 0 “tw://bible.?id=43.16.4|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=43.16.4|AUTODETECT|” 4) 1 1 -1 9 0 “tw://bible.?id=43.16.33|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=43.16.33|AUTODETECT|” 33) 1 1 -1 9 0 0 .) 1 1 2 8 0 0 19. They replied, John the Baptist; and others (say) Elijah; and still others, that one of the ancient prophets has come back to life.) 1 1 2 8 0 “tw://bible.?id=40.16.14|AUTODETECT|” The answer, similar to the reports Herod the tetrarch had been hearing (verses 7, 8), was that some were of the opinion that Jesus was John the Baptist risen again. This seems to have been the most general opinion. But others held Jesus to be Elijah. These first two groups may have viewed Jesus as a forerunner of the Messiah. Finally, there were those who considered Jesus to be neither John the Baptist nor Elijah but simply one of the ancient prophets come back to life. Jeremiah perhaps? See ) 7 1 -1 9 0 “tw://bible.?id=40.16.14|AUTODETECT|” Matt. 16:14) 1 1 -1 9 0 0 .) 1 1 2 8 0 “tw://bible.?id=43.6.14|AUTODETECT|” Note that in this connection the opinion that Jesus might himself be the Messiah is here not even mentioned. See, however, ) 7 1 -1 9 0 “tw://bible.?id=43.6.14|AUTODETECT|” John 6:14) 1 1 -1 9 0 “tw://bible.?id=43.6.15|AUTODETECT|” . But even if, as a result of the miracle of the feeding of the five thousand, the idea that Jesus was the Messiah had taken root in the minds of some, it was the earthly, political Messiah of Pharisaic hope whom they then imagined to see in him, as is clear from ) 7 1 -1 9 0 “tw://bible.?id=43.6.15|AUTODETECT|” John 6:15) 1 1 -1 9 0 0 .) 1 1 2 8 0 0 20. He asked them, But you, who do you say I am?) 1 1 2 8 0 “tw://bible.?id=23.53.0|AUTODETECT|” In the original the pronoun you is very emphatic. Jesus wants his disciples to make an open confession of their faith. That, in turn, would enable him to purify that faith; that is, to tell them that he was not the Messiah of popular expectation but the One who, in harmony with ) 7 1 -1 9 0 “tw://bible.?id=23.53.0|AUTODETECT|” Isa. 53) 1 1 -1 9 0 0 , etc., would suffer, be rejected, killed even & and on the third day raised up. See verse 22.) 1 1 2 8 0 0 Peter answered, The Christ of God.) 1 1 2 8 0 “tw://bible.?id=40.16.16|AUTODETECT|” Since the question had been put to all, that is, to The Twelve, and none objected to the answer, we may safely assume that here, as well as in the parallel passages 7 1 -1 9 0 “tw://bible.?id=40.16.16|AUTODETECT|” Matt. 16:16) 1 1 -1 9 0 “tw://bible.?id=41.8.29|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.8.29|AUTODETECT|” Mark 8:29) 1 1 -1 9 0 “tw://bible.?id=40.15.15|AUTODETECT|” ), Peter was the spokesman for all. He often acted in this capacity 7 1 -1 9 0 “tw://bible.?id=40.15.15|AUTODETECT|” Matt. 15:15) 1 1 -1 9 0 “tw://bible.?id=40.15.16|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.15.16|AUTODETECT|” 16) 1 1 -1 9 0 “tw://bible.?id=40.19.27|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.19.27|AUTODETECT|” 19:27) 1 1 -1 9 0 “tw://bible.?id=40.19.28|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.19.28|AUTODETECT|” 28) 1 1 -1 9 0 “tw://bible.?id=40.26.35|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.26.35|AUTODETECT|” 26:35) 1 1 -1 9 0 “tw://bible.?id=40.26.40|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.26.40|AUTODETECT|” 40) 1 1 -1 9 0 “tw://bible.?id=40.26.41|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.26.41|AUTODETECT|” 41) 1 1 -1 9 0 “tw://bible.?id=41.1.36|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.1.36|AUTODETECT|” Mark 1:36) 1 1 -1 9 0 “tw://bible.?id=42.8.45|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.8.45|AUTODETECT|” Luke 8:45) 1 1 -1 9 0 “tw://bible.?id=42.9.32|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.9.32|AUTODETECT|” 9:32) 1 1 -1 9 0 “tw://bible.?id=42.9.33|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=42.9.33|AUTODETECT|” 33) 1 1 -1 9 0 “tw://bible.?id=42.12.41|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.12.41|AUTODETECT|” 12:41) 1 1 -1 9 0 “tw://bible.?id=42.18.28|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.18.28|AUTODETECT|” 18:28) 1 1 -1 9 0 “tw://bible.?id=43.6.67-43.6.69|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.6.67-43.6.69|AUTODETECT|” John 6:67 69) 1 1 -1 9 0 “tw://bible.?id=44.1.15|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.1.15|AUTODETECT|” Acts 1:15) 1 1 -1 9 0 “tw://bible.?id=44.2.14|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.2.14|AUTODETECT|” 2:14) 1 1 -1 9 0 “tw://bible.?id=44.2.37|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=44.2.37|AUTODETECT|” 37) 1 1 -1 9 0 “tw://bible.?id=44.2.38|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=44.2.38|AUTODETECT|” 38) 1 1 -1 9 0 “tw://bible.?id=44.5.29|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.5.29|AUTODETECT|” 5:29) 1 1 -1 9 0 0 ).) 1 1 2 8 0 0 Before leaving this subject, special attention should be called to the fact that the words of Jesus, But you, who do you say I am? convey a very important lesson, namely, that a true believer is one who is willing, whenever necessary, to fly in the face of popular opinion and openly to express a conviction that is contrary to that of the masses. In the best sense of the term, the believer is willing to stand up boldly in the interest of the truth.) 1 1 2 8 0 “tw://bible.?id=45.12.2|AUTODETECT|” Conformity with the world, compromise on basic issues, the unwillingness to be distinctive, is strongly condemned in Scripture 7 1 -1 9 0 “tw://bible.?id=45.12.2|AUTODETECT|” Rom. 12:2) 1 1 -1 9 0 “tw://bible.?id=47.6.14|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.6.14|AUTODETECT|” II Cor. 6:14) 1 1 -1 9 0 “tw://bible.?id=62.2.15-62.2.17|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=62.2.15-62.2.17|AUTODETECT|” I John 2:15 17) 1 1 -1 9 0 “tw://bible.?id=1.6.1|AUTODETECT|” ). When the sons of God marry the daughters of men 7 1 -1 9 0 “tw://bible.?id=1.6.1|AUTODETECT|” Gen. 6:1) 1 1 -1 9 0 “tw://bible.?id=1.6.2|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=1.6.2|AUTODETECT|” 2) 1 1 -1 9 0 “tw://bible.?id=2.32.28|AUTODETECT|” ), the result is the deluge. When Israel worships a golden calf, three thousand Israelites lose their lives 7 1 -1 9 0 “tw://bible.?id=2.32.28|AUTODETECT|” Exod. 32:28) 1 1 -1 9 0 “tw://bible.?id=9.31.4|AUTODETECT|” ). When Israel, with the purpose of being like other nations, demands a king, the final result is shameful defeat in a battle in which that king commits suicide 7 1 -1 9 0 “tw://bible.?id=9.31.4|AUTODETECT|” I Sam. 31:4) 1 1 -1 9 0 “tw://bible.?id=11.12.26-11.12.30|AUTODETECT|” ). When the compromiser Jeroboam institutes calf-worship at Bethel and Dan, he is leading the people into a path that finally results in shameful deportation into a pagan country 7 1 -1 9 0 “tw://bible.?id=11.12.26-11.12.30|AUTODETECT|” I Kings 12:26 30) 1 1 -1 9 0 “tw://bible.?id=11.14.16|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=11.14.16|AUTODETECT|” 14:16) 1 1 -1 9 0 “tw://bible.?id=11.14.19|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=11.14.19|AUTODETECT|” 19) 1 1 -1 9 0 “tw://bible.?id=11.14.26|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=11.14.26|AUTODETECT|” 26) 1 1 -1 9 0 “tw://bible.?id=11.14.31|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=11.14.31|AUTODETECT|” 31) 1 1 -1 9 0 “tw://bible.?id=12.3.3|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=12.3.3|AUTODETECT|” II Kings 3:3) 1 1 -1 9 0 “tw://bible.?id=12.10.29|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=12.10.29|AUTODETECT|” 10:29) 1 1 -1 9 0 “tw://bible.?id=12.10.31|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=12.10.31|AUTODETECT|” 31) 1 1 -1 9 0 0 , etc.).) 1 1 2 8 0 “tw://bible.?id=43.17.16|AUTODETECT|” Not being of the world 7 1 -1 9 0 “tw://bible.?id=43.17.16|AUTODETECT|” John 17:16) 1 1 -1 9 0 “tw://bible.?id=40.5.14|AUTODETECT|” ), believers are shining lights in the midst of the world 7 1 -1 9 0 “tw://bible.?id=40.5.14|AUTODETECT|” Matt. 5:14) 1 1 -1 9 0 “tw://bible.?id=50.2.15|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=50.2.15|AUTODETECT|” Phil. 2:15) 1 1 -1 9 0 “tw://bible.?id=42.9.19|AUTODETECT|” ). They are spiritually different from the world, in order to be a blessing to the world. So also here in ) 7 1 -1 9 0 “tw://bible.?id=42.9.19|AUTODETECT|” Luke 9:19) 1 1 -1 9 0 “tw://bible.?id=42.9.20|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=42.9.20|AUTODETECT|” 20) 1 1 -1 9 0 0 , while everybody else is saying that Jesus is but a man whether John the Baptist, Elijah, or one of the (other) prophets, it makes no essential difference, for all these were but men the true follower of Jesus answers, (Thou art) the Christ of God. ) 1 1 2 8 0 “tw://bible.?id=40.16.13-40.16.19|AUTODETECT|” The importance of this momentous confession can hardly be exaggerated. It implies that The Twelve here acknowledge Jesus to be no less than the long-awaited One, God s Anointed, the Messiah. For more on this see N.T.C. on ) 7 1 -1 9 0 “tw://bible.?id=40.16.13-40.16.19|AUTODETECT|” Matthew 16:13 19) 1 1 -1 9 0 0 , pp. 641 652.) 1 4 2 8 0 0 What the confession does not imply, however, is that The Twelve, or even Peter himself, understood in what sense Jesus was the Christ. It would take these men a very long time to learn this.) For Practical Lessons and Greek Words, etc., see pp. 508 511.) ) 9:21 27 The First Prediction of the Passion and the Resurrection) 1 1 2 8 0 “tw://bible.?id=40.16.21-40.16.28|AUTODETECT|” Cf. ) 7 1 -1 9 0 “tw://bible.?id=40.16.21-40.16.28|AUTODETECT|” Matt. 16:21 28) 1 1 -1 9 0 “tw://bible.?id=41.8.31-41.9.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.8.31-41.9.1|AUTODETECT|” Mark 8:31 9:1) 1 4 2 8 0 0 21 But he warned and commanded them to tell this to no one. 22 And he said, It is necessary that the Son of man suffer many things and be rejected by the elders and the chief priests and the scribes, and be killed, and on the third day be raised up. ) 23 Then he said to all: If anyone wishes to come behind me, let him deny himself, take up his cross daily, and follow me. 24 For whoever would save his life shall lose it, but whoever loses his life for my sake, he shall save it. 25 For what good does it do a man to gain the whole world and yet lose or forfeit his life? 26 For whoever is ashamed of me and my words, of him shall the Son of man be ashamed when he comes in his glory and in that of the Father and of the holy angels. 27 Moreover, I tell you truly, there are some of those standing here who shall not taste death until they see the kingdom of God. ) ) 21. But he warned and commanded them to tell this to no one.) 1 1 2 8 0 “tw://bible.?id=43.6.15|AUTODETECT|” Possible reason for this strict order: The people would have interpreted the term Messiah = Christ in the political sense 7 1 -1 9 0 “tw://bible.?id=43.6.15|AUTODETECT|” John 6:15) 1 1 -1 9 0 “tw://bible.?id=40.26.63|AUTODETECT|” ). This might have fanned the flames of enthusiasm about him, as a potential Deliverer from the Roman yoke, to such an extent that the opposition and envy roused by such widespread attention might have brought his public ministry to an untimely end. This must not happen. When an open announcement must finally be made to the Jewish religious authorities, Jesus himself will make it 7 1 -1 9 0 “tw://bible.?id=40.26.63|AUTODETECT|” Matt. 26:63) 1 1 -1 9 0 “tw://bible.?id=40.26.64|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.26.64|AUTODETECT|” 64) 1 1 -1 9 0 “tw://bible.?id=42.22.66-42.22.70|AUTODETECT|” ; cf. ) 7 1 -1 9 0 “tw://bible.?id=42.22.66-42.22.70|AUTODETECT|” Luke 22:66 70) 1 1 -1 9 0 “tw://bible.?id=40.17.9|AUTODETECT|” ). We should also bear in mind that it would not have been proper for Jesus, during the days of his humiliation, to encourage public acclaim. That must be postponed until after his death and resurrection 7 1 -1 9 0 “tw://bible.?id=40.17.9|AUTODETECT|” Matt. 17:9) 1 1 -1 9 0 “tw://bible.?id=42.5.14|AUTODETECT|” ). See also on ) 7 1 -1 9 0 “tw://bible.?id=42.5.14|AUTODETECT|” Luke 5:14) 1 1 -1 9 0 “tw://bible.?id=44.2.36|AUTODETECT|” . The very fact of this death, followed by resurrection and ascension, will shed light on the character of Jesus messiahship 7 1 -1 9 0 “tw://bible.?id=44.2.36|AUTODETECT|” Acts 2:36) 1 1 -1 9 0 “tw://bible.?id=60.1.3|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=60.1.3|AUTODETECT|” I Peter 1:3) 1 1 -1 9 0 0 ).) 1 1 2 8 0 0 22. And he said, It is necessary that the Son of man suffer many things and be rejected by the elders and the chief priests and the scribes, and be killed, and on the third day be raised up.) 1 1 2 8 0 “tw://bible.?id=42.9.43-42.9.45|AUTODETECT|” Characteristically Jesus calls himself the Son of man, a self-designation very fitting indeed, especially when the Master speaks about his coming suffering, death, and resurrection. See on 5:24. The present prediction is the first of three recorded in the Synoptics. For the second see ) 7 1 -1 9 0 “tw://bible.?id=42.9.43-42.9.45|AUTODETECT|” Luke 9:43b 45) 1 1 -1 9 0 “tw://bible.?id=40.17.22|AUTODETECT|” 7 1 -1 9 0 “tw://bible.?id=40.17.22|AUTODETECT|” Matt. 17:22) 1 1 -1 9 0 “tw://bible.?id=40.17.23|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.17.23|AUTODETECT|” 23) 1 1 -1 9 0 “tw://bible.?id=41.9.30-41.9.32|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.9.30-41.9.32|AUTODETECT|” Mark 9:30 32) 1 1 -1 9 0 “tw://bible.?id=42.18.31-42.18.34|AUTODETECT|” ); and for the third, ) 7 1 -1 9 0 “tw://bible.?id=42.18.31-42.18.34|AUTODETECT|” Luke 18:31 34) 1 1 -1 9 0 “tw://bible.?id=40.20.17-40.20.19|AUTODETECT|” 7 1 -1 9 0 “tw://bible.?id=40.20.17-40.20.19|AUTODETECT|” Matt. 20:17 19) 1 1 -1 9 0 “tw://bible.?id=41.10.32-41.10.34|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.10.32-41.10.34|AUTODETECT|” Mark 10:32 34) 1 1 -1 9 0 0 ).) 1 2 2 8 0 0 The first prediction regarding Messiah s rejection, etc., has the following characteristics:) a. This prediction was necessary. When the disciples, by the mouth of Peter, had confessed Jesus to be the Christ of God (verse 20), Jesus, by not contradicting this statement, had obviously assented to it. And in view of the fact that messiahship was by many interpreted in an earthly and political sense, it was necessary that the disciples be taught what it meant to be the Christ.) 1 1 2 8 0 “tw://bible.?id=43.3.16|AUTODETECT|” b. It was startling. The Son of Man, the very Messiah, actually to suffer and die; yes, to be killed, it was almost unbelievable. Even more shocking was this announcement in view of the fact that Jesus reveals that he, the Messiah, must be subjected to suffering and must be killed. This was true because of the Father s will 7 1 -1 9 0 “tw://bible.?id=43.3.16|AUTODETECT|” John 3:16) 1 1 -1 9 0 “tw://bible.?id=45.8.32|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=45.8.32|AUTODETECT|” Rom. 8:32) 1 1 -1 9 0 “tw://bible.?id=19.40.7|AUTODETECT|” ), the Son s own promise 7 1 -1 9 0 “tw://bible.?id=19.40.7|AUTODETECT|” Ps. 40:7) 1 1 -1 9 0 “tw://bible.?id=23.53.0|AUTODETECT|” ), prophecy 7 1 -1 9 0 “tw://bible.?id=23.53.0|AUTODETECT|” Isa. 53) 1 1 -1 9 0 “tw://bible.?id=1.2.17|AUTODETECT|” ), and the demands of the law 7 1 -1 9 0 “tw://bible.?id=1.2.17|AUTODETECT|” Gen. 2:17) 1 1 -1 9 0 “tw://bible.?id=45.5.12-45.5.21|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=45.5.12-45.5.21|AUTODETECT|” Rom. 5:12 21) 1 1 -1 9 0 “tw://bible.?id=47.5.21|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.5.21|AUTODETECT|” II Cor. 5:21) 1 1 -1 9 0 “tw://bible.?id=43.10.11|AUTODETECT|” ). He must do what he himself also wanted to do 7 1 -1 9 0 “tw://bible.?id=43.10.11|AUTODETECT|” John 10:11) 1 1 -1 9 0 “tw://bible.?id=47.8.9|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.8.9|AUTODETECT|” II Cor. 8:9) 1 1 -1 9 0 “tw://bible.?id=48.2.20|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=48.2.20|AUTODETECT|” Gal. 2:20) 1 1 -1 9 0 0 ). In this first prediction all the emphasis is on necessity.) 1 1 2 8 0 “tw://bible.?id=23.53.10|AUTODETECT|” However, note also: on the third day he must be raised up. See ) 7 1 -1 9 0 “tw://bible.?id=23.53.10|AUTODETECT|” Isa. 53:10) 1 1 -1 9 0 “tw://bible.?id=42.24.26|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.24.26|AUTODETECT|” Luke 24:26) 1 1 -1 9 0 “tw://bible.?id=42.24.27|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=42.24.27|AUTODETECT|” 27) 1 1 -1 9 0 “tw://bible.?id=42.18.34|AUTODETECT|” . In view of ) 7 1 -1 9 0 “tw://bible.?id=42.18.34|AUTODETECT|” Luke 18:34) 1 1 -1 9 0 “tw://bible.?id=41.9.32|AUTODETECT|” 7 1 -1 9 0 “tw://bible.?id=41.9.32|AUTODETECT|” Mark 9:32) 1 1 -1 9 0 0 ) it is very doubtful whether this optimistic climax was appreciated by those who heard it.) 1 5 2 8 0 0 c. It was revealing. Elders, chief priests, and scribes, the men who were supposed to protect and promote the religious interests of the people, those from whose circles the Sanhedrin was chosen, are actually going to kill Israel s own Messiah!) Who, exactly, were these three groups?) As to elders, by this time the term had come to mean the lay members of the Sanhedrin. They were generally members of the highly privileged patrician families in Jerusalem.) The chief priests were members of the highpriestly families including the highpriest himself.) The scribes were the trained and ordained theologians of the day, the men versed in the Torah, the rabbis. Their task was to study, interpret, transmit, copy, and teach the law.) 1 1 2 8 0 “tw://bible.?id=43.16.12|AUTODETECT|” d. It was kind and wise. In order to spare the feelings of the men who were so dear to him, Jesus did not at this time convey to them the details of his gruesome approaching passion. Cf. ) 7 1 -1 9 0 “tw://bible.?id=43.16.12|AUTODETECT|” John 16:12) 1 1 -1 9 0 “tw://bible.?id=19.103.12-19.103.14|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=19.103.12-19.103.14|AUTODETECT|” Ps. 103:12 14) 1 1 -1 9 0 0 .) 1 1 2 8 0 “tw://bible.?id=19.22.0|AUTODETECT|” e. It was clear. Earlier Messiah s suffering, death, etc., had been indicated prophetically 7 1 -1 9 0 “tw://bible.?id=19.22.0|AUTODETECT|” Ps. 22) 1 1 -1 9 0 “tw://bible.?id=19.69.0|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=19.69.0|AUTODETECT|” 69) 1 1 -1 9 0 “tw://bible.?id=19.118.0|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=19.118.0|AUTODETECT|” 118) 1 1 -1 9 0 “tw://bible.?id=23.53.0|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=23.53.0|AUTODETECT|” Isa. 53) 1 1 -1 9 0 “tw://bible.?id=38.9.11|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=38.9.11|AUTODETECT|” Zech. 9, 11) 1 1 -1 9 0 “tw://bible.?id=42.2.35|AUTODETECT|” ) and figuratively 7 1 -1 9 0 “tw://bible.?id=42.2.35|AUTODETECT|” Luke 2:35) 1 1 -1 9 0 “tw://bible.?id=41.2.20|AUTODETECT|” ). Jesus himself, too, had spoken about it in a veiled manner 7 1 -1 9 0 “tw://bible.?id=41.2.20|AUTODETECT|” Mark 2:20) 1 1 -1 9 0 “tw://bible.?id=43.2.19|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.2.19|AUTODETECT|” John 2:19) 1 1 -1 9 0 “tw://bible.?id=41.8.32|AUTODETECT|” ). Now, however, he speaks plainly 7 1 -1 9 0 “tw://bible.?id=41.8.32|AUTODETECT|” Mark 8:32) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=23.53.0|AUTODETECT|” There is a sense in which Christ s suffering and his death are unique. It is alone he pays the ransom for sin 7 1 -1 9 0 “tw://bible.?id=23.53.0|AUTODETECT|” Isa. 53) 1 1 -1 9 0 “tw://bible.?id=40.20.28|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.20.28|AUTODETECT|” Matt. 20:28) 1 1 -1 9 0 “tw://bible.?id=41.10.45|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.10.45|AUTODETECT|” Mark 10:45) 1 1 -1 9 0 “tw://bible.?id=47.5.20|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.5.20|AUTODETECT|” II Cor. 5:20) 1 1 -1 9 0 “tw://bible.?id=47.5.21|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=47.5.21|AUTODETECT|” 21) 1 1 -1 9 0 “tw://bible.?id=48.3.13|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=48.3.13|AUTODETECT|” Gal. 3:13) 1 1 -1 9 0 “tw://bible.?id=49.2.8-49.2.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=49.2.8-49.2.10|AUTODETECT|” Eph. 2:8 10) 1 1 -1 9 0 “tw://bible.?id=50.3.7-50.3.9|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=50.3.7-50.3.9|AUTODETECT|” Phil. 3:7 9) 1 1 -1 9 0 “tw://bible.?id=56.3.4-56.3.7|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=56.3.4-56.3.7|AUTODETECT|” Titus 3:4 7) 1 1 -1 9 0 0 ).) 1 9 2 8 0 0 Over against every human claim to self-merit, be it the tiniest, this truth must be stressed and stressed and stressed.) It was alone the Savior prayed) In dark Gethsemane;) Alone he drained the bitter cup) And suffered there for me.) Alone, alone, He bore it all alone;) He gave himself to save his own,) He suffered, bled and died alone, alone.) Ben H. Price) 1 1 2 8 0 “tw://bible.?id=40.10.22|AUTODETECT|” Equally scriptural, however, is the truth that believers are sharers in Christ s suffering, as they are also in his glory. So closely-knit are Christ and his people that it is difficult to think of the one apart from the other. This unity in love and consequently also in grief and glory, pain and pleasure, reproach and rejoicing, is taught in such passages as ) 7 1 -1 9 0 “tw://bible.?id=40.10.22|AUTODETECT|” Matt. 10:22) 1 1 -1 9 0 “tw://bible.?id=40.10.24|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.10.24|AUTODETECT|” 24) 1 1 -1 9 0 “tw://bible.?id=40.10.25|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.10.25|AUTODETECT|” 25) 1 1 -1 9 0 “tw://bible.?id=40.25.40|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.25.40|AUTODETECT|” 25:40) 1 1 -1 9 0 “tw://bible.?id=42.10.16|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.10.16|AUTODETECT|” Luke 10:16) 1 1 -1 9 0 “tw://bible.?id=43.16.33|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.16.33|AUTODETECT|” John 16:33) 1 1 -1 9 0 “tw://bible.?id=43.17.21-43.17.24|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.17.21-43.17.24|AUTODETECT|” 17:21 24) 1 1 -1 9 0 “tw://bible.?id=44.9.4|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.9.4|AUTODETECT|” Acts 9:4) 1 1 -1 9 0 “tw://bible.?id=44.22.7|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.22.7|AUTODETECT|” 22:7) 1 1 -1 9 0 “tw://bible.?id=44.26.14|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.26.14|AUTODETECT|” 26:14) 1 1 -1 9 0 “tw://bible.?id=45.8.17|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=45.8.17|AUTODETECT|” Rom. 8:17) 1 1 -1 9 0 “tw://bible.?id=47.1.5|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.1.5|AUTODETECT|” II Cor. 1:5) 1 1 -1 9 0 “tw://bible.?id=48.6.17|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=48.6.17|AUTODETECT|” Gal. 6:17) 1 1 -1 9 0 “tw://bible.?id=50.3.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=50.3.10|AUTODETECT|” Phil. 3:10) 1 1 -1 9 0 “tw://bible.?id=55.2.12|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=55.2.12|AUTODETECT|” II Tim. 2:12) 1 1 -1 9 0 “tw://bible.?id=60.4.13|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=60.4.13|AUTODETECT|” I Peter 4:13) 1 1 -1 9 0 0 , to mention only a few. It is also taught in the passage which immediately follows, beginning with the words:) 1 1 2 8 0 0 23. Then he said to all & ) 1 1 2 8 0 “tw://bible.?id=41.8.34|AUTODETECT|” As ) 7 1 -1 9 0 “tw://bible.?id=41.8.34|AUTODETECT|” Mark 8:34) 1 1 -1 9 0 0 shows, at this point Jesus calls to himself the multitude, for the earnest exhortation which follows is of significance to all; in fact, is for all a matter of life or death, of everlasting life versus everlasting death. Hence, all not only The Twelve must hear what follows.) 1 2 2 8 0 0 Continued: If anyone wishes to come behind me, let him deny himself, take up his cross daily, and follow me.) To come behind means to attach oneself to Jesus as his disciple. The figure is based on the fact that Christ s followers not only The Twelve but also many others often accompanied the Master, and frequently literally came on behind him.) 1 1 2 8 0 “tw://bible.?id=47.10.5|AUTODETECT|” What, then, must a person do in order to be considered a true disciple? Well, if he wishes to come behind me, says Jesus, then first, he must deny himself; that is, he must once and for all say No to his old self, the self as it is apart from regenerating grace. A person who denies himself gives up all reliance on whatever he is by nature, and depends for salvation on God alone. He turns away in dismay not only from whatever thoughts and habits are patently sinful but even from reliance on religious for example Pharisaic thought patterns that cannot be harmonized with trust in Christ. See ) 7 1 -1 9 0 “tw://bible.?id=47.10.5|AUTODETECT|” II Cor. 10:5) 1 1 -1 9 0 “tw://bible.?id=50.3.7-50.3.11|AUTODETECT|” . He must be willing to say with Paul, Such things that once were gains to me these have I counted loss for Christ.& See ) 7 1 -1 9 0 “tw://bible.?id=50.3.7-50.3.11|AUTODETECT|” Phil. 3:7 11) 1 1 -1 9 0 0 .) 1 1 2 8 0 0 Secondly, he must take up his cross. The underlying figure is that of a condemned man who is forced to take up and carry his own cross to the place of execution. However, what the convict does under duress, the disciple of Christ does willingly. He voluntarily and decisively accepts the pain, shame, and persecution that is going to be his particular note: his, not someone else s lot because of his loyalty to Christ and his cause. Luke has even retained Jesus insistence on making the taking up of one s cross a daily assignment.) 1 1 2 8 0 “tw://bible.?id=43.3.16|AUTODETECT|” Finally, he must begin to follow and must keep on following Jesus. Here following the Master means trusting him 7 1 -1 9 0 “tw://bible.?id=43.3.16|AUTODETECT|” John 3:16) 1 1 -1 9 0 “tw://bible.?id=60.2.21|AUTODETECT|” ), walking in his footsteps 7 1 -1 9 0 “tw://bible.?id=60.2.21|AUTODETECT|” I Peter 2:21) 1 1 -1 9 0 “tw://bible.?id=43.15.14|AUTODETECT|” ), and obeying his commands 7 1 -1 9 0 “tw://bible.?id=43.15.14|AUTODETECT|” John 15:14) 1 1 -1 9 0 “tw://bible.?id=49.4.32-49.5.2|AUTODETECT|” ) out of gratitude for salvation in him 7 1 -1 9 0 “tw://bible.?id=49.4.32-49.5.2|AUTODETECT|” Eph. 4:32 5:2) 1 1 -1 9 0 0 ).) 1 2 2 8 0 0 To summarize, verse 23 may be paraphrased as follows: If anyone wishes to be counted as my adherent, he must once and for all say farewell to self, decisively accept pain, shame, and persecution for my sake and in my cause day in, day out and must then keep on following me as my disciple. He must subject himself to my discipline. ) We must be careful not to conceive of this self-denial, etc., in a chronological fashion, as if the Lord were exhorting his hearers to practice self-denial for a while, then after a lapse of time to take up and carry the cross, and, once having shouldered that burden for another time period, to follow Jesus. The order is not chronological but logical. Together the three indicate true conversion, followed by lifelong sanctification.) 1 1 2 8 0 “tw://bible.?id=43.3.3|AUTODETECT|” A second error to be guarded against is the notion that a person would be able in his own power to deny himself, take up his cross, and follow the Savior. Conversion (as well as the process of sanctification that follows it), though certainly a human responsibility, is impossible without regeneration 7 1 -1 9 0 “tw://bible.?id=43.3.3|AUTODETECT|” John 3:3) 1 1 -1 9 0 “tw://bible.?id=43.3.5|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=43.3.5|AUTODETECT|” 5) 1 1 -1 9 0 0 ), which is the work of the Holy Spirit in man s heart. Moreover, that Spirit does not leave man to his own resources once the latter has been reborn, but remains with him forever, enabling him to do what otherwise he would not be able to do. It is, nevertheless, human responsibility and activity upon which the emphasis falls here in verses 23 ff.) 1 1 2 8 0 0 In the next three verses (24 26) the obligation to be converted, etc., and the reward that results are brought into sharp contrast with the loss experienced by those who refuse to deny themselves, to take up their cross, and to follow Jesus. Each of the three verses begins with For. ��334�� These For sentences or verses may therefore be considered as presenting, in a way, the basis for the urgent command of verse 23. What we have here is a phenomenon often occurring in Scripture and also in daily conversation, namely, abbreviated expression.��335�� Fully expressed, the meaning of verses 24 26 would be somewhat as follows, with implied words in parentheses: 24 (Let him not refuse) For whoever would save his life shall lose it, but whoever loses his life for my sake, he shall save it. 25 (Let him not follow the wrong course) For what good does it do a man to gain the whole world and yet lose or forfeit his life? 26 (Let him not refuse, therefore) For whoever is ashamed of me and my words, of him also shall the Son of man be ashamed when he comes in his glory and in that of the Father and of the holy angels.) 1 1 2 8 0 “tw://bible.?id=42.12.16-42.12.21|AUTODETECT|” Accordingly, with an implied Let him not refuse, there follows in verse 24. For whoever would save his life shall lose it, but whoever loses his life for my sake, he shall save it. Meaning: the individual who would or should wish to save his life shall lose it. Exactly what is it that he wishes to save? Answer: his life, that is, himself. Here, however, we must make a distinction. In the present case the life, soul or self which this person presumably wishes to save is his own immaterial and invisible being considered apart from regenerating grace. This man clings to that sinful life of his, holding on to it tenaciously. He reminds us of the rich fool described in ) 7 1 -1 9 0 “tw://bible.?id=42.12.16-42.12.21|AUTODETECT|” Luke 12:16 21) 1 1 -1 9 0 0 . See also 16:19 31. He piles up material goods, thinking all the while of self, never of others. He imagines that material possessions, or else pleasure, prestige, fame, can bring him the inner peace and satisfaction he is looking for. But this selfish narrowing of his horizon makes his soul narrower and narrower. He loses it; that is, he loses whatever remnant of the higher, nobler life was left in him at the beginning.) 1 1 2 8 0 “tw://bible.?id=41.8.35|AUTODETECT|” On the other hand, whoever loses his life for my sake, he shall save it. One loses his life in the present sense by devoting oneself completely to Christ, to the service of those in need, to the gospel. Cf. for my sake and the gospel s 7 1 -1 9 0 “tw://bible.?id=41.8.35|AUTODETECT|” Mark 8:35) 1 1 -1 9 0 “tw://bible.?id=40.25.40|AUTODETECT|” ). Note that Christ lays claim to absolute devotion. This proves that he regards himself as Lord of all, and that the evangelist was fully aware of this! The person who offers this devotion saves his life, that is, his soul, or as we can also say, himself. The self here indicated is the inner being as influenced by divine grace. It is only by losing oneself looking away from self in order to serve the Master and his little ones 7 1 -1 9 0 “tw://bible.?id=40.25.40|AUTODETECT|” Matt. 25:40) 1 1 -1 9 0 0 ) that one can ever be saved. The soul with wide horizons expands, becomes wonderfully enlarged. It overflows with peace, assurance, joy, etc. In helping others, it helps itself. In loving, it experiences love, that of others, especially that of God. Consequently, Jesus urges upon every person in his audience not to follow the wrong course, the course of turning inward upon oneself, in an attempt to hang on to all one s earthly treasures. To do so would amount to stupendous and, if persisted in, incurable folly.) 1 1 2 8 0 “tw://bible.?id=40.10.39|AUTODETECT|” The importance of this saying is clear from the fact that, in one form or another, Jesus makes use of it on different occasions throughout his ministry; for example, in connection with (a) The Charge to The Twelve 7 1 -1 9 0 “tw://bible.?id=40.10.39|AUTODETECT|” Matt. 10:39) 1 1 -1 9 0 “tw://bible.?id=40.16.25|AUTODETECT|” ); (b) The First Prediction of the Passion and Resurrection 7 1 -1 9 0 “tw://bible.?id=40.16.25|AUTODETECT|” Matt. 16:25) 1 1 -1 9 0 “tw://bible.?id=41.8.35|AUTODETECT|” ; cf. ) 7 1 -1 9 0 “tw://bible.?id=41.8.35|AUTODETECT|” Mark 8:35) 1 1 -1 9 0 “tw://bible.?id=42.9.24|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.9.24|AUTODETECT|” Luke 9:24) 1 1 -1 9 0 “tw://bible.?id=42.17.33|AUTODETECT|” ); (c) The Discourse on The Coming of the Kingdom 7 1 -1 9 0 “tw://bible.?id=42.17.33|AUTODETECT|” Luke 17:33) 1 1 -1 9 0 “tw://bible.?id=43.12.25|AUTODETECT|” ); and (d) The Request of the Greeks to See Jesus 7 1 -1 9 0 “tw://bible.?id=43.12.25|AUTODETECT|” John 12:25) 1 1 -1 9 0 “tw://bible.?id=43.20.30|AUTODETECT|” ). And since it is clear that by no means all the words and works of the Master were reported in the Gospels 7 1 -1 9 0 “tw://bible.?id=43.20.30|AUTODETECT|” John 20:30) 1 1 -1 9 0 “tw://bible.?id=43.21.25|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.21.25|AUTODETECT|” 21:25) 1 1 -1 9 0 0 ), he may well have expressed this same thought on still other occasions. He repeated this important principle or slogan again and again because) 1 1 2 8 0 “tw://bible.?id=47.8.9|AUTODETECT|” a. it was rooted in his own Great Decision to leave the glories of heaven in order to accomplish the great work of redemption 7 1 -1 9 0 “tw://bible.?id=47.8.9|AUTODETECT|” II Cor. 8:9) 1 1 -1 9 0 “tw://bible.?id=40.20.28|AUTODETECT|” ; cf. ) 7 1 -1 9 0 “tw://bible.?id=40.20.28|AUTODETECT|” Matt. 20:28) 1 1 -1 9 0 “tw://bible.?id=41.10.45|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.10.45|AUTODETECT|” Mark 10:45) 1 1 -1 9 0 “tw://bible.?id=42.22.24-42.22.27|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.22.24-42.22.27|AUTODETECT|” Luke 22:24 27) 1 1 -1 9 0 0 ), and) 1 12 2 8 0 0 b. for the sinner salvation is impossible apart from obedience to this rule.) Hymnology has been slow to incorporate this principle in its popular songs. Its basic idea is, however, nicely reproduced in George Mattheson s similarly paradoxical lines:) Make me a captive, Lord,) And then I shall be free;) Force me to render up my sword,) And I shall conqu ror be.) And, of course, in substance it is also reflected in the prayer of Francis of Assisi:) It is in giving that we receive;) It is in pardoning that we are pardoned;) And it is in dying that we are born to eternal life.) 25. For what good does it do a man to gain the whole world and yet lose or forfeit his life? Imagine for a moment that a person should gain the whole world all its hidden gems and resources, whatever good things grow on it, the cattle upon a thousand hills, all the world s splendor, prestige, pleasures and treasures but in the process of doing this should lose or should forfeit i.e., lose the right to possess his own (higher) life or self, what good will this do him? Implied answer: no good whatever, only evil.) This becomes even clearer when attention is focused on the lot of the self-centered man in the hereafter. Let no one ignore this, 26. For whoever is ashamed of me and my words, of him shall the Son of man be ashamed when he comes in his glory and in that of the Father and of the holy angels.) 1 1 2 8 0 “tw://bible.?id=40.7.23|AUTODETECT|” To be ashamed of Jesus means to be so proud that one wants to have nothing to do with him and with his words. Jesus is going to be ashamed of such people. Cf. ) 7 1 -1 9 0 “tw://bible.?id=40.7.23|AUTODETECT|” Matt. 7:23) 1 1 -1 9 0 “tw://bible.?id=42.13.27|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.13.27|AUTODETECT|” Luke 13:27) 1 1 -1 9 0 “tw://bible.?id=40.25.41-40.25.46|AUTODETECT|” . At his return he will reject and condemn them. Cf. ) 7 1 -1 9 0 “tw://bible.?id=40.25.41-40.25.46|AUTODETECT|” Matt. 25:41 46) 1 1 -1 9 0 0 a. Note Christ s self-designation, the Son of man, as in verse 22; see on that verse and on 5:24.) 1 1 2 8 0 “tw://bible.?id=43.17.1|AUTODETECT|” The Son of man is the One who, coming from above and therefore intrinsically glorious throughout, here on earth suffers. But through his vicarious suffering he attains to a glory that is not only inward but also outward. He shall come in his own glory 7 1 -1 9 0 “tw://bible.?id=43.17.1|AUTODETECT|” John 17:1) 1 1 -1 9 0 “tw://bible.?id=43.17.5|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=43.17.5|AUTODETECT|” 5) 1 1 -1 9 0 “tw://bible.?id=43.17.24|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=43.17.24|AUTODETECT|” 24) 1 1 -1 9 0 “tw://bible.?id=27.7.9-27.7.14|AUTODETECT|” ), and in that of the Father and of the holy angels, a threefold glory, therefore. Cf. ) 7 1 -1 9 0 “tw://bible.?id=27.7.9-27.7.14|AUTODETECT|” Dan. 7:9 14) 1 1 -1 9 0 “tw://bible.?id=40.25.31|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.25.31|AUTODETECT|” Matt. 25:31) 1 1 -1 9 0 “tw://bible.?id=53.1.7|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=53.1.7|AUTODETECT|” II Thess. 1:7) 1 1 -1 9 0 0 .) 1 3 2 8 0 0 Jesus concludes the statement begun in verse 26, namely, about his and the kingdom s coming, by adding:) 27. Moreover, I tell you truly, there are some of those standing here who shall not taste death until they see the kingdom of God.) Clearly verses 26 and 27 belong together. If verse 26 has reference to a great happening in the history of redemption, namely, Christ s second coming, verse 27 cannot very well indicate an event entirely different in character. Jesus is speaking about the state of exaltation in store for himself and in a sense also for those who are not ashamed of him. Accordingly, to interpret this passage whether verses 26, 27 in their entirety, or verse 27 taken by itself as having reference to the fall of Jerusalem in the year a.d. 70��336�� will not do.) 1 1 2 8 0 “tw://bible.?id=41.9.1|AUTODETECT|” In a statement both startling and significant hence, I tell you truly (cf. 12:44 and 21:32) Jesus regards the entire state of exaltation, from his resurrection to his second coming, as a unit. In verse 26 he refers to its final consummation; in verse 27, to its beginning. He is saying that some of those whom he is addressing (see verse 23) are going to be witnesses of that beginning. They are going to see the kingdom of God ; that is, they are going to be witnesses of its powerful manifestation, its coming with power 7 1 -1 9 0 “tw://bible.?id=41.9.1|AUTODETECT|” Mark 9:1) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=43.10.18|AUTODETECT|” The reference is in all probability to Christ s glorious resurrection, an act of power 7 1 -1 9 0 “tw://bible.?id=43.10.18|AUTODETECT|” John 10:18) 1 1 -1 9 0 “tw://bible.?id=45.1.4|AUTODETECT|” b; ) 7 1 -1 9 0 “tw://bible.?id=45.1.4|AUTODETECT|” Rom. 1:4) 1 1 -1 9 0 “tw://bible.?id=46.6.14|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.6.14|AUTODETECT|” I Cor. 6:14) 1 1 -1 9 0 “tw://bible.?id=44.1.8|AUTODETECT|” ), his return in the Spirit on the day of Pentecost, when Christ s followers would receive power 7 1 -1 9 0 “tw://bible.?id=44.1.8|AUTODETECT|” Acts 1:8) 1 1 -1 9 0 “tw://bible.?id=49.1.20|AUTODETECT|” ), and in close connection with that event, Messiah s coronation in heaven, his exaltation to the Father s right hand & far above every principality and authority and power 7 1 -1 9 0 “tw://bible.?id=49.1.20|AUTODETECT|” Eph. 1:20) 1 1 -1 9 0 “tw://bible.?id=49.1.21|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=49.1.21|AUTODETECT|” 21) 1 1 -1 9 0 “tw://bible.?id=42.22.69|AUTODETECT|” ). See especially ) 7 1 -1 9 0 “tw://bible.?id=42.22.69|AUTODETECT|” Luke 22:69) 1 1 -1 9 0 0 .) 1 1 2 8 0 “tw://bible.?id=44.17.6|AUTODETECT|” Changes so vast would then begin to take place on earth that, as outsiders were going to remark, the world would be turned upside down 7 1 -1 9 0 “tw://bible.?id=44.17.6|AUTODETECT|” Acts 17:6) 1 1 -1 9 0 0 ). Momentous events would occur: the becoming of age of the church, its extension among the Gentiles, the conversion of people by the thousands, the presence and exercise of many charismatic gifts, etc. Jesus predicts that all this will begin to take place during the lifetime of some of those whom he is now addressing (see verse 23).) 1 1 2 8 0 “tw://bible.?id=44.12.1|AUTODETECT|” This prediction was literally fulfilled. By no means all who heard it, not even all of The Twelve, lived or were present to see its plenary fulfilment. Some tasted death, that is, died, before it began to be fulfilled; for example, Judas Iscariot. Thomas was not present on Easter evening. James, the brother of John, saw only the beginning of this wonderful period 7 1 -1 9 0 “tw://bible.?id=44.12.1|AUTODETECT|” Acts 12:1) 1 1 -1 9 0 “tw://bible.?id=44.12.2|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=44.12.2|AUTODETECT|” 2) 1 1 -1 9 0 “tw://bible.?id=43.21.2|AUTODETECT|” ). Some apostles were absent when certain other important events took place 7 1 -1 9 0 “tw://bible.?id=43.21.2|AUTODETECT|” John 21:2) 1 1 -1 9 0 “tw://bible.?id=46.15.6|AUTODETECT|” ). But many others, both of the apostles and of other followers of the Lord 7 1 -1 9 0 “tw://bible.?id=46.15.6|AUTODETECT|” I Cor. 15:6) 1 1 -1 9 0 0 ), including undoubtedly some of those standing here, did not taste death until they saw these events transpiring before their eyes.) 1 1 2 8 0 “tw://bible.?id=42.9.28-42.9.36|AUTODETECT|” The transfiguration 7 1 -1 9 0 “tw://bible.?id=42.9.28-42.9.36|AUTODETECT|” Luke 9:28 36) 1 1 -1 9 0 “tw://bible.?id=61.1.17|AUTODETECT|” ), at which occasion our Lord Jesus Christ & received from God the Father honor and glory 7 1 -1 9 0 “tw://bible.?id=61.1.17|AUTODETECT|” II Peter 1:17) 1 1 -1 9 0 “tw://bible.?id=42.9.27|AUTODETECT|” ), also majesty (verse 16), is by some��337�� regarded as included in the prediction made here in ) 7 1 -1 9 0 “tw://bible.?id=42.9.27|AUTODETECT|” Luke 9:27) 1 1 -1 9 0 0 . It was witnessed by only three of Christ s apostles. But whether it be included or not, sufficient evidence has been given to show that Christ s prediction was literally and gloriously fulfilled.) 1 3 2 8 0 0 For Practical Lessons and Greek Words, etc., see pp. 508 511.) ) 9:28 36 The Transfiguration of Jesus on the Mountain) 1 1 2 8 0 “tw://bible.?id=40.17.1-40.17.8|AUTODETECT|” Cf. ) 7 1 -1 9 0 “tw://bible.?id=40.17.1-40.17.8|AUTODETECT|” Matt. 17:1 8) 1 1 -1 9 0 “tw://bible.?id=41.9.2-41.9.8|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.9.2-41.9.8|AUTODETECT|” Mark 9:2 8) 1 4 2 8 0 0 28 Now about eight days after these sayings, Jesus took along Peter and John and James, and went up into the mountain to pray. 29 While he was praying, the appearance of his countenance changed, and his clothing was flashing like lightning, so bright. 30 Suddenly two men were talking with him. They were Moses and Elijah, 31 who, appearing in glorious splendor, were speaking about his departure, which he was about to accomplish at Jerusalem.) 32 Now Peter and those with him were weighed down with sleep. But having suddenly become wide awake, they saw his glory and the two men who were standing with him. 33 And just as these men were starting to leave, Peter said to Jesus, Master, how good it is for us to be here! Let us make three shelters, one for you, one for Moses, and one for Elijah not realizing what he was saying.) 34 But while he was saying this, a cloud came and enveloped these men, and they [the disciples] grew alarmed as these men entered the cloud. 35 And a voice came out of the cloud, saying, This is my Son, my Chosen One; listen to him! 36 When the voice ceased, Jesus was found alone. They [the disciples] kept silent, and in those days told no one anything of what they had seen.) ) 1 1 2 8 0 “tw://bible.?id=58.12.2|AUTODETECT|” The exaltation of Jesus, from resurrection to second coming, is foreshadowed in the transfiguration, recorded here in 9:28 36. This transfiguration served the twofold purpose of (a) preparing the Mediator to face with courage his bitter trial, by reminding him of the Father s constant love (9:35) and of the glory that would follow his suffering 7 1 -1 9 0 “tw://bible.?id=58.12.2|AUTODETECT|” Heb. 12:2) 1 1 -1 9 0 “tw://bible.?id=40.16.16|AUTODETECT|” ); and (b) confirming the faith of Peter, James, and John and indirectly of the entire church afterward in the truth that had been revealed to and confessed by Simon Peter, as spokesman for The Twelve 7 1 -1 9 0 “tw://bible.?id=40.16.16|AUTODETECT|” Matt. 16:16) 1 1 -1 9 0 “tw://bible.?id=41.8.29|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.8.29|AUTODETECT|” Mark 8:29) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=46.15.5-46.15.8|AUTODETECT|” There is no reason whatever to accept the rationalistic theory (Wellhausen, Bultmann, etc.) that originally what is here presented was an account of an appearance of the risen Christ 7 1 -1 9 0 “tw://bible.?id=46.15.5-46.15.8|AUTODETECT|” I Cor. 15:5 8) 1 1 -1 9 0 0 ). Not only the report itself but also the context, both preceding and following, militates against that view.) 1 1 2 8 0 0 28. Now about eight days after these sayings Jesus took along Peter and John and James, and went up into the mountain to pray.) 1 1 2 8 0 “tw://bible.?id=40.17.1|AUTODETECT|” The expression about eight days after these sayings is not in conflict with six days later 7 1 -1 9 0 “tw://bible.?id=40.17.1|AUTODETECT|” Matt. 17:1) 1 1 -1 9 0 “tw://bible.?id=41.9.2|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.9.2|AUTODETECT|” Mark 9:2) 1 1 -1 9 0 0 ). While Luke was probably using the inclusive method of time computation, including in his count both the day of Peter s confession and that of Christ s transfiguration, the other synoptists were likely referring only to the six intervening days. Besides, Luke does not even intend to be precise, for he says about eight days. ) 1 2 2 8 0 0 It should be added, however, that by stating about eight days after these sayings the beloved physician is not only furnishing a chronological note, but also providing a logical link between the sayings, on the one hand, and the Master s experience on the Mount of Transfiguration, on the other; that is, 9:31 is explained by and explains 9:22.) Why did Jesus take with him Peter and John and James when he ascended the Mount of Transfiguration? For a discussion of this question see above, on 8:51.) 1 1 2 8 0 “tw://bible.?id=42.9.28|AUTODETECT|” It is impossible with certainty to identify the mountain 7 1 -1 9 0 “tw://bible.?id=42.9.28|AUTODETECT|” Luke 9:28) 1 1 -1 9 0 “tw://bible.?id=40.17.1|AUTODETECT|” ), or high mountain 7 1 -1 9 0 “tw://bible.?id=40.17.1|AUTODETECT|” Matt. 17:1) 1 1 -1 9 0 “tw://bible.?id=41.9.2|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.9.2|AUTODETECT|” Mark 9:2) 1 1 -1 9 0 “tw://bible.?id=41.9.14|AUTODETECT|” ), to which Jesus brought the three. Some say, It was Mount Tabor. However, in view of the fact that there was at that time a city or fortress on top of that mountain it is not easy to see how the Lord and these three men could here have found the privacy they were seeking. Mount Hermon is favored by others. However, when Jesus (with the three) descends from the mountain he is met by a great multitude, including scribes 7 1 -1 9 0 “tw://bible.?id=41.9.14|AUTODETECT|” Mark 9:14) 1 1 -1 9 0 “tw://bible.?id=40.17.24|AUTODETECT|” ). This seems to indicate that the Mount of Transfiguration, as it can safely be called, was not in the far north, populated mostly by Gentiles. A far more logical place is Jebel Jermak (or Jermuk) in Upper Galilee, the highest elevation in that entire region, rising 4,000 feet above the Mediterranean Sea, affording a beautiful view in all directions. From this mountain it was but a relatively short distance to Capernaum, which Jesus seems to have reached soon afterward 7 1 -1 9 0 “tw://bible.?id=40.17.24|AUTODETECT|” Matt. 17:24) 1 1 -1 9 0 “tw://bible.?id=41.9.28|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.9.28|AUTODETECT|” Mark 9:28) 1 1 -1 9 0 “tw://bible.?id=41.9.33|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=41.9.33|AUTODETECT|” 33) 1 1 -1 9 0 0 ). We are, of course, not certain that this was the mountain to which Luke refers, but at least it fills all the requirements.��338��) 1 2 2 8 0 0 It is Luke alone who mentions that Jesus went up into the mountain to pray. It is exactly Luke who could be expected to report this purpose. See above, Introduction, point I A 5b. It is understandable that the Mediator would often pour out his heart to the Father in prayer, and that he would do this especially now, since he knew that before long he would be wending his way toward Jerusalem and the bitter agony that awaited him there.) 29. While he was praying, the appearance of his countenance changed, and his clothing was flashing like lightning, so bright.) 1 1 2 8 0 “tw://bible.?id=40.17.2|AUTODETECT|” Suddenly the face of Jesus shone like the sun 7 1 -1 9 0 “tw://bible.?id=40.17.2|AUTODETECT|” Matt. 17:2) 1 1 -1 9 0 “tw://bible.?id=41.9.3|AUTODETECT|” ). The brightness even affected his clothes, so that they became white as the light (thus Matthew); whiter than any laundryman on earth could make them 7 1 -1 9 0 “tw://bible.?id=41.9.3|AUTODETECT|” Mark 9:3) 1 1 -1 9 0 0 ). The source of this dazzling brightness is not indicated. But see also on verse 35.) 1 1 2 8 0 0 30, 31. Suddenly two men were talking with him. They were Moses and Elijah, who, appearing in glorious splendor, were speaking about his departure, which he was about to accomplish at Jerusalem.) 1 1 2 8 0 “tw://bible.?id=61.1.15|AUTODETECT|” The expression appearing in glorious splendor probably indicates that the two were surrounded with heavenly brightness. That his departure [literally exodus] & at Jerusalem refers to the Lord s bitter suffering and death on the cross needs no proof. But if any is needed, see ) 7 1 -1 9 0 “tw://bible.?id=61.1.15|AUTODETECT|” II Peter 1:15) 1 1 -1 9 0 “tw://bible.?id=42.9.31|AUTODETECT|” , where one of the three who witnessed Christ s glory on the Mount of Transfiguration uses the same term with reference to his own death. Did this term, as used here in ) 7 1 -1 9 0 “tw://bible.?id=42.9.31|AUTODETECT|” Luke 9:31) 1 1 -1 9 0 “tw://bible.?id=42.9.22|AUTODETECT|” , also include Christ s resurrection? In view of the fact that in all three predictions of these coming events 7 1 -1 9 0 “tw://bible.?id=42.9.22|AUTODETECT|” Luke 9:22) 1 1 -1 9 0 “tw://bible.?id=40.16.21|AUTODETECT|” , cf. ) 7 1 -1 9 0 “tw://bible.?id=40.16.21|AUTODETECT|” Matt. 16:21) 1 1 -1 9 0 “tw://bible.?id=41.8.31|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=41.8.31|AUTODETECT|” Mark 8:31) 1 1 -1 9 0 “tw://bible.?id=40.17.22|AUTODETECT|” ; b. ) 7 1 -1 9 0 “tw://bible.?id=40.17.22|AUTODETECT|” Matt. 17:22) 1 1 -1 9 0 “tw://bible.?id=40.17.23|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.17.23|AUTODETECT|” 23) 1 1 -1 9 0 “tw://bible.?id=41.9.31|AUTODETECT|” , cf. ) 7 1 -1 9 0 “tw://bible.?id=41.9.31|AUTODETECT|” Mark 9:31) 1 1 -1 9 0 “tw://bible.?id=42.18.31-42.18.33|AUTODETECT|” ��339�� c. ) 7 1 -1 9 0 “tw://bible.?id=42.18.31-42.18.33|AUTODETECT|” Luke 18:31 33) 1 1 -1 9 0 “tw://bible.?id=40.20.17|AUTODETECT|” , cf. ) 7 1 -1 9 0 “tw://bible.?id=40.20.17|AUTODETECT|” Matt. 20:17) 1 1 -1 9 0 “tw://bible.?id=41.10.32-41.10.34|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=41.10.32-41.10.34|AUTODETECT|” Mark 10:32 34) 1 1 -1 9 0 “tw://bible.?id=42.9.35|AUTODETECT|” ) humiliation is followed by exaltation, death by resurrection; and also in view of both ) 7 1 -1 9 0 “tw://bible.?id=42.9.35|AUTODETECT|” Luke 9:35) 1 1 -1 9 0 “tw://bible.?id=61.1.16|AUTODETECT|” and ) 7 1 -1 9 0 “tw://bible.?id=61.1.16|AUTODETECT|” II Peter 1:16) 1 1 -1 9 0 “tw://bible.?id=61.1.17|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=61.1.17|AUTODETECT|” 17) 1 1 -1 9 0 “tw://bible.?id=60.1.11|AUTODETECT|” , passages clearly showing that for Jesus the experience on the Mount of Transfiguration was one of comfort and strengthening, the answer must be in the affirmative. Besides, is it even conceivable that these heavenly messengers should speak with Jesus about his sufferings and death, but not about the glory that should follow 7 1 -1 9 0 “tw://bible.?id=60.1.11|AUTODETECT|” I Peter 1:11) 1 1 -1 9 0 0 )?) 1 3 2 8 0 0 32, 33. Now Peter and those with him were weighed down with sleep. But having suddenly become wide awake, they saw his glory and the two men who were standing with him. And just as these men were starting to leave, Peter said to Jesus, Master, how good it is for us to be here! Let us make three shelters, one for you, one for Moses, and one for Elijah not realizing what he was saying.) It would seem that the transfiguration and the arrival of the two visitors from heaven occurred while the three disciples were wrapped in deep slumber. At least, it was not until they had suddenly become wide awake that they clearly saw Jesus in all his glory.

They also recognized Moses and Elijah, who were standing near him.) How did the disciples know that the two from the other world who suddenly appeared upon the scene were Moses and Elijah? Did these visitors introduce themselves? Did the disciples know this by intuition? Did they gather this information from the words spoken by each Moses, Elijah in his conversation with Jesus? Had the looks or personal appearance of the two heavenly visitors been transmitted to the disciples by tradition, whether oral or written, so that for this reason it was easy to recognize them and to tell them apart? Had the identification been divinely revealed to them?

Or, last but not the least fanciful, was Moses carrying in his hand a copy of the law, and did Elijah descend from heaven to the mount in his fiery chariot? All we know, and need to know, is that in a manner not revealed to us the three disciples recognized the two visitors.) 1 1 2 8 0 “tw://bible.?id=5.34.5|AUTODETECT|” As to Moses, we know that he had died and had been buried 7 1 -1 9 0 “tw://bible.?id=5.34.5|AUTODETECT|” Deut. 34:5) 1 1 -1 9 0 “tw://bible.?id=5.34.6|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=5.34.6|AUTODETECT|” 6) 1 1 -1 9 0 “tw://bible.?id=65.1.9|AUTODETECT|” ). Had his body subsequently been disinterred and translated to heaven, and does ) 7 1 -1 9 0 “tw://bible.?id=65.1.9|AUTODETECT|” Jude 9) 1 1 -1 9 0 “tw://bible.?id=12.2.11|AUTODETECT|” indirectly support this theory? Or was his body still buried, and did God equip his soul with another body to be used just for this occasion? As to Elijah, we know that he never died, but was bodily translated to heaven 7 1 -1 9 0 “tw://bible.?id=12.2.11|AUTODETECT|” II Kings 2:11) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=40.5.17|AUTODETECT|” Why just these two? Leaving aside all useless speculation, the simplest and best answer is probably that Moses and Elijah represented respectively the law and the prophets, both of which Jesus had come to fulfil 7 1 -1 9 0 “tw://bible.?id=40.5.17|AUTODETECT|” Matt. 5:17) 1 1 -1 9 0 “tw://bible.?id=42.24.27|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.24.27|AUTODETECT|” Luke 24:27) 1 1 -1 9 0 “tw://bible.?id=42.24.44|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=42.24.44|AUTODETECT|” 44) 1 1 -1 9 0 0 ).) 1 6 2 8 0 0 At the very moment when the two men had finished their conversation with Jesus and were beginning to take their departure, Peter addressed the Lord as follows, Master, how good it is for us to be here! Let us make three shelters, etc.) The trouble with Peter was that too often he spoke first and did his thinking afterward, if at all. So also here. Still, we should not be too hard on him, for he had just been awakened out of a deep sleep and, as the text indicates, did not know what he was saying. Also, he certainly does not evince any selfishness: he wants to make three shelters, not four (including one for himself) or six (also one for James and one for John).) Nevertheless, his suggestion was foolish. As if Jesus and the two visitors had no other means of protecting themselves against the weather and the environment.

Besides, would branches and shrubbery let us suppose that they were immediately available provide sturdy protection, had it been needed?) It might be said in Peter s favor that he at least submits the suggestion to the Lord, so that the latter may decide. On the other hand, this apostle s very desire to prolong the glory-scene shows that he had not yet fully taken to heart what Jesus had taught him (see on 9:22). From suffering, from the cross, whether for Jesus or for himself, he wishes to stay far removed.) Peter s question did not even receive an answer; either that, or else: the answer was included in the action reported in verse) 34. But while he was saying this, a cloud came and enveloped these men, and they [the disciples] grew alarmed as these men entered the cloud.) 1 1 2 8 0 “tw://bible.?id=2.13.21|AUTODETECT|” In Scripture the presence of God is often indicated by the mention of a cloud. In several cases, as also here, it is a bright, white, or luminous cloud 7 1 -1 9 0 “tw://bible.?id=2.13.21|AUTODETECT|” Exod. 13:21) 1 1 -1 9 0 “tw://bible.?id=2.16.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=2.16.10|AUTODETECT|” 16:10) 1 1 -1 9 0 “tw://bible.?id=2.40.35|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=2.40.35|AUTODETECT|” 40:35) 1 1 -1 9 0 “tw://bible.?id=11.8.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=11.8.10|AUTODETECT|” I Kings 8:10) 1 1 -1 9 0 “tw://bible.?id=11.8.11|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=11.8.11|AUTODETECT|” 11) 1 1 -1 9 0 “tw://bible.?id=16.9.19|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=16.9.19|AUTODETECT|” Neh. 9:19) 1 1 -1 9 0 “tw://bible.?id=19.78.14|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=19.78.14|AUTODETECT|” Ps. 78:14) 1 1 -1 9 0 “tw://bible.?id=66.14.14-66.14.16|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=66.14.14-66.14.16|AUTODETECT|” Rev. 14:14 16) 1 1 -1 9 0 0 ).) 1 7 2 8 0 0 The disciples grew alarmed. So much is clear. They became frightened because these men or they entered the cloud. The question is, Who entered the cloud? Here commentators divide into four groups:) a. those who skip the question.) b. those who say Moses and Elijah did. So, for example, Greijdanus; also Williams .) c. those who regard as more natural that Jesus, Moses, and Elijah all entered the cloud (thus Godet, Knox, etc.).) d. those who say certainly Jesus with Moses and Elijah, but just as certainly also the three disciples.

Thus Sch�rmann.) Possible solution of this problem:) As Godet (op. cit., Vol. I, pp. 429, 430) and others have pointed out, the voice coming out of the cloud (verse 35) could scarcely be addressed to any but persons who were themselves outside the cloud. This would mean, therefore, that Peter, James, and John did not enter the cloud.) 1 1 2 8 0 “tw://bible.?id=44.1.9|AUTODETECT|” It is therefore reasonable to assume that the cloud served as a kind of chariot to remove Moses and Elijah from the earthly scene and to carry them back to their heavenly abode; for, as verse 36 makes clear, they are no longer present. Cf. ) 7 1 -1 9 0 “tw://bible.?id=44.1.9|AUTODETECT|” Acts 1:9) 1 1 -1 9 0 0 .) 1 2 2 8 0 0 The question remains, Where was Jesus? When Moses and Elijah had entered the cloud, had he momentarily entered with them? Though this is not specifically stated, does it not seem natural to suppose that he had done exactly that, for from verses 30 33 we learn that he had been standing and conversing with the two visitors. If this conclusion is correct, it follows that the disciples, being themselves outside the cloud, had suddenly noticed that the enveloping formation of diffused light covered Jesus, Moses, and Elijah. Also, on the basis of this supposition the alarmed condition of the three disciples becomes all the more understandable: to be suddenly separated from their Master frightened them. See also the note on verses 33, 34 on page 511.) 35. And a voice came out of the cloud, saying, This is my Son, my Chosen One; listen to him!) 1 1 2 8 0 “tw://bible.?id=5.18.15|AUTODETECT|” As already indicated, the Father s voice was addressed not to Jesus though the latter also heard it and was comforted by it but to the three disciples outside the cloud. Now if these men knew their Bible and interpreted it correctly, they realized that the voice ending with listen to him was a clear confirmation of Jesus messiahship, for it reflected ) 7 1 -1 9 0 “tw://bible.?id=5.18.15|AUTODETECT|” Deut. 18:15) 1 1 -1 9 0 “tw://bible.?id=44.3.22|AUTODETECT|” , a messianic passage 7 1 -1 9 0 “tw://bible.?id=44.3.22|AUTODETECT|” Acts 3:22) 1 1 -1 9 0 “tw://bible.?id=44.7.37|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.7.37|AUTODETECT|” 7:37) 1 1 -1 9 0 0 ) containing similar words .) 1 1 2 8 0 “tw://bible.?id=42.8.45|AUTODETECT|” This exhortation to listen was certainly necessary, for The Twelve did not always take to heart their Master s teachings. At times they thought their own knowledge and wisdom surpassed his 7 1 -1 9 0 “tw://bible.?id=42.8.45|AUTODETECT|” Luke 8:45) 1 1 -1 9 0 “tw://bible.?id=42.9.46|AUTODETECT|” ). And did not the constant eagerness of these men to be the greatest 7 1 -1 9 0 “tw://bible.?id=42.9.46|AUTODETECT|” Luke 9:46) 1 1 -1 9 0 “tw://bible.?id=42.22.24|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.22.24|AUTODETECT|” 22:24) 1 1 -1 9 0 “tw://bible.?id=40.16.22|AUTODETECT|” ) prove how badly they needed to hear and to heed his advice? Peter had even descended to the level of flat, breath-taking contradiction 7 1 -1 9 0 “tw://bible.?id=40.16.22|AUTODETECT|” Matt. 16:22) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=19.2.7|AUTODETECT|” Listen to him! He is no less than what the Father here calls him: (a) my Son, an echo of the messianic ) 7 1 -1 9 0 “tw://bible.?id=19.2.7|AUTODETECT|” Ps. 2:7) 1 1 -1 9 0 “tw://bible.?id=23.42.1|AUTODETECT|” ; (b) my Chosen One, a reminder of the equally messianic ) 7 1 -1 9 0 “tw://bible.?id=23.42.1|AUTODETECT|” Isa. 42:1) 1 1 -1 9 0 0 .) 1 1 2 8 0 “tw://bible.?id=61.1.16-61.1.18|AUTODETECT|” The Father loves and delights in his Son; hence this voice and this glory. See ) 7 1 -1 9 0 “tw://bible.?id=61.1.16-61.1.18|AUTODETECT|” II Peter 1:16 18) 1 1 -1 9 0 “tw://bible.?id=43.1.14|AUTODETECT|” ; cf. ) 7 1 -1 9 0 “tw://bible.?id=43.1.14|AUTODETECT|” John 1:14) 1 1 -1 9 0 “tw://bible.?id=62.1.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=62.1.1|AUTODETECT|” I John 1:1) 1 1 -1 9 0 “tw://bible.?id=40.16.22|AUTODETECT|” . No wonder, for the Son, by his very recent refusal to fall into Satan s trap an attempt to get Jesus to seek to win the crown without bearing the cross 7 1 -1 9 0 “tw://bible.?id=40.16.22|AUTODETECT|” Matt. 16:22) 1 1 -1 9 0 “tw://bible.?id=40.16.23|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.16.23|AUTODETECT|” 23) 1 1 -1 9 0 “tw://bible.?id=42.9.31|AUTODETECT|” ) and by his present calm discussion of the exodus in Jerusalem 7 1 -1 9 0 “tw://bible.?id=42.9.31|AUTODETECT|” Luke 9:31) 1 1 -1 9 0 “tw://bible.?id=42.3.22|AUTODETECT|” ), was reaffirming his desire and purpose to redeem his people, whatever the cost. For further elucidation of this passage see the comments on the largely similar words that were heard at Jesus baptism, ) 7 1 -1 9 0 “tw://bible.?id=42.3.22|AUTODETECT|” Luke 3:22) 1 1 -1 9 0 0 .) 1 1 2 8 0 “tw://bible.?id=43.3.16|AUTODETECT|” What especially must not escape our attention is the infinitely tender nature of the Father s love as here revealed: love for his Son, his Chosen One; and, implied, love for his people; in a sense even love for the world 7 1 -1 9 0 “tw://bible.?id=43.3.16|AUTODETECT|” John 3:16) 1 1 -1 9 0 “tw://bible.?id=45.8.32|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=45.8.32|AUTODETECT|” Rom. 8:32) 1 1 -1 9 0 0 ).) 1 1 2 8 0 0 36. When the voice ceased, Jesus was found alone.) 1 1 2 8 0 “tw://bible.?id=40.17.6|AUTODETECT|” Upon hearing the voice, the disciples had fallen on their faces, for they were terribly frightened 7 1 -1 9 0 “tw://bible.?id=40.17.6|AUTODETECT|” Matt. 17:6) 1 1 -1 9 0 “tw://bible.?id=42.9.36|AUTODETECT|” ). No better commentary on ) 7 1 -1 9 0 “tw://bible.?id=42.9.36|AUTODETECT|” Luke 9:36) 1 1 -1 9 0 “tw://bible.?id=40.17.7|AUTODETECT|” is possible than ) 7 1 -1 9 0 “tw://bible.?id=40.17.7|AUTODETECT|” Matt. 17:7) 1 1 -1 9 0 “tw://bible.?id=40.17.8|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.17.8|AUTODETECT|” 8) 1 1 -1 9 0 0 , Then Jesus approached, touched them, and said, Get up and do not be afraid. And when they raised their eyes they saw no one but Jesus only. ) 1 1 2 8 0 0 Conclusion: They [the disciples] kept silent, and in those days told no one anything of what they had seen.) 1 1 2 8 0 “tw://bible.?id=41.9.9|AUTODETECT|” This silence was in obedience to the order issued by, Jesus, as recorded in ) 7 1 -1 9 0 “tw://bible.?id=41.9.9|AUTODETECT|” Mark 9:9) 1 1 -1 9 0 “tw://bible.?id=40.17.9|AUTODETECT|” . Cf. ) 7 1 -1 9 0 “tw://bible.?id=40.17.9|AUTODETECT|” Matt. 17:9) 1 1 -1 9 0 “tw://bible.?id=40.26.64|AUTODETECT|” . Jesus knew that the time for public disclosure of his glory had not yet arrived. When the first open announcement to the people, as represented by their leaders, must be made, he himself would make it 7 1 -1 9 0 “tw://bible.?id=40.26.64|AUTODETECT|” Matt. 26:64) 1 1 -1 9 0 “tw://bible.?id=41.14.62|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.14.62|AUTODETECT|” Mark 14:62) 1 1 -1 9 0 “tw://bible.?id=42.22.69|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.22.69|AUTODETECT|” Luke 22:69) 1 1 -1 9 0 0 ). After his resurrection the disciples would be free and even duty-bound to relate far and wide what they had seen, heard, and experienced on the Mount of Transfiguration. The very fact of Christ s death, followed by his resurrection and ascension, would illumine the transfiguration account, setting it in its proper perspective.��340��) 1 4 2 8 0 0 ) Practical Lessons Derived from 9:18 36) Verses 18 20) Who do the people say I am? & But you, who do you say I am? Two lessons stand out very sharply here:) 1 1 2 8 0 “tw://bible.?id=43.14.6|AUTODETECT|” a. Ever so many people regard Jesus as being, at best, the equal of other great ones; such as Moses, Elijah, Isaiah, Jeremiah, John the Baptist, Buddha, Mohammed, Lincoln, Gandhi. Those who by grace are God s true children regard him as being unique, the Christ of God. Cf. ) 7 1 -1 9 0 “tw://bible.?id=43.14.6|AUTODETECT|” John 14:6) 1 1 -1 9 0 “tw://bible.?id=44.4.12|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.4.12|AUTODETECT|” Acts 4:12) 1 1 -1 9 0 0 .) 1 1 2 8 0 “tw://bible.?id=23.55.7|AUTODETECT|” b. Faith is a personal matter. The question is not what others say; it is what we say and believe. Cf. ) 7 1 -1 9 0 “tw://bible.?id=23.55.7|AUTODETECT|” Isa. 55:7) 1 1 -1 9 0 “tw://bible.?id=41.9.23|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.9.23|AUTODETECT|” Mark 9:23) 1 1 -1 9 0 “tw://bible.?id=41.9.24|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=41.9.24|AUTODETECT|” 24) 1 1 -1 9 0 “tw://bible.?id=42.8.50|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.8.50|AUTODETECT|” Luke 8:50) 1 1 -1 9 0 “tw://bible.?id=42.15.17-42.15.19|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.15.17-42.15.19|AUTODETECT|” 15:17 19) 1 1 -1 9 0 “tw://bible.?id=42.18.9-42.18.14|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.18.9-42.18.14|AUTODETECT|” 18:9 14) 1 1 -1 9 0 “tw://bible.?id=43.9.35-43.9.38|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.9.35-43.9.38|AUTODETECT|” John 9:35 38) 1 1 -1 9 0 “tw://bible.?id=45.10.9|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=45.10.9|AUTODETECT|” Rom. 10:9) 1 1 -1 9 0 “tw://bible.?id=48.2.20|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=48.2.20|AUTODETECT|” Gal. 2:20) 1 1 -1 9 0 “tw://bible.?id=54.1.15-54.1.17|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=54.1.15-54.1.17|AUTODETECT|” I Tim. 1:15 17) 1 1 -1 9 0 “tw://bible.?id=55.1.3-55.1.5|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=55.1.3-55.1.5|AUTODETECT|” II Tim. 1:3 5) 1 1 -1 9 0 “tw://bible.?id=55.1.12|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=55.1.12|AUTODETECT|” 12) 1 1 -1 9 0 “tw://bible.?id=55.4.6-55.4.8|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=55.4.6-55.4.8|AUTODETECT|” 4:6 8) 1 1 -1 9 0 0 .) 1 7 2 8 0 0 Verse 23) If anyone wishes to come behind me, let him deny himself, take up his cross daily, and follow me. To deny oneself, etc., means to substitute the discipline of Christ for the cravings of one s own sinful nature. This can be done only by the grace and power of God. Note the word daily. To be genuine, basic conversion must be followed by daily conversion.) Verse 24) For whoever would save his life shall lose it, but whoever loses his life for my sake, he shall save it. ) Contrast the river that runs through its deep and narrow channel without ever becoming a blessing to its desert environment, with the raging torrent that has a dam constructed across it, and thereby gives rise to a great inland lake, converting the surrounding barren soil to fertile fields.) What accounts for the fact that the Sea of Galilee teems with life, while the Dead Sea is, indeed, dead?) Verse 31) 1 1 2 8 0 “tw://bible.?id=19.2.7|AUTODETECT|” His departure, which he was about to accomplish at Jerusalem. It is comforting to know that, in the final analysis, our salvation does not rest upon our own changeable and subjective spiritual condition, but upon God s eternal plan. See ) 7 1 -1 9 0 “tw://bible.?id=19.2.7|AUTODETECT|” Ps. 2:7) 1 1 -1 9 0 “tw://bible.?id=19.2.8|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=19.2.8|AUTODETECT|” 8) 1 1 -1 9 0 “tw://bible.?id=19.40.7|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=19.40.7|AUTODETECT|” 40:7) 1 1 -1 9 0 “tw://bible.?id=19.89.15-19.89.18|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=19.89.15-19.89.18|AUTODETECT|” 89:15 18) 1 1 -1 9 0 “tw://bible.?id=19.89.24|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=19.89.24|AUTODETECT|” 24) 1 1 -1 9 0 “tw://bible.?id=19.89.28|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=19.89.28|AUTODETECT|” 28) 1 1 -1 9 0 “tw://bible.?id=19.89.33|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=19.89.33|AUTODETECT|” 33) 1 1 -1 9 0 “tw://bible.?id=19.138.8|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=19.138.8|AUTODETECT|” 138:8) 1 1 -1 9 0 “tw://bible.?id=49.1.3-49.1.14|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=49.1.3-49.1.14|AUTODETECT|” Eph. 1:3 14) 1 1 -1 9 0 “tw://bible.?id=42.4.18|AUTODETECT|” . That throughout his earthly ministry Jesus was deeply conscious of the fact that he had been sent to carry out or accomplish the work which the Father had given him to do is clear from ever so many dominical utterances. See, for example, ) 7 1 -1 9 0 “tw://bible.?id=42.4.18|AUTODETECT|” Luke 4:18) 1 1 -1 9 0 “tw://bible.?id=42.5.32|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.5.32|AUTODETECT|” 5:32) 1 1 -1 9 0 “tw://bible.?id=43.7.6|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.7.6|AUTODETECT|” John 7:6) 1 1 -1 9 0 “tw://bible.?id=43.13.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.13.1|AUTODETECT|” 13:1) 1 1 -1 9 0 “tw://bible.?id=43.17.4|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.17.4|AUTODETECT|” 17:4) 1 1 -1 9 0 “tw://bible.?id=43.19.30|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.19.30|AUTODETECT|” 19:30) 1 1 -1 9 0 0 ; and see also the many references to this same conviction in chapters 3 10 of John s Gospel. Those are right who sing:) 1 5 2 8 0 0 I sing the gracious, fixed decree) Passed by the great eternal Three,) The counsel made in heaven above,) The Lord s predestinating love.) Verse 33) 1 1 2 8 0 “tw://bible.?id=40.16.23|AUTODETECT|” Master, how good it is for us to be here! Let us make three shelters, etc. It seems that Peter had not taken to heart the Master s words recorded in ) 7 1 -1 9 0 “tw://bible.?id=40.16.23|AUTODETECT|” Matt. 16:23) 1 1 -1 9 0 “tw://bible.?id=40.16.22|AUTODETECT|” . This is by no means the only injudicious remark issuing from this apostle s lips and recorded in the Gospels. See also ) 7 1 -1 9 0 “tw://bible.?id=40.16.22|AUTODETECT|” Matt. 16:22) 1 1 -1 9 0 “tw://bible.?id=40.26.33|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.26.33|AUTODETECT|” 26:33) 1 1 -1 9 0 “tw://bible.?id=40.26.35|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.26.35|AUTODETECT|” 35) 1 1 -1 9 0 “tw://bible.?id=40.26.69-40.26.74|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.26.69-40.26.74|AUTODETECT|” 69 74) 1 1 -1 9 0 “tw://bible.?id=42.8.45|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.8.45|AUTODETECT|” Luke 8:45) 1 1 -1 9 0 “tw://bible.?id=43.21.21|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.21.21|AUTODETECT|” John 21:21) 1 1 -1 9 0 “tw://bible.?id=42.22.31|AUTODETECT|” . Nevertheless, even this man was saved. He became a great witness-bearer. In fact, before the days of Paul, he was the most influential leader in the early Christian church. See N.T.C. on Matthew, pp. 648, 649. Explanation? See ) 7 1 -1 9 0 “tw://bible.?id=42.22.31|AUTODETECT|” Luke 22:31) 1 1 -1 9 0 “tw://bible.?id=42.22.32|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=42.22.32|AUTODETECT|” 32) 1 1 -1 9 0 “tw://bible.?id=43.21.15-43.21.17|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.21.15-43.21.17|AUTODETECT|” John 21:15 17) 1 1 -1 9 0 “tw://bible.?id=49.2.8|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=49.2.8|AUTODETECT|” Eph. 2:8) 1 1 -1 9 0 0 .) 1 1 2 8 0 “tw://bible.?id=20.26.4|AUTODETECT|” Notice that here Jesus gives Peter the silent treatment. It is not always necessary to answer a foolish remark. ) 7 1 -1 9 0 “tw://bible.?id=20.26.4|AUTODETECT|” Prov. 26:4) 1 1 -1 9 0 0 . This, too, is a lesson we may well take to heart.) 1 6 2 8 0 0 Verse 36) When the voice ceased, Jesus was found alone. Love for his Father, for The Twelve, and for all those he came to save prevented him from accompanying Moses and Elijah on their way back to heaven. Hallelujah, what a Savior!) ) Notes on Greek Words, Phrases, and Constructions in 9:18 36) Verse 18) � �� 6�� P�x� ��, articular periphrastic pres. infinitive of ��, to pray, the most comprehensive word among the entire group to which it belongs. For synonyms see R. C. Trench, Synonyms, par. 51; also N.T.C. on I and II Timothy and Titus, pp. 91 93. Cf. periphrastic imperfect in 1:10.) 1 1 2 8 0 “tw://bible.?id=44.22.11|AUTODETECT|” ��, third per. pl. imperf. of ��**, from �� and �0��; cf. ) 7 1 -1 9 0 “tw://bible.?id=44.22.11|AUTODETECT|” Acts 22:11) 1 1 -1 9 0 0 , to be with (someone); not to be confused with the form used in 8:4, where �� is gen. s. masc. pres. participle of ��*, from �� and �6��, to come together.) 1 32 2 8 0 0 Verse 22) Note emphatic position of �� (it is necessary) at the very beginning of the quotation.) Verse 23) The words of Jesus here quoted form a simple or first class conditional sentence, with �4 plus third per. s. pres. indicat., followed by pres. middle infinitive, in the protasis; and in the apodosis a series of three imperatives (the first two ingressive aorists; the third, present linear).) Verse 24) ��, third per. s. pres. subjunct. act. of ��, with indefinite relative pronoun whoever.) ��, aor. act. infinitive of ��, to save; see the note on 6:9 on page 325.) Note resumptive �W��. In order to retain the full flavor and emphasis of the original, this pronoun should be retained in translation; as is done by A.V., N.A.S., R.S.V., N.E.B., Berkeley, Amplified, Jerusalem Bible, Dutch (both Statenvertaling and Nieuwe Vertaling), etc.) Verse 25) ��, third per. s. pres. indicat. pass. of ��, to help, profit, benefit, do good (to). The anopheles mosquito is not helpful.) ��, nom. s. masc. aor. act. participle of ��, to gain, profit, win. This participle is here used in the conditional sense: if he gain or to gain. ) ��, nom. s. masc. aor. act. participle of ��; see the note on 8:24 on page 444.) ��, nom. s. masc. aor. pass. participle of ��, to visit with loss; in the passive: to suffer loss, damage; to sustain injury, to forfeit, to lose the right to possess or receive something. Cf. damage.) Verse 26) ��, third per. s. aor. subjunct. pass. (but with acc. ��; hence, transitive) of ��, to be ashamed of. Note also ��, third per. s. fut. indicat. pass., with acc. pronoun ��.) E�� , third per. s. aor. subjunct., when he comes. ) Verse 27) ��, gen. pl. masc. perf. participle of 5��, to set; here: they have set themselves; hence, are standing.) Note strong negative �P ��.) ��, third per. pl. aor. subjunct. middle of ��, to taste.

Cf. gustatory. Also cf. Latin: de gustibus non disputandum est (taste is not a matter for debate); or, as the Frenchman would say, chacun � son go�t (each to his taste).) 4�� (after �� ), third per. pl. 2nd aor. subjunct. act. of A��, to see.) Verse 29) �� , articular pres. infinitive (in temporal sense) of ��, to pray.) �� & �x �6�� P�� ; literally: the appearance of his countenance became different.) ��, nom. s. masc. pres. participle of ��, to flash like lightning, to gleam, glisten.) Verse 31) @��, nom. pl. masc. aor. pass. participle of A��, to see; in pass.: to be seen, to appear.) Verse 32) &�� , third per. pl. pluperfect pass. periphrastic of ��, to be heavy, weighed down. Cf. barometer, an instrument that measures the weight of the air.) ��, nom. pl. masc. aor. participle, with perfective ��, of ��, to awaken thoroughly, to become wide awake. Cf. Gregory (watchful).) Verse 33) ��, pres. infinitive of ��, to separate oneself; hence, to depart, leave.) 1 1 2 8 0 “tw://bible.?id=40.17.4|AUTODETECT|” Note: ) 7 1 -1 9 0 “tw://bible.?id=40.17.4|AUTODETECT|” Matt. 17:4) 1 1 -1 9 0 “tw://bible.?id=41.9.5|AUTODETECT|” ��, Lord; ) 7 1 -1 9 0 “tw://bible.?id=41.9.5|AUTODETECT|” Mark 9:5) 1 1 -1 9 0 “tw://bible.?id=42.9.33|AUTODETECT|” ��, Rabbi; ) 7 1 -1 9 0 “tw://bible.?id=42.9.33|AUTODETECT|” Luke 9:33) 1 1 -1 9 0 0 ��, Master. Clearly, in the present passages these three terms must be considered synonyms. All aim to do justice to the exalted character of the Savior. Each evangelist offers his own translation of the Aramaic word Peter must have used.) 1 1 2 8 0 “tw://bible.?id=41.9.5|AUTODETECT|” �� 7 1 -1 9 0 “tw://bible.?id=41.9.5|AUTODETECT|” Mark 9:5) 1 1 -1 9 0 “tw://bible.?id=40.17.4|AUTODETECT|” ), first per. pl. aor. act. subjunct. (hortatory) of ��, to make, form, construct, put up. Cf. this let us make with I will make 7 1 -1 9 0 “tw://bible.?id=40.17.4|AUTODETECT|” Matt. 17:4) 1 1 -1 9 0 0 ). Peter s idea seems to have been that under his own direction all three disciples would construct those shelters.) 1 7 2 8 0 0 Verse 34) For the verb �� (the form here used is third per. s. imperf. indicat. active) see the note on 1:35 on page 92.) As to the fiercely debated meaning of �P��, occurring twice in this verse, and once in verse 33, is not the best solution to interpret all three instances of its occurrence as having the same meaning, and referring in each case to the two men, Moses and Elijah, who were standing with Jesus (according to verse 32)? Whether, in this connection, one also directly includes Jesus in the meaning of the pronoun as used in verse 34, or by reason of the context concludes that he, too, must have entered the cloud (see the explanation), the result is the same: the disciples, seeing that the cloud of diffused light covered Jesus, Moses, and Elijah, became alarmed.) Verse 36) ��, from ��, same form as in 7:18; 8:34, 36; 18:37; 24:9; see the note on 7:18 on page 402.) ) 9:37 43a The Healing of an Epileptic Boy) 1 1 2 8 0 “tw://bible.?id=40.17.14-40.17.20|AUTODETECT|” Cf. ) 7 1 -1 9 0 “tw://bible.?id=40.17.14-40.17.20|AUTODETECT|” Matt. 17:14 20) 1 1 -1 9 0 “tw://bible.?id=41.9.14-41.9.29|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.9.14-41.9.29|AUTODETECT|” Mark 9:14 29) 1 7 2 8 0 0 37 On the next day, when they had come down from the mountain, a large crowd met him.) 38 Suddenly a man from the crowd cried out, saying, Teacher, I beg you to look upon my son, because he is my only child. 39 All at once a spirit seizes him and suddenly he screams. Then it throws him into convulsions so that he foams at the mouth, and while mauling him it will scarcely let him go. 40 I asked your disciples to cast it out, but they could not. ) 41 Jesus replied, O faithless and perverted generation, how long shall I be with you? How long shall I put up with you? Bring your son here. ) 42 Even while he [the boy] was approaching, the demon dashed him to the ground and threw him into a convulsion. But Jesus rebuked the unclean spirit, healed the boy, and gave him back to his father. 43a. And they were all astonished at the majesty��341�� of God.) ) Raphael s painting, The Transfiguration, on which that famous artist worked himself to death, dramatizes the contrast between that which had taken place on the summit of the mountain and what was happening in the plain below.

Only, Raphael has united the two scenes that must have occurred at a considerable distance from each other and, as verse 37 shows, a day apart. But in bringing the two scenes together Raphael rendered a real service, emphasizing exactly what the synoptists also seem to stress, namely, the tremendous contrast between the glory above (represented by the upper half of Raphael s masterpiece) and the shame and confusion below (the lower half). Above is the light, below are the shadows.) Nevertheless, there is also similarity: on the summit the Father, in spoken words, had reaffirmed his love for his Son, his Chosen One; in the plain a father agonizingly intercedes in behalf of his only child, a son grievously afflicted. We are shown how the great, unique Only Son, in his infinite love, revealed his power and compassion to this other only son and to the latter s father.) 1 1 2 8 0 “tw://bible.?id=41.9.11-41.9.13|AUTODETECT|” Luke presents this happening in greatly abbreviated form. Mark s account is far more detailed. Luke says nothing about the discussion between Jesus and his disciples with reference to the coming of Elijah 7 1 -1 9 0 “tw://bible.?id=41.9.11-41.9.13|AUTODETECT|” Mark 9:11 13) 1 1 -1 9 0 “tw://bible.?id=41.9.14|AUTODETECT|” ), about scribes who were arguing with the disciples 7 1 -1 9 0 “tw://bible.?id=41.9.14|AUTODETECT|” Mark 9:14) 1 1 -1 9 0 “tw://bible.?id=42.9.42|AUTODETECT|” ), or about the lad s inability to speak (9:17). He also omits entirely that part of the conversation between the Master and the boy s father that took place immediately after the lad had been brought to Jesus (9:21 24), ending with the father s agonizing cry, I do believe, help my unbelief. Luke reduces Mark s three-verse description (9:25 27) of the manner in which the cure was brought about to just one-half verse 7 1 -1 9 0 “tw://bible.?id=42.9.42|AUTODETECT|” Luke 9:42) 1 1 -1 9 0 “tw://bible.?id=41.9.28|AUTODETECT|” b). Finally, Luke omits entirely the subsequent conversation between Jesus and his disciples, during which the Lord told them, This kind can come out only by prayer 7 1 -1 9 0 “tw://bible.?id=41.9.28|AUTODETECT|” Mark 9:28) 1 1 -1 9 0 “tw://bible.?id=41.9.29|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=41.9.29|AUTODETECT|” 29) 1 1 -1 9 0 0 ).) 1 10 2 8 0 0 The question arises, therefore, since Matthew also presents this story in condensed form, is it possible that the beloved physician was following Matthew instead of Mark? However, a look at these two reports (Matthew s and Luke s) will convince one that the two, though not exposing any so-called discrepancies, are too dissimilar to prove any marked dependence of one upon the other.) Clearly, though Luke here as well as elsewhere is certainly making use of sources, probably both written and oral, and though these sources may well have included both Mark and Matthew, he is following a plan of his own. In a very orderly manner he is relating four incidents in which the disciples failings are brought out into the open; namely, their lack of:) a. faith (verses 40, 41)) b. understanding (verse 45)) c. humility (verse 46)) d. tolerance (verse 49).) In all but (b) Luke also shows how the Master responded to these failings.) Result: more than ever we are led to see how, at the end of The Retirement Ministry, and facing the way to Jerusalem and the cross, Jesus suffered, alone, in a sense all alone. This enhances the greatness of his sacrifice.) A. Setting) 37. On the next day, when they had come down from the mountain, a large crowd met him.) 1 1 2 8 0 “tw://bible.?id=41.9.15|AUTODETECT|” It was the day after the transfiguration. Jesus, accompanied by Peter, James, and John, has completed the descent from the mountain. The four are met by a large crowd. In fact, so eager were the people when they saw Jesus that they came running up to him to welcome him 7 1 -1 9 0 “tw://bible.?id=41.9.15|AUTODETECT|” Mark 9:15) 1 1 -1 9 0 “tw://bible.?id=41.9.14|AUTODETECT|” ). According to ) 7 1 -1 9 0 “tw://bible.?id=41.9.14|AUTODETECT|” Mark 9:14) 1 1 -1 9 0 0 present were also some scribes who were arguing with the nine disciples who had been left behind when Jesus and the three ascended the mountain. But, as has already been indicated, Luke omits this part of the story.) 1 6 2 8 0 0 B. Double Tragedy) The first part of this tragedy is described in verses 38, 39. Suddenly a man from the crowd cried out, saying, Teacher, I beg you to look upon my son, because he is my only child. All at once a spirit seizes him and suddenly he screams. Then it throws him into convulsions so that he foams at the mouth, and while mauling him it will scarcely let him go.) From this huge crowd one man suddenly stepped up to Jesus. Respectfully he addresses Jesus as Teacher (so also in Mark), and as Lord (thus according to Matthew).

In the course of his speech the man may have used either title, or else each evangelist is giving his own translation of an Aramaic form of address.) The man continues by calling upon Jesus to look upon his only child. He means to look upon with favor and compassion ; hence, to help him.) With reference to this son Luke reveals the following items:) 1. He was an only child. Naturally Luke would be the evangelist to emphasize this fact. Was not also Nain s young man, whose body was being carried outside the gate, a widow s only son? Cf. 7:12.

And was not the child of Jairus an only daughter (8:42)?) 1 1 2 8 0 “tw://bible.?id=40.17.15|AUTODETECT|” 2. He was probably an epileptic. The symptoms mentioned by Luke especially seizures, convulsions, and foaming at the mouth are characteristic of epilepsy. It is true that in ) 7 1 -1 9 0 “tw://bible.?id=40.17.15|AUTODETECT|” Matt. 17:15) 1 1 -1 9 0 0 a word is used in the original which, transliterated, would make this demoniac a lunatic, a translation actually adopted for that passage by A.V. and Phillips. But the rendering favored by most translators is epileptic. A lunatic is an insane person, and there is nothing in the present context that indicates insanity.) 1 1 2 8 0 0 3. He was a demoniac or demon s captive, and this to such an extent that when the evil spirit caused him to have a seizure, and in the process mauled him, it would scarcely let him go again.) 1 1 2 8 0 “tw://bible.?id=41.9.17|AUTODETECT|” 4. He was a deaf-mute 7 1 -1 9 0 “tw://bible.?id=41.9.17|AUTODETECT|” Mark 9:17) 1 1 -1 9 0 “tw://bible.?id=41.9.25|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=41.9.25|AUTODETECT|” 25) 1 1 -1 9 0 0 ).) 1 2 2 8 0 0 The second part of the tragedy is found in verse) 40. I asked your disciples to cast it out, but they could not.) 1 1 2 8 0 “tw://bible.?id=42.9.1|AUTODETECT|” Evidently the man s original intention had been to bring his grievously stricken boy to Jesus. But when he noticed that Jesus was not in the company of the nine disciples that had been left behind, he had asked them to heal the afflicted one. Did not demon expulsion and healing the sick belong to the task that had been assigned to The Twelve? And is it not true that they had experienced some success in doing it? See ) 7 1 -1 9 0 “tw://bible.?id=42.9.1|AUTODETECT|” Luke 9:1) 1 1 -1 9 0 “tw://bible.?id=42.9.6|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=42.9.6|AUTODETECT|” 6) 1 1 -1 9 0 “tw://bible.?id=42.9.7|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=42.9.7|AUTODETECT|” 7) 1 1 -1 9 0 “tw://bible.?id=42.9.10|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=42.9.10|AUTODETECT|” 10) 1 1 -1 9 0 “tw://bible.?id=41.6.13|AUTODETECT|” ; cf. ) 7 1 -1 9 0 “tw://bible.?id=41.6.13|AUTODETECT|” Mark 6:13) 1 1 -1 9 0 “tw://bible.?id=40.17.20|AUTODETECT|” . But in the present case the disciples had failed. Luke does not enter into this part of the story. See ) 7 1 -1 9 0 “tw://bible.?id=40.17.20|AUTODETECT|” Matt. 17:20) 1 1 -1 9 0 “tw://bible.?id=41.9.29|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.9.29|AUTODETECT|” Mark 9:29) 1 1 -1 9 0 0 .) 1 3 2 8 0 0 C. Light amid Darkness) 1. The darkness of unbelief rebuked) 41a. Jesus replied, O faithless and perverted generation, how long shall I be with you? How long shall I put up with you?) 1 1 2 8 0 “tw://bible.?id=5.32.5|AUTODETECT|” Cf. ) 7 1 -1 9 0 “tw://bible.?id=5.32.5|AUTODETECT|” Deut. 32:5) 1 1 -1 9 0 “tw://bible.?id=40.17.17|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.17.17|AUTODETECT|” Matt. 17:17) 1 1 -1 9 0 “tw://bible.?id=41.9.22-41.9.24|AUTODETECT|” . Jesus was deeply moved, as the word O indicates. By means of this exclamation Jesus expressed his pain and indignation. The fact that he directed his complaint to the generation shows that he cannot have been thinking only of the nine disciples who had failed in this emergency. He was evidently deeply dissatisfied with his contemporaries: with the father, who lacked sufficient faith in Christ s healing power 7 1 -1 9 0 “tw://bible.?id=41.9.22-41.9.24|AUTODETECT|” Mark 9:22 24) 1 1 -1 9 0 “tw://bible.?id=41.9.14|AUTODETECT|” ); with the scribes, who, instead of showing any pity, were in all probability gloating over the disciples impotence 7 1 -1 9 0 “tw://bible.?id=41.9.14|AUTODETECT|” Mark 9:14) 1 1 -1 9 0 “tw://bible.?id=43.6.26|AUTODETECT|” ); with the crowd in general, which is pictured in the Gospels as being generally far more concerned about itself than about others 7 1 -1 9 0 “tw://bible.?id=43.6.26|AUTODETECT|” John 6:26) 1 1 -1 9 0 “tw://bible.?id=41.9.29|AUTODETECT|” ); and last but not least, with the nine disciples, because of their failure to exercise their faith by putting their whole heart into persevering prayer 7 1 -1 9 0 “tw://bible.?id=41.9.29|AUTODETECT|” Mark 9:29) 1 1 -1 9 0 0 ).) 1 8 2 8 0 0 To a greater or lesser extent all were faithless, lacking in the exercise of true, warm, enduring faith, a faith operating effectively. When Jesus adds, How long shall I be with you; how long shall I put up with you? he shows that in view of his own trust in the heavenly Father, a confidence that was faultless, and in view of his own love which was infinite and tender, it was painful for him to put up with (the exact meaning of the original) those who lacked these qualities or who failed to exercise these virtues in a sufficient degree. His ministry had lasted almost three years by now. He was longing for the end.) Not only condemnation and crucifixion brought suffering to the Lord, but so did also the unbelief and wickedness of the people among whom he lived. Nevertheless, mercy always triumphed. So here also.

Jesus does not reject the prayer of the agonizing father or ignore the plight of the sorely afflicted son:) 2. The light of an implied promise) 41b. Bring your son here.) When Jesus said this, he did not mean, I will see whether I can heal him, but I will heal him. ) D. Deliverance) 1. The demon s final attack) 42a. Even while he [the boy] was approaching, the demon dashed him to the ground and threw him into a convulsion.) 1 1 2 8 0 “tw://bible.?id=41.9.20|AUTODETECT|” That this was not an ordinary case of epilepsy but one brought about and aggravated by a demon is clear from these facts: (a) the convulsion occurred at the very moment when the boy was approaching, and the demon saw Jesus 7 1 -1 9 0 “tw://bible.?id=41.9.20|AUTODETECT|” Mark 9:20) 1 1 -1 9 0 0 ); and (b) it was not a cerebral disorder operating by itself that produced the convulsion; no, it was the demon that dashed the boy to the ground and threw him into a convulsion.) 1 1 2 8 0 “tw://bible.?id=41.9.21-41.9.24|AUTODETECT|” At this point ) 7 1 -1 9 0 “tw://bible.?id=41.9.21-41.9.24|AUTODETECT|” Mark 9:21 24) 1 1 -1 9 0 0 relates a brief but significant conversation between Jesus and the boy s father, ending with the latter s oft-quoted words, I do believe, help my unbelief. Both Matthew and Luke omit this conversation and concentrate the reader s attention on the cure.) 1 3 2 8 0 0 2. The cure) 42b. But Jesus rebuked the unclean spirit, healed the boy, and gave him back to his father.) Just as previously Jesus had rebuked demons (4:35, 41), a fever (4:39), winds and waves (8:24), so here also in a very effective manner he asserted his authority over this unclean spirit. For more on this verb rebuked see on 8:24; also the note on 4:35 on page 267. Having been thus rebuked, there was only one thing the spirit could do: it left. Thus the Master healed the boy.) 1 1 2 8 0 “tw://bible.?id=23.53.4|AUTODETECT|” Significant are the words and gave him back to his father. In connection with so many instances of cures effected by Jesus it becomes evident that he was far more than a miracle-worker. His heart was in his healings. These were manifestations not only of his amazing power but also of his tender love. Thus, for example, he not only heals the paralytic but also forgives him (5:17 24), not only cures the centurion s servant but also commends the centurion (7:2 10), not only restores to health the Gergesene demoniac but also makes him a missionary (8:26 39), not only heals but also comforts the woman who touched his garment (8:43 48), not only raises from the dead the daughter of Jairus but also sees to it that the child gets something to eat (8:40 42, 49 56). Along the same line what strikes us in the present incident is that just as the son of Nain s widow was not only raised from the dead but then also very tenderly returned to his mother (7:11 17), so this deaf-mute and epileptic demoniac, now restored to health, is, with equal compassion and concern, given back to his, father. Cf. ) 7 1 -1 9 0 “tw://bible.?id=23.53.4|AUTODETECT|” Isa. 53:4) 1 1 -1 9 0 “tw://bible.?id=40.8.16|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.8.16|AUTODETECT|” Matt. 8:16) 1 1 -1 9 0 “tw://bible.?id=40.8.17|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.8.17|AUTODETECT|” 17) 1 1 -1 9 0 0 . Jesus stands revealed here as not only a Healer, but as the Healer, the Healer with a heart!) 1 6 2 8 0 0 E. Astonishment) 43a. And they were all astonished at the majesty of God.) This statement has both its plus and its minus. It was wonderful that when the people noticed that Jesus was able to do what his disciples could not do, and triumphed even over this utterly corrupt but powerful demon, they expressed their astonishment and recognized in this act of healing the majesty of God. On the other hand, however, it is clear that they did not acknowledge Jesus as the Messiah sent from God. They did not surrender their hearts to him. Astonishment is fine & but not enough!) For Practical Lessons and Greek Words, etc., see pp. 522 525.) ) 9:43b 45 The Second Prediction of the Passion (and the Resurrection)) 1 1 2 8 0 “tw://bible.?id=40.17.22|AUTODETECT|” Cf. ) 7 1 -1 9 0 “tw://bible.?id=40.17.22|AUTODETECT|” Matt. 17:22) 1 1 -1 9 0 “tw://bible.?id=40.17.23|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.17.23|AUTODETECT|” 23) 1 1 -1 9 0 “tw://bible.?id=41.9.30-41.9.32|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.9.30-41.9.32|AUTODETECT|” Mark 9:30 32) 1 4 2 8 0 0 43b Now while all were marveling at all the things Jesus was doing, he said to his disciples, 44 Let these words sink into your ears: the Son of man is about to be betrayed��342�� into the hands of men. 45 But they did not know what to make of this statement. It had been hidden from them, that they should not grasp it. And they were afraid to ask him about this statement.) ) 43b, ��343�� 44. Now while all were marveling at all the things Jesus was doing, he said to his disciples, Let these words sink into your ears: the Son of man is about to be betrayed into the hands of men.) Jesus did not allow himself to be diverted from his goal, namely, to accomplish his exodus in Jerusalem. Not even universal acclaim and astonishment because of the great miracle he had just now performed could cause him to deviate from the course he had chosen to follow. So, from the crowd he now turns to his disciples.

Again, as once before (verses 21, 22), he speaks about his approaching death. In the first announcement, however, he had laid special stress on the necessity of the coming events; now he is going to emphasize their certainty. That is why he says, Let these words sink into your ears, that is, pay close attention to what I am about to tell you; listen very carefully; store it up in your memory; roll it over in your minds; take it to heart.) 1 1 2 8 0 “tw://bible.?id=27.7.13|AUTODETECT|” What Jesus tells them is that he, the Son of man as in verse 22; see on 5:24 the all-glorious One of ) 7 1 -1 9 0 “tw://bible.?id=27.7.13|AUTODETECT|” Dan. 7:13) 1 1 -1 9 0 “tw://bible.?id=27.7.14|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=27.7.14|AUTODETECT|” 14) 1 1 -1 9 0 0 , is about to be delivered into the hands of men, the very men already mentioned in the first prediction, namely, the elders and the chief priests and the scribes. We know that they, in turn, will deliver him to the Gentiles think especially of Pilate who will deliver him to the soldiers for scourging and crucifixion. But not all of this is as yet spelled out in detail; especially not in Luke s greatly abbreviated account. Mark s parallel passage, and also that of Matthew, mention the being killed and the rising on the third day. But our present passage speaks only of the fact that the Son of man is about to be betrayed, or delivered, into the hands of men.) 1 2 2 8 0 0 45. But they did not know what to make of this statement. It had been hidden from them, that they should not grasp it.) Because of their own misconceptions and worldly expectations concerning Messiah and his kingdom, they were unable to make sense out of this prediction. Messiah & delivered into the hands of men! How was this possible?) 1 1 2 8 0 “tw://bible.?id=42.24.25|AUTODETECT|” Up to this point there is general agreement. But now another element is introduced. There appears to have been an additional reason why The Twelve did not grasp what Jesus had said. It had been hidden from them, etc. It seems, therefore, that their inability to understand was not due solely to their own obtuseness cf. ) 7 1 -1 9 0 “tw://bible.?id=42.24.25|AUTODETECT|” Luke 24:25) 1 1 -1 9 0 “tw://bible.?id=44.13.27|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.13.27|AUTODETECT|” Acts 13:27) 1 1 -1 9 0 0 but also to someone or something else. It had been concealed from them. ) 1 11 2 8 0 0 Commentators differ widely on the identity of the Concealer. Who or what was he or it? Among the many answers given to this question the following four stand out:) a. the apostles own preconceived ideas) b. the devil or the forces of evil ) c. Jesus) d. God.) As to (a). The words It had been hidden from them clearly show that Luke was thinking of a principle, force, or person outside of the hearts and minds of the apostles.) As to (b).

It has been said, When you don t know whom to blame, blame the devil. That is the easy way out of the difficulty. That answer is, however, completely foreign to the present context.) As to (c). This contradicts verse 45c; see below on that line.) As to (d). This answer, adopted by many interpreters, is probably the best. It by no means excludes the element of human responsibility, error, and obtuseness.

As in several other biblical passages, so here also, the overruling providence of God is recognized.) An illustration based on the Old Testament shows how human error and God s good and overruling providence may combine.��344�� It is as follows:) Rehoboam s absurd answer was the breath which kindled the dead coals of wars. Did not the representatives of the contending tribes realize that there is strength in union? & How deplorable this disruption! Gone was the political unity, the strongly centralized government, the religious consolidation.& The throne had lost its luster. The glory had departed!) 1 1 2 8 0 “tw://bible.?id=11.11.12|AUTODETECT|” That is one way of looking at it. While fully maintaining the true element in this appraisal, we must not forget the divine point of view, as stated in ) 7 1 -1 9 0 “tw://bible.?id=11.11.12|AUTODETECT|” I Kings 11:12) 1 1 -1 9 0 “tw://bible.?id=11.11.13|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=11.11.13|AUTODETECT|” 13) 1 1 -1 9 0 “tw://bible.?id=11.12.15|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=11.12.15|AUTODETECT|” 12:15) 1 1 -1 9 0 “tw://bible.?id=11.12.24|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=11.12.24|AUTODETECT|” 24) 1 1 -1 9 0 0 b, and especially in 11:36. We read: I & will rend & ; it was a thing brought about by Jehovah.& This thing is of me & that David my servant may have a lamp always before me in Jerusalem. ) 1 1 2 8 0 “tw://bible.?id=43.16.12|AUTODETECT|” When the question is asked, Why was it that God concealed from The Twelve the full meaning of the prediction found in verse 44? it must be admitted that the answer has not been revealed. Could it be that previous to not only the death but also the resurrection, ascension, and coronation of the Lord, and the outpouring of the Holy Spirit, the disciples were not psychologically prepared to bear the contents of the words, The Son of man is about to be betrayed into the hands of men ? In other words, does ) 7 1 -1 9 0 “tw://bible.?id=43.16.12|AUTODETECT|” John 16:12) 1 1 -1 9 0 “tw://bible.?id=43.16.13|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=43.16.13|AUTODETECT|” 13) 1 1 -1 9 0 0 possibly lead us to the answer?) 1 1 2 8 0 0 And they were afraid to ask him about this statement. Had they only asked him, he might at least have spoken some word to comfort them. That he himself was the Concealer is not even hinted.) 1 1 2 8 0 “tw://bible.?id=40.17.19|AUTODETECT|” Why were they afraid to ask him for more light on the subject of his fast-approaching agony? We do not know. It has been suggested, however, that the mild rebuke they had received in answer to a previous question see ) 7 1 -1 9 0 “tw://bible.?id=40.17.19|AUTODETECT|” Matt. 17:19) 1 1 -1 9 0 “tw://bible.?id=40.17.20|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.17.20|AUTODETECT|” 20) 1 1 -1 9 0 0 may have kept them from asking another one. This is possible, but we do not know.) 1 4 2 8 0 0 For Practical Lessons and Greek Words, etc., see pp. 522 525.) For comments on the somewhat larger accounts of this incident see N.T.C. on Matthew, pp. 683 689; and on Mark, pp. 354 360. On pp. 355, 356 of N.T.C. on Mark one can also find a discussion concerning the so-called discrepancies between the three accounts.) ) 9:46 48 Who Is the Greatest?) 1 1 2 8 0 “tw://bible.?id=40.18.1-40.18.5|AUTODETECT|” Cf. ) 7 1 -1 9 0 “tw://bible.?id=40.18.1-40.18.5|AUTODETECT|” Matt. 18:1 5) 1 1 -1 9 0 “tw://bible.?id=41.9.33-41.9.37|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.9.33-41.9.37|AUTODETECT|” Mark 9:33 37) 1 3 2 8 0 0 46 Now there arose a dispute among them as to which of them might be the greatest. 47 But Jesus, aware of what they were thinking in their heart,��345�� took a little child and had him stand by his side. 48 Then he said to them, Whoever in my name welcomes this little child welcomes me, and whoever welcomes me welcomes him who sent me. For he who is least among you all, he is the one who is (truly) great! ) ) Jesus had said and this very recently Let these words sink into your ears: the Son of man is about to be betrayed into the hands of men (9:44). The continuation is shocking: 46. Now there arose a dispute among them as to which of them might be the greatest. On the one hand, marvelous self-sacrifice; on the other, base self-centeredness.) 1 1 2 8 0 “tw://bible.?id=40.17.24|AUTODETECT|” The historical background was as follows: Jesus and The Twelve had reached Capernaum 7 1 -1 9 0 “tw://bible.?id=40.17.24|AUTODETECT|” Matt. 17:24) 1 1 -1 9 0 “tw://bible.?id=41.9.33|AUTODETECT|” ). On the way to the house an argument about rank develops among the disciples. Indoors Jesus asks them, What were you discussing on the road? But they keep quiet 7 1 -1 9 0 “tw://bible.?id=41.9.33|AUTODETECT|” Mark 9:33) 1 1 -1 9 0 “tw://bible.?id=41.9.34|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=41.9.34|AUTODETECT|” 34) 1 1 -1 9 0 0 ). Were they ashamed of the fact that they had been discussing the question, Who among us may be the greatest? ) 1 2 2 8 0 0 47. But Jesus, aware of what they were thinking in their heart a typically Semitic expression, where we would probably say, But Jesus, knowing their thoughts took a little child and had him stand by his side.) How did Jesus know what these men had been arguing about and what they were now thinking? It is useless to try to comprehend the exact manner of Christ s acquisition of knowledge. At this particular occasion his divine nature may have imparted information to his human nature.) 1 1 2 8 0 “tw://bible.?id=40.18.1|AUTODETECT|” Was it, perhaps, when these men became convinced of the fact that Jesus already knew what they had been discussing that they finally decided to make a clean breast of it? They admitted that their question had been, and was even now, Who among us may be the greatest? 7 1 -1 9 0 “tw://bible.?id=40.18.1|AUTODETECT|” Matt. 18:1) 1 1 -1 9 0 0 ).) 1 1 2 8 0 0 In order to impress upon these men the lesson they needed so desperately, Jesus now takes a little child and has him stand by his side.) 1 1 2 8 0 “tw://bible.?id=40.9.18|AUTODETECT|” It is pleasing to note the frequency with which the presence of children around Jesus and/or his love for them is mentioned in the Gospels. See ) 7 1 -1 9 0 “tw://bible.?id=40.9.18|AUTODETECT|” Matt. 9:18) 1 1 -1 9 0 “tw://bible.?id=40.9.19|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.9.19|AUTODETECT|” 19) 1 1 -1 9 0 “tw://bible.?id=40.9.23-40.9.26|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.9.23-40.9.26|AUTODETECT|” 23 26) 1 1 -1 9 0 “tw://bible.?id=41.5.21-41.5.24|AUTODETECT|” 7 1 -1 9 0 “tw://bible.?id=41.5.21-41.5.24|AUTODETECT|” Mark 5:21 24) 1 1 -1 9 0 “tw://bible.?id=41.5.35-41.5.43|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=41.5.35-41.5.43|AUTODETECT|” 35 43) 1 1 -1 9 0 “tw://bible.?id=42.8.40-42.8.42|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.8.40-42.8.42|AUTODETECT|” Luke 8:40 42) 1 1 -1 9 0 “tw://bible.?id=42.8.49-42.8.56|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=42.8.49-42.8.56|AUTODETECT|” 49 56) 1 1 -1 9 0 “tw://bible.?id=41.9.33-41.9.37|AUTODETECT|” ); 14:21; 15:38; 18:1 6 7 1 -1 9 0 “tw://bible.?id=41.9.33-41.9.37|AUTODETECT|” Mark 9:33 37) 1 1 -1 9 0 “tw://bible.?id=42.9.46-42.9.48|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.9.46-42.9.48|AUTODETECT|” Luke 9:46 48) 1 1 -1 9 0 “tw://bible.?id=41.10.13-41.10.16|AUTODETECT|” ); 19:13 15 7 1 -1 9 0 “tw://bible.?id=41.10.13-41.10.16|AUTODETECT|” Mark 10:13 16) 1 1 -1 9 0 “tw://bible.?id=42.18.15-42.18.17|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.18.15-42.18.17|AUTODETECT|” Luke 18:15 17) 1 1 -1 9 0 “tw://bible.?id=42.13.34|AUTODETECT|” ); 21:15 and in a sense even 23:37 7 1 -1 9 0 “tw://bible.?id=42.13.34|AUTODETECT|” Luke 13:34) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=40.11.25|AUTODETECT|” In this connection it should not escape us that when Jesus speaks about children, he is thinking of them as characterized by such traits as unpretentiousness and humble trustfulness. So considered the Lord s little ones are not necessarily only those who happen to be young in age and small in physical stature, but all those who reveal the spiritual characteristics just mentioned. Hence, to the passages already mentioned, as illustrating Christ s attitude to children, should be added also ) 7 1 -1 9 0 “tw://bible.?id=40.11.25|AUTODETECT|” Matt. 11:25) 1 1 -1 9 0 “tw://bible.?id=40.11.26|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.11.26|AUTODETECT|” 26) 1 1 -1 9 0 “tw://bible.?id=42.10.21|AUTODETECT|” 7 1 -1 9 0 “tw://bible.?id=42.10.21|AUTODETECT|” Luke 10:21) 1 1 -1 9 0 0 ).) 1 1 2 8 0 0 48. Then he said to them, Whoever in my name welcomes this little child welcomes me, and whoever welcomes me welcomes him who sent me.) 1 1 2 8 0 “tw://bible.?id=40.10.40|AUTODETECT|” This dominical saying fits the present context as it does also that of ) 7 1 -1 9 0 “tw://bible.?id=40.10.40|AUTODETECT|” Matt. 10:40) 1 1 -1 9 0 0 ; see N.T.C. on that passage.) 1 1 2 8 0 “tw://bible.?id=42.9.48|AUTODETECT|” Here in ) 7 1 -1 9 0 “tw://bible.?id=42.9.48|AUTODETECT|” Luke 9:48) 1 1 -1 9 0 “tw://bible.?id=41.9.37|AUTODETECT|” 7 1 -1 9 0 “tw://bible.?id=41.9.37|AUTODETECT|” Mark 9:37) 1 1 -1 9 0 “tw://bible.?id=40.18.1-40.18.4|AUTODETECT|” ) the logic is somewhat as follows: Jesus is telling his disciples to forget all about themselves, their rank and importance; and instead, to concentrate their attention on this child standing by the Master s side. They should not only become like this child 7 1 -1 9 0 “tw://bible.?id=40.18.1-40.18.4|AUTODETECT|” Matt. 18:1 4) 1 1 -1 9 0 “tw://bible.?id=40.18.5|AUTODETECT|” ), but should welcome it 7 1 -1 9 0 “tw://bible.?id=40.18.5|AUTODETECT|” Matt. 18:5) 1 1 -1 9 0 0 ), and others like it.) 1 1 2 8 0 0 Moreover, their welcome should be in Christ s name. The name of Christ is Christ himself viewed in his glorious self-revelation. Therefore, to truly welcome such a child means to treat it with all the love and consideration Jesus has told his followers to bestow upon it.) 1 1 2 8 0 “tw://bible.?id=43.17.10|AUTODETECT|” Since the relation between Jesus and this child or any similar child is very close, therefore whoever in Christ s name or for his sake welcomes the child, welcomes Christ. Finally, since the relation between Jesus and his Sender, the Father, is infinitely close 7 1 -1 9 0 “tw://bible.?id=43.17.10|AUTODETECT|” John 17:10) 1 1 -1 9 0 “tw://bible.?id=43.17.21|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=43.17.21|AUTODETECT|” 21) 1 1 -1 9 0 “tw://bible.?id=43.17.24-43.17.26|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=43.17.24-43.17.26|AUTODETECT|” 24 26) 1 1 -1 9 0 0 ), it follows that whoever welcomes Jesus also welcomes his Sender.) 1 1 2 8 0 “tw://bible.?id=40.20.24-40.20.28|AUTODETECT|” Now such an attitude of looking away from oneself in order to see what can be done for Christ s children presupposes humility. And such humility, revealed in humble service to the Lord s little ones, is greatness; or, as the Master himself phrases it: For he who is least among you all, he is the one who is (truly) great. With this compare ) 7 1 -1 9 0 “tw://bible.?id=40.20.24-40.20.28|AUTODETECT|” Matt. 20:24 28) 1 1 -1 9 0 “tw://bible.?id=41.10.41-41.10.45|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.10.41-41.10.45|AUTODETECT|” Mark 10:41 45) 1 1 -1 9 0 “tw://bible.?id=50.2.5-50.2.11|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=50.2.5-50.2.11|AUTODETECT|” Phil. 2:5 11) 1 1 -1 9 0 “tw://bible.?id=60.5.5|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=60.5.5|AUTODETECT|” I Peter 5:5) 1 1 -1 9 0 “tw://bible.?id=23.57.15|AUTODETECT|” . And do not forget ) 7 1 -1 9 0 “tw://bible.?id=23.57.15|AUTODETECT|” Isa. 57:15) 1 1 -1 9 0 0 .) 1 1 2 8 0 0 For Practical Lessons and Greek Words, etc., see pp. 522 525.) 1 1 2 8 0 “tw://bible.?id=41.9.39|AUTODETECT|” Here again Luke abbreviates. For the additional material in ) 7 1 -1 9 0 “tw://bible.?id=41.9.39|AUTODETECT|” Mark 9:39) 1 1 -1 9 0 0 b and 41 see N.T.C. on Mark, pp. 362, 363.) 1 2 2 8 0 0 ) 9:49, 50 He Who Is Not Against You Is for You) 1 1 2 8 0 “tw://bible.?id=41.9.38-41.9.40|AUTODETECT|” Cf. ) 7 1 -1 9 0 “tw://bible.?id=41.9.38-41.9.40|AUTODETECT|” Mark 9:38 40) 1 5 2 8 0 0 49 Master, John said, we saw a man casting out demons in your name, and we tried to stop him because he is not following along with us. ) 50 But Jesus said to him, Do not stop him, for he who is not against you is for you. ) ) 49. Master, John said, we saw a man casting out demons in your name & ) On the surface it might seem that between the preceding paragraph (verses 46 48) and this one (verses 49, 50) there is no thought connection of any kind. It has been suggested that the apostle John, embarrassed by the implied reprimand which he and the rest of The Twelve had received, brought up this incident concerning an exorcist merely to change the subject. Others are of the opinion that the insertion of the present little paragraph, not found in Matthew but only in Mark and (abbreviated) here in Luke, was suggested by the phrase in my [or your] name which occurs both in verse 48 and in verse 49. However, another possibility must not be ignored. John s conscience may have been aroused by Christ s remarks of implied disapproval (verse 48), so that he now wondered whether he, John, and others had behaved properly toward a certain exorcist. Whether there is any truth in any of these guesses as to the nature of the connection or lack of connection cannot be ascertained.) 1 1 2 8 0 “tw://bible.?id=42.9.49|AUTODETECT|” The title Teacher or Master 7 1 -1 9 0 “tw://bible.?id=42.9.49|AUTODETECT|” Luke 9:49) 1 1 -1 9 0 “tw://bible.?id=43.13.13|AUTODETECT|” ), either being a good equivalent of the Aramaic word John must have used in addressing Jesus, was always very appropriate 7 1 -1 9 0 “tw://bible.?id=43.13.13|AUTODETECT|” John 13:13) 1 1 -1 9 0 0 ), and might seem all the more appropriate if Christ s teaching on humility had just now been completed.) 1 1 2 8 0 “tw://bible.?id=42.6.13|AUTODETECT|” What bothered John was that he and others note we had seen someone cast out demons in Christ s name, though that exorcist did not belong to The Twelve and perhaps not even to the broader circle of constant followers 7 1 -1 9 0 “tw://bible.?id=42.6.13|AUTODETECT|” Luke 6:13) 1 1 -1 9 0 “tw://bible.?id=42.10.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.10.1|AUTODETECT|” 10:1) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=44.19.13-44.19.16|AUTODETECT|” What kind of man was John talking about? Not a would-be exorcist, like the seven sons of Sceva 7 1 -1 9 0 “tw://bible.?id=44.19.13-44.19.16|AUTODETECT|” Acts 19:13 16) 1 1 -1 9 0 “tw://bible.?id=40.7.22|AUTODETECT|” ), for these were frauds. Nor was he an exorcist in the sense of those condemned in ) 7 1 -1 9 0 “tw://bible.?id=40.7.22|AUTODETECT|” Matt. 7:22) 1 1 -1 9 0 0 . No, this man was in all probability a true believer in Jesus. He may have been someone who, having listened to the Master and having given his heart to him, had not as yet established close relationships with the Master s other followers. All that we know for certain is that he had been casting out demons in Christ s name, and that John and others perhaps other apostles had strongly disapproved of his actions: and we tried to stop him because he is not following along with us.) 1 1 2 8 0 0 Apparently the attempt to stop the man had not succeeded. He must have been fully convinced of the fact that what he was doing was right and proper. He had been doing it in Christ s name, that is, as explained previously, in full accordance, as he saw it, with the mind and words of Jesus. With this man the phrase in Christ s name was not a magical formula; it was reality.) 1 1 2 8 0 “tw://bible.?id=41.3.17|AUTODETECT|” The reason given by John for the attempt to stop him was because he is not following along with us. It is entirely possible that John had taken a leading part in the attempt to stop this man from doing what he was doing. If this seems strange, could the reason have been that it took some time before this son of thunder 7 1 -1 9 0 “tw://bible.?id=41.3.17|AUTODETECT|” Mark 3:17) 1 1 -1 9 0 “tw://bible.?id=42.9.54|AUTODETECT|” ; cf. ) 7 1 -1 9 0 “tw://bible.?id=42.9.54|AUTODETECT|” Luke 9:54) 1 1 -1 9 0 “tw://bible.?id=43.13.23|AUTODETECT|” ) was changed into the disciple whom Jesus loved ? See ) 7 1 -1 9 0 “tw://bible.?id=43.13.23|AUTODETECT|” John 13:23) 1 1 -1 9 0 “tw://bible.?id=43.19.26|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.19.26|AUTODETECT|” 19:26) 1 1 -1 9 0 “tw://bible.?id=43.20.2|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.20.2|AUTODETECT|” 20:2) 1 1 -1 9 0 “tw://bible.?id=43.21.7|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.21.7|AUTODETECT|” 21:7) 1 1 -1 9 0 “tw://bible.?id=43.21.20|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=43.21.20|AUTODETECT|” 20) 1 1 -1 9 0 0 . But is it not more likely that it was exactly love for his Master misguided love that caused John and others to try to stop that exorcist, who had not joined Christ and his steady followers?) 1 2 2 8 0 0 50. But Jesus said to him, Do not stop him, for he who is not against you is for you.) Since it is a fact that once a person has been confronted with Christ neutrality is forever impossible, it stands to reason that whoever is not against down on him is for in favor of him; and similarly, that one who is not against Christ s intimate associates here you would be for them.) 1 1 2 8 0 “tw://bible.*?id=4.11.26-4.11.29|AUTODETECT|” What kind of attitude is it against which Jesus warns in this little paragraph? Answer: that of intolerance, narrow exclusivism. It is the kind of mental state that was present already during the old dispensation. Eldad and Medad, who are very definitely children of God and true witnesses, for some reason or other have remained in the camp instead of going to the tent or tabernacle where they may have been expected. Perhaps they did not hear the call. But in the camp, among the people, they are prophesying.

Excitedly a young tattletale rushes to the authorities with the news. Eldad and Medad are prophesying in the camp! Even Joshua thinks that this is appalling. My lord Moses, make them stop! he exclaims. But Moses answers, Are you jealous for my sake? Would that all Jehovah s people were prophets, that Jehovah would put his Spirit upon them! 7 1 -1 9 0 “tw://bible.?id=4.11.26-4.11.29|AUTODETECT|” Num. 11:26 29) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=50.1.14-50.1.18|AUTODETECT|” Even today that spirit of narrow exclusivism is at times mistaken for loyalty to one s church or denomination. We hear people say, Our denomination is the purest manifestation of the body of Christ on earth. As long as we are on this sinful earth, a terrain where hypocrisy in high places frequently corrupts not only political but even ecclesiastical life, would it not be better to leave such judgments to God? Let us not be more restrictive than was Moses. Let us not be less broad-minded than was Paul 7 1 -1 9 0 “tw://bible.?id=50.1.14-50.1.18|AUTODETECT|” Phil. 1:14 18) 1 1 -1 9 0 “tw://bible.?id=46.9.19|AUTODETECT|” ). Let us follow the teaching of Jesus and, while maintaining what we ourselves regard as purity of doctrine, let us reach out the hand of brotherhood to all those who love the Lord Jesus Christ and build upon the firm foundation of his infallible Word. Doing this, let us pray that we may be instrumental in leading others to the way of salvation, to the glory of God 7 1 -1 9 0 “tw://bible.?id=46.9.19|AUTODETECT|” I Cor. 9:19) 1 1 -1 9 0 “tw://bible.?id=46.9.22|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=46.9.22|AUTODETECT|” 22) 1 1 -1 9 0 “tw://bible.?id=46.10.31|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.10.31|AUTODETECT|” 10:31) 1 1 -1 9 0 “tw://bible.?id=46.10.33|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=46.10.33|AUTODETECT|” 33) 1 1 -1 9 0 0 ).��346��) 1 3 2 8 0 0 ) Practical Lessons Derived from 9:37 50) Verse 39) 1 1 2 8 0 “tw://bible.?id=43.3.16|AUTODETECT|” All at once a spirit seizes him & throws him into convulsions & and while mauling him it will scarcely let him go. Cf. ) 7 1 -1 9 0 “tw://bible.?id=43.3.16|AUTODETECT|” John 3:16) 1 1 -1 9 0 0 . What a contrast between the heart of God and that of the devil! To which of these two have we sworn allegiance?) 1 1 2 8 0 0 Verse 40) 1 1 2 8 0 “tw://bible.?id=42.9.32|AUTODETECT|” But they could not. Note the contrast between The Twelve (the three plus the nine), on the one hand; and Jesus, on the other: As to The Twelve, on the mountain we found the slumbering three 7 1 -1 9 0 “tw://bible.?id=42.9.32|AUTODETECT|” Luke 9:32) 1 1 -1 9 0 “tw://bible.?id=58.4.14-58.4.16|AUTODETECT|” a); and now, in the valley we see the bumbling nine. Meanwhile on the mountain Jesus was fully awake, steadfast, and loyal; and now, in the valley he is signally alert, strong, and loving. Let us therefore heed ) 7 1 -1 9 0 “tw://bible.?id=58.4.14-58.4.16|AUTODETECT|” Heb. 4:14 16) 1 1 -1 9 0 0 .) 1 1 2 8 0 0 Verse 41) 1 1 2 8 0 “tw://bible.?id=42.23.34|AUTODETECT|” How long shall I put up with you? & Bring your son here. When we are in deep distress, we are prone to lose interest in others. On the other hand, Jesus, even in his deepest sorrows see also ) 7 1 -1 9 0 “tw://bible.?id=42.23.34|AUTODETECT|” Luke 23:34) 1 1 -1 9 0 “tw://bible.?id=42.23.43|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=42.23.43|AUTODETECT|” 43) 1 1 -1 9 0 “tw://bible.?id=43.19.26|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.19.26|AUTODETECT|” John 19:26) 1 1 -1 9 0 0 still thinks of others, and even helps and saves them!) 1 1 2 8 0 0 Verses 43a, 44) 1 1 2 8 0 “tw://bible.?id=47.8.9|AUTODETECT|” And they were all astonished at the majesty of God.& The Son of man is about to be betrayed into the hands of men. What an act of voluntary humiliation is implied here! Cf. ) 7 1 -1 9 0 “tw://bible.?id=47.8.9|AUTODETECT|” II Cor. 8:9) 1 1 -1 9 0 0 .) 1 1 2 8 0 0 Verse 45) 1 1 2 8 0 “tw://bible.?id=42.24.25-42.24.27|AUTODETECT|” But they did not know what to make of this statement. It had been hidden from them. The second statement at least relieves the disciples to some extent of full responsibility for their ignorance about the death of Jesus (A. T. Robertson, Word Pictures, Luke, p. 136). I agree. To be sure, they were guilty; see ) 7 1 -1 9 0 “tw://bible.?id=42.24.25-42.24.27|AUTODETECT|” Luke 24:25 27) 1 1 -1 9 0 “tw://bible.?id=42.23.34|AUTODETECT|” . But there were mitigating circumstances, and so also in ) 7 1 -1 9 0 “tw://bible.?id=42.23.34|AUTODETECT|” Luke 23:34) 1 1 -1 9 0 0 . When someone errs grievously and/or inflicts injury, do we, too, always make allowance for mitigating circumstances?) 1 1 2 8 0 0 Verses 47, 48) 1 1 2 8 0 “tw://bible.?id=40.18.1-40.18.4|AUTODETECT|” Jesus & took a little child and & said & Whoever in my name welcomes this little child welcomes me. It is true that the Savior wants his followers to be childlike in humble trustfulness 7 1 -1 9 0 “tw://bible.?id=40.18.1-40.18.4|AUTODETECT|” Matt. 18:1 4) 1 1 -1 9 0 “tw://bible.?id=40.25.31-40.25.40|AUTODETECT|” ); yet, it is not so much that as rendering humble service to the weak and needy that is recommended here in Luke s passage. Cf. ) 7 1 -1 9 0 “tw://bible.?id=40.25.31-40.25.40|AUTODETECT|” Matt. 25:31 40) 1 1 -1 9 0 0 .) 1 6 2 8 0 0 Verses 49, 50) We tried to stop him because he is not following along with us & Do not stop him. ) Denominational loyalty is good, but bigotry must be condemned.) Patriotism is fine, but chauvinism is horrible.) Granted that your denomination is the most pure in its confessions, is it possible that the other organized religious group is more biblical in its church government and perhaps even in faith, hope, and love?) Granted that our country is the most blessed of all the nations in the world, is it possible that in certain areas nations in other continents for example, Europe, Asia, Africa are ahead of us?) 1 1 2 8 0 “tw://bible.?id=50.2.3|AUTODETECT|” The exhortation found in ) 7 1 -1 9 0 “tw://bible.?id=50.2.3|AUTODETECT|” Phil. 2:3) 1 1 -1 9 0 0 is needed by every individual and by every group. One should have very good reasons, indeed, before he looks down upon that which others are trying to achieve.) 1 6 2 8 0 0 ) Notes on Greek Words, Phrases, and Constructions in 9:37 50) Verse 37) Note Luke s use of genitive absolutes; here they having come down, and in verse 42 even while he [the boy] was approaching. ) �� !��, on the next day. See the note on 7:11 on page 389.) Verses 38 40) 1 1 2 8 0 “tw://bible.?id=40.9.38|AUTODETECT|” Luke is fond of the verb ��. He uses it 8 times in his Gospel, 7 times in Acts. In the rest of the Gospels it occurs only once 7 1 -1 9 0 “tw://bible.?id=40.9.38|AUTODETECT|” Matt. 9:38) 1 1 -1 9 0 “tw://bible.?id=44.4.31|AUTODETECT|” ). Meaning: to ask, beg, implore, make request, pray. �� (verse 38) is first per. s. pres. indicat., while �� (verse 40) is first per. s. aor. indicat. The verb also occurs in the following Lucan passages: Third Gospel 5:12; 8:28, 38; 10:2; 21:36; 22:32; and ) 7 1 -1 9 0 “tw://bible.?id=44.4.31|AUTODETECT|” Acts 4:31) 1 1 -1 9 0 “tw://bible.?id=44.8.22|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.8.22|AUTODETECT|” 8:22) 1 1 -1 9 0 “tw://bible.?id=44.8.24|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=44.8.24|AUTODETECT|” 24) 1 1 -1 9 0 “tw://bible.?id=44.8.34|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=44.8.34|AUTODETECT|” 34) 1 1 -1 9 0 “tw://bible.?id=44.10.2|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.10.2|AUTODETECT|” 10:2) 1 1 -1 9 0 “tw://bible.?id=44.21.39|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.21.39|AUTODETECT|” 21:39) 1 1 -1 9 0 “tw://bible.?id=44.26.3|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.26.3|AUTODETECT|” 26:3) 1 1 -1 9 0 “tw://bible.?id=45.1.10|AUTODETECT|” . Paul uses it in ) 7 1 -1 9 0 “tw://bible.?id=45.1.10|AUTODETECT|” Rom. 1:10) 1 1 -1 9 0 “tw://bible.?id=47.5.20|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.5.20|AUTODETECT|” II Cor. 5:20) 1 1 -1 9 0 “tw://bible.?id=47.8.4|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.8.4|AUTODETECT|” 8:4) 1 1 -1 9 0 “tw://bible.?id=47.10.2|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.10.2|AUTODETECT|” 10:2) 1 1 -1 9 0 “tw://bible.?id=48.4.12|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=48.4.12|AUTODETECT|” Gal. 4:12) 1 1 -1 9 0 “tw://bible.?id=52.3.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=52.3.10|AUTODETECT|” I Thess. 3:10) 1 1 -1 9 0 0 .) 1 1 2 8 0 “tw://bible.?id=59.2.3|AUTODETECT|” ��, aor. act. infinitive of ��, to regard with compassion. See the note on 1:48 on page 111. In ) 7 1 -1 9 0 “tw://bible.?id=59.2.3|AUTODETECT|” James 2:3) 1 1 -1 9 0 0 the sense is: to show special attention to.) 1 1 2 8 0 “tw://bible.?id=44.9.3|AUTODETECT|” ��, suddenly. This is exactly the kind of word Luke, a doctor, would be using in connection with an epileptic attack. But he uses it also to picture the dramatic appearance of a heavenly host (2:13), and the unexpected flashing of a bright, encircling light 7 1 -1 9 0 “tw://bible.?id=44.9.3|AUTODETECT|” Acts 9:3) 1 1 -1 9 0 “tw://bible.?id=44.22.6|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.22.6|AUTODETECT|” 22:6) 1 1 -1 9 0 “tw://bible.?id=41.13.36|AUTODETECT|” ). In ) 7 1 -1 9 0 “tw://bible.?id=41.13.36|AUTODETECT|” Mark 13:36) 1 1 -1 9 0 0 the word indicates the sudden arrival of the owner of the house. ) 1 1 2 8 0 “tw://bible.?id=41.1.26|AUTODETECT|” ��, third per. s. pres. indicat. of ��, here: to throw into convulsions. So also in ) 7 1 -1 9 0 “tw://bible.?id=41.1.26|AUTODETECT|” Mark 1:26) 1 1 -1 9 0 “tw://bible.?id=41.9.26|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.9.26|AUTODETECT|” 9:26) 1 1 -1 9 0 0 . The verb is probably related to ��, to gasp, pant, quiver. Cf. spasm.) 1 1 2 8 0 “tw://bible.?id=41.9.18|AUTODETECT|” ��, gen. of ��, froth, foam. Cf. Aphrodite. According to mythology she sprang from the foam of the sea. For the cognate verb �� see ) 7 1 -1 9 0 “tw://bible.?id=41.9.18|AUTODETECT|” Mark 9:18) 1 1 -1 9 0 “tw://bible.?id=41.9.20|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=41.9.20|AUTODETECT|” 20) 1 1 -1 9 0 0 . Literally verse 39 (middle) reads, Then it throws him into convulsions with foam, which means, Then it throws him into convulsions so that he foams at the mouth. ) 1 4 2 8 0 0 ��, with difficulty, scarcely, hardly. Cf. ��, labor, toil, drudgery, hardship. Cf. moil and toil. ) ��, nom. s. neut. pres. active participle of �� (from �� and ��, to rub together), to bruise, maul. Cf. tribulation.) ��, third per. pl. aor. indicat. (Attic form) of ��, to be able. �� is power, might, ability. Cf. dynamite.) Verse 41) 1 1 2 8 0 “tw://bible.?id=44.26.8|AUTODETECT|” ��, here: faithless; in ) 7 1 -1 9 0 “tw://bible.?id=44.26.8|AUTODETECT|” Acts 26:8) 1 1 -1 9 0 0 , unbelievable, incredible; a word of frequent occurrence in the New Testament; especially in I Cor. Often it has the sense of unbelieving persons, unbelievers.) 1 6 2 8 0 0 ��, perverted; nom. s. fem. perf. pass. participle of ��, to turn thoroughly, this way and that way; to twist, pervert, make crooked, mislead. Cf. strophe (originally the turning of the Greek chorus).) ��, first per. fut. middle indicat. of ��, to put up with, endure.) Verse 42) ��, third per. s. aor. (effective) indicat. act. of ��, alternate form of ��, to rend; meaning here: to dash to the ground. Cf. wreck, break, hemorrhage. See also the note on 5:37 on page 313.) Verse 43) ��, third per. pl. imperf. indicat. pass. of ��, to strike out: they were struck out of their wits, were overwhelmed, astonished. See the note on 4:32 on page 267.) 1 1 2 8 0 “tw://bible.?id=44.19.27|AUTODETECT|” ��, dat. s. of ��, greatness, magnificence. Cf. majesty, which is also a good translation. The word occurs, too, in ) 7 1 -1 9 0 “tw://bible.?id=44.19.27|AUTODETECT|” Acts 19:27) 1 1 -1 9 0 “tw://bible.?id=61.1.16|AUTODETECT|” (in connection with Artemis) and in ) 7 1 -1 9 0 “tw://bible.?id=61.1.16|AUTODETECT|” II Peter 1:16) 1 1 -1 9 0 0 (with reference to the transfiguration).) 1 15 2 8 0 0 Verse 44) ��, sec. per. pl. 2nd aor. imperat. middle of ��, to set, lay, put; here: pay attention to, allow to sink into.) f��, ears, nom. and acc. (here acc.) pl. of �V�, ear. Cf. parotid.) ��, explanatory use . Little is lost by leaving it untranslated, as here used.) Verse 45) ��, third per. pl. imperf. indicat. of ��, not to understand, not to know what to make of. Cf. agnostic.) �� , third per. s. periphrastic pluperf. pass. indicat. of ��, to cover over, veil; the opposite of ��, to unveil. Cf. Apocalypse.) �4�� (after 5�� ), third per. pl. 2nd aor. subjunct. middle of �0��*, to perceive, grasp, understand.

Cf. aesthetics.) Verses 46 48) ��, deliberation; here: dispute, argument. Cf. dialog. See the note on 2:35 on page 177, and N.T.C. on Mark, pp. 282 289. The clause introduced by �� is an acc. of general reference.) � �4�, (as to which) might be, is third per. s. pres. optat. of �0��. In the New Testament the optative with � occurs only in Luke s writings. In the present instance we have what some consider and what may well be regarded as an indirect question.

See E. D. Burton, Syntax of the Moods and Tenses in New Testament Greek, Chicago, 1923, p. 80, and A. T. Robertson, Ward Pictures, Luke, p. 136. See, however, also Gram.

N.T. (Bl.-Debr.), par. 386.) �� and �� are comparatives with sense of superlatives. See the note on 7:28 on page 403, and the note on 7:42 on page 412.) Verses 49, 50) ��, first per. pl. conative imperf. of ��, to hinder, stop. Cf. colytic. Cf. the note on 6:29 on page 358. Derived from the same verb is also ��, sec. per. pl. pres. imperat. active.) Summary of Chapter 9:18 50 (The Retirement Ministry)) 1 1 2 8 0 “tw://bible.?id=42.9.10-42.9.17|AUTODETECT|” By means of the feeding of the five thousand 7 1 -1 9 0 “tw://bible.?id=42.9.10-42.9.17|AUTODETECT|” Luke 9:10 17) 1 1 -1 9 0 “tw://bible.?id=43.6.15|AUTODETECT|” ) Jesus had revealed his greatness so strikingly that the crowds wanted to crown him king 7 1 -1 9 0 “tw://bible.?id=43.6.15|AUTODETECT|” John 6:15) 1 1 -1 9 0 0 ). It was time, accordingly, for Jesus to reveal to The Twelve (a) that he was indeed the long-awaited One, and (b) in which sense this was true.) 1 3 2 8 0 0 In order to achieve the first purpose Jesus, being alone with the men he had chosen to be his constant followers, asked them, Who do the people say I am? They replied, John the Baptist & Elijah & one of the ancient prophets. There follows, But you, who do you say I am? Speaking for all, Peter answers, The Christ of God (verses 18 20).) Jesus warns his disciples not to publicize this fact. Then, to these same men he makes the first clear prediction of his fast approaching passion and resurrection. This takes care of purpose (b) above.) To an audience consisting of The Twelve plus many others he now makes clear that his true followers are partakers of his suffering, If anyone wishes to come behind me, let him deny himself, take up his cross daily, and follow me, etc. It was also at this time that Jesus spoke those mysterious words, Moreover, I tell you truly, that there are some of those standing here who shall not taste death until they see the kingdom of God (verses 21 27).) 1 1 2 8 0 “tw://bible.?id=61.1.16|AUTODETECT|” About eight days afterward Jesus took along Peter and James and John and went up into the mountain to pray. While Jesus was thus engaged, the Father imparted glory and honor to him 7 1 -1 9 0 “tw://bible.?id=61.1.16|AUTODETECT|” II Peter 1:16) 1 1 -1 9 0 “tw://bible.?id=61.1.17|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=61.1.17|AUTODETECT|” 17) 1 1 -1 9 0 “tw://bible.?id=41.9.9|AUTODETECT|” ), by (a) enveloping his body, including even his clothes, with heavenly brilliance, (b) sending heavenly messengers (Moses and Elijah) to discuss with him his exodus at Jerusalem, and (c) causing him, as well as the others, to hear the heavenly voice, This is my Son, my Chosen One; listen to him. Peter s suggestion to prolong the glory-scene did not even receive an answer. A cloud came and enveloped Moses and Elijah (probably also Jesus). When the two emissaries disappeared, and the voice (already mentioned) was no longer heard, Jesus was found alone. In obedience to an order issued by the Master 7 1 -1 9 0 “tw://bible.?id=41.9.9|AUTODETECT|” Mark 9:9) 1 1 -1 9 0 0 ), the disciples who had been with Jesus on the Mount of Transfiguration kept silent, and in those days told no one anything of what they had seen (verses 28 36).) 1 1 2 8 0 0 What a contrast between the glory on top of the mountain, and the misery, shame, and confusion below; particularly the misery experienced by a demon-possessed only son, and by his father. The tragedy was twofold. Quoting the father: (a) All at once a spirit seizes him and suddenly he screams. Then it throws him into convulsions so that he foams at the mouth, and while mauling him it will scarcely let him go ; and (b) I asked your disciples to cast it out, but they could not. ) 1 1 2 8 0 “tw://bible.?id=41.9.22|AUTODETECT|” When Jesus saw: (a) this father, who admitted lack of faith 7 1 -1 9 0 “tw://bible.?id=41.9.22|AUTODETECT|” Mark 9:22) 1 1 -1 9 0 “tw://bible.?id=41.9.24|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=41.9.24|AUTODETECT|” 24) 1 1 -1 9 0 “tw://bible.?id=41.9.14|AUTODETECT|” ), (b) the disciples who, because of a similar weakness, had not been able to cure this boy, (c) the crowd of curiosity seekers, and (d) the scribes gloating over the disciples failure 7 1 -1 9 0 “tw://bible.?id=41.9.14|AUTODETECT|” Mark 9:14) 1 1 -1 9 0 0 ), he cried out, O faithless and perverted generation, how long shall I be with you? How long shall I put up with you? However, turning to the boy s father, the Master mercifully added, Bring your son here. That very order spelled defeat for the demon. Though dashing the boy to the ground and throwing him into a convulsion, at the word of Jesus the evil spirit was expelled. Thus Jesus healed the boy and tenderly returned him to his father. And they [the crowd of spectators] were all astonished at the majesty of God (verses 37 43a).) 1 1 2 8 0 “tw://bible.?id=42.24.25|AUTODETECT|” The disciples had failed. They failed again in connection with Christ s second passion prediction, the Son of man is about to be betrayed into the hands of men. Though in the light of ) 7 1 -1 9 0 “tw://bible.?id=42.24.25|AUTODETECT|” Luke 24:25) 1 1 -1 9 0 0 this failure, too, was inexcusable, it must not be exaggerated, as the words, It had been hidden from them, indicate (verses 43b 45).) 1 23 2 8 0 0 A very serious failure on the part of these men is now reported. While Jesus was thinking of his great sacrifice for them, as the passion (and resurrection) predictions show, they were asking, Who among us is the greatest? So Jesus took a little child and told his disciples, Whoever in my name welcomes this little child welcomes me, and whoever welcomes me welcomes him who sent me. He meant that he, he alone, is truly great whose humility is expressed in deeds of love toward those who are weak and small, that is, toward the Master s little ones (verses 46 48).) The story of a climactic failure on the part of the disciples specifically of John and those with him closes this section. The incident is told in these words, Master, & we saw a man casting out demons in your name, and we tried to stop him because he is not following along with us. Jesus answered, Do not stop him, for he who is not against you is for you.

From this answer it is clear that though Jesus surely commended loyalty, he took a firm stand against bigotry (verses 49, 50).) The disciples failures point up Jesus victories! Their pettiness fixes our attention on his greatness!) Luke s Central Section) ) The Perean Ministry) with) Episodes and Excerpts) from) Other Ministries) 9:51 18:14) SUMMARY OF AND) INTRODUCTION TO) LUKE S CENTRAL) SECTION (9:51 18:14)) ) Outline of Chapters 9:51 19:27) Theme: The Work Thou Gavest Him to Do) C. The Perean Ministry, etc.) 1. Luke s Central Section : The Perean Ministry, with episodes and excerpts from other ministries, 9:51 18:14.) 2. The Perean Ministry (continued), 18:15 19:27.) This portion of Luke s Gospel has always been considered one of the most precious parts of Scripture. It contains such oft-quoted passages as 9:51, 57, 58, 62; 12:4 7, 22 34; 15:7; such instructive stories as that of Christ s visit to the home of Martha and Mary (10:38 42) and that of the cleansing of ten lepers, only one of whom and he a Samaritan! returned to give glory to God (17:11 19); and no less than 21 of Luke s 27 parables!

In fact, of the 18 parables that are peculiar to Luke s Gospel, this Central Section contains 16. Among these 16 are The Samaritan Who Cared (10:25 37) and The Lost Son (15:11 32).) Even apart from many parables much that is found here is without parallel. But there are also many paragraphs that are duplicated elsewhere, at least to some extent (9:57 62; 10:13 16, 21 24, etc.). The parallels are nearly always found in Matthew s Gospel, not nearly as often in Mark.) 1 1 2 8 0 “tw://bible.?id=42.1.2|AUTODETECT|” We are faced here with the peculiar phenomenon that the same evangelist who in the earlier part of his Gospel that is, in chapters 4, 5, 6, 8, and 9 (partly) seems to be following Mark, suddenly stops doing so. He has been adhering to Mark s outline so closely that once a person knows in which chapter of that Gospel whether 1, 2, 3, 4, 5, or 6 certain material is found, in many cases all he has to do is add 3 or sometimes 4 to the number of the chapter in Mark in order to locate Luke s parallel. After the close of Luke s Central Section that author returns to Mark, so that now by adding 8 to the number of Mark s chapter, the Lucan chapter can generally be located. Not as if Luke is ever merely following Mark. He has a style and purpose of his own, adds certain passages and paragraphs even entire (or large parts of) chapters 7 1 -1 9 0 “tw://bible.?id=42.1.2|AUTODETECT|” Luke 1, 2) 1 1 -1 9 0 “tw://bible.?id=42.1.3|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=42.1.3|AUTODETECT|” 3) 1 1 -1 9 0 “tw://bible.?id=42.1.7|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=42.1.7|AUTODETECT|” 7) 1 1 -1 9 0 “tw://bible.?id=42.1.19|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=42.1.19|AUTODETECT|” 19) 1 1 -1 9 0 “tw://bible.?id=42.1.24|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=42.1.24|AUTODETECT|” 24) 1 1 -1 9 0 “tw://bible.?id=41.14.1|AUTODETECT|” ) and omits certain Marcan materials. Nevertheless, for much of the earlier and some of the closing material of Luke s Gospel the parallel is clear. The two, Mark and Luke, run side by side. Accordingly, once a person has made himself familiar with Mark s Gospel he is well on the way to finding his way also in the earlier and the later portions of Luke. In fact, he will now even be able to locate most of Matthew s materials. All this has been explained in N.T.C. on Matthew, pp. 12 16, 26 30, 387. See also on ) 7 1 -1 9 0 “tw://bible.?id=41.14.1|AUTODETECT|” Mark 14:1) 1 1 -1 9 0 “tw://bible.?id=41.14.2|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=41.14.2|AUTODETECT|” 2) 1 1 -1 9 0 0 , and see Introduction, point III A 2.) 1 2 2 8 0 0 But with respect to the Central Section of Luke (that is, 9:51 18:14) the situation is different. Here, to a large extent, Luke has turned away from Mark. In fact, for about half the paragraphs that belong to Luke s Central Section that evangelist has even turned away from Matthew. Since by and large this Central Section does not follow a pattern with which we have become familiar from the study of the other Gospels, it may not at first seem easy to store in mind the arrangement of its materials.) What adds to the difficulty is the fact that in several cases Luke leaves us in the dark with reference to the connection, if any, between one reported incident and the next, or expresses himself indefinitely.) 1 1 2 8 0 “tw://bible.?id=42.9.51-42.18.14|AUTODETECT|” Nevertheless, without at least a summary knowledge of the contents of any Bible book, so that a person is able immediately to find what he is looking for, progress in the study of that book will be slow and time will be wasted. It is hoped, therefore, that the following three methods of finding one s way through that which on the surface looks like the labyrinth of ) 7 1 -1 9 0 “tw://bible.?id=42.9.51-42.18.14|AUTODETECT|” Luke 9:51 18:14) 1 1 -1 9 0 0 may be of some help.) 1 1 2 8 0 “tw://bible.?id=42.9.51-42.18.14|AUTODETECT|” The material under (A) at the same time serves as a series of Summaries of the various sections and chapters of ) 7 1 -1 9 0 “tw://bible.?id=42.9.51-42.18.14|AUTODETECT|” Luke 9:51 18:14) 1 1 -1 9 0 0 .) 1 7 2 8 0 0 A. Thought Transition) Links between a passage and its predecessor may be divided into three groups: (a) those that present no problem but are immediately clear (for example, 10:12, 13; 10:20, 21; 11:26, 27; 11:36, 37; 12:21, 22; 13:30, 31; 14:14, 15); (b) those which, in the light of the context, gradually become clear (such as 13:5, 6, see verse 9; 15:7, 8, see verse 10); and (c) those with respect to which it is impossible with any degree of certainty to point out the thought connection with the preceding, if there even is any (study 10:25; 11:14; 12:54; 15:1). For the sake of memorization we can, however, in all three cases, consider links, or in the third instance possible links, with the definite understanding that what seems to us to be a possible connection may not have been the actual connection in the mind of Luke.) Ch. 9:51 62) 1. The face of Jesus as revealed in 9:51 fills us with awe. His mind is fully made up. He is determined to go to Jerusalem in order to lay down his life for his own.

High resolve to carry out the task which the Father has assigned to him, and love for his sheep, make his step firm, his face radiant and stedfast. Nothing, not even the refusal of the Samaritans to lodge him, can cause him to swerve from his course. To the cross he must go. What sublime, wholehearted devotion (9:51 56)!) 2. It was this devotion which, in one form or another, was lacking in the case of the would-be disciples described in the chapter s closing paragraph (9:57 62).) ) Ch. 10) 1 1 2 8 0 “tw://bible.*?id=40.10.0|AUTODETECT|”

With the cross so near and still so much to be done, it is not surprising that Jesus appointed seventy (-two) others and sent them ahead two by two into the harvest of souls. He issued specific directions and warned them that by many their message would be rejected (10:1 12). Note: ) 7 1 -1 9 0 “tw://bible.?id=40.10.0|AUTODETECT|” Matt. 10) 1 1 -1 9 0 “tw://bible.?id=42.10.0|AUTODETECT|” : Charge to the 12; ) 7 1 -1 9 0 “tw://bible.*?id=42.10.0|AUTODETECT|” Luke 10) 1 1 -1 9 0 0 : Charge to the 70 or 72.) 1 9 2 8 0 0
Terrible punishments will be visited upon rejecters, such as Chorazin, Bethsaida, and Capernaum (10:13 16).) 3. Upon their return the seventy (or seventy-two) exclaim, Lord, even the demons were subject to us in thy name. Jesus purifies his disciples emotions by telling them that their chief rejoicing should be over the fact that their names are recorded in heaven (10:17 20).) 4. Jesus himself also rejoices and praises the Father. He assures his disciples that they have heard and seen things far greater than those which in former days had been revealed to kings and prophets (10:21 24).) 5.

The thought connection, if there is any, between this and the next paragraph is not clear. If Luke intended a connection, it may have been as follows: A certain law-expert was not pleased with the words Jesus had spoken to the disciples. He said to himself, By assuring the seventy [or seventy-two] that their names are recorded in heaven and that they have received revelations far greater than those formerly granted to kings and prophets, he has told them that even now they have inherited life everlasting. But surely in order to obtain this great blessing far more is required than these men have accomplished. However that may have been, putting Jesus to the test he raises the question, What must I do to inherit everlasting life? Jesus responds by eliciting from the lips of this lawyer a summary of the law, namely, You shall love the Lord your God with all your heart & and your neighbor as yourself.

In order to justify himself the lawyer asks, And who is my neighbor? By means of the beautiful parable of The Samaritan Who Cared (or The Good Samaritan) Jesus now indicates that a person should not even ask such a question but should prove himself a neighbor toward any needy person whom God places in his path (10:25 37).) 6. The question may easily arise, however, But does being a good neighbor, taken all by itself, assure salvation? Indeed not, and lest anyone should judge differently Luke now, in the chapter-closing story about Mary making the right choice, turns the attention of the reader from the neighbor to the Lord. Active love toward the neighbor must result from and accompany listening to and heeding the words of the Master (10:38 42).) Ch. 11) 1. However, this cannot mean that salvation is a merely human achievement, so that a person can say, All I have to do is be a neighbor to man and listen to God.

The power even in principle to observe God s commandments originates not in man but in God. It is he, he alone, who saves. This explains the importance of prayer directed to him. Hence, very appropriately the paragraph containing Christ s Teaching About Prayer follows. To be sure, the immediate occasion of this teaching was the Master s own praying, followed at once by the request of one of his disciples, Lord, teach us to pray. The evangelist is very indefinite about time and place.

He says, Now it so happened that as Jesus was praying in a certain place, when he ceased one of his disciples said to him, Lord, teach us to pray, etc. Whether a very brief span of time or a longer period intervened between 10:38 42 and 11:1 f., and which came first, we do not know. See also under (B), p. 544. The point, as has been shown, is this: the three things being a good neighbor, listening to Christ, praying belong together.) Appropriately, Luke s version of The Lord s Prayer is found in this paragraph, as is also the accompanying parable about The Troubled or Embarrassed Host. This illustrative story stresses the fact that if even on earth and under difficult circumstances a man will grant the request of a friend, we can certainly expect that the heavenly Father will in answer to prayer give his children the Holy Spirit and all this implies (11:1 13).) 2. As was pointed out previously, no connection is indicated between Christ s Teaching About Prayer (11:1 13) and the next paragraph (11:14 23) dealing with the subject: Christ s Miracles: Proof of Beelzebul s Dominion or of His Doom?

It would seem as if at this point Luke starts a new subject. He begins to relate the intensification of the struggle between Jesus and his enemies. To be sure, even in the preceding chapters collisions had been described (4:28 30; 5:21 24, 30 32; 6:2 5, 7 11; 7:39 46; 10:25). But now, after Jesus expels a demon, the conflict becomes far more severe and embittered. Reacting unfavorably, those who hate Jesus accuse him of being in league with Satan. They say, It is by Beelzebul, the prince of the demons, that he casts out demons.

In the present paragraph Luke describes how the Lord annihilated that false accusation.) 1 1 2 8 0 “tw://bible.?id=41.9.29|AUTODETECT|” But is there in fact no connection between the preceding paragraph and this one? Luke does not definitely indicate any. Nevertheless, it would be very difficult to forget the sequence: prayer (11:1 13), demon-expulsion (11:14 23). See ) 7 1 -1 9 0 “tw://bible.?id=41.9.29|AUTODETECT|” Mark 9:29) 1 1 -1 9 0 “tw://bible.?id=42.11.14|AUTODETECT|” , This kind can come out only by prayer. Does not this mighty miracle 7 1 -1 9 0 “tw://bible.?id=42.11.14|AUTODETECT|” Luke 11:14) 1 1 -1 9 0 “tw://bible.?id=40.12.22|AUTODETECT|” ; a triple one according to ) 7 1 -1 9 0 “tw://bible.?id=40.12.22|AUTODETECT|” Matt. 12:22) 1 1 -1 9 0 0 ) prove that God is almighty; hence, is able, in answer to our prayers, to fulfil all our needs?) 1 2 2 8 0 0 3. The connection between 11:14 23 and verses 24 26 is so close that one might almost consider the two accounts to belong to one and the same paragraph. Have the Pharisees accused Jesus of being in league with Satan? In 11:24 26 the parable of The Return of the Unclean Spirit Jesus tells his adversaries that they themselves resemble a man who is repossessed, so that in their case the one evil spirit has now been replaced by eight, namely, by the original demon and seven others more wicked than [the first demon] itself. ) 4. Also very close is the connection with the next little paragraph. Not everyone reacted unfavorably to that which Jesus had said and done.

Not only were the crowds astonished (11:14), but one woman, reacting favorably, lifted up her voice and exclaimed, Blessed is the womb that bore you, and the breasts at which you nursed. While not denying this, Jesus improves upon it by replying, Yes, but better still, blessed are those who listen to the word of God and observe it (11:27, 28).) 1 1 2 8 0 “tw://bible.?id=40.12.38|AUTODETECT|” 5. The astonishment of the people and the praise Jesus received from this woman may well have been among the causes that aroused the ire of the Pharisees and their followers, so that, in order to discredit him, they asked him to perform a sign from heaven 7 1 -1 9 0 “tw://bible.?id=40.12.38|AUTODETECT|” Matt. 12:38) 1 1 -1 9 0 0 ). Jesus answers that they will receive no sign except that of Jonah (see the book by that name 1:7; 2:10). The descent into the tomb and the triumphant resurrection of Jesus, dimly foreshadowed by the Old Testament prophet s experience, would spell the doom of all impenitent, sin-hardened enemies. In the final judgment the Ninevites will condemn this generation, and so will the queen of Sheba (11:29 32).) 1 1 2 8 0 0 6. The flagrant character of the sin of rejecting Jesus, as those who demanded a sign were doing, appears all the more clearly from the fact that the Father had sent the Son into the world to be its Light, a light not hidden but shining brightly (11:33 36).) 1 1 2 8 0 “tw://bible.?id=40.23.0|AUTODETECT|” 7. It is not surprising that in the closing paragraph of this chapter Jesus pronounces six woes upon rejecters, that is, upon these impenitent, legalistic Pharisees, etc. Cf. ) 7 1 -1 9 0 “tw://bible.?id=40.23.0|AUTODETECT|” Matt. 23) 1 1 -1 9 0 0 .) 1 3 2 8 0 0 A Pharisee who had invited Jesus to his home for a meal was surprised probably horrified because Jesus had not (ceremonially) washed before eating (11:37 54)!) Ch. 12) 1. Entirely in line with these woes by means of which Jesus had just now exposed the insincerity and inconsistency of the Pharisees he now, as a new chapter (the twelfth) opens, warns The Twelve (and probably other followers also; cf. 6:13; 10:1) against them (12:1 3).) 1 1 2 8 0 “tw://bible.?id=40.10.29-40.10.31|AUTODETECT|” 2. Warning is followed by encouragement. Jesus fully realizes that the wrath of the opponents will be poured out not only on himself but also on his followers. He therefore admonishes his friends not to be afraid of those who kill the body and after that can do no more (12:4). He concludes by repeating, in slightly varied form, phrases he had used also on another occasion, namely, in The Charge to The Twelve. Speaking about God s protecting care he says, Are not five sparrows sold for two pennies? Yet not one of them is forgotten by God. Indeed, the very hairs of your head are all numbered. Have no fear; you are of more value than any number of sparrows 7 1 -1 9 0 “tw://bible.?id=40.10.29-40.10.31|AUTODETECT|” Matt. 10:29 31) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=40.10.32|AUTODETECT|” 3. Dwelling on the marvelous theme of the Father s care, is it any wonder that the Master now declares that what is true with respect to the present age holds also for the coming one, and what can be said about the Father s love pertains also to the Son s and to the Holy Spirit s? Note (verses 8 12), I say to you, Whoever shall confess me before men, the Son of man shall also confess him before angels of God. But he who shall deny me before men will be denied before the angels of God. Cf. ) 7 1 -1 9 0 “tw://bible.?id=40.10.32|AUTODETECT|” Matt. 10:32) 1 1 -1 9 0 “tw://bible.?id=40.10.33|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.10.33|AUTODETECT|” 33) 1 1 -1 9 0 “tw://bible.?id=40.12.32|AUTODETECT|” . Continued: And everyone who shall speak a word against the Son of man, it shall be forgiven him; but anyone who blasphemes against the Holy Spirit shall not be forgiven. Cf. ) 7 1 -1 9 0 “tw://bible.?id=40.12.32|AUTODETECT|” Matt. 12:32) 1 1 -1 9 0 “tw://bible.?id=40.10.19|AUTODETECT|” a. Finally, when you are brought before synagogues, rulers and authorities, do not worry about how you will defend yourselves or what you will say, For the Holy Spirit will teach you at that time what you should say. Cf. ) 7 1 -1 9 0 “tw://bible.?id=40.10.19|AUTODETECT|” Matt. 10:19) 1 1 -1 9 0 “tw://bible.?id=40.10.20|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.10.20|AUTODETECT|” 20) 1 1 -1 9 0 0 . Do not worry but trust in The Triune God is the substance of Christ s exhortation.) 1 1 2 8 0 0 4. The transition from 12:4 12 to 12:13 21 is unforgettable, not because of its smoothness but because of its harshness. Jesus has been encouraging filial trust in the heavenly Father, who fulfils every need. So someone in the crowd says, Teacher, tell my brother to share the inheritance with me. Has this man been sleeping? It is clear at any rate that the words of Jesus have had no effect on him whatever. In response to the impudent fellow s demand Jesus tells the parable of The Rich Fool. Note especially these words: You fool! This very night your soul will be demanded of you, and the things you have prepared (for yourself) whose will they be? ) 1 1 2 8 0 “tw://bible.?id=40.6.25-40.6.34|AUTODETECT|” 5. As abrupt as was the change from 12:4 12 to 12:13 21, so natural is the transition from the latter to 12:22 34, beginning with Therefore I say to you, Do not be anxious about your life, what you are going to eat; or about your body, what you are going to wear.& Consider the ravens: that they do not sow & the lilies, how they grow. This immediately reminds the reader of ) 7 1 -1 9 0 “tw://bible.?id=40.6.25-40.6.34|AUTODETECT|” Matt. 6:25 34) 1 1 -1 9 0 “tw://bible.?id=42.12.34|AUTODETECT|” . Again, For where your treasure is there will your heart be also 7 1 -1 9 0 “tw://bible.?id=42.12.34|AUTODETECT|” Luke 12:34) 1 1 -1 9 0 “tw://bible.?id=40.6.21|AUTODETECT|” ). Cf. this with ) 7 1 -1 9 0 “tw://bible.?id=40.6.21|AUTODETECT|” Matt. 6:21) 1 1 -1 9 0 0 , which has the singular your treasure, your heart. Note also the strikingly touching line, Fear not, little flock, for your Father takes pleasure in giving you the kingdom (verse 32).) 1 8 2 8 0 0 6. The transition from the notorious (The Rich Fool) to the noble is easy to remember. So Luke now reports Christ s parable of The Watchful Servants (12:35 40). Whereas the notorious rich fool had his mind set on earth, these noble servants are watching for the coming of the Son of man from heaven. After Peter s question (verse 41) the same theme the necessity of watchfulness with a view to the Lord s return is continued in the parable of The Faithful Versus The Unfaithful Servant (12:42 46). The degree of punishment for unfaithfulness coincides with the extent to which any servant has known his Master s will (verses 47, 48).) 7.

Was it the relative separation just indicated (between those who knew and those who did not, verses 47, 48) that caused Jesus now to mention the far more radical division described in verses 49 53? Or is the thought transition as follows: The Master has been discussing the work and faithfulness of his disciples. This leads him now to discuss his own task an agonizing one indeed! and its effect upon mankind, namely, division. Note his words: Do you think that I have come to give peace on earth? No, I tell you, but rather division. ) 8. Commentators are not agreed as to whether or not there is any topical connection between the immediately preceding paragraph and verses 54 56.

If any, it could be this: the very division which Jesus brings about and which becomes more and more sharply delineated is a sign of the times, a sign far more significant than any signs of approaching weather.) 9. The saying of Jesus (verses 57 59) that closes this chapter begins as follows: Why do you not judge for yourselves what is right? Does for yourselves link with the immediately preceding, so that the meaning is apart from any consideration based upon the seriousness of the times ? Or does it mean apart from any advice others e.g., I or even the Pharisees might wish to give you ? Either way, the main point is this: Be reconciled with God! In other words, Repent.

This reconciliation is necessary here and now. The matter is very urgent, for an impenitent person will never escape (hell s) prison. Conversion includes repentance!) Ch. 13) 1. The topical connection of 13:1 5 with the ending of ch. 12 is close: & unless you are converted, you too will all perish (13:5; cf. 12:59). There is also a temporal connection between the close of chapter 12 and the beginning of chapter 13, as the expression at that very time indicates. But for that and the story of the Galileans whose blood Pilate had mixed with their sacrifices see on 13:1.) 2.

In the parable of The Barren Fig Tree and the Magnanimous Vineyard-keeper (verses 6 9) Jesus teaches that it was because of God s marvelous generosity and patience that the impenitent had not as yet perished. Note the words of the man who took care of the vineyard, Leave it alone this year also, while I dig around it and fertilize it. Continued impenitence will mean destruction. Doom comes at last: & if it bears fruit next year [fine!], but if not, cut it down. ) 3. But even though Jesus strongly urged conversion, his opponents did not even repent, as is evident from the story of the healing of the crippled woman on the Sabbath (verses 10 17).) 1 1 2 8 0 “tw://bible.?id=40.13.31-40.13.33|AUTODETECT|” 4. Does this manifestation of impenitence mean that the kingdom would never be established? Not at all. Did not this healed woman become one of its citizens? One must have the correct understanding of the nature of the kingdom. Therefore Jesus tells the parables of The Mustard Seed and of The Yeast 7 1 -1 9 0 “tw://bible.?id=40.13.31-40.13.33|AUTODETECT|” Matt. 13:31 33) 1 1 -1 9 0 “tw://bible.?id=41.4.30-41.4.32|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.4.30-41.4.32|AUTODETECT|” Mark 4:30 32) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=40.7.13|AUTODETECT|” 5. If there is any thought connection between the preceding paragraph and this one (verses 22 30), it could well be this: Jesus had made very clear that the kingdom of God does not come all at once, but little by little. Now this one enters, then that one; sometimes several, sometimes very few. So someone now asks the question, Lord, will the saved be few in number? Jesus answers that instead of being inquisitive about a matter such as this, one should strive to enter by the narrow door. It should be borne in mind that once the door is closed it will not be reopened 7 1 -1 9 0 “tw://bible.?id=40.7.13|AUTODETECT|” Matt. 7:13) 1 1 -1 9 0 “tw://bible.?id=40.7.14|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.7.14|AUTODETECT|” 14) 1 1 -1 9 0 “tw://bible.?id=40.7.21-40.7.23|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.7.21-40.7.23|AUTODETECT|” 21 23) 1 1 -1 9 0 “tw://bible.?id=40.25.10-40.25.12|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.25.10-40.25.12|AUTODETECT|” 25:10 12) 1 1 -1 9 0 0 ).) 1 1 2 8 0 0 6. But though Christ s exhortation was certainly earnest and well-meant, in the case of men with hardened hearts it fell on deaf ears. With the warning and threat, addressed to Jesus, Get out and move on from here, because Herod wants to kill you, these sinister individuals tried to frighten Jesus and chase him into Judea, in order that there, where the hostility was the most bitter, he might be killed.) 1 1 2 8 0 “tw://bible.?id=40.23.37-40.23.39|AUTODETECT|” In the stirring Lament over Jerusalem Jesus clearly reveals that he knows that Jerusalem will kill him. The moving words of this lament, filled with tenderness, compassion, and grief, were spoken a little later, namely, during Passover Week. Cf. the present paragraph (verses 31 35, especially verses 34, 35) with ) 7 1 -1 9 0 “tw://bible.?id=40.23.37-40.23.39|AUTODETECT|” Matt. 23:37 39) 1 1 -1 9 0 0 .) 1 2 2 8 0 0 Ch. 14) 1. Were all Pharisees about equally hostile toward Jesus? Well, here is one who, as host, invited Jesus to be his guest. But among those present there were those who were filled with hatred for Jesus and with a sense of their own importance. Also present was a man suffering from dropsy. It was the sabbath. The Pharisees and lawyers (experts in the legal system of Judaism) were watching Jesus to see whether he would heal this man. He did exactly that. Moreover, by means of the illustration of a son or an ox that had fallen into a well but was rescued on the sabbath, he exposed the inconsistency of his opponents (verses 1 6).) 1 1 2 8 0 “tw://bible.?id=40.23.2|AUTODETECT|” 2. The preceding paragraph blends nicely into the one found in verses 7 14. The new paragraph contains a lesson for guests, followed by one for the host. As to the first, having observed how the guests upon entering made for the best places, Jesus, in the parable of The Reserved (or Chief) Seats (seats set apart for honored guests), castigates this rude habit. Cf. ) 7 1 -1 9 0 “tw://bible.?id=40.23.2|AUTODETECT|” Matt. 23:2) 1 1 -1 9 0 “tw://bible.?id=40.23.6|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.23.6|AUTODETECT|” 6) 1 1 -1 9 0 “tw://bible.?id=42.11.43|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.11.43|AUTODETECT|” Luke 11:43) 1 1 -1 9 0 0 . Next, he said to his host, When you give a luncheon or dinner, do not invite your friends & or your rich neighbors & rather invite the poor, the crippled, etc.& and you will be blessed. ) 1 5 2 8 0 0 3. Again the transition is an easy one. When a fellow guest remarked, Blessed is the man who will partake of the feast [literally, who will eat bread] in the kingdom of God, Jesus, by means of the parable of The Rejected (or Slighted) Invitation, also known as The Great Supper, showed what will happen (a) to those who, by reason of their mistaken priorities, slight, and thus in essence reject, the invitation, and (b) to the house where the feast is held: that house will nevertheless be filled (verses 15 24).) 4. Mistaken priorities, that was the trouble with the people whose horrible mistake was exposed in the preceding paragraph. To them a recently acquired field, five yoke of oxen, or a bride meant more than the earnest invitation from the almighty and merciful God to attend his banquet!) That same subject is continued here in verses 25 33. A person must be ready to surrender all in order to follow Christ.

And he should do so consciously, considering the cost. This thought leads naturally to the parable of The Rash Builder and to that of The Reasonable King.) 5. Yes, a follower of Jesus must know what he is doing and must be willing to follow wholeheartedly. He must be genuine, pure salt. Salt that has lost its flavor is useless (verses 34, 35).) Ch. 15) 1 1 2 8 0 “tw://bible.?id=40.18.12-40.18.14|AUTODETECT|” 1, 2, 3. The Father s Yearning Love for the Lost is illustrated in the three unforgettably moving parables of The Lost Sheep 7 1 -1 9 0 “tw://bible.?id=40.18.12-40.18.14|AUTODETECT|” Matt. 18:12 14) 1 1 -1 9 0 0 ), The Lost Coin (verses 8 10), and The Lost Son (verses 11 32).) 1 4 2 8 0 0 Is there any topical connection between chapters 14 and 15? This has been denied. If, nevertheless, there is one, could it be the same as that between chapters 10 and 11, human responsibility being stressed in the former, divine sovereignty here particularly God s sovereign love in the latter? Note also the word hear both in 14:35 and 15:1. Publicans heard Jesus.) But instead of making an attempt to find a connection, though there probably is one, should we not rather place the emphasis on the fact that the immediate occasion for the telling of these parables is clearly stated in 15:1, 2? The Pharisees had said, This man welcomes sinners and eats with them.

By means of these parables Jesus proves that in associating with despised people he is following the example of his heavenly Father, the One who sent his Son into the world to seek and to save the lost. Note particularly the hostile attitude of the elder brother at the close of the chapter.) Ch. 16) 1. This attitude, that of the elder brother, so typical of the Pharisees, is not only very sinful; it is also very foolish, for in the end such cold-hearted individuals will have no one to welcome them into heaven s everlasting habitations; in fact, they will not even enter there. In the parable of The Shrewd Manager (The Steward with Foresight) Jesus shows that worldly people are often more shrewd, more forward-looking, than are the people upon whom the light has been shining. Of course, none of this means that Jesus in any way whatever praises this manager for his dishonesty. The very opposite is true, as verses 10 13 clearly show.) 1 1 2 8 0 “tw://bible.?id=40.11.12|AUTODETECT|” 2. It is not surprising that the Pharisees now sneered at Jesus, for they were the people who tried to serve God (outwardly) and mammon (inwardly). They were lovers of money. Jesus tells them how detestable they and all self-justifying people are in the eyes of God. They were far worse than the very people whom they were always condemning. Ever since the days of John (the Baptist) those belonging to the latter group were pressing forward vigorously to enter the kingdom. Cf. ) 7 1 -1 9 0 “tw://bible.?id=40.11.12|AUTODETECT|” Matt. 11:12) 1 1 -1 9 0 “tw://bible.?id=40.5.18|AUTODETECT|” . These were the very people who, following where Jesus led, interpreted the law according to its original meaning and intention. So viewed, not even the tiniest hook on a letter of the law would ever drop out. Cf. ) 7 1 -1 9 0 “tw://bible.?id=40.5.18|AUTODETECT|” Matt. 5:18) 1 1 -1 9 0 0 . The Pharisees, however, that is, those men who posed as the guardians of the law and condemned all who did not agree with them, were the people who trampled upon it, as is clearly evident from their position on marriage and divorce (verses 14 18).) 1 2 2 8 0 0 3. Unless they repent, what is going to happen to these lovers of money ? That is made very clear in the parable of The Rich Man and Lazarus, that is, The Show-off and The Beggar (verses 19 31).) Ch. 17) 1 1 2 8 0 “tw://bible.*?id=40.18.7|AUTODETECT|”

Not only are the Pharisees and their followers culpable by reason of their own impenitence; they are also deserving of condemnation because they lead others astray. Is this perhaps in the background of the admonition addressed specifically to Christ s disciples, namely, For temptations must come, but woe to him through whom they come ? Cf. ) 7 1 -1 9 0 “tw://bible.*?id=40.18.7|AUTODETECT|” Matt. 18:7) 1 1 -1 9 0 0 . Instead of causing people to sin, Christ s followers should be kind to them and forgive them. When the Master spoke these words, the apostles , conscious of the fact that they needed this warning, replied, Increase our faith. So, first of all, in the parable of The Coldly Calculating (or Unprofitable) Servant also called The Plowing Servant (verses 7 10), who did only what he was expressly told to do, Jesus teaches The Twelve that genuine faith never operates in that mechanical fashion but is prompted by love.) 1 2 2 8 0 0
Such love is the result of gratitude, as beautifully illustrated in the story of the ten lepers who were cleansed, only one of whom returned to give thanks, and that one a Samaritan (verses 11 19).) 3. It is such inner qualities as these active faith prompted by love, a love resulting from gratitude that are brought about by the reign, kingship or kingdom of God. The kingdom of God is within you says Jesus, in answer to a question asked by the Pharisees, who reappear upon the scene here.) 1 1 2 8 0 “tw://bible.?id=40.10.39|AUTODETECT|” This does not exclude an outward, visible manifestation of the kingdom at the close of the new dispensation. The Son of man will be seen by all. His arrival will be as sudden as was the coming of the deluge in the days of Noah. Those who are ready will then be taken; the others will be left. They will suffer the punishment merited by their selfishness and lack of genuine faith. In frequently recurring phraseology see ) 7 1 -1 9 0 “tw://bible.?id=40.10.39|AUTODETECT|” Matt. 10:39) 1 1 -1 9 0 “tw://bible.?id=40.16.25|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.16.25|AUTODETECT|” 16:25) 1 1 -1 9 0 “tw://bible.?id=41.8.35|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.8.35|AUTODETECT|” Mark 8:35) 1 1 -1 9 0 “tw://bible.?id=42.9.24|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.9.24|AUTODETECT|” Luke 9:24) 1 1 -1 9 0 “tw://bible.?id=43.12.25|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.12.25|AUTODETECT|” John 12:25) 1 1 -1 9 0 0 Jesus drives home this important principle: Whoever tries to keep his life shall lose it, but whoever loses his life shall preserve it (verses 20 37).) 1 11 2 8 0 0 Ch. 18:1 14) 1. What Jesus told his disciples about the necessity of manifesting genuine faith, a faith prompted by love and gratitude (17:5 19), and this especially in view of the sudden return of the Son of man (17:20 37), is very appropriately climaxed by his exhortation that they should persevere in prayer. Faith and prayer cannot be separated. Therefore the parable of The Widow and the Judge or The Widow Who Persevered (or Persisted) is definitely appropriate at this point (verses 1 8).) 2. To be genuine, faith must not only persevere; it must also be the expression of a humble heart. If the heart is humble, so will be the prayer, as Jesus sets forth in the gripping parable of The Pharisee and The Tax Collector, climaxed by the memorable epigram, For everyone who exalts himself will be humbled, but he who humbles himself will be exalted (verses 9 14).) B.

Time and Place Connection) Not long ago a good friend told the author of this commentary the following true story. A bright and promising young man was enrolled in one of the country s best seminaries. He was happy, studied diligently and seemed to be well on the way to becoming a very useful laborer in God s vineyard. Then, rather suddenly, a change came over him. When questioned, he revealed that the doctrine of inspiration bothered him. He lost interest in his studies and left school.

Upon further investigation it was discovered that his difficulties with the Gospel According to Luke had contributed powerfully toward the deplorable situation.) It is especially the central section of Luke s Gospel that has disturbed many a reader. This is not surprising. From 9:51 he receives the impression that the evangelist is about to give us a chronologically running account ��347�� of a trip which Jesus made from north to south; that is, from Galilee to Jerusalem and its vicinity. According to 10:38 42 Jesus actually reaches the village of Martha and Mary, presumably Bethany, very close to Jerusalem. But according to 13:31 he is still in the domain of Herod Antipas; hence, has not arrived in Judea. In fact, he himself admits that he must still cover a considerable distance before he will have reached Jerusalem.

And, to cap the climax, when we finally reach 17:11 we discover that the Master is still in the north, for he is described as traveling along the border between Samaria and Galilee. ) For many readers a summary of all the attempts to solve this problem might become wearisome.��348�� In the main, commentators are divided into three groups. Basic to their variant theories are the following three travel passages:) Now it came about that, as the days before his ascension were running out, he resolutely set his face to go to Jerusalem (9:51).) Now he was traveling through cities and villages, teaching and making his way to Jerusalem (13:22).) Now it came about that, as Jesus was going on to Jerusalem, he was traveling along the border between Samaria and Galilee (17:11).) First of all, then, there are those who believe that these three passages describe three separate trips which Jesus made from north to south during the last half year of his public ministry. One can find a vigorous defense of this view in A. T. Robertson s book, A Harmony of The Gospels for Students of The Life of Christ, New York, 1922, pp. 276 279. He refers to the problem before us as the most perplexing question in harmonistic study.

His solution is that Luke s three journeys must be identified with John s three, in such a manner that:) 7 1 2 8 0 “tw://bible.?id=42.9.51|AUTODETECT|” Luke 9:51) 1 1 -1 9 0 “tw://bible.?id=43.7.2|AUTODETECT|” is parallel to ) 7 1 -1 9 0 “tw://bible.?id=43.7.2|AUTODETECT|” John 7:2) 1 1 -1 9 0 “tw://bible.?id=42.13.22|AUTODETECT|” , and refers to Christ s journey to Jerusalem in order to attend the Feast of Tabernacles; ) 7 1 -1 9 0 “tw://bible.?id=42.13.22|AUTODETECT|” Luke 13:22) 1 1 -1 9 0 “tw://bible.?id=43.11.17|AUTODETECT|” corresponds to ) 7 1 -1 9 0 “tw://bible.?id=43.11.17|AUTODETECT|” John 11:17) 1 1 -1 9 0 “tw://bible.?id=42.17.11|AUTODETECT|” , and deals with the Lord s trip to Bethany in order to raise Lazarus from the dead; and ) 7 1 -1 9 0 “tw://bible.?id=42.17.11|AUTODETECT|” Luke 17:11) 1 1 -1 9 0 “tw://bible.?id=43.12.1|AUTODETECT|” agrees with ) 7 1 -1 9 0 “tw://bible.?id=43.12.1|AUTODETECT|” John 12:1) 1 1 -1 9 0 0 , and describes Jesus coming to Jerusalem (via Bethany) to attend the final Passover, to die, and to rise again.) 1 1 2 8 0 0 Secondly, there are those who say, We do not know. Thus, for example, S. Greijdanus, Kommentaar, Vol. II, p. 444, writes, Even though in this part [of his Gospel] Luke refers three times to the Lord s journey to Jerusalem & his account does not clearly inform us whether or not he is in each case referring to the same journey. ��349��) 1 1 2 8 0 “tw://bible.?id=42.9.51|AUTODETECT|” Thirdly, there are those who favor the idea that all three references 7 1 -1 9 0 “tw://bible.?id=42.9.51|AUTODETECT|” Luke 9:51) 1 1 -1 9 0 “tw://bible.?id=42.13.22|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.13.22|AUTODETECT|” 13:22) 1 1 -1 9 0 “tw://bible.?id=42.17.11|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.17.11|AUTODETECT|” 17:11) 1 1 -1 9 0 0 ) indicate one and the same journey, namely, Christ s final journey from Capernaum via Perea and Jericho to Jerusalem and thus to the cross, resurrection, and ascension. Thus A. B. Bruce, op. cit., p. 567, states, It is always the same journey. ��350��) 1 1 2 8 0 0 The defense of the third and probably correct view is as follows:) 1 1 2 8 0 “tw://bible.?id=43.7.2|AUTODETECT|” a. Though John s Gospel shows that Jesus, during the final six months of his earthly journey previous to his crucifixion, made more than one trip to Jerusalem, there is nothing in the three Lucan passages (9:51; 13:22; 17:11) to show that all three correspond to the passages in John 7 1 -1 9 0 “tw://bible.?id=43.7.2|AUTODETECT|” John 7:2) 1 1 -1 9 0 “tw://bible.?id=43.11.17|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.11.17|AUTODETECT|” 11:17) 1 1 -1 9 0 “tw://bible.?id=43.12.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.12.1|AUTODETECT|” 12:1) 1 1 -1 9 0 0 ). Luke says nothing about a going to Jerusalem to attend the Feast of Tabernacles or to raise Lazarus from the dead.) 1 1 2 8 0 0 b. Even the very first of Luke s three passages (9:51) has a tone of finality about it. It shows that at the very beginning of his trip Jesus was conscious of the nearness of his ascension. Does not this point to Christ s final journey?) 1 1 2 8 0 “tw://bible.?id=42.9.51|AUTODETECT|” c. ) 7 1 -1 9 0 “tw://bible.?id=42.9.51|AUTODETECT|” Luke 9:51) 1 1 -1 9 0 “tw://bible.?id=41.10.32|AUTODETECT|” closely resembles ) 7 1 -1 9 0 “tw://bible.?id=41.10.32|AUTODETECT|” Mark 10:32) 1 1 -1 9 0 “tw://bible.?id=41.10.32|AUTODETECT|” , which has to do with Christ s final journey to Jerusalem. See N.T.C. on ) 7 1 -1 9 0 “tw://bible.?id=41.10.32|AUTODETECT|” Mark 10:32) 1 1 -1 9 0 0 .) 1 1 2 8 0 “tw://bible.?id=42.9.51|AUTODETECT|” d. If it be true that even the journey introduced in ) 7 1 -1 9 0 “tw://bible.?id=42.9.51|AUTODETECT|” Luke 9:51) 1 1 -1 9 0 0 finally reaches Jerusalem, and there is no sign anywhere in Luke s central section that Jesus subsequently returned to Galilee, is it not logical to conclude that also 13:22 and 17:11 refer to the same final journey? In all three passages Jesus is described as traveling to Jerusalem, never to Galilee. ) 1 1 2 8 0 “tw://bible.?id=1.2.0|AUTODETECT|” e. Parallelistic or synchronistic style in which an author first states a fact, lays down a proposition, or tells a story, and then, for the purpose of amplification, clarification, or reminding, retraces his steps and returns to what he has already stated or narrated abounds in Scripture. A few examples: Is not ) 7 1 -1 9 0 “tw://bible.?id=1.2.0|AUTODETECT|” Gen. 2) 1 1 -1 9 0 “tw://bible.?id=1.1.0|AUTODETECT|” to a certain extent a return to and amplification of the story of creation first told in ) 7 1 -1 9 0 “tw://bible.?id=1.1.0|AUTODETECT|” Gen. 1) 1 1 -1 9 0 “tw://bible.?id=12.7.16-12.7.20|AUTODETECT|” ? Does not ) 7 1 -1 9 0 “tw://bible.?id=12.7.16-12.7.20|AUTODETECT|” II Kings 7:16 20) 1 1 -1 9 0 “tw://bible.?id=27.7.0|AUTODETECT|” remind the reader of the events reported in verses 3 15? Do not the four beasts of ) 7 1 -1 9 0 “tw://bible.?id=27.7.0|AUTODETECT|” Dan. 7) 1 1 -1 9 0 “tw://bible.?id=27.2.0|AUTODETECT|” correspond to the parts of the king s dream image, described in ) 7 1 -1 9 0 “tw://bible.?id=27.2.0|AUTODETECT|” Dan. 2) 1 1 -1 9 0 “tw://bible.?id=41.6.17-41.6.29|AUTODETECT|” ? Does not ) 7 1 -1 9 0 “tw://bible.?id=41.6.17-41.6.29|AUTODETECT|” Mark 6:17 29) 1 1 -1 9 0 0 repeat and clarify verses 14 16? And is not the structure of John s first epistle and of his book of Revelation definitely parallelistic?) 1 3 2 8 0 0 Now if this parallelistic style is borne in mind, so that one is aware of the fact that in writing in this manner Luke is doing what many others before him had done and others were going to do, an obstacle to faith will have been removed. One will then begin to realize that it was entirely proper for Luke to decide on his starting-point (9:51) and then twice to return to it (13:22; 17:11).) Another stumbling block will have been removed when one realizes that very often this evangelist, in narrating incidents from Christ s life on earth, or in recording his sayings, omits all definite time and place references (9:57; 10:25, 38; 11:1, 14, 29, 37; 12:22, 54; 13:20; 14:1, 25, etc.). By means of these omissions he avoids conflicts with passages in the other Gospels. See the Introduction, point V B; also comments on 1:1 4; 4:1 13; 10:38.) The fact that, as was shown, Luke never planned to compose a strictly chronological account also means that in this Central Section he does not need to limit himself to that which took place during any one particular ministry of Christ, whether Great Galilean, Retirement, or Perean. Though it is true that The Perean Ministry is ever in the background and is basic, the evangelist allows himself the freedom any time the Spirit so guides him to include in his narrative incidents that occurred, or dominical sayings that were spoken, during The Great Galilean or The Retirement ministries. To him topical connection is often more important than chronological or geographical.) 1 1 2 8 0 “tw://bible.?id=42.9.51-42.18.14|AUTODETECT|” The beauty and clarity of Luke s style and the warmth and tenderness of the Savior s love revealed especially in such parables as are recorded in 10:29 37; 11:5 13; 13:1 9; chapter 15; 18:1 14; in such miracles as are related in 13:10 17; 14:1 6; 17:11 19; and in such dominical sayings as are found in 10:21; 12:6, 7, 22 32; 14:12 14 contribute their share in causing ) 7 1 -1 9 0 “tw://bible.?id=42.9.51-42.18.14|AUTODETECT|” Luke 9:51 18:14) 1 1 -1 9 0 0 to stand out as one of the most faith-strengthening portions of Scripture.) 1 1 2 8 0 0 Are there any time-and-place links between Luke s Central Section and Mark? Links that could serve as an aid to the memory, in addition to those mnemonics mentioned under the heads (A) and (B)?) 1 1 2 8 0 “tw://bible.?id=41.10.32|AUTODETECT|” From the study of Mark we learned that on his final journey to the south Jesus traveled to Jerusalem 7 1 -1 9 0 “tw://bible.?id=41.10.32|AUTODETECT|” Mark 10:32) 1 1 -1 9 0 “tw://bible.?id=42.9.51|AUTODETECT|” , by way of Jericho (10:46), and Bethany (11:1). It is interesting to observe that also in Luke s account Jerusalem, Jericho, and Bethany are indicated in that order 7 1 -1 9 0 “tw://bible.?id=42.9.51|AUTODETECT|” Luke 9:51) 1 1 -1 9 0 “tw://bible.?id=42.10.30|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.10.30|AUTODETECT|” 10:30) 1 1 -1 9 0 “tw://bible.?id=42.10.38-42.10.42|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.10.38-42.10.42|AUTODETECT|” 10:38 42) 1 1 -1 9 0 “tw://bible.?id=43.11.1|AUTODETECT|” ). Is it possible that the parable about the man who went down from Jerusalem to Jericho was spoken when Jesus was in or near Jericho? This is only a conjecture. Nevertheless, when a person has mastered the summary of Mark, he may well discover that locating the well-known parable and the story describing how Mary made the right choice has become a little easier. Luke, however, does not indicate when this visit of Jesus to Bethany occurred. That it did not take place very close to the final Passover is clear from ) 7 1 -1 9 0 “tw://bible.?id=43.11.1|AUTODETECT|” John 11:1) 1 1 -1 9 0 “tw://bible.?id=43.11.2|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=43.11.2|AUTODETECT|” 2) 1 1 -1 9 0 “tw://bible.?id=43.12.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.12.1|AUTODETECT|” 12:1) 1 1 -1 9 0 0 .) 1 1 2 8 0 0 Is it possible that with the map of The Retirement Ministry (see p. 491) before us we can conjecture another geographical-historical link between Mark s story and Luke s? Here, however, we must be very careful.) 1 1 2 8 0 “tw://bible.?id=41.7.24|AUTODETECT|” During that ministry Jesus first traveled from Capernaum to Syrophoenicia, where he wished to be in seclusion, probably for having more time to teach his disciples. Was it at this time that a disciple asked, Lord, teach us to pray ? Cf. ) 7 1 -1 9 0 “tw://bible.?id=41.7.24|AUTODETECT|” Mark 7:24) 1 1 -1 9 0 “tw://bible.?id=42.11.1|AUTODETECT|” with ) 7 1 -1 9 0 “tw://bible.?id=42.11.1|AUTODETECT|” Luke 11:1) 1 1 -1 9 0 “tw://bible.?id=41.8.11-41.8.13|AUTODETECT|” . From there Jesus traveled to Decapolis and then crossed the sea to Dalmanutha, where the Pharisees asked for a sign. Cf. ) 7 1 -1 9 0 “tw://bible.?id=41.8.11-41.8.13|AUTODETECT|” Mark 8:11 13) 1 1 -1 9 0 “tw://bible.?id=42.11.16|AUTODETECT|” with ) 7 1 -1 9 0 “tw://bible.?id=42.11.16|AUTODETECT|” Luke 11:16) 1 1 -1 9 0 “tw://bible.?id=42.11.29-42.11.32|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=42.11.29-42.11.32|AUTODETECT|” 29 32) 1 1 -1 9 0 “tw://bible.?id=42.11.16|AUTODETECT|” . A slight difficulty might be this: ) 7 1 -1 9 0 “tw://bible.?id=42.11.16|AUTODETECT|” Luke 11:16) 1 1 -1 9 0 “tw://bible.?id=42.11.29-42.11.32|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=42.11.29-42.11.32|AUTODETECT|” 29 32) 1 1 -1 9 0 “tw://bible.?id=40.12.38-40.12.42|AUTODETECT|” clearly parallels ) 7 1 -1 9 0 “tw://bible.?id=40.12.38-40.12.42|AUTODETECT|” Matt. 12:38 42) 1 1 -1 9 0 “tw://bible.?id=46.1.22|AUTODETECT|” , which, however, belongs to The Great Galilean Ministry. However this is a difficulty only for those who believe that Christ s adversaries asked only once for a sign. Asking for a sign was a habit with them. See ) 7 1 -1 9 0 “tw://bible.?id=46.1.22|AUTODETECT|” I Cor. 1:22) 1 1 -1 9 0 “tw://bible.?id=40.16.5-40.16.12|AUTODETECT|” . The answer, too, could well be the same. Finally, while recrossing, but now in the direction of Bethsaida Julias, Jesus warned the disciples against the leaven of the Pharisees. Cf. ) 7 1 -1 9 0 “tw://bible.?id=40.16.5-40.16.12|AUTODETECT|” Matt. 16:5 12) 1 1 -1 9 0 “tw://bible.?id=41.8.14-41.8.21|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.8.14-41.8.21|AUTODETECT|” Mark 8:14 21) 1 1 -1 9 0 “tw://bible.?id=42.12.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.12.1|AUTODETECT|” Luke 12:1) 1 1 -1 9 0 “tw://bible.?id=42.12.1|AUTODETECT|” . But see on ) 7 1 -1 9 0 “tw://bible.?id=42.12.1|AUTODETECT|” Luke 12:1) 1 1 -1 9 0 0 . We should distinguish between identical and similar events!) 1 1 2 8 0 “tw://bible.?id=42.9.51-42.18.14|AUTODETECT|” The material presented under (A) and (B) and the careful reading of ) 7 1 -1 9 0 “tw://bible.*?id=42.9.51-42.18.14|AUTODETECT|” Luke 9:51 18:14) 1 1 -1 9 0 0 should: (a) enhance our appreciation of this beautiful portion of Holy Writ, and (b) enable us with some ease to locate its incidents and sayings, including the parables, to which we now turn. An attempt will be made to answer two important questions:) 1 3 2 8 0 0

Is there an easy method to remember where they are located?) 2. How should they be interpreted?) C. Parable Location) 1 1 2 8 0 “tw://bible.?id=41.7.15|AUTODETECT|” The sense in which the New Testament (on the basis of the Old) uses the Greek word parabol is broader than that which we commonly associate with our English word parable. The parabol need not be a story. It may simply be a dark saying ; see ) 7 1 -1 9 0 “tw://bible.?id=41.7.15|AUTODETECT|” Mark 7:15) 1 1 -1 9 0 “tw://bible.?id=41.7.17|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=41.7.17|AUTODETECT|”

1 1 -1 9 0 “tw://bible.?id=42.4.23|AUTODETECT|” . Or it may be a proverb; see ) 7 1 -1 9 0 “tw://bible.?id=42.4.23|AUTODETECT|” Luke 4:23) 1 1 -1 9 0 “tw://bible.?id=58.9.9|AUTODETECT|” . It can be an illustrative type or symbol; see ) 7 1 -1 9 0 “tw://bible.?id=58.9.9|AUTODETECT|” Heb. 9:9) 1 1 -1 9 0 “tw://bible.?id=42.8.4|AUTODETECT|” . But often it is, indeed, an illustrative story. Whenever this is true, the Greek parabol has the same meaning as our parable. Some of the clearest examples of parabol = (English) parable are ) 7 1 -1 9 0 “tw://bible.?id=42.8.4|AUTODETECT|” Luke 8:4) 1 1 -1 9 0 “tw://bible.?id=42.8.9-42.8.11|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=42.8.9-42.8.11|AUTODETECT|” 9 11) 1 1 -1 9 0 “tw://bible.?id=42.12.16|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.12.16|AUTODETECT|” 12:16) 1 1 -1 9 0 “tw://bible.?id=42.15.3|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.15.3|AUTODETECT|” 15:3) 1 1 -1 9 0 “tw://bible.?id=42.18.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.18.1|AUTODETECT|” 18:1) 1 1 -1 9 0 “tw://bible.?id=42.18.9|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=42.18.9|AUTODETECT|”
1 1 -1 9 0 “tw://bible.?id=42.19.11|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.19.11|AUTODETECT|” 19:11) 1 1 -1 9 0 “tw://bible.?id=42.20.9|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.20.9|AUTODETECT|” 20:9) 1 1 -1 9 0 “tw://bible.?id=42.20.19|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=42.20.19|AUTODETECT|”
1 1 -1 9 0 “tw://bible.?id=42.21.29|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.21.29|AUTODETECT|” 21:29) 1 1 -1 9 0 0 . When we now speak of parables, we are using the term in the latter, to us more familiar, sense.) 1 1 2 8 0 0 In a parable an important truth is expressed by means of word pictures. What is constantly happening in the natural realm is vividly portrayed, in order to show what transpires in the spiritual realm. Or else, what is bound not to happen in connection with ordinary human relations is made the symbol of that which either (a) will even more certainly never take place in the kingdom of God; or (b), by contrast, always occurs in that heavenly realm.) 1 1 2 8 0 “tw://bible.?id=23.49.15|AUTODETECT|” Nature and grace resemble one another in ever so many ways, the reason being that God originated both. Nevertheless, at times, because of the entrance of sin, nature and grace form a striking contrast. See ) 7 1 -1 9 0 “tw://bible.?id=23.49.15|AUTODETECT|” Isa. 49:15) 1 1 -1 9 0 “tw://bible.?id=40.20.8-40.20.10|AUTODETECT|” ; cf. ) 7 1 -1 9 0 “tw://bible.?id=40.20.8-40.20.10|AUTODETECT|” Matt. 20:8 10) 1 1 -1 9 0 “tw://bible.?id=42.18.6|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.18.6|AUTODETECT|” Luke 18:6) 1 1 -1 9 0 “tw://bible.?id=42.18.7|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=42.18.7|AUTODETECT|”
1 1 -1 9 0 0 .) 1 1 2 8 0 0 Using the term parables in the more usual, the popular, sense, we can say that Luke s Central Section contains 21 of that Gospel s 27 parables. Of these 21 no less than 16 are peculiar to Luke. But how can we retain in the memory the place where they are found? Part of the answer has been given under heading (A). If more is needed, consider also the following easy method. The list contains the titles of these 16 parables found in 9:51 18:14. For good measure the title of the parable found in 19:11 27 is also included; hence 17 parables (peculiar to Luke) in all, in this part of Luke s Gospel.) 1 1 2 8 0 “tw://bible.?id=42.10.0|AUTODETECT|” A few words about the titles in the middle column. Several of them are so familiar that no further comment is necessary. As to No. 1 7 1 -1 9 0 “tw://bible.?id=42.10.0|AUTODETECT|” Luke 10) 1 1 -1 9 0 “tw://bible.?id=42.13.8|AUTODETECT|” ), not only was this Samaritan good, he revealed his goodness in action, proving himself to be The Samaritan Who Cared. The notes introducing Nos. 3 and 4 (ch. 12) indicate that we are dealing here with a contrast notorious versus noble these notes are no titles, yet are significant, as will become clear. As to No. 5 (ch. 13), ) 7 1 -1 9 0 “tw://bible.?id=42.13.8|AUTODETECT|” Luke 13:8) 1 1 -1 9 0 “tw://bible.?id=42.13.9|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=42.13.9|AUTODETECT|”
1 1 -1 9 0 0 shows that we should fix our mind not only on the fig tree but also on the vineyard-keeper. Besides, the suggested double title reminds us as the familiar title does not that this fig tree had been planted in a vineyard.) 1 23 2 8 0 0 Rash Builder and Reasonable King have been suggested for Nos. 8 and 9 (ch. 14). In connection with the Builder it is indeed rashness that is) Seventeen Parables in Luke) No. Chapter Name of Parable Other Names ) 1 10 The Samaritan Who Cared The Good Samaritan ) 2 11 The Troubled (or Embarrassed) Host The Friend at Midnight ) 3 12 The Notorious Individual: The Rich Fool ) 4 12 The Noble Individuals: The Watchful Servants ) 5 13 The Barren Fig Tree and The Magnanimous Vineyard-keeper The Barren Fig Tree ) 6 14 The Reserved (or Chief) Seats ) 7 14 The Rejected (or Slighted) Invitation The Great Supper (or Banquet) ) 8 14 The Rash Builder ) 9 14 The Reasonable King ) 10 15 The Lost Coin ) 11 15 The Lost Son The Prodigal Son ) 12 16 The Shrewd Manager (or Steward) The Unrighteous Steward ) 13 16 The Show-off: A Rich Man; and The Beggar: Lazarus The Rich Man and Lazarus ) 14 17 The Coldly Calculating (or Unprofitable) Servant The Plowman ) 15 18 The Widow Who Persevered (or Persisted) The Widow and the Judge ) 16 18 The Pharisee and The Tax Collector (or Publican) ) 17 19 The Pounds ) ) ) emphasized (verses 29, 30). But the King deliberates, reasons, is reasonable (verse 31).) 1 1 2 8 0 “tw://bible.?id=42.17.10|AUTODETECT|” Some readers may regard No. 11 (ch. 15) as unfamiliar. Actually it is not, for it occurs in several parable expositions. Besides, it is better than the older title. The designation Parable of The Prodigal Son destroys the intentional triad: lost sheep, lost coin, lost son. As to No. 12 (ch. 16), the title The Unrighteous Steward misses the main point of the parable: the man was shrewd, prudent. He had foresight. As to No. 13 (again ch. 16), do not verses 19, 20 fully justify this title? As to No. 14 (ch. 17), the old designation The Ploughing Servant, or The Plowman, says nothing about the real thrust of the parable. On the other hand, the title I suggest finds support in ) 7 1 -1 9 0 “tw://bible.?id=42.17.10|AUTODETECT|” Luke 17:10) 1 1 -1 9 0 “tw://bible.?id=42.18.1|AUTODETECT|” . The title The Widow and the Judge for No. 15 (ch. 18) is probably a good one and even suits our present purpose (how to locate the parables), as will become clear but would not the appellation The Widow Who Persevered (or Persisted) be even better? See ) 7 1 -1 9 0 “tw://bible.?id=42.18.1|AUTODETECT|” Luke 18:1) 1 1 -1 9 0 “tw://bible.?id=42.18.5|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=42.18.5|AUTODETECT|”
1 1 -1 9 0 “tw://bible.?id=42.18.7|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=42.18.7|AUTODETECT|”
1 1 -1 9 0 0 .) 1 3 2 8 0 0 After careful consideration it would seem, therefore, that all the titles as proposed in the middle column can be defended.) The question will be asked, But how does this list help us to locate any specific parable? The answer is simple. Memory experts��351�� have pointed out that consonants can be represented by numerical figures. Thus, the letter t, having one down-stroke, can be represented by the figure 1. Letters close to t in sound namely, d, and th are also represented by 1. The letter n has two down-strokes and is therefore equivalent to 2.

Similarly m = 3; r = 4 (note f o u r); l = 5 (cf. Roman numeral L = 50). The letter j somewhat resembles and is represented by 6. With j we should associate sh, ch, and soft g, all of them being represented by the figure 6. For a similar reason k, hard g, hard c, and q are represented by 7. The cursive f that is, the f in Mr.

Coffin s signature resembles the figure 8, its numerical equivalent. To this f group, all of them represented by 8, belong also ph, v, and (I would add) w. The letter b is an upside-down figure 9, its numerical equivalent. Naturally the letter p is also equivalent to 9. Finally, it is easy to remember that z represents zero; hence the cipher (0). With z are associated s, and soft c.

The letters h and y and also the vowels have no numerical equivalents.) As already indicated, the author of this commentary has not created this system of consonants and their numerical equivalents. His own contribution is merely this, that having slightly modified it, he has seen and has grasped the opportunity of applying it to the distinctly Lucan parables, as follows:) 1 1 2 8 0 “tw://bible.?id=42.10.0|AUTODETECT|” In the above chart of Parable Titles note the boldface letters. It now becomes clear that the parable entitled The Samaritan Who Cared is found in ) 7 1 -1 9 0 “tw://bible.?id=42.10.0|AUTODETECT|” Luke 10) 1 1 -1 9 0 0 (Th = 1; S = 0). Similarly, The Lost Coin and The Lost Son are found in chapter 15; The Shrewd Manager in chapter 16; and The Pounds in chapter 19. And so for all the others.) 1 3 2 8 0 0 Now that we have indicated how easy it is to remember where, in the Central Section of Luke (plus ch. 19), the parables peculiar to Luke are found, what about the remainder of Luke s parables?) Aside from the seventeen already mentioned, Luke s Gospel has only one other parable that is peculiar to that book. Its theme is Cancellation of Debts, and it is found in the seventh chapter (hard c = 7). As for the name or title of that parable it is probably impossible to improve on The Two Debtors (7:40 50).) There are nine parables common to Matthew and Luke. Three of these nine can also be found in Mark. See N.T.C. on Matthew, p. 24. To discover where these nine are found the letter = figure mnemonic is not needed.) 1 1 2 8 0 “tw://bible.?id=42.6.0|AUTODETECT|” It is well known that the names of the twelve apostles are given in Matt. 10, a chapter which contains Christ s Charge to The Twelve. Perhaps equally well known is the fact that these names are also found in ) 7 1 -1 9 0 “tw://bible.?id=42.6.0|AUTODETECT|” Luke 6) 1 1 -1 9 0 “tw://bible.?id=40.11.16-40.11.19|AUTODETECT|” . In Matthew the account of the sending forth of The Twelve as Kingdom ambassadors is followed in the next (the 11th) chapter by a report of Christ s tribute to the herald of the kingdom, John the Baptist. See N.T.C. on Matthew, p. 28. The parable of Children Sitting in the Market Places 7 1 -1 9 0 “tw://bible.?id=40.11.16-40.11.19|AUTODETECT|” Matt. 11:16 19) 1 1 -1 9 0 0 ) belongs to this word of tribute. It is easy to remember, therefore, that also in Luke the chapter that contains the names of The Twelve (ch. 6) is followed by the one (ch. 7) which has the parable about the frivolous behavior of the children.) 1 1 2 8 0 “tw://bible.?id=42.12.0|AUTODETECT|” We have already taken note of the fact that the parable of those noble people, namely, The Watchful Servants, is found in ) 7 1 -1 9 0 “tw://bible.?id=42.12.0|AUTODETECT|” Luke 12) 1 1 -1 9 0 “tw://bible.?id=40.24.0|AUTODETECT|” . It is therefore easy to remember that the somewhat similar parable of The Faithful Versus the Unfaithful Servant is found in that same chapter; in fact, it immediately follows (respectively verses 35 40; 41 48). The same parable occurs also in ) 7 1 -1 9 0 “tw://bible.?id=40.24.0|AUTODETECT|” Matt. 24) 1 1 -1 9 0 “tw://bible.?id=42.15.0|AUTODETECT|” . One naturally looks for the parable of The Lost Sheep in ) 7 1 -1 9 0 “tw://bible.?id=42.15.0|AUTODETECT|” Luke 15) 1 1 -1 9 0 “tw://bible.?id=40.18.0|AUTODETECT|” ; for, though not entirely peculiar to Luke 7 1 -1 9 0 “tw://bible.?id=40.18.0|AUTODETECT|” Matt. 18) 1 1 -1 9 0 “tw://bible.?id=41.4.0|AUTODETECT|” ), it belongs to the trio: Lost Sheep, Lost Coin, Lost Son. And if we bear in mind the rule that for the earlier chapters of Mark and of Luke one can frequently add 3 or 4 to the number of the chapter in Mark in order to locate some of its contents in Luke, it creates no surprise that the parable of The Sower (or The Four Kinds of Soil) occurs both in ) 7 1 -1 9 0 “tw://bible.?id=41.4.0|AUTODETECT|” Mark 4) 1 1 -1 9 0 “tw://bible.?id=42.8.0|AUTODETECT|” and in ) 7 1 -1 9 0 “tw://bible.?id=42.8.0|AUTODETECT|” Luke 8) 1 1 -1 9 0 “tw://bible.?id=40.13.0|AUTODETECT|” . It is also the first of the seven kingdom parables found in ) 7 1 -1 9 0 “tw://bible.?id=40.13.0|AUTODETECT|” Matt. 13) 1 1 -1 9 0 0 .) 1 4 2 8 0 0 If all this is easy, the rest is perhaps even easier. We assume that, assisted by N.T.C. on Matthew, pp. 26 30, and by the repeated reading of Matthew, one knows his way around in that beautiful book. All one has to do now is to remember that Luke s remaining five parables parallel Matthew exactly or almost exactly. In two cases the number of the chapter is the same for Luke and Matthew; in the other three subtract 1 from Matthew s number after all, Luke has fewer chapters than Matthew and find the number of Luke s chapter:) The Last Five Parables in Luke) Name of Parable Ref. in Matt. Ref. in Luke ) The Mustard Seed 13:31, 32 13:18, 19; ) 1 1 2 8 0 “tw://bible.?id=41.4.0|AUTODETECT|” also in ) 7 1 -1 9 0 “tw://bible.?id=41.4.0|AUTODETECT|” Mark 4) 1 1 -1 9 0 0 ) 1 7 2 8 0 0 The Yeast (or Leaven) 13:33 13:20, 21 ) The Two Builders 7:24 27 6:47 49 ) The Return of the) Unclean Spirit 12:43 45 11:24 26 ) The Wicked Share-) croppers (or) Tenants) 21:33 41 20:9 16; ) 1 1 2 8 0 “tw://bible.?id=41.12.0|AUTODETECT|” also in ) 7 1 -1 9 0 “tw://bible.?id=41.12.0|AUTODETECT|” Mark 12) 1 1 -1 9 0 0 ) 1 5 2 8 0 0 ) ) ) The Entire List of Lucan Parables) Ref. Those Peculiar to Luke Those in Luke, etc. Found Also in ) 1 1 2 8 0 “tw://bible.?id=40.7.24-40.7.27|AUTODETECT|” 6:47 49 The Two Builders ) 7 1 -1 9 0 “tw://bible.?id=40.7.24-40.7.27|AUTODETECT|” Matt. 7:24 27) 1 1 -1 9 0 0 ) 1 1 2 8 0 0 7:31 35 Children Sitting in) 1 1 2 8 0 “tw://bible.?id=40.11.16-40.11.19|AUTODETECT|” the Market Places ) 7 1 -1 9 0 “tw://bible.?id=40.11.16-40.11.19|AUTODETECT|” Matt. 11:16 19) 1 1 -1 9 0 0 ) 1 2 2 8 0 0 7:40 50 (Cancellation) The Two Debtors ) 8:4 15 The Sower or The) 1 1 2 8 0 “tw://bible.?id=40.13.3-40.13.9|AUTODETECT|” Four Kinds of Soil ) 7 1 -1 9 0 “tw://bible.?id=40.13.3-40.13.9|AUTODETECT|” Matt. 13:3 9) 1 1 -1 9 0 “tw://bible.?id=40.13.18|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.13.18|AUTODETECT|” 18) 1 1 -1 9 0 0 ) 1 1 2 8 0 “tw://bible.?id=41.4.3|AUTODETECT|” 23; ) 7 1 -1 9 0 “tw://bible.?id=41.4.3|AUTODETECT|” Mark 4:3) 1 1 -1 9 0 0 ) 1 5 2 8 0 0 9, 14 20 ) 10:29 37 The Samaritan Who Cared ) 11:5 13 The Troubled (or Embarrassed)) Host ) 11:24 26 The Return of the) 1 1 2 8 0 “tw://bible.?id=40.12.43-40.12.45|AUTODETECT|” Unclean Spirit ) 7 1 -1 9 0 “tw://bible.?id=40.12.43-40.12.45|AUTODETECT|” Matt. 12:43 45) 1 1 -1 9 0 0 ) 1 5 2 8 0 0 12:13 21 (The Notorious One) The Rich) Fool ) 12:35 40 (The Noble Ones) The Watchful) Servants ) 12:41 48 The Faithful Versus) 1 1 2 8 0 “tw://bible.?id=40.24.45-40.24.51|AUTODETECT|” The Unfaithful Servant ) 7 1 -1 9 0 “tw://bible.?id=40.24.45-40.24.51|AUTODETECT|” Matt. 24:45 51) 1 1 -1 9 0 0 ) 1 2 2 8 0 0 13:1 9 The Barren Fig Tree and The) Magnanimous Vineyard-keeper ) 1 1 2 8 0 “tw://bible.?id=40.13.31|AUTODETECT|” 13:18, 19 The Mustard Seed ) 7 1 -1 9 0 “tw://bible.?id=40.13.31|AUTODETECT|” Matt. 13:31) 1 1 -1 9 0 “tw://bible.?id=40.13.32|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.13.32|AUTODETECT|” 32) 1 1 -1 9 0 0 ; ) 1 1 2 8 0 “tw://bible.?id=41.4.30-41.4.32|AUTODETECT|” ) 7 1 -1 9 0 “tw://bible.?id=41.4.30-41.4.32|AUTODETECT|” Mark 4:30 32) 1 1 -1 9 0 0 ) 1 1 2 8 0 0 13:20, 21 The Yeast) 1 1 2 8 0 “tw://bible.?id=40.13.33|AUTODETECT|” (or Leaven) ) 7 1 -1 9 0 “tw://bible.?id=40.13.33|AUTODETECT|” Matt. 13:33) 1 1 -1 9 0 0 ) 1 5 2 8 0 0 14:7 11 The Reserved (or Chief) Seats ) 14:15 24 The Rejected (or Slighted)) Invitation ) 14:28 30 The Rash Builder ) 14:31 33 The Reasonable King ) 1 1 2 8 0 “tw://bible.?id=40.18.12-40.18.14|AUTODETECT|” 15:1 7 The Lost Sheep ) 7 1 -1 9 0 “tw://bible.?id=40.18.12-40.18.14|AUTODETECT|” Matt. 18:12 14) 1 1 -1 9 0 0 ) 1 13 2 8 0 0 15:8 10 The Lost Coin ) 15:11 32 The Lost Son ) 16:1 13 The Shrewd Manager (or Steward) ) 16:19 31 The Show-off: A Rich Man; and) The Beggar: Lazarus ) 17:7 10 The Coldly Calculating (or Un-) profitable) Servant ) 18:1 8 The Widow Who Persevered) (or Persisted) ) 18:9 14 The Pharisee and The Tax) Collector (or Publican) ) 19:11 27 The Pounds ) 20:9 16 The Wicked Share-) 1 1 2 8 0 “tw://bible.?id=40.21.33-40.21.41|AUTODETECT|” croppers (or Tenants) ) 7 1 -1 9 0 “tw://bible.?id=40.21.33-40.21.41|AUTODETECT|” Matt. 21:33 41) 1 1 -1 9 0 0 ; ) 1 1 2 8 0 “tw://bible.?id=41.12.1-41.12.9|AUTODETECT|” ) 7 1 -1 9 0 “tw://bible.?id=41.12.1-41.12.9|AUTODETECT|” Mark 12:1 9) 1 1 -1 9 0 0 ) 1 7 2 8 0 0 ) ) D. Parable Interpretation) In a commentary one cannot expect to find a detailed history of parable interpretation. A summary must suffice. A sample of the many books and articles on this subject is given in the footnote, to which frequent reference will be made.��352�� Also consult the commentaries.) In the early church the allegorical method of parable interpretation gained a measure of popularity. This method amounted to an attempt to discover a hidden meaning in every element of the story-illustration. There was nothing new about this.

Greek philosophers, unable to swallow the many foolish myths about gods and goddesses, but also realizing that outright rejection would make them the objects of public wrath and persecution, resorted to the subterfuge of saying, as it were, These tales that have been handed down to us from antiquity, though valuable, cannot be taken literally. Their outer form conceals an inner truth. ) When in certain centers Alexandria for one Greek philosophy and gospel proclamation met head-on, the result was not only opposition but also compromise. There were those who were willing to accept the narratives about Jesus works and words, including the parables, if they were permitted to indulge in their favorite pastime of allegorization. Even among the most prominent leaders of theological thought there were those who resorted to this practice. We think especially of the great Augustine, by God s grace a truly marvelous leader, one whose writings contain treasures of thought and expression suited to every age. Nevertheless, he was an allegorizer of the first rank.

See, for example, his Quaestiones Evangeliorum II.19. To this group of over-interpreters belongs also Jerome, as will be shown. They had many followers both then and afterward, especially throughout the Middle Ages.) It is only fair to mention, however, that even during the early period the allegorizers did not have everything their own way. Among those who opposed and frequently warned against over-interpretation of parables was the great orator and uncompromising church reformer, John Chrysostom.) 1 1 2 8 0 “tw://bible.?id=40.13.8|AUTODETECT|” We now turn to the sixteenth century, that of The Reformation. Its emphasis on the Bible as the only source of redemptive truth brought about a renewed emphasis on sensible parable interpretation. Even today one can derive real benefit from John Calvin s warm and practical comments on the parable of The Sower. At the very beginning of the discussion he reveals the main lesson this parable teaches: The general truth conveyed is that the doctrine of the gospel, scattered like seed, is not everywhere fruitful, the reason being that it does not always meet with a fertile and well-cultivated soil. The rest of the explanation, too, is a masterpiece of succinct interpretation and application to life. And the manner in which, at the conclusion, Calvin annihilates the allegorizers is unforgettable. Commenting on the fertile soil, producing a hundredfold, sixtyfold, and thirtyfold 7 1 -1 9 0 “tw://bible.?id=40.13.8|AUTODETECT|” Matt. 13:8) 1 1 -1 9 0 0 ), he says, These three gradations are tortured by Jerome in an absurd manner, as if [respectively] they indicated virgins, widows, and married persons (Vol. II, pp. 112, 118).) 1 1 2 8 0 “tw://bible.*?id=49.2.1|AUTODETECT|” It was especially the archbishop of Dublin, Ireland, namely, R. C. Trench (born 1807, died 1886), a man of saintly character and a great scholar, who tried to bring order into the chaos of interpretations. In the early pages of his book he carefully defines the concept parable, contrasting it with myth, fable, proverb, and allegory. He even warns against falling into either of the two extremes: under-interpretation and over-interpretation or allegorization. But a little later he himself becomes guilty of adopting the latter extreme (pp. 247 253).

In connection with the parable popularly known as that of The Good Samaritan he describes that good man as in reality being Jesus Christ. Also, as he sees it, the inn represents the church. And the robbed and grievously injured traveler, who after his encounter with highwaymen had been left half-dead, pictures the sinner. Trench argues that, due to the fall, Adam s posterity was left spiritually half-dead & ) 7 1 -1 9 0 “tw://bible.?id=49.2.1|AUTODETECT|” Eph. 2:1) 1 1 -1 9 0 “tw://bible.?id=49.2.5|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=49.2.5|AUTODETECT|” 5) 1 1 -1 9 0 0 notwithstanding!) 1 1 2 8 0 0 One of the most influential figures among British New Testament scholars who flourished during the middle of the twentieth century was C. H. Dodd (born 1884, died 1973). In his book he accepts many propositions with which every careful scholar can wholeheartedly agree; such as, that the typical parable presents a single point of comparison, while in an allegory each item has a separate meaning (pp. 18, 19); that there is a resemblance between the kingdom of God and the process of nature, so that illustrations can be drawn from the latter to describe the former (p. 22); that the terms kingdom of God and kingdom of heaven are synonyms (p. 34); and that the attempt to eliminate ethical precepts from the teaching of Jesus is unjustified (p. 104).) 1 1 2 8 0 “tw://bible.?id=40.13.31|AUTODETECT|” That which, however, distinguishes Dodd s presentation is the theory that has become known as realized eschatology (p. 51). Thus Dodds points out that in the parable of The Mustard Seed 7 1 -1 9 0 “tw://bible.?id=40.13.31|AUTODETECT|” Matt. 13:31) 1 1 -1 9 0 “tw://bible.?id=40.13.32|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.13.32|AUTODETECT|” 32) 1 1 -1 9 0 “tw://bible.?id=43.4.35-43.4.38|AUTODETECT|” ) right now the birds are finding shelter in the plant which has now become a tree. The harvest, pictured in ) 7 1 -1 9 0 “tw://bible.?id=43.4.35-43.4.38|AUTODETECT|” John 4:35 38) 1 1 -1 9 0 “tw://bible.?id=40.24.45-40.24.51|AUTODETECT|” , is now (pp. 111, 179, etc.), not at some future moment of time. When the objection is raised that in a number of parables see ) 7 1 -1 9 0 “tw://bible.?id=40.24.45-40.24.51|AUTODETECT|” Matt. 24:45 51) 1 1 -1 9 0 “tw://bible.?id=40.25.1-40.25.30|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.25.1-40.25.30|AUTODETECT|” 25:1 30) 1 1 -1 9 0 “tw://bible.?id=42.12.35-42.12.48|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.12.35-42.12.48|AUTODETECT|” Luke 12:35 48) 1 1 -1 9 0 0 Jesus disclosed the future and even foretold a period of waiting between his death-and-resurrection, on the one hand, and his return in glory, on the other, Dodd s answer is that these parables never proceeded in that form from the lips of Jesus but were reinterpretations by the early church.) 1 1 2 8 0 0 Objection: When the Gospels were first published, many people who had either heard Jesus personally or had learned about his sayings from the earliest witnesses were still living. Nevertheless, Dodd wants us to believe that the Gospel writers would put into the mouth of Jesus all kinds of parables which, in the form now presented, had never been spoken by him. Without offering any objection did everybody accept the new versions as if they represented what Jesus had actually taught? Is this at all credible?) 1 1 2 8 0 “tw://bible.?id=52.5.2|AUTODETECT|” Besides, in ) 7 1 -1 9 0 “tw://bible.?id=52.5.2|AUTODETECT|” I Thess. 5:2) 1 1 -1 9 0 “tw://bible.?id=52.5.3|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=52.5.3|AUTODETECT|” 3) 1 1 -1 9 0 “tw://bible.?id=40.24.43|AUTODETECT|” For you yourselves know very well that the day of the Lord comes like a thief in the night, etc. the apostle is clearly speaking about Christ s second coming, and he does so in language borrowed from the Lord s own sayings 7 1 -1 9 0 “tw://bible.?id=40.24.43|AUTODETECT|” Matt. 24:43) 1 1 -1 9 0 “tw://bible.?id=40.24.44|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.24.44|AUTODETECT|” 44) 1 1 -1 9 0 “tw://bible.?id=42.12.39|AUTODETECT|” ; cf. ) 7 1 -1 9 0 “tw://bible.?id=42.12.39|AUTODETECT|” Luke 12:39) 1 1 -1 9 0 “tw://bible.?id=42.12.40|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=42.12.40|AUTODETECT|” 40) 1 1 -1 9 0 0 ). Did Paul then also naively accept a lie? The only possible conclusion is that there is no justification for Dodd s textual and literary criticism, nor for his realized eschatology. ) 1 1 2 8 0 0 In this series of commentaries we have frequently referred to the theories of the redactionists. See N.T.C. on Matthew, pp. 21 23; on Mark, pp. 599, 600; and now on Luke, pp. 35 42. Unsurprisingly the parables, too, have not escaped their attention. What merits comment, however, is this, that there is little agreement among the proponents of this view. That which is solemnly affirmed by one higher critic is just as definitely rejected by another.) 1 1 2 8 0 “tw://bible.?id=42.15.11-42.15.24|AUTODETECT|” Very revealing and refreshing, in this connection, is the article by Carlston. He points out that (a) according to the redactionist J. Sanders, the parable popularly known as that of The Prodigal Son consisted originally only of ) 7 1 -1 9 0 “tw://bible.*?id=42.15.11-42.15.24|AUTODETECT|” Luke 15:11 24) 1 1 -1 9 0 0 , thus omitting entirely verses 25 32 (about the elder son); (b) according to another critic Luke, not Jesus, invented this story-illustration; (c) still another assigned the entire parable to Jesus. By means of a series of linguistic arguments Carlston himself reaches the conclusion that the parable probably originated with Jesus in substantially its present form. We are thankful for this conclusion, even though we cannot see any good reason for endorsing the qualifying words that its original sharpness has been blunted and shifted slightly in transmission and redaction. ) 1 4 2 8 0 0 We heartily endorse Piper s statement (see his encyclopaedia article), Recent scholarship has pointed out the typically Aramaic form of these narratives and their Palestinian background, which would make it impossible to ascribe them to any but the earliest period of the primitive church.& These considerations make it advisable, if not imperative, to regard Jesus as the author of all of them. ) Thorough study of the original, both Aramaic and Greek, is necessary. Does this mean that sermon-books on the parables (see the footnote) can be dismissed? Not at all! The very fact that these parables do not deal with abstractions but with the day-to-day lives of men, women, and children proves that a truly practical sermon at times reaches the parable s depth of meaning more adequately than does abstract linguistic research. But both research and sermons are needed, sermons based on research and on life. Not only sermons in the English language, however, but also those in other languages.

Besides, much can be learned from the best commentaries. And as to the books and articles mentioned in the footnote, it should be pointed out that even though one may not agree with every one of Bailey s conclusions, he has rendered a real service in teaching us in a most interesting way that if one wishes to understand a parable based on a Near East background, knowledge of the conditions and customs of that part of the world cannot be neglected.) On the other hand, increasing emphasis has been placed in recent years on the fact that one cannot penetrate to the depth of the parable as long as he neglects to see himself as the object of its teaching. In other words, we must put ourselves into the parable, so that it begins to grip us, to put us to shame, and by God s grace to bring us to the proper attitude of mind and heart; in fact, it must lead us to take the required action. In this respect Te Selle s book, and also Tannehill s (see pp. 202, 203), have been and are a real blessing.) In conclusion note the following points on parable interpretation:) 1 1 2 8 0 “tw://bible.?id=40.7.24-40.7.27|AUTODETECT|” Though not all agree see R. W. Funk, p. 56 it is safe to assume that as a general rule a parable teaches a single lesson. It has one third of comparison. Somewhere, whether in the body of the parable, in its introduction or opening sentence, or in its conclusion, this central thrust is made clear. Thus, the main lesson of the parable of The Two Builders 7 1 -1 9 0 “tw://bible.?id=40.7.24-40.7.27|AUTODETECT|” Matt. 7:24 27) 1 1 -1 9 0 “tw://bible.?id=42.15.11-42.15.32|AUTODETECT|” ) is Be a doer of the word, not merely a hearer (see verse 24). Similarly, the parable of The Lost Son 7 1 -1 9 0 “tw://bible.?id=42.15.11-42.15.32|AUTODETECT|” Luke 15:11 32) 1 1 -1 9 0 0 ) teaches God the Father warmly welcomes penitent sinners; so should we (see verses 2, 7, 20b, 43).) 1 1 2 8 0 “tw://bible.?id=40.22.1-40.22.7|AUTODETECT|” It should not be taken for granted, however, that it is always possible to express this central lesson in one short and simple statement. The story of The Marriage Feast of the King s Son is really a threefold or three-in-one parable. The three easily recognizable parts are: (a) the rejected invitation 7 1 -1 9 0 “tw://bible.?id=40.22.1-40.22.7|AUTODETECT|” Matt. 22:1 7) 1 1 -1 9 0 0 ), (b) the filled wedding hall (verses 8 10), and (c) the missing wedding robe (verses 11 14). The lesson is, Accept God s gracious invitation, lest while others enter glory you are lost; but bear in mind that membership in the visible church does not guarantee salvation. Basic and continual renewal the putting on of Christ is necessary. ) 1 2 2 8 0 0 One more question, perhaps the most difficult of all, deserves consideration. It is this, What must be done about those various single items within the body of the parable, items which may or may not importantly touch the central thrust? ) Some items very clearly pertain merely to the story as such, having been added in order to make the illustration more vivid. They may be said to belong to the fringes of the parable. But there are also other items where this is not so clear. Here are three examples:) 1 1 2 8 0 “tw://bible.?id=42.15.1-42.15.7|AUTODETECT|” In the parable of The Lost Sheep 7 1 -1 9 0 “tw://bible.?id=42.15.1-42.15.7|AUTODETECT|” Luke 15:1 7) 1 1 -1 9 0 0 ) do the ninety-nine that are left behind have any figurative meaning, and if so, to whom do they refer? According to Taylor (see his excellent book, pp. 313, 314) they represent the angels who have kept their first estate. He is not entirely sure about this but favors this explanation.) 1 1 2 8 0 “tw://bible.?id=40.13.33|AUTODETECT|” In the parable of The Leaven 7 1 -1 9 0 “tw://bible.?id=40.13.33|AUTODETECT|” Matt. 13:33) 1 1 -1 9 0 0 ) what is meant by the leaven? The famous English congregationalist, author and lecturer, G. C. Morgan, who throughout his active life was a channel of blessing to ever so many, was of the opinion that the leaven represented something bad, namely, the principle of disintegration (p. 65).) 1 1 2 8 0 “tw://bible.?id=40.25.1-40.25.13|AUTODETECT|” And in the parable of The Five Foolish and the Five Sensible Girls 7 1 -1 9 0 “tw://bible.?id=40.25.1-40.25.13|AUTODETECT|” Matt. 25:1 13) 1 1 -1 9 0 “tw://bible.?id=52.4.15-52.4.17|AUTODETECT|” ) what, if anything, is meant by They all grew drowsy and (soon) were sleeping (verse 5)? As Donfried, employing the redaction-critical method sees it, basing his argument partly on ) 7 1 -1 9 0 “tw://bible.?id=52.4.15-52.4.17|AUTODETECT|” I Thess. 4:15 17) 1 1 -1 9 0 0 , the reference is to those Christians who had died (p. 426).) 1 1 2 8 0 “tw://bible.?id=52.4.15-52.4.17|AUTODETECT|” Undoubtedly all of these three opinions that of Taylor, that of Morgan, and that of Donfried are questionable. As to Donfried s, how ) 7 1 -1 9 0 “tw://bible.?id=52.4.15-52.4.17|AUTODETECT|” I Thess. 4:15 17) 1 1 -1 9 0 “tw://bible.?id=40.25.5|AUTODETECT|” can serve as an aid to the interpretation of ) 7 1 -1 9 0 “tw://bible.?id=40.25.5|AUTODETECT|” Matt. 25:5) 1 1 -1 9 0 “tw://bible.?id=42.15.1-42.15.7|AUTODETECT|” , which is totally different, is a mystery. As to the opinions of the other two authors, see below on ) 7 1 -1 9 0 “tw://bible.?id=42.15.1-42.15.7|AUTODETECT|” Luke 15:1 7) 1 1 -1 9 0 “tw://bible.?id=42.13.21|AUTODETECT|” , especially on verses 4 and 7; and on ) 7 1 -1 9 0 “tw://bible.?id=42.13.21|AUTODETECT|” Luke 13:21) 1 1 -1 9 0 “tw://bible.?id=40.13.33|AUTODETECT|” 7 1 -1 9 0 “tw://bible.?id=40.13.33|AUTODETECT|” Matt. 13:33) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=40.13.18-40.13.23|AUTODETECT|” Of course, the various items in those parables which Jesus has himself interpreted for us do not present any great difficulty. See ) 7 1 -1 9 0 “tw://bible.?id=40.13.18-40.13.23|AUTODETECT|” Matt. 13:18 23) 1 1 -1 9 0 “tw://bible.?id=40.13.36-40.13.43|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.13.36-40.13.43|AUTODETECT|” 36 43) 1 1 -1 9 0 “tw://bible.?id=42.15.1|AUTODETECT|” . But how must we interpret the details of all the other parables? In many cases the task is rather easy. So, for example, in the parable of The Two Builders the man who built his house on rock is the person who not only hears but puts into practice the words of Jesus. The other builder represents the individual who hears the Master s words but does not put them into practice. So also in the parable of The Lost Son the younger boy in his return to his father represents the penitent sinner 7 1 -1 9 0 “tw://bible.?id=42.15.1|AUTODETECT|” Luke 15:1) 1 1 -1 9 0 “tw://bible.?id=42.15.2|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=42.15.2|AUTODETECT|” 2) 1 1 -1 9 0 0 ), while his older brother clearly symbolizes the self-righteous Pharisee (see 15:2, 28 30). The human father pictures the heavenly Father in his forgiving and yearning love.) 1 1 2 8 0 0 Here and there, however, we are confronted with a problem. There are parables with respect to which, though the central lesson is clear, the separate items are not nearly as perspicuous. Do these details belong to the fringes of the story, necessary to make the total picture more graphic, but not to be figuratively interpreted? The answer may depend on the context, parallel passages, word usage, etc. Each case will have to be judged on its own merits.) 1 1 2 8 0 “tw://bible.?id=40.25.13|AUTODETECT|” The problem can, however, be exaggerated. In most cases it is perhaps not as serious as at first it may seem to be. Referring again to the parable of The Ten Virgins (to use the older title), its single lesson is clear enough. It is stated in ) 7 1 -1 9 0 “tw://bible.?id=40.25.13|AUTODETECT|” Matt. 25:13) 1 1 -1 9 0 “tw://bible.?id=23.61.1|AUTODETECT|” , Keep on the alert therefore, because you do not know the day or the hour. Several ancillary truths can easily be derived from this lesson. See N.T.C. on Matthew, pp. 878, 879. But what about the oil? Does it or does it not have a symbolical meaning? We can probably not be sure. However, we can always say, If the oil does have symbolical significance, then, in line with the use of the word elsewhere and in keeping with the parable s central thrust, namely, Keep on the alert, etc., does the oil perhaps represent the Holy Spirit, through whose transforming and enabling power and activity men are being spiritually prepared and kept on the alert to welcome the Bridegroom? See ) 7 1 -1 9 0 “tw://bible.?id=23.61.1|AUTODETECT|” Isa. 61:1) 1 1 -1 9 0 “tw://bible.?id=38.4.1-38.4.6|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=38.4.1-38.4.6|AUTODETECT|” Zech. 4:1 6) 1 1 -1 9 0 “tw://bible.?id=53.2.13|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=53.2.13|AUTODETECT|” II Thess. 2:13) 1 1 -1 9 0 0 .) 1 14 2 8 0 0 In connection with each parable the main lesson or third of comparison must be grasped. If, with respect to a marginal matter, absolute certainty cannot be obtained, what is wrong with saying, I do not know ?) CHAPTER IX:51 62) Outline of Chapter 9:51 62) Theme: The Work Thou Gavest Him to Do) 9:51 56 A Samaritan Village Refuses to Welcome Jesus) 9:57 62 Would-Be Followers of Jesus) ) 9:51 56 A Samaritan Village Refuses to Welcome Jesus) 51 Now it came about that, as the predetermined days before his ascension were running out,��353�� Jesus resolutely set out for��354�� Jerusalem. 52 And he sent messengers on ahead.��355�� They went and entered a village of the Samaritans to make preparations for him. 53 But the people (there) refused to welcome him, because he was headed for��356�� Jerusalem. 54 Now when the disciples James and John saw this, they asked, Lord, do you want us to bid fire to come down from heaven and consume them? ��357�� 55 But he turned and rebuked them.��358�� 56 And they went to another village.) ) 51. Now it came about that, as the predetermined days before his ascension were running out, Jesus resolutely set out for Jerusalem.) As has been shown and is clear from the present passage and also from 9:53; 10:38; 13:22, 33, 34; 17:11; 18:31; 19:11, 28, 29, Jesus is starting out on his way to Jerusalem, the cross, etc. Verse 51 implies at least the following:) a. Everything in Christ s life, including this trip to Jerusalem, happened in accordance with the divine plan.) b. Jesus himself was fully conscious of this fact (9:22, 27, 31; 22:22).) 1 1 2 8 0 “tw://bible.?id=43.17.4|AUTODETECT|” c. Not only that, but his will was in harmony with it. Though the contemplation of the indescribable bitterness that lay ahead meant nameless agony for him (12:50), he was fully determined to accomplish the work which the Father had given him to do 7 1 -1 9 0 “tw://bible.?id=43.17.4|AUTODETECT|” John 17:4) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=58.12.2|AUTODETECT|” d. Luke, writing long after Calvary, etc., had become history, does not say before his death but before his ascension. He realized that the cross was a steppingstone to the crown. Cf. ) 7 1 -1 9 0 “tw://bible.?id=58.12.2|AUTODETECT|” Heb. 12:2) 1 1 -1 9 0 0 .) 1 3 2 8 0 0 52, 53. And he sent messengers on ahead. They went and entered a village of the Samaritans to make preparations for him. But the people (there) refused to welcome him, because he was headed for Jerusalem.) The reason for Jesus action is clear. The unheralded arrival of a group of perhaps thirteen men Jesus plus The Twelve to be fed and lodged, would have caused hardship.) However, the Samaritans who received the news did not greet it with rejoicing or even with indifference. On the contrary, in essence they said, Go away. We do not want you. ) 1 1 2 8 0 “tw://bible.?id=12.17.24-12.17.41|AUTODETECT|” There had long been a feud between the Jews and the Samaritans, a mixed race 7 1 -1 9 0 “tw://bible.?id=12.17.24-12.17.41|AUTODETECT|” II Kings 17:24 41) 1 1 -1 9 0 “tw://bible.?id=15.4.1-15.4.3|AUTODETECT|” ). Is it not true that toward the close of the sixth century b.c. the Jews had rejected the offer of the Samaritans to help in the rebuilding of Jerusalem s temple 7 1 -1 9 0 “tw://bible.?id=15.4.1-15.4.3|AUTODETECT|” Ezra 4:1 3) 1 1 -1 9 0 0 )? Sometime later had not one of the Maccabean rulers, John Hyrcanus, destroyed the Samaritan temple on Mt. Gerizim? In order to gain an insight into the extent of the bitterness between Jews and Samaritans one should read Josephus, Jewish War II.232 246; Antiquities XX.118 126. Frequently, as Josephus informs us, Galilean Jews, on their way to Jerusalem to attend a religious festival, would pass through Samaria. So implacable was the resentment of Samaritans toward such Jewish pilgrims that, instead of showing hospitality, they would hinder the travelers in every way, even to the extent of actually murdering some of them. See also N.T.C. on John, Vol. I, pp. 159 161.) 1 1 2 8 0 0 54. Now when the disciples James and John saw this, they asked, Lord, do you want us to bid fire to come down from heaven and consume them?) 1 1 2 8 0 “tw://bible.?id=42.5.10|AUTODETECT|” James and John, originally fishermen by trade, were sons of Zebedee 7 1 -1 9 0 “tw://bible.?id=42.5.10|AUTODETECT|” Luke 5:10) 1 1 -1 9 0 “tw://bible.?id=40.4.21|AUTODETECT|” ). They were among Christ s earliest disciples 7 1 -1 9 0 “tw://bible.?id=40.4.21|AUTODETECT|” Matt. 4:21) 1 1 -1 9 0 “tw://bible.?id=40.4.22|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.4.22|AUTODETECT|” 22) 1 1 -1 9 0 “tw://bible.?id=41.1.19|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.1.19|AUTODETECT|” Mark 1:19) 1 1 -1 9 0 “tw://bible.?id=41.1.20|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=41.1.20|AUTODETECT|” 20) 1 1 -1 9 0 “tw://bible.?id=41.5.37|AUTODETECT|” ; see also N.T.C. on John, Vol. I, p. 106). They also figure in other narratives 7 1 -1 9 0 “tw://bible.?id=41.5.37|AUTODETECT|” Mark 5:37) 1 1 -1 9 0 “tw://bible.?id=42.8.51|AUTODETECT|” , cf. ) 7 1 -1 9 0 “tw://bible.?id=42.8.51|AUTODETECT|” Luke 8:51) 1 1 -1 9 0 “tw://bible.?id=40.17.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.17.1|AUTODETECT|” Matt. 17:1) 1 1 -1 9 0 “tw://bible.?id=41.9.2|AUTODETECT|” , cf. ) 7 1 -1 9 0 “tw://bible.?id=41.9.2|AUTODETECT|” Mark 9:2) 1 1 -1 9 0 “tw://bible.?id=42.9.28|AUTODETECT|” and ) 7 1 -1 9 0 “tw://bible.?id=42.9.28|AUTODETECT|” Luke 9:28) 1 1 -1 9 0 “tw://bible.?id=40.20.20-40.20.28|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.20.20-40.20.28|AUTODETECT|” Matt. 20:20 28) 1 1 -1 9 0 “tw://bible.?id=41.10.35-41.10.45|AUTODETECT|” , cf. ) 7 1 -1 9 0 “tw://bible.?id=41.10.35-41.10.45|AUTODETECT|” Mark 10:35 45) 1 1 -1 9 0 “tw://bible.?id=42.9.54|AUTODETECT|” ). Probably because of their fiery nature, of which they give evidence here in ) 7 1 -1 9 0 “tw://bible.?id=42.9.54|AUTODETECT|” Luke 9:54) 1 1 -1 9 0 “tw://bible.?id=41.3.17|AUTODETECT|” , Jesus called them sons of thunder 7 1 -1 9 0 “tw://bible.?id=41.3.17|AUTODETECT|” Mark 3:17) 1 1 -1 9 0 “tw://bible.?id=42.9.49|AUTODETECT|” ; for one of these two brothers, namely, John, see also ) 7 1 -1 9 0 “tw://bible.?id=42.9.49|AUTODETECT|” Luke 9:49) 1 1 -1 9 0 “tw://bible.?id=42.9.50|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=42.9.50|AUTODETECT|” 50) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=12.1.10-12.1.12|AUTODETECT|” These two disciples, then, asked the Lord whether he wanted them to call down fire from heaven to consume these inhospitable Samaritans. At this point some manuscripts (cf. A.V.) add the words as Elijah did. Although this addition is not supported by the best textual evidence, it must be considered possible that the two brothers, having recently seen Elijah on the Mount of Transfiguration, were reminded of the incident recorded in ) 7 1 -1 9 0 “tw://bible.?id=12.1.10-12.1.12|AUTODETECT|” II Kings 1:10 12) 1 1 -1 9 0 0 .) 1 1 2 8 0 0 Viewed in the most favorable light, the question asked by James and John was a manifestation of loyalty to their Master. Also, their question demonstrated faith in God or in Jesus who, they firmly believed, would, in answer to their request, immediately bestow upon them the power to imitate Elijah s deed.) 1 1 2 8 0 “tw://bible.?id=43.3.17|AUTODETECT|” Nevertheless, they were sadly mistaken. What a vast contrast between their attitude and that of Jesus, who said, For God sent his Son into the world, not to condemn the world, but in order that the world might be saved through him 7 1 -1 9 0 “tw://bible.?id=43.3.17|AUTODETECT|” John 3:17) 1 1 -1 9 0 “tw://bible.?id=43.12.47|AUTODETECT|” ); I did not come in order to judge the world but in order to save the world 7 1 -1 9 0 “tw://bible.?id=43.12.47|AUTODETECT|” John 12:47) 1 1 -1 9 0 “tw://bible.?id=42.19.10|AUTODETECT|” ); and For the Son of man came to seek and to save what was lost 7 1 -1 9 0 “tw://bible.?id=42.19.10|AUTODETECT|” Luke 19:10) 1 1 -1 9 0 0 ).) 1 5 2 8 0 0 What immediately follows requires no comment. 55. But he turned and rebuked them. There is insufficient manuscript evidence for the addition, And he said, You do not know of what kind of spirit you are, for the Son of man did not come to destroy men s lives, but to save them. Nevertheless, these added words may very well express the essence of the rebuke.) 56. And they went to another village, perhaps to a Jewish village near the Galilee-Samaria border.) For Practical Lessons and Greek Words, etc., see pp. 564 566.) ) 9:57 62 Would-Be Followers of Jesus) 1 1 2 8 0 “tw://bible.?id=40.8.19-40.8.22|AUTODETECT|” Cf. ) 7 1 -1 9 0 “tw://bible.?id=40.8.19-40.8.22|AUTODETECT|” Matt. 8:19 22) 1 7 2 8 0 0 57 As they were walking along the road, a man said to him, I will follow you wherever you go. 58 Jesus replied, The foxes have holes,��359�� the birds of the air roosts, but the Son of man has nowhere to lay his head. ) 59 He said to another man, Follow me. But he answered, Lord, allow me first to go home and bury my father. 60 Jesus said to him, Let the dead bury their own dead, but as for you, go and proclaim the kingdom of God. ) 61 Still another man said, I will follow you, Lord, but first permit me to say good-bye to the folks at home. 62 Jesus replied, No one who has just put his hand to a plow and (then) continues to look back is fit for the kingdom of God. ) ) Christ s firm determination to go to Jerusalem, there to die for all those who would place their trust in him, is here contrasted with the weak, conditional commitment (?) of three would-be followers. It is as if Jesus were saying, My own determination to accomplish the task assigned to me, whatever the cost, must be an example to all my followers. The connection between verses 51 56 and verses 57 62 reminds us of that between verse 9:22 and verse 9:23 f. Thus viewed, the link between verses 51 56 and the paragraph about to be considered is topical rather than chronological.) 57. As they were walking along the road, a man said to him, I will follow you wherever you go.) The opening words are very indefinite: place and time are not indicated and are of no importance in the present context. As was stated earlier, Though it is true that the Perean Ministry is ever in the background and is basic, the evangelist allows himself the freedom any time the Spirit so guides him to include in the narrative incidents that occurred, or dominical sayings that were spoken, during the Great Galilean or the Retirement ministries. ) 1 1 2 8 0 “tw://bible.?id=40.8.19-40.8.22|AUTODETECT|” It is clear from ) 7 1 -1 9 0 “tw://bible.?id=40.8.19-40.8.22|AUTODETECT|” Matt. 8:19 22) 1 1 -1 9 0 “tw://bible.?id=42.9.57-42.9.60|AUTODETECT|” that at least the first two incidents those recorded in ) 7 1 -1 9 0 “tw://bible.?id=42.9.57-42.9.60|AUTODETECT|” Luke 9:57 60) 1 1 -1 9 0 “tw://bible.?id=40.8.19|AUTODETECT|” occurred during the Great Galilean Ministry, more precisely just previous to Christ s departure by boat from Capernaum to the land of the Gadarenes or Gergesenes. See ) 7 1 -1 9 0 “tw://bible.?id=40.8.19|AUTODETECT|” Matt. 8:19) 1 1 -1 9 0 “tw://bible.?id=41.4.35|AUTODETECT|” f.; cf. ) 7 1 -1 9 0 “tw://bible.?id=41.4.35|AUTODETECT|” Mark 4:35) 1 1 -1 9 0 0 .) 1 1 2 8 0 “tw://bible.?id=42.9.22|AUTODETECT|” As to the first aspirant, what he says to Jesus is a remarkable declaration indeed, especially coming, as Matthew states, from a scribe. For a description of scribes and their functions see above, on ) 7 1 -1 9 0 “tw://bible.?id=42.9.22|AUTODETECT|” Luke 9:22) 1 1 -1 9 0 “tw://bible.?id=42.5.21|AUTODETECT|” . As a group the scribes were generally hostile to Jesus 7 1 -1 9 0 “tw://bible.?id=42.5.21|AUTODETECT|” Luke 5:21) 1 1 -1 9 0 “tw://bible.?id=42.5.30|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=42.5.30|AUTODETECT|” 30) 1 1 -1 9 0 “tw://bible.?id=42.6.7|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.6.7|AUTODETECT|” 6:7) 1 1 -1 9 0 “tw://bible.?id=42.9.22|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.9.22|AUTODETECT|” 9:22) 1 1 -1 9 0 “tw://bible.?id=42.11.53|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.11.53|AUTODETECT|” 11:53) 1 1 -1 9 0 “tw://bible.?id=42.11.54|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=42.11.54|AUTODETECT|” 54) 1 1 -1 9 0 “tw://bible.?id=42.15.2|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.15.2|AUTODETECT|” 15:2) 1 1 -1 9 0 “tw://bible.?id=42.19.47|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.19.47|AUTODETECT|” 19:47) 1 1 -1 9 0 “tw://bible.?id=42.20.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.20.1|AUTODETECT|” 20:1) 1 1 -1 9 0 “tw://bible.?id=42.20.2|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=42.20.2|AUTODETECT|” 2) 1 1 -1 9 0 “tw://bible.?id=42.20.19|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=42.20.19|AUTODETECT|” 19) 1 1 -1 9 0 “tw://bible.?id=42.20.46|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=42.20.46|AUTODETECT|” 46) 1 1 -1 9 0 “tw://bible.?id=42.22.2|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.22.2|AUTODETECT|” 22:2) 1 1 -1 9 0 “tw://bible.?id=42.22.66-42.22.71|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=42.22.66-42.22.71|AUTODETECT|” 66 71) 1 1 -1 9 0 “tw://bible.?id=42.23.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.23.10|AUTODETECT|” 23:10) 1 1 -1 9 0 0 ). Moreover, the scribes were themselves teachers; yet this teacher acknowledges Jesus as his teacher and so addresses him. Finally, of his sincerity there can be no doubt. At the particular moment when he uttered his promise he actually meant it: he wanted to be a constant follower of Jesus.) 1 1 2 8 0 “tw://bible.?id=8.1.16|AUTODETECT|” There is something very attractive about the words, I will follow you wherever you go. Who can read them without being immediately reminded of Ruth s glorious resolution, Wherever you go, I will go & 7 1 -1 9 0 “tw://bible.?id=8.1.16|AUTODETECT|” Ruth 1:16) 1 1 -1 9 0 “tw://bible.?id=8.1.17|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=8.1.17|AUTODETECT|” 17) 1 1 -1 9 0 “tw://bible.?id=7.15.4|AUTODETECT|” )? Nevertheless, as Christ s answer clearly indicates, this man s intentions were not altogether honorable. He saw crowds, miracles, enthusiasm, etc. It seemed so good to be closely associated with the One who was in the very center of all this action. So, he wanted to be Christ s disciple, but he failed to understand the implications of discipleship, namely, self-denial, sacrifice, service, suffering! 58. Jesus replied, The foxes have holes, the birds of the air roosts, but the Son of man has nowhere to lay his head. Foxes were plentiful in the country of Christ s travels 7 1 -1 9 0 “tw://bible.?id=7.15.4|AUTODETECT|” Judg. 15:4) 1 1 -1 9 0 “tw://bible.?id=16.4.3|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=16.4.3|AUTODETECT|” Neh. 4:3) 1 1 -1 9 0 “tw://bible.?id=19.63.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=19.63.10|AUTODETECT|” Ps. 63:10) 1 1 -1 9 0 “tw://bible.?id=22.2.15|AUTODETECT|” ; Song of ) 7 1 -1 9 0 “tw://bible.?id=22.2.15|AUTODETECT|” Sol. 2:15) 1 1 -1 9 0 “tw://bible.?id=25.5.18|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=25.5.18|AUTODETECT|” Lam. 5:18) 1 1 -1 9 0 “tw://bible.?id=26.13.4|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=26.13.4|AUTODETECT|” Ezek. 13:4) 1 1 -1 9 0 0 ). Their holes, dens, or lairs were often burrows in the ground. From these they would make their nightly raids, not only hunting frogs, rabbits, mice, poultry, and birds, but also devouring eggs, fruits, etc., and devastating the fields, orchards, and vineyards. The point Jesus emphasizes is, however, that these animals have their definite dwelling-places, their homes to which they return again and again. The same is true also with respect to birds. Ecological conditions (weather, food supply) permitting, they have their definite roosts, temporary lodging places, the place where they, as it were, pitch their tents. If enemies try to intrude, they drive them away if they can at all do so.) 1 1 2 8 0 “tw://bible.?id=43.5.18|AUTODETECT|” For the Son of man (see on 5:24), things are entirely different, however. In his wandering from place to place he, for whom there was no room in the inn, has no place on which he can figure to spend the night. As the story develops, Judea rejects him 7 1 -1 9 0 “tw://bible.?id=43.5.18|AUTODETECT|” John 5:18) 1 1 -1 9 0 “tw://bible.?id=43.6.66|AUTODETECT|” ), Galilee casts him out 7 1 -1 9 0 “tw://bible.?id=43.6.66|AUTODETECT|” John 6:66) 1 1 -1 9 0 “tw://bible.?id=40.8.34|AUTODETECT|” ), Gadara begs him to leave its district 7 1 -1 9 0 “tw://bible.?id=40.8.34|AUTODETECT|” Matt. 8:34) 1 1 -1 9 0 “tw://bible.?id=42.9.53|AUTODETECT|” ), Samaria refuses him lodging 7 1 -1 9 0 “tw://bible.?id=42.9.53|AUTODETECT|” Luke 9:53) 1 1 -1 9 0 “tw://bible.?id=40.27.23|AUTODETECT|” ), earth will not have him 7 1 -1 9 0 “tw://bible.?id=40.27.23|AUTODETECT|” Matt. 27:23) 1 1 -1 9 0 “tw://bible.?id=40.27.46|AUTODETECT|” ), and finally even heaven forsakes him 7 1 -1 9 0 “tw://bible.?id=40.27.46|AUTODETECT|” Matt. 27:46) 1 1 -1 9 0 “tw://bible.?id=40.10.24|AUTODETECT|” ). Therefore let the scribe figure the cost before he builds the tower. Let him consider that permanent discipleship implies struggle and warfare. It is said that at the time of the Civil War (U.S.) there were many volunteers who eagerly joined the ranks, as if going to war meant nothing more than taking part in parades, drills, and reviews, and receiving medals and honors! To be sure, there are glorious rewards for all true followers of the Lord, but it is ever the way of the cross that leads home 7 1 -1 9 0 “tw://bible.?id=40.10.24|AUTODETECT|” Matt. 10:24) 1 1 -1 9 0 “tw://bible.?id=42.14.26|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.14.26|AUTODETECT|” Luke 14:26) 1 1 -1 9 0 “tw://bible.?id=43.16.33|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.16.33|AUTODETECT|” John 16:33) 1 1 -1 9 0 “tw://bible.?id=55.3.12|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=55.3.12|AUTODETECT|” II Tim. 3:12) 1 1 -1 9 0 “tw://bible.?id=58.13.13|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=58.13.13|AUTODETECT|” Heb. 13:13) 1 1 -1 9 0 0 ). Whether this scribe ever became a steadfast follower is not recorded. After all, that is not nearly as important as is the lesson itself.) 1 3 2 8 0 0 As has been shown, the would-be follower mentioned in verses 57, 58 was too ready to become one of Christ s constant disciples. The next aspirant is too unready:) 59. He said to another man, Follow me. But he answered, Lord, allow me first to go home and bury my father.) While the first aspirant offered to follow Jesus, this man is asked by Jesus to follow. He evidently belonged to that large group of people that had been impressed by the words and works of Jesus. Frequently this aspirant was to be found in Christ s audience.

When he reported his experiences to others, he spoke favorably and enthusiastically about Jesus. In the wider sense of the term he was therefore a disciple of Jesus. His desire is to become a disciple in the more narrow sense, a steady follower, one who belongs to the inner circle. However, he does not seem to be quite ready to take this step immediately. If he does not exactly impose his own terms for joining the group, he at least inquires about the possibility of making a time reservation. His father has just died.

So this aspirant asks Jesus to allow him first to go home and bury his father.��360��) 1 1 2 8 0 “tw://bible.?id=43.11.1|AUTODETECT|” According to custom, burial generally took place very soon after death 7 1 -1 9 0 “tw://bible.?id=43.11.1|AUTODETECT|” John 11:1) 1 1 -1 9 0 “tw://bible.?id=43.11.14|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=43.11.14|AUTODETECT|” 14) 1 1 -1 9 0 “tw://bible.?id=43.11.17|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=43.11.17|AUTODETECT|” 17) 1 1 -1 9 0 “tw://bible.?id=44.5.5|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.5.5|AUTODETECT|” Acts 5:5) 1 1 -1 9 0 “tw://bible.?id=44.5.6|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=44.5.6|AUTODETECT|” 6) 1 1 -1 9 0 “tw://bible.?id=44.5.10|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=44.5.10|AUTODETECT|” 10) 1 1 -1 9 0 “tw://bible.?id=33.6.8|AUTODETECT|” ). In Israel giving an honorable burial to the dead was considered a duty and a kindness 7 1 -1 9 0 “tw://bible.?id=33.6.8|AUTODETECT|” Mic. 6:8) 1 1 -1 9 0 “tw://bible.?id=1.25.9|AUTODETECT|” ) that ranked higher than any other service requiring attention. Filial piety obliged a son to attend to this bestowal of the final act of devotion. Cf. ) 7 1 -1 9 0 “tw://bible.?id=1.25.9|AUTODETECT|” Gen. 25:9) 1 1 -1 9 0 “tw://bible.?id=1.35.29|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=1.35.29|AUTODETECT|” 35:29) 1 1 -1 9 0 “tw://bible.?id=1.49.28-1.50.3|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=1.49.28-1.50.3|AUTODETECT|” 49:28 50:3) 1 1 -1 9 0 “tw://bible.?id=1.50.13|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=1.50.13|AUTODETECT|” 50:13) 1 1 -1 9 0 “tw://bible.?id=1.50.14|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=1.50.14|AUTODETECT|” 14) 1 1 -1 9 0 “tw://bible.?id=1.50.26|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=1.50.26|AUTODETECT|” 26) 1 1 -1 9 0 “tw://bible.?id=6.24.29|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=6.24.29|AUTODETECT|” Josh. 24:29) 1 1 -1 9 0 “tw://bible.?id=6.24.30|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=6.24.30|AUTODETECT|” 30) 1 1 -1 9 0 0 ; etc. According to the rabbis, providing a decent burial for one s dear one took precedence over almost everything else, including attending religious services, studying the law, etc.��361�� It is not surprising therefore that Jesus was asked by this man for permission to first bury his father. On the surface the request for delay seemed to be reasonable.) 1 2 2 8 0 0 At first glance the answer he received comes as somewhat of a surprise:) 60. Jesus said to him, Let the dead bury their own dead, but as for you, go and proclaim the kingdom of God. What Jesus means is clear enough, namely, Let those who are spiritually dead tend to the funeral of one who belongs to their own company. The question might be asked, however, Why did not Jesus consent to this request, especially since this aspirant, having performed his functions in connection with the funeral of his father, could then immediately return, to be with Jesus? Various possibilities occur to the mind:) 1 1 2 8 0 “tw://bible.*?id=40.9.23|AUTODETECT|”

As customarily conducted, funeral ceremonies were not exactly conducive to spiritual growth and edification. They were noisy affairs, often characterized by excessive and hypocritical mourning. See ) 7 1 -1 9 0 “tw://bible.?id=40.9.23|AUTODETECT|” Matt. 9:23) 1 1 -1 9 0 “tw://bible.?id=40.9.24|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.*?id=40.9.24|AUTODETECT|”

1 1 -1 9 0 “tw://bible.?id=41.5.38-41.5.40|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.5.38-41.5.40|AUTODETECT|” Mark 5:38 40) 1 1 -1 9 0 “tw://bible.?id=42.8.52|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.8.52|AUTODETECT|” Luke 8:52) 1 1 -1 9 0 “tw://bible.?id=42.8.53|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=42.8.53|AUTODETECT|”
1 1 -1 9 0 0 : vociferous wailing suddenly changes into derisive laughter. Jesus wanted to spare the man this agony. He wanted him to receive a blessing for himself and to be a blessing to others by spending much time with the Savior, so that, thus strengthened in the faith, this disciple would be able to proclaim the kingdom of God, as Jesus orders him to do.) 1 1 2 8 0 “tw://bible.*?id=40.8.18|AUTODETECT|”

As the parallel passage 7 1 -1 9 0 “tw://bible.?id=40.8.18|AUTODETECT|” Matt. 8:18) 1 1 -1 9 0 0 ) indicates, Jesus had already issued the order to leave and was about to embark. If this man wanted to be in Christ s immediate company he must therefore join right now. Others could attend to the funeral.) 1 1 2 8 0 “tw://bible.?id=43.15.14|AUTODETECT|”
The fact that Jesus is sovereign Lord, and that following him means doing whatever he commands, without any qualification, condition, or reservation, must be deeply impressed upon the mind and heart of this man 7 1 -1 9 0 “tw://bible.?id=43.15.14|AUTODETECT|” John 15:14) 1 1 -1 9 0 0 ). Jesus knew that the aspirant was the kind of individual who stood in special need of being reminded of this.) 1 1 2 8 0 “tw://bible.?id=42.8.19-42.8.21|AUTODETECT|”
Jesus wishes to teach him that in the kingdom of heaven the ties pertaining to earthly family life are superseded by those that knit together the members of the heavenly or spiritual family 7 1 -1 9 0 “tw://bible.?id=42.8.19-42.8.21|AUTODETECT|” Luke 8:19 21) 1 1 -1 9 0 “tw://bible.?id=49.3.14|AUTODETECT|” and see N.T.C. on ) 7 1 -1 9 0 “tw://bible.?id=49.3.14|AUTODETECT|” Eph. 3:14) 1 1 -1 9 0 “tw://bible.?id=49.3.15|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.*?id=49.3.15|AUTODETECT|”

1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=42.18.22|AUTODETECT|” Mentioning these four points does not mean endorsing them all! We do not know which and how many of the suggested answers were present in the mind of Christ when he said, Follow me.& There may even have been other reasons. I trust, however, that those suggested will have shown that the mashal (veiled and pointed remark) here uttered, far from being unreasonable, was filled with wisdom. As given, it suited this particular person, as, for example, ) 7 1 -1 9 0 “tw://bible.?id=42.18.22|AUTODETECT|” Luke 18:22) 1 1 -1 9 0 “tw://bible.?id=40.5.34|AUTODETECT|” answered the needs of the rich young ruler. Occasions and personalities differ, and to conclude from the answer Jesus gave that believers must never help to provide for, or attend, funerals of unbelievers, including those of members of their own family, would be completely unwarranted. It would be just as unjustified as to declare that ) 7 1 -1 9 0 “tw://bible.?id=40.5.34|AUTODETECT|” Matt. 5:34) 1 1 -1 9 0 0 (see on that passage) condemns every oath.) 1 3 2 8 0 0 And now the third aspirant, the one whose case is described only in Luke:) 61. Still another man said, I will follow you, Lord, but first permit me to say good-bye to the folks at home.) What could be wrong with that request? Was it not altogether reasonable? However, we have already taken note of the fact that also in connection with the second aspirant, on the surface the request seemed moderate, yet was rejected.) 1 1 2 8 0 “tw://bible.?id=42.5.20|AUTODETECT|” In order to arrive at a reasonable interpretation of these rejected requests we should take account of the fact that Jesus was able to see what we cannot see. He was able to search hearts and to read minds 7 1 -1 9 0 “tw://bible.?id=42.5.20|AUTODETECT|” Luke 5:20) 1 1 -1 9 0 “tw://bible.?id=42.5.22|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=42.5.22|AUTODETECT|”
1 1 -1 9 0 “tw://bible.?id=42.6.8|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.6.8|AUTODETECT|” 6:8) 1 1 -1 9 0 “tw://bible.?id=43.1.47|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.1.47|AUTODETECT|” John 1:47) 1 1 -1 9 0 “tw://bible.?id=43.2.25|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.2.25|AUTODETECT|” 2:25) 1 1 -1 9 0 “tw://bible.?id=43.21.17|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.21.17|AUTODETECT|” 21:17) 1 1 -1 9 0 “tw://bible.?id=51.1.18|AUTODETECT|” ). He knew that for this particular person it would be dangerous first to go home. His priorities had not as yet been well established. He had not as yet reached the ideal mentioned in ) 7 1 -1 9 0 “tw://bible.?id=51.1.18|AUTODETECT|” Col. 1:18) 1 1 -1 9 0 0 , that in all things he [Christ] might have the pre-eminence. ) 1 3 2 8 0 0 In a sense this man reminds us of the first aspirant, for in both cases the would-be follower volunteers his allegiance by saying, I will follow you. Jesus knows, however, that this third aspirant, on reaching the folks at home, would fall an easy prey to their fervent and emotional pleas to stay home and not to join Jesus and his company.) 62. Jesus replied, No one who has just put his hand to a plow and (then) continues to look back is fit for the kingdom of God.) The fact that this proverb was not original with Jesus but can be traced back to Hesiod (fl. about 800 b.c.) does not make it any less appropriate. The man who puts his hand to a plow and starts plowing forward, but then immediately looks back and continues to do so, constantly trying to plow forward while he looks behind him, cannot run a straight furrow. It is entirely proper for him to stop his plow and then, while standing still, to view what he has done, in order to correct mistakes. But to plow in one direction while looking in the opposite direction will never do.) 1 1 2 8 0 “tw://bible.?id=11.18.21|AUTODETECT|” This man s heart was divided. He should stop following the example of the Israelites 7 1 -1 9 0 “tw://bible.?id=11.18.21|AUTODETECT|” I Kings 18:21) 1 1 -1 9 0 “tw://bible.?id=50.3.13|AUTODETECT|” ), and instead should follow in Paul s footsteps 7 1 -1 9 0 “tw://bible.?id=50.3.13|AUTODETECT|” Phil. 3:13) 1 1 -1 9 0 “tw://bible.?id=50.3.14|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=50.3.14|AUTODETECT|”
1 1 -1 9 0 “tw://bible.?id=55.2.21|AUTODETECT|” ). Then, by God s grace and power, he will be fit for the kingdom of God, very useful to the Master 7 1 -1 9 0 “tw://bible.?id=55.2.21|AUTODETECT|” II Tim. 2:21) 1 1 -1 9 0 0 ). He must learn to say, and to mean it:) 1 8 2 8 0 0 Teach me to love Thee as Thine angels love,) One holy passion filling all my frame ) The baptism of the heaven-descended Dove;) My heart an altar, and Thy love the flame.) George Croly��362��) ) Practical Lessons Derived from 9:51 62) Verse 51) 1 1 2 8 0 “tw://bible.?id=27.1.8|AUTODETECT|” Jesus resolutely set out, etc. See also ) 7 1 -1 9 0 “tw://bible.?id=27.1.8|AUTODETECT|” Dan. 1:8) 1 1 -1 9 0 0 . What, if anything, is right; and what, if anything, is wrong with New Year s resolutions?) 1 4 2 8 0 0 Verse 52) And he sent messengers on ahead, etc. There is a very practical lesson here. What is it?) Verses 53, 54) But the people (there) refused to welcome him, etc. Lord, do you want us to bid fire to come down from heaven and consume them? ) 1 1 2 8 0 “tw://bible.?id=2.23.4|AUTODETECT|” It is clear that the disciples had not yet taken to heart the lesson of ) 7 1 -1 9 0 “tw://bible.?id=2.23.4|AUTODETECT|” Exod. 23:4) 1 1 -1 9 0 “tw://bible.?id=2.23.5|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=2.23.5|AUTODETECT|”
1 1 -1 9 0 “tw://bible.?id=12.6.21-12.6.23|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=12.6.21-12.6.23|AUTODETECT|” II Kings 6:21 23) 1 1 -1 9 0 “tw://bible.?id=40.5.44|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.5.44|AUTODETECT|” Matt. 5:44) 1 1 -1 9 0 “tw://bible.?id=45.12.19-45.12.21|AUTODETECT|” 7 1 -1 9 0 “tw://bible.?id=45.12.19-45.12.21|AUTODETECT|” Rom. 12:19 21) 1 1 -1 9 0 0 ).) 1 9 2 8 0 0 Verses 57 62) How would you distribute the following three failures among the three aspirants, assigning one failure to each?) a. failure to pay undivided attention to one s task.) b. failure to render to Christ the unselfish devotion of the heart.) c. failure to allow Christ to have the pre-eminence in one s life.) ) Notes on Greek Words, Phrases, and Constructions in 9:51 62) Verse 51) For ��, pres. pass. (durative) infinitive of �� see the note on 8:23 on page 443.) 1 1 2 8 0 “tw://bible.?id=44.1.2|AUTODETECT|” �� (here gen. -��), ascension; cf. ��, in the sense of: to take up 7 1 -1 9 0 “tw://bible.?id=44.1.2|AUTODETECT|” Acts 1:2) 1 1 -1 9 0 “tw://bible.?id=44.1.11|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.*?id=44.1.11|AUTODETECT|”
1 1 -1 9 0 “tw://bible.?id=44.1.22|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=44.1.22|AUTODETECT|”
1 1 -1 9 0 “tw://bible.?id=54.3.16|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=54.3.16|AUTODETECT|” I Tim. 3:16) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=26.6.2|AUTODETECT|” The expression he set his face to go to and (verse 53) his face was going to (thus literally for both expressions) remind one of ) 7 1 -1 9 0 “tw://bible.?id=26.6.2|AUTODETECT|” Ezek. 6:2) 1 1 -1 9 0 “tw://bible.?id=26.13.17|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=26.13.17|AUTODETECT|” 13:17) 1 1 -1 9 0 “tw://bible.?id=26.14.8|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=26.14.8|AUTODETECT|” 14:8) 1 1 -1 9 0 “tw://bible.?id=26.15.7|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=26.15.7|AUTODETECT|” 15:7) 1 1 -1 9 0 “tw://bible.?id=10.17.11|AUTODETECT|” . In fact, the entire passage (verses 51 53) is strongly Semitic in style. See also ) 7 1 -1 9 0 “tw://bible.?id=10.17.11|AUTODETECT|” II Sam. 17:11) 1 1 -1 9 0 0 b.) 1 1 2 8 0 “tw://bible.?id=42.16.26|AUTODETECT|” �� (alternate form of ��), third per. s. aor. act. indicat. of ��, to set, set up, fix, make strong, strengthen. See also ) 7 1 -1 9 0 “tw://bible.?id=42.16.26|AUTODETECT|” Luke 16:26) 1 1 -1 9 0 “tw://bible.?id=42.22.32|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.22.32|AUTODETECT|” 22:32) 1 1 -1 9 0 “tw://bible.?id=44.18.23|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.18.23|AUTODETECT|” Acts 18:23) 1 1 -1 9 0 “tw://bible.?id=45.1.11|AUTODETECT|” ; used several times by Paul, beginning with ) 7 1 -1 9 0 “tw://bible.?id=45.1.11|AUTODETECT|” Rom. 1:11) 1 1 -1 9 0 “tw://bible.?id=59.5.8|AUTODETECT|” ; see also ) 7 1 -1 9 0 “tw://bible.?id=59.5.8|AUTODETECT|” James 5:8) 1 1 -1 9 0 “tw://bible.?id=60.5.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=60.5.10|AUTODETECT|” I Peter 5:10) 1 1 -1 9 0 “tw://bible.?id=61.1.12|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=61.1.12|AUTODETECT|” II Peter 1:12) 1 1 -1 9 0 “tw://bible.?id=66.3.2|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=66.3.2|AUTODETECT|” Rev. 3:2) 1 1 -1 9 0 0 . The verb is derived from the very prolific Aryan root STA; cf. establish, which in several cases is also a good translation.) 1 8 2 8 0 0 Note the various forms, used in verses 51 57, of the verb ��: ��, pres. middle infinitive; ��, pl. aor. participle; �� , periphrastic imperfect; ��, aor. indicat.; and ��, gen. pl. pres. participle. The basic meaning of the verb is: to go, travel, proceed. Cf. Bosporus, emporium.) Verse 52) a�, here indicating purpose; hence, to, in order to.) ��, aor. act. infinitive of ��, to prepare, make ready.) Verse 53) �P� ��, they did not welcome, refused to receive or welcome; third per. pl. aor. indicat. act. of ��, a word of frequent occurrence in the New Testament, especially in Luke s writings.) Verse 54) ��, sec. per. s. pres. indicat. of ��, to be willing, to wish, want, be disposed to.) 1 1 2 8 0 “tw://bible.?id=41.10.36|AUTODETECT|” �4��, first per. pl. subjunct. (here deliberative) of �6�� (used as 2nd aor. of ��, here in the sense of: to bid). Note that 5�� is not needed between �� and �4��. For �� without 5�� see also ) 7 1 -1 9 0 “tw://bible.?id=41.10.36|AUTODETECT|” Mark 10:36) 1 1 -1 9 0 “tw://bible.?id=41.10.51|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=41.10.51|AUTODETECT|”
1 1 -1 9 0 “tw://bible.?id=41.14.12|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.14.12|AUTODETECT|” 14:12) 1 1 -1 9 0 0 . There is a tendency not only in Greek but in language generally to omit words that are not felt to be strictly necessary. Usually the longer and the shorter expression exist side by side for a while. Thus also in English in order to often becomes to, and many a that is today simply omitted.) 1 2 2 8 0 0 ��, aor. infinitive act. of �� (�� and ��; hence, to use up, destroy, consume). Cf. analyze in the sense of to take apart. ) Verse 55) 1 1 2 8 0 “tw://bible.?id=42.7.9|AUTODETECT|” ��, nom. s. masc. 2nd aor. pass. (reflexive) participle of ��; see also ) 7 1 -1 9 0 “tw://bible.?id=42.7.9|AUTODETECT|” Luke 7:9) 1 1 -1 9 0 “tw://bible.?id=42.7.44|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=42.7.44|AUTODETECT|”
1 1 -1 9 0 “tw://bible.?id=42.10.22|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.10.22|AUTODETECT|” 10:22) 1 1 -1 9 0 “tw://bible.?id=42.10.23|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=42.10.23|AUTODETECT|”
1 1 -1 9 0 “tw://bible.?id=42.14.25|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.14.25|AUTODETECT|” 14:25) 1 1 -1 9 0 “tw://bible.?id=42.22.61|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.22.61|AUTODETECT|” 22:61) 1 1 -1 9 0 “tw://bible.?id=42.23.28|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.23.28|AUTODETECT|” 23:28) 1 1 -1 9 0 0 , the identical form in each case.) 1 5 2 8 0 0 For �� see the note on 4:35 on page 267.) Verse 57) ��, both here and in verse 61, first per. s. fut. indicat. of ��; cf. �� in verse 59, sec. per. s. pres. (durative) imperat.: follow and keep on following. Cf. acolyte, anacoluthon.) �� (after E�� p�), sec. per. s. pres. subjunct. of ��, to go away, to go.) Verse 58) 1 1 2 8 0 “tw://bible.?id=40.8.20|AUTODETECT|” ��, nom. pl. of ��, fox; see also 13:32 and ) 7 1 -1 9 0 “tw://bible.?id=40.8.20|AUTODETECT|” Matt. 8:20) 1 1 -1 9 0 0 . Cf. vulpecula, vulpine.) 1 1 2 8 0 “tw://bible.?id=40.8.20|AUTODETECT|” ��, acc. pl. of ��, lair, hole, den; so also in ) 7 1 -1 9 0 “tw://bible.?id=40.8.20|AUTODETECT|” Matt. 8:20) 1 1 -1 9 0 0 .) 1 5 2 8 0 0 ��, acc. pl. of ��, a place where a bird can set down (��) its tent (��); hence, a roost.) Verses 59 61) ��, in verses 59 and 61, sec. per. s. aor. imperat. of ��, to turn to, entrust, permit, allow.) ��, in verses 59 and 60, aor. act. infinitive of ��, to bury. Cf. epitaph.) ��, sec. per. s. 2nd aor. imperat. of ��, let. See the note on 4:39 on page 271.) 1 1 2 8 0 “tw://bible.?id=41.6.46|AUTODETECT|” ��, aor. infinitive of ��, to take leave of, bid farewell (or: say good-bye) to; so also in ) 7 1 -1 9 0 “tw://bible.?id=41.6.46|AUTODETECT|” Mark 6:46) 1 1 -1 9 0 “tw://bible.?id=44.18.18|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.18.18|AUTODETECT|” Acts 18:18) 1 1 -1 9 0 “tw://bible.?id=44.18.21|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=44.18.21|AUTODETECT|”
1 1 -1 9 0 “tw://bible.?id=47.2.13|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.2.13|AUTODETECT|” II Cor. 2:13) 1 1 -1 9 0 “tw://bible.?id=42.14.33|AUTODETECT|” ; but in ) 7 1 -1 9 0 “tw://bible.?id=42.14.33|AUTODETECT|” Luke 14:33) 1 1 -1 9 0 0 , to give up, part with. Closely related to the latter meaning is also the sense of this same verb in Josephus, Antiquities XI.232, to refuse.) 1 3 2 8 0 0 Verse 62) ��, plow. Cf. arable.) Note aor. (punctiliar) act. participle ��, lit. having put (his hand) to, followed by the pres. act. (durative) participle ��, continuing to look (back). Translation, No one who has just put his hand to a plow and (then) continues to look, etc.) 1 1 2 8 0 “tw://bible.?id=58.6.7|AUTODETECT|” �T�� (from �V and ��, from ��), well placed, well adapted, fit. So also in 14:35; in ) 7 1 -1 9 0 “tw://bible.*?id=58.6.7|AUTODETECT|” Heb. 6:7) 1 1 -1 9 0 0 : useful.) 1 22 2 8 0 0 Summary of Chapter 9:51 62) See p. 532.) ) ) ) ) ) ) N.T.C. W. Hendriksen, New Testament Commentary) 323 S.BK., Vol. I, p. 571.) 324 Or: kept trying.) 325 Or: food.) 326 Or: blessed them.) 327 Or: were satisfied.) 328 See F. W. Danker, op. cit., p. 113.) 329 The subject Prayer Postures is treated in some detail in N.T.C. on I and II Timothy and Titus, pp. 103, 104.) 330 Notes on Greek words, phrases, and constructions in 9:1 17 begin on page 483.) Gram.

N.T. A. T. Robertson, Grammar of the Greek New Testament in the Light of Historical Research) Gram. N.T. (Bl.-Debr.) F. Blass and A.

DeBrunner, A Greek Grammar of the New Testament and Other Early Christian Literature) A.V. Authorized Version (King James)) 331 Or: the crowds.) 332 Or: has risen again.) 1 1 2 8 0 “tw://bible.?id=41.8.11-41.8.13|AUTODETECT|” 333 There is a vague resemblance between ) 7 1 -1 9 0 “tw://bible.?id=41.8.11-41.8.13|AUTODETECT|” Mark 8:11 13) 1 1 -1 9 0 “tw://bible.?id=42.11.29-42.11.32|AUTODETECT|” and ) 7 1 -1 9 0 “tw://bible.?id=42.11.29-42.11.32|AUTODETECT|” Luke 11:29 32) 1 1 -1 9 0 0 .) 1 2 2 8 0 0 N.T.C. W. Hendriksen, New Testament Commentary) 334 In the original �� is never found at the very beginning of a sentence. In the present case, as often, it is in each instance the second word. In English, however, �� is properly represented by the first word in the sentence. So also A.R.V., N.A.S., R.S.V., Williams, etc.) 1 1 2 8 0 “tw://bible.?id=41.8.35|AUTODETECT|” 335 See N.T.C. on John, Vol. I, p. 206; and on �� as represented in ) 7 1 -1 9 0 “tw://bible.?id=41.8.35|AUTODETECT|” Mark 8:35) 1 1 -1 9 0 “tw://bible.?id=42.9.24|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.9.24|AUTODETECT|” Luke 9:24) 1 1 -1 9 0 0 , see L.N.T. (A. and G.), p. 151.) 1 1 2 8 0 “tw://bible.?id=42.9.27|AUTODETECT|” 336 A. Plummer, op. cit., pp. 249, 250; R. C. H. Lenski, op. cit., p. 332; S. Greijdanus, Korte Verklaring, pp. 238, 239; N. Geldenhuys, op. cit., p. 277. On the other hand, see A. B. Bruce, op. cit., Vol. I, p. 531; F. W. Danker, op. cit., p. 115; footnote on ) 7 1 -1 9 0 “tw://bible.?id=42.9.27|AUTODETECT|” Luke 9:27) 1 1 -1 9 0 0 in Berkeley Version, p. 70; and N. B. Stonehouse, The Witness of Luke to Christ, pp. 155, 156.) 1 1 2 8 0 “tw://bible.?id=42.9.27|AUTODETECT|” 337 See E. E. Ellis, op. cit., p. 141. In fact, C. R. Erdman, op. cit., p. 97, is among those who regard Christ s transfiguration as the fulfilment of ) 7 1 -1 9 0 “tw://bible.?id=42.9.27|AUTODETECT|” Luke 9:27) 1 1 -1 9 0 0 . So does A. St�ger, op. cit., Vol. I, pp. 176, 177.) 1 1 2 8 0 0 338 This location is favored also by W. Ewing in his article Transfiguration, Mount of, I.S.B.E., Vol. V, p. 3006; and by E. G. Kraeling, Rand McNally Bible Atlas, New York, etc., 1966. He mentions Jebel Kan an, north of Capernaum, as another possibility.) 1 1 2 8 0 “tw://bible.?id=42.9.44|AUTODETECT|” 339 ) 7 1 -1 9 0 “tw://bible.?id=42.9.44|AUTODETECT|” Luke 9:44) 1 1 -1 9 0 0 abbreviates, omitting any reference to the third day. But, as Matthew and Mark clearly indicate, the fuller report in all three cases includes both the humiliation and the subsequent exaltation.) 1 22 2 8 0 0 340 Notes on Greek words, phrases, and constructions in 9:18 36 begin on page 509.) A.V. Authorized Version (King James)) R.S.V. Revised Standard Version) N.E.B. New English Bible) 341 Or: greatness.) 342 Or: delivered; or: handed over.) 343 A new verse should have started here.) 344 I present it here in abbreviated form. For the full text of the illustration see the author s Survey of the Bible, pp. 106, 107.) 345 Or: knowing their thoughts.) 346 Notes on Greek words, phrases, and constructions in 9:37 50 begin on page 523.) Gram. N.T. (Bl.-Debr.) F.

Blass and A. DeBrunner, A Greek Grammar of the New Testament and Other Early Christian Literature) N.T.C. W. Hendriksen, New Testament Commentary) 347 See the article by G. Ogg, The Central Section of the Gospel According to St. Luke, NTSt, Vol. 18, No. 1 (Oct. 1971), pp. 39 53.) 348 Those who are nevertheless interested in such a summary should consult Ogg s fine article, pp. 39, 40.) 349 N.

Geldenhuys, op. cit., p. 293, expresses himself similarly.) 350 Among several others who in their commentaries see Bibliography at the close of this volume for titles defend the one journey view are Gilmour, Godet, and Harrington; also Ogg in the article to which reference was made. For excellent material see also A. Plummer, op. cit., p. 261. He accepts the journeys to Jerusalem that are reported by John, and then correctly states, But although there is room in Luke s narratives for what John tells, we do not know where to place it. ) N.T.C. W. Hendriksen, New Testament Commentary) 351 For example, B.

Furst, How to Remember, 1948 (place of publication not indicated), p. 132; D. M. Roth, The Famous Roth Memory Course, Cleveland, 1934, p. 160.) 352) Allis, O. T., The Parable of the Leaven, EQ, 19 (1947), pp. 254 273.) Bailey, K. E., The Cross and the Prodigal, the 15th Chapter of Luke, Seen Through the Eyes of Middle Eastern Peasants [here called The Cross], St. Louis, London, 1973.) & & ., Poet and Peasant [here designated P. & P.], Grand Rapids, 1976.) 1 1 2 8 0 “tw://bible.?id=42.14.14-42.14.24|AUTODETECT|” Ballard, P. H., The Parable of the Great Supper, ) 7 1 -1 9 0 “tw://bible.?id=42.14.14-42.14.24|AUTODETECT|” Luke 14:14 24) 1 1 -1 9 0 0 , esp. 14:18 20, JTS, 28 (1972), pp. 341 350.) 1 5 2 8 0 0 Baverstock, A. H., The Unjust Steward: An Interpretation, Th, 35 (1937), pp. 78 83.) Brouwer, A. M., De Gelijkenissen, Leiden, 1946.) Bruce, A. B., The Parabolic Teaching of Christ, New York, 1895.) Buttrick, G. A., The Parables of Jesus, New York, 1928.) Calvin, J., Commentary on a Harmony of the Evangelists, Matthew, Mark, and Luke (tr. of Commentarius in Harmoniam Evangelicam, Opera Omnia), Grand Rapids, 1949 ff.) 1 1 2 8 0 “tw://bible.?id=42.15.11-42.15.32|AUTODETECT|” Carlston, C. E., Reminiscence and Redaction in ) 7 1 -1 9 0 “tw://bible.?id=42.15.11-42.15.32|AUTODETECT|” Luke 15:11 32) 1 1 -1 9 0 0 , JBL, 94 (1975), pp. 368 390.) 1 6 2 8 0 0 Chappell, C. C., Sermons from the Parables, Nashville, 1933.) Childs, A. T., Parables to the Point, Philadelphia, 1963.) Coates, T., The Parables for Today, St. Louis, 1971.) Crossan, J. D., In Parables, New York, etc., 1973.) Derritt, J. D. M., Fresh Light on St. Luke XVI, NTSt, 7 (1960 61), pp. 198 220, 364 380.) Dodd, C. H., The Parables of the Kingdom, London, 1953.) 1 1 2 8 0 “tw://bible.?id=40.25.1-40.25.13|AUTODETECT|” Donfried, K. P., The Allegory of the Ten Virgins 7 1 -1 9 0 “tw://bible.?id=40.25.1-40.25.13|AUTODETECT|” Matt. 25:1 13) 1 1 -1 9 0 0 ), as a Summary of Matthean Theology, JBL, 93 (1974), pp. 415 428.) 1 1 2 8 0 “tw://bible.?id=42.15.0|AUTODETECT|” Finck, E., Die Parabeln Christi �ber die Z�llner und Pharis�er, ) 7 1 -1 9 0 “tw://bible.?id=42.15.0|AUTODETECT|” Luk. 15) 1 1 -1 9 0 0 und 16, TSK, 7 (1834), pp. 313 334.) 1 4 2 8 0 0 Flood, E., Parables of Jesus, New York, 1971.) Fonck, L., Die Parabeln des Herrn, Innsbruck, 1902.) Funk, R. W., Jesus As Precursor, Philadelphia, 1975.) Glen, J. S., The Parables of Conflict in Luke, Philadelphia, 1962.) 1 1 2 8 0 “tw://bible.?id=42.15.0|AUTODETECT|” Goebel, S., Die Gleichnisgruppe ) 7 1 -1 9 0 “tw://bible.?id=42.15.0|AUTODETECT|” Luke 15) 1 1 -1 9 0 0 und 16, methodisch ausgelegt, TSK, 47 (1874), pp. 506 538; 48 (1875), pp. 656 707.) 1 1 2 8 0 “tw://bible.?id=41.4.26-41.4.29|AUTODETECT|” & & ., Das Gleichnis ) 7 1 -1 9 0 “tw://bible.?id=41.4.26-41.4.29|AUTODETECT|” Mark 4, 26 29) 1 1 -1 9 0 0 , TSK, 51 (1878), pp. 565 582.) 1 9 2 8 0 0 Gray, A., The Parable of the Wicked Husbandmen, HJ, 19 (1920 21), pp. 42 52.) Harrington, W. J., Parables Told by Jesus, New York, 1974.) Hendriksen, W., Preaching from the Parables, The Banner 86 (1951), pp. 295, 310, 327, 343, 359, 374.) Houseman, H. G., The Parable of the Tares, Th, 3 (1921), pp. 31 55.) Hunter, A. M., The Parables Then and Now, Philadelphia, 1971.) Jeremias, J., Rediscovering the Parables, New York, 1966.) J�licher, A., Die Gleichnisreden Jesu, Zweiter Teil, Darmstadt, 1963.) Kingsburg, J. D., Parables of Jesus in Current Research, Dialog 11 (1972), pp. 101 107.) Knap, J., Gelijkenissen des Heeren, Nijkerk, 1921 1922.) 1 1 2 8 0 “tw://bible.?id=42.16.1-42.16.13|AUTODETECT|” Kr�mer, M., Das R�tsel der parabel vom Ungerechten Verwalter, ) 7 1 -1 9 0 “tw://bible.?id=42.16.1-42.16.13|AUTODETECT|” Lk. 16, 1 13) 1 1 -1 9 0 0 , Zurich, 1972.) 1 30 2 8 0 0 Lang, G. H., The Parabolic Teaching of Scripture, Grand Rapids, 1955.) Martin, H., The Parables of the Gospels, London, 1962.) Morgan, G. C., The Parables and Metaphors of Our Lord, New York, London, 1943.) Piper, O. A., The Understanding of the Synoptic Parables, EQ, 14 (1942), pp. 42 53.) & & ., Parables of Jesus Christ, article in S.H.E.R.K., Extension Vol. 2, pp. 840 841.) Renkema, W., De Gelijkenissen onzes Heeren Jezus Christus voor de Gemeente Verklaard, Doesburg, 1905.) Schippers, R., Gelijkenissen van Jezus, Kampen, 1962.) Smith, B. I. D., The Parables of the Synoptic Gospels.

Cambridge, England, 1937.) Swete, H. B., The Parables of the Kingdom, London, 1921.) Tannehill, R. C., The Sword of His Mouth, Philadelphia, 1975.) Taylor, W. M., The Parables of Our Savior, New York, 1886.) Te Selle, S. M., Speaking in Parables, Philadelphia, 1973.) Trench, R. C., Notes on The Parables of Our Lord, Philadelphia, 1878.) Van Wyk, W.

P., My Sermon Notes on Parables and Metaphors, Grand Rapids, 1947.) Via, D. O., Relationship of Form to Content in the Parables; The Wedding Feast, Interp 25 (1971), pp. 171 184.) 353 Or: were being completed.) 354 Literally: set his face to go to.) 355 Literally: before his face.) 356 Literally: his face was going toward.) 357 There is insufficient evidence for the addition, & as Elijah did. ) 358 Probably also unauthentic are the words added in some manuscripts: And he said, You do not know of what spirit you are, for the Son of man did not come to destroy men s lives but to save them. ) A.V. Authorized Version (King James)) 359 Or: lairs.) 360 The suggestion that the father had not really died, and that what the disciple meant was this, Let me stay home with my father until he dies and I provide for his funeral, does not impress me as being very valuable. In that case Jesus would be implying that at that future point of time those whose duty it would then be to provide for the funeral would still be spiritually dead, that also the father would have died in unbelief, etc. The words of Jesus clearly apply to a present situation.) 361 Cf. S.BK., Vol.

I, pp. 487 489.) 362 Notes on Greek words, phrases, and constructions in 9:51 62 begin on page 564.) ) ) ) )

New Testament Commentary (Baker)

William Hendriksen (1900–1982) was a Dutch-American Reformed theologian and professor at Calvin Theological Seminary. His New Testament Commentary series, later completed by Simon J. Kistemaker, covers the entire New Testament and is one of the most highly regarded Reformed commentary sets of the …

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New Testament

MAT MRK LUK JHN ACT ROM 1CO 2CO GAL EPH PHP COL 1TH 2TH 1TI 2TI TIT PHM HEB JAS 1PE 2PE 1JN 2JN 3JN JUD REV

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