Luke 9
MCGARLuke 9:1-6
M 35-38; 1, 5-42; 1; M 6-13; L 1-6. [In the first circuit of Galilee some of the twelve accompanied Jesus as disciples . As Jesus himself was sent only to the Jews, so during his days on earth he sent his disciples only to them.] [It was set up about a year later, on the day of Pentecost, under the direction of the Holy Spirit– .] [Here is the true rule of giving. Paul repeats it at . If we would obey this rule, we would make this a happy world.] [The prohibition is against securing these things before starting, and at their own expense. It is not that they would have no need for the articles mentioned, but that “the laborer is worthy of his food,” and they were to depend on the people for whose benefit they labored, to furnish what they might need. This passage is alluded to by Paul .
To rightly understand this prohibition we must remember that the apostles were to make but a brief tour of a few weeks, and that it was among their own countrymen, among a people habitually given to hospitality; moreover, that the apostles were imbued with powers which would win for them the respect of the religious and the gratitude of the well-to-do. The special and temporary commission was, therefore, never intended as a rule under which we are to act in preaching the gospel in other ages and in other lands.] [The customs of the East gave rise to this rule.
The ceremonies and forms with which a guest was received were tedious and time-consuming vanities, while the mission of the apostles required haste.] [364] [The form of salutation on entering a house was, “Peace to this house.” The apostles are told to salute each house, and are assured that the peace prayed for shall return to them if the house is not worthy; that is, they shall receive, in this case, the blessing pronounced on the house.] [Jesus here warns them that their experiences would not always be pleasant] [The word “house” indicates a partial and the word “city” a complete rejection] [The dust of heathen lands as compared with the land of Israel was regarded as polluted and unholy . The Jew, therefore, considered himself defiled by such dust. For the apostles, therefore, to shake off the dust of any city of Israel from their clothes or feet was to place that city on a level with the cities of the heathen, and to renounce all further intercourse with it.] [For comment on similar remarks, see , , ). When an apostle stood over a sick man to heal him by a touch or a word, he was about to send him out of his sick chamber, and just before the word was spoken, the oil was applied. It was, therefore, no more than a token or symbol that the man was restored to his liberty, and was from that moment to be confined to his chamber no longer. Comp. . This practice bears about the same relation to the Romish practice of extreme unction as the Lord’s Supper does to the mass, or as a true baptism does to the sprinkling of an infant.] [FFG 362-369]
Luke 9:7-9
M 1-12; M 14-29; L 7-9. [Herod Antipas, son of Herod the Great. See ), but there was a prevalent idea among the ancients that departed spirits were endowed with superhuman powers, and Herod therefore supposed that the risen John had brought these powers with him from the spirit world.] [Jesus purposely kept out of the reach of Herod, knowing the treacherous cunning of his nature , and Herod’s curiosity was not gratified until the day of Christ’s crucifixion , and then its gratification was without sanctification.] [Some thought that Elijah might have returned, as the Scripture declared, or that Jesus might be a prophet just like the great prophets of old. Matthew, by introducing what follows with the word “for,” gives us the reason why Herod clung to this singular opinion of Jesus. He did so because this opinion was begotten in the morbid musings of a conscience stained with the blood of John.] [370] [Herodias was the daughter of Aristobulus, who was the half-brother of Herod Philip I. and Herod Antipas, and these two last were in turn half-brothers to each other. Herodias, therefore, had married her uncle Herod Philip I, who was disinherited by Herod the Great, and who lived as a private citizen in Rome. When Herod Antipas went to Rome about the affairs of his tetrarchy, he became the guest of his brother Herod Philip I., and repaid the hospitality which he received by carrying off the wife of his host.] [The marriage was unlawful of three reasons: 1.
The husband of Herodias was still living; 2. The lawful wife of Antipas (the daughter of Aretas, king or emir of Arabia) was still living; 3.
Antipas and Herodias, being nephew and niece, were related to each other within the forbidden degrees of consanguinity.] [Herod feared both John and his influence. His fear of the man as a prophet caused him to shelter John against any attempts which his angry wife might make to put him to death, and led him to listen to John with enough respect to become perplexed as to whether it were better to continue in his course or repent. At other times, when the influence of Herodias moved him most strongly, and he forgot his personal fear of John, he was yet restrained by fear of John’s influence over the people.] [A day suited to the purposes of Herodias. The phrase refers to ] [the language seems to indicate that others had first come in and danced] [This dancer was Salome, daughter of Herod Philip and niece of Herod Antipas. The dancing of the East was then, as now, voluptuous and indecent, and nothing but utter shamelessness or inveterate malice could have induced a princess to thus make a public show of herself at such a carousal] [The rashness of the king’s promise is characteristic of the folly of sin. Riches, honors, kingdoms, souls are given for a bauble in the devil’s market.] [She may have known beforehand what to ask.
If so, she retired and asked her mother that the brunt of the king’s displeasure might fall upon her mother.] [she wished to make her request known before the king had time to put limitations upon her asking] [She asked for the prophet’s head that she and her mother might have the witness of their own eyes to the fact that he was dead, and that they might not be deceived about it.] [because the deed went against his conscience and his sense of policy as above stated] [The oath alone would not have constrained Herod to grant Salome’s request, for if left alone [372] he would rightly have construed the request as not coming within the scope of the oath. The terms of his oath looked to and anticipated a pecuniary present, and not the commission of a crime.
But Herod’s companions, being evil men, joined with the evil women against the man of God, and shamed Herod into an act which committed him forever to a course of guilt. Thus, a bad man’s impulses are constantly broken down by his evil companions] [To the anxious, unrestful soul of Herodias this seemed a great gift, since it assured her that the voice of her most dangerous enemy was now silent. But as Herod was soon filled with superstitious fears that John had risen in the person of Christ, her sense of security was very short-lived. The crime stamped Herod and Herodias with greater infamy than that for which John had rebuked them.] [Herod had feared that the death of John would bring about a popular uprising, and his fears were not mistaken. As soon as they had decently buried the body of the great preacher, John’s disciples go to Jesus, expecting to find in him a leader to redress the Baptist’s wrongs. They knew the friendship of John for Jesus, and, knowing that the latter intended to set up a kingdom, they believed that this would involve the overthrow of Herod’s power.
They were ready now to revolt and make Jesus a king. See , , , .
But Jesus would not aid them to seek the bitter fruits of revenge, nor did he intend to set up such a kingdom as they imagined.] [FFG 369-373]
Luke 9:10
(Spring, A. D. 29.)
M 13; M 30-32; L 10; J 1. [They had fulfilled the mission on which Jesus had sent them, and on returning each pair made to him a full report of their work.] [an uninhabited place] [Need of rest was one reason for retiring to the thinly settled shores east of the lake. Matthew proceeds to give us another reason for his retiring.] [Heard about John’s death. The excitement caused by this event, and the efforts to use Jesus as a leader in revolt, as indicated at the close of the last section, constituted another reason why Jesus should withdraw from the multitude] [the apostles] [They sailed to the northeastern shore of the lake to a plain lying near the city of Bethsaida Julius.] [374] [FFG 374]
Luke 9:11-17
(Spring, A. D. 29.)
M 13-21; M 33-44; L 11-17; J 2-14. [heard of Jesus and his disciples crossing the lake] [Jesus probably set sail from near Capernaum, and from thence across the lake to the narrow, secluded plain of El Batihah, where he landed is less than five miles. Seeing him start, the people followed him by running along the northern shore, and, though having a little farther to go, they traveled faster than the sailboat, and were waiting for him on the shore when he arrived.] [The level plain did not afford a good platform from which to address the people.] [This passover is computed to have been held on April 16, A. D. 29. This statement as to the time of year prepares us for his further statement that there was much grass in the plain. It also explains in part the gathering of a multitude in this secluded region. Pilgrims on their way to the passover would gladly go several miles out of their way to see the great Prophet perform a miracle.
The excitement, due to the mission of the twelve and the death of the Baptist, also tended to swell the [375] crowd.] [the time to seek lodging and provisions had gone by, and therefore the multitude must act quickly] [The apostles were the first to think of eating, and naturally enough, for they had started on empty stomachs, and their own discomfort made them anticipate the sad plight in which the multitude would soon find itself.] [Jesus tested Philip to see which way he would turn in his weakness. Jesus asked where the bread might be bought, knowing that power to feed the multitude resided in himself , but Philip wondered where the money was to be had to buy it.] [The word translated shilling is the Roman denarius, worth about seventeen cents.
The sum was not large, as we reckon money, but, considering the purchasing power of money in those days, it was an imposing sum, and it is to be doubted if the treasury-bag of Judas ever contained the fourth part of it. For a denarius was the regular price for a day’s labor.] [376] [When sent to see what was in their larder, it appears that they had nothing at all. Andrew reports the finding of the boy’s lunch while it was as yet the boy’s property. Some of the others, having secured it from the boy, report it now at the disposal of Jesus, but comment on its insufficiency. Eastern loaves were thin and small, like good-sized crackers, and around the Sea of Galilee, the salting and preserving of small fish was an especial industry. These fish, therefore, were about the size of sardines.
The whole supply, therefore, was no more than enough for one hungry boy. But each loaf had to be divided between a thousand, and each fish between twenty-five hundred men.] [By thus arranging them in orderly companies, Jesus accomplished several things.
He saved his apostles much time and labor in distributing the food. He insured that each one should be fed, and that the reality of the miracle could not be questioned, and he ascertained definitely how many men were fed.] [377] [He blessed the loaves and fishes by returning thanks for them. This and similar acts of Jesus are our precedents for giving thanks, or, “asking the blessing,” at our tables] [Christ is the economist of the universe. This command was in keeping with his laws which permit nothing to suffer annihilation. Ruin and destruction have no other effect than merely to change the form of things. Every atom of the material world which was here at the beginning of creation is here to-day, though it may have changed its form a million times in the progress of events.] [Considering the distance from any town, the women and children would not likely be numerous.
They form no part of the count, for Eastern usage did not permit the women to sit with the men. They, with the little ones, would stand apart.] [That is to say, this is the Messiah, the prophet promised at .
Their desire to avenge the death of John made them feverishly anxious for the appearance of the Messiah, but this faith was inconstant.] [378] [FFG 375-378]
Luke 9:18-21
(Near Cζsarea Philippi, Summer, A. D. 29.) M 13-20; M 27-30; L 18-21. [The city of Paneas was enlarged by Herod Philip I., and named in honor of Tiberias Cζsar. It also bore the name Philippi because of the name of its builder, and to distinguish it from Cζsarea Palestinζ or Cζsarea Strotonis, a city on the Mediterranean coast. Paneas, the original name, still pertains to the village, though now corrupted to Banias. It is situated under the shadow of Mt. Hermon at the eastern of the two principal sources of the Jordan, and is the most northern city of the Holy Land visited by Jesus, and save Sidon, the most northern point of his travels] [Jesus asks them to state the popular opinion concerning himself as contrasted with the opinion of the rulers, Pharisees, etc.] [For comment on similar language, see ] [Peter was blessed by having a revelation from God by which facts were made known that could not be discovered by the unaided human reason. God had revealed the truth to him in the words and works of Jesus, and this revealed truth was to him a source of happiness both temporal and eternal.
Like confessions as to this truth had been made before , but they had been made under the pressure of miraculous display and strong emotion. Hence they were rather exclamatory guesses at the truth, and differed from this now made by Peter which was the calm expression of a settled conviction produced both by the character and by the miracles of Jesus.] [411] [ a noun masculine] [ a noun feminine] [The tense here is future.
Christ had followers, but they were not yet organized, and hence had no such structural form as to suggest a similitude to a building] [Hades was the name of the abode of the dead. Its gate symbolized its power because the military forces of an ancient city always sallied forth from its gates] [Death shall neither destroy the organic church which is in the world, nor the members thereof which go down into the grave . No passage in the word of God has called forth more discussion than this and the succeeding verse, the first point in dispute being as to what is meant by the rock; whether Christ or Peter or Peter’s confession is the foundation of the church; the second point being as to the extent of the power and authority bestowed on Peter by the symbol of the keys. To aid us in reaching a correct conclusion we must note that Jesus speaks in metaphorical language. He represents: 1. His kingdom as a city about to be built upon a rock. 2.
Himself as a builder of the city. 3. Simon Peter as the one who holds the keys to the gates by which egress and regress is had to the city. 4.
The gates or powers of the opposing city of Hades are not able to prevail against this kingdom city. Now, since Jesus himself occupies the position of builder in the metaphor, and Simon Peter the position of key-bearer, neither of them can properly be regarded as the foundation. The foundation must therefore be the confession which Peter has just spoken, since it is all that remains that is liable to such application. The case could present no difficulty at all were it not for the unmistakable allusion to Peter ( a loose stone) as in some way associated with the bedrock or foundation. But in the light of other Scriptures this allusion presents no difficulty; for all the apostles were such stones, and were closely allied to the foundation . Compare also .
The Christian religion in all its redemptive completeness rests and can rest on no other [412] foundation than Christ . But the church or kingdom of Christ among men rests organically and constitutionally upon a foundation of apostolic authority, for the apostles were the mouthpieces of the Holy Spirit; but in this apostolic foundation the other apostles had equal rights, each one of them becoming a living foundation stone as soon as his faith led him to make a like confession with Simon Peter.
Hence we find the apostle Paul asserting the superior authority of the apostles to all other Christian teachers and workers , and times without number asserting his apostolic office and authority– , , , , , , , , .] [Continuing his metaphorical language, Jesus promised to Peter the keys; the authority to lay down the rules or laws (under the guidance of the Holy Spirit, however) for admission to or exclusion from the kingdom or church. This office was, of course, given to Peter in a secondary sense, since it must ever belong to Christ in a primary sense . The figure of key-bearer is taken from . Peter used the keys on the day of Pentecost to open the church to the Jews, and about seven years afterward, at Cζsarea Palestinζ, he used them again to admit the Gentiles. In fixing the terms of admission, he also fixed the terms of exclusion, for all who are not admitted are excluded. The keys as used by Peter have never been changed; that is to say, the terms of admission abide forever.
Plurality of keys is merely part of the parabolic drapery, since cities were accustomed to have several gates, thus requiring a plurality of keys. The kingdom was not opened to Jews and Gentiles by different keys, since both were admitted on the same terms.
The words “bind” and “loose” were commonly used among the Jews in the sense of forbid and allow. Abundant instances of this usage have been collected by Lightfoot. They relate to the binding and annulling of laws and rules. [413] In this sense the word for loose, is used very many times in the New Testament, but it is translated by the word break or broken . The power here given to Peter was soon after extended to the rest of the apostles . The apostles were to lay down, as they afterward did, the organic law of the new kingdom, defining what things were prohibited and what permitted. Their actions in this behalf would of course be ratified in heaven, because they were none other than the acts of the Holy Spirit expressed through the apostles.] [The people were not ready to receive this truth, nor were the apostles sufficiently instructed to rightly proclaim it. Their heads were full of wrong ideas with regard to Christ’s work and office, and had they been permitted to teach about him, they would have said that which it would have been necessary for them to subsequently correct, thus producing confusion.] [FFG 410-414]
Luke 9:22-27
M 21-28; M 31-38; 1; L 22-27. [ from the time of Peter’s confession, and about three-quarters of a year before the crucifixion] [Since the apostles, by the mouth of Peter, had just confessed Jesus as Christ, it was necessary that their crude Messianic conceptions should be corrected and that the true Christhood–the Christhood of the atonement and the resurrection–should be revealed to them. In discourse and parable Jesus had explained the principles and the nature of the kingdom, and now, from this time forth, he taught the [414] apostles about himself, the priestly King] [The Jewish Sanhedrin was generally designated by thus naming the three constituent parts. See , , ), but these had not been understood by either friend or foe. Now that he thus spoke plainly, we may see by Peter’s conduct that they comprehended and were deeply moved by the dark and more sorrowful portion of his revelation, and failed to grasp the accompanying promise of a resurrection.] [Evidently Peter regarded Jesus as overcome by a fit of despondency, and felt that such talk would utterly dishearten the disciples if it were persisted in. His love, therefore, prompted him to lead Jesus to one side and deal plainly with him. In so doing, Peter overstepped the laws of discipleship and assumed that he knew better than the Master what course to pursue.
In his feelings he was the forerunner of those modern wiseacres who confess themselves constrained to reject the doctrine of a suffering Messiah.] [Jesus withdrew from Peter and turned back to his disciples. By the confession of the truth Simon had just won his promised name of Peter, which allied him to Christ, the [415] foundation.
But when he now turned aside to speak the language of the tempter, Peter receives the name Satan, as if he were the very devil himself. Peter presented the same temptation with which the devil once called forth a similar rebuke from Christ . He was unconsciously trying to dissuade Jesus from the death on which the salvation of the world depended, and this was working into Satan’s hand. Peter did not mind or think about the Messiah’s kingdom as divinely conceived and revealed in the Scriptures.] [despite the efforts of Jesus to seek privacy, the people were still near enough at hand to be called and addressed] [comp. , ] [For comment, see , , , ] [see ] [Peter had just been ashamed of the words in which Christ pictured himself as undergoing his humiliation. Jesus warns him and all others of the dangers of such shame.] [The Father’s glory, the angels, and the rendering of universal judgment form a threefold indication that Jesus here speaks of his final coming to judge the world.] [The mention of his final coming suggested one nearer at hand which was to be accomplished during the life of most of those present, since none but Jesus himself and Judas were to die previous to that time. The kingdom was to come and likewise the King.
The former coming was literal, the latter spiritual. Those who refer this expression to the transfiguration certainly err, for no visible kingdom was established at that time.
The expression refers to the kingdom which was organized and set in motion on the Pentecost which followed the resurrection of Jesus. It was set up with power, because three thousand souls were converted the first day, and many other gospel triumphs speedily followed.] [417] [FFG 414-417]
Luke 9:28-36
(A Spur of Hermon, near Cæsarea Philippi.) M 1-13; M 2-13; L 28-36. [Mark agrees with Matthew in saying six days. Luke qualifies his estimate by saying “about.” But if we regard him as including the day of the “sayings” and also the day of the transfiguration, and the other two as excluding these days, then the three statements tally exactly. The “sayings” referred to were the words of Jesus with regard to his suffering at Jerusalem] [These three, as leaders among the apostles, needed the special encouragement which was about to be given. For further comment, see ). Moreover there is little doubt that at that time and for centuries previous there was an inhabited fortress upon Mt. Tabor ( ; Jos. i. 8, 7; 37). Moreover, Mt. Tabor is not a high mountain, its elevation above the sea being but 1,748 feet.
Hermon, on the contrary, is the highest mountain in Palestine, its elevation, according to Reclus, being 9,400 feet. It was Jesus’ custom to withdraw for prayer by night and the transfiguration took place at night.] [ transformed; the description shows to what extent] [418] [We may conceive of the body of Jesus becoming luminous and imparting its light to his garments. The Christian looks forward to beholding such a transfiguration and also to participating in it– .] [The three apostles could identify Moses and Elijah by the course of this conversation, though it is possible that miraculous knowledge may have accompanied miraculous sight.] [ Moses and Elijah] [The word for decease is “exodus,” an unusual word for death. It means a departure and is, as Bengel says, a very weighty word, since it includes the passion, crucifixion, death, burial, resurrection, and ascension.] [it being night] [Peter’s fears overcame his discretion, but did not silence his tongue. Though he trembled at the fellowship of Moses and Elijah, he also realized the blessedness of it and could not let them depart without an effort to detain them, though the best inducement that he could offer was to build three booths, or arbors, made of the branches of trees, for their and Christ’s accommodation. By thus speaking, Peter placed Jesus upon the same level with Moses [419] and Elijah–all three being worthy of a booth.] [Clouds often roll against the sides of Mt.
Hermon, but the brightness of this cloud and the fear which it produced suggests that it was the Shekinah, or cloud of glory, which was the symbol of God’s peculiar presence– , , , , , , , .] [This command contains the chief significance of the entire scene. Spoken in the presence of Moses and Elijah, it gave Jesus that pre-eminence which a son has over servants.
He is to be heard. His words have pre-eminence over those of the lawgiver and the prophet . Peter recognized Jesus as thus honored by this voice– .] [As every man is who hears the voice of God.] [As mediator between man and God, Jesus removes fear.] [Leaders and prophets depart, but Christ abides– , .] [The people were not ready for the publication of such an event. To have told it now would only have been to raise doubts as to their veracity.] [420] [Jesus spake so often in parables and made so frequent use of metaphors that the apostles did not take his words concerning the resurrection in a literal sense. They regarded his language as figurative, and sought to interpret the figure.] [They were puzzled by the disappearance of Elijah. They looked upon him as having come to fulfill the prophecy of Malachi , but they marveled that, having come, he should so soon withdraw, and that they should be forbidden to tell that they had seen him, since the sight of him would be some sign of Jesus’ Messiahship.] [this sentence leads some to think that Elijah will appear again before the second coming of our Lord, but the words are to be interpreted in connection with the rest of the passage] [If the writings concerning Elijah perplexed the apostles, those concerning the Messiah perplexed them also.
From one set of prophecies they might learn something about the other. Elijah came, but the Scriptures concerning him were so little understood that he was put to death.
The Messiah also came, and the prophecies concerning him were so little understood that he, too, would be set at naught.] [Malachi used the name of Elijah figuratively to represent John the Baptist. [421] See , . That there shall be a second coming of Elijah in fulfillment of this prophecy is hardly possible, for the office of Elijah is prophetically outlined as that of the restorer. But Elijah could not restore Judaism, for that dispensation had been done away with in Christ. He could hardly have chosen to restore Christianity, for even if it should need such a restoration, a Jewish prophet would be ill-suited to such an office. One of the apostles would be vastly preferable.] [FFG 418-422]
Luke 9:37-43
(Region of Cæsarea Philippi.) M 14-20; M 14-29; L 37-43. [the nine apostles which had been left behind] [We last heard of the multitude at . See ), but this can hardly have been so, for it would have been at variance with the secrecy which Jesus enjoined as to his transfiguration. Moreover, so important [422] a feature could hardly have escaped from the narratives of all three evangelists. Undoubtedly the amazement was caused by the sudden and opportune return of Jesus. Those who urge that this was not enough to produce amazement show themselves to be poor students of human nature. The multitude had been listening to and no doubt enjoying the questions of the scribes.
The unexpected appearance of Jesus therefore impressed them with the sudden sense of having been detected in wrong-doing which invariably leads to amazement. Moreover, those who remained loyal to Jesus would be equally amazed by his approach, since they could not but feel that an exciting crisis was at hand.] [ when Jesus and the multitude met] [He surprised the scribes by this demand and they saw at once that he knew all and they felt rebuked for their unwarranted exultation, and so kept silent.] [When the scribes did not answer, the father of the demoniac boy broke the embarrassing silence by telling Jesus about the matter in question.
His child was deaf, dumb, and epileptic, but all these physical ailments were no doubt produced by the demon or evil spirit which possessed him. The phrase “hardly departeth from him” rather suggests the continual unrest in which the demon kept his victim rather than that the demon ever really relinquished his possession of him. Pauses in the delirium of agony were regarded as departures of the [423] demon.] [As there was no reason to accuse the apostles of perversity, it is evident that the rebuke of Jesus is addressed generally to all and not particularly to the disciples. The perverse faithlessness and infidelity of the scribes had operated upon the multitude, and the doubts of the multitude had in turn influenced the apostles, and thus, with the blind leading the blind, all had fallen into the ditch of impotent disbelief. The disbelief of the people was a constant grief to Jesus, but it must have been especially so in this case, for it fostered and perpetrated this scene of weakness, mean-spiritedness, misery, and suffering which stood out in such sharp contrast with the peace, blessedness, and glory from which he had just come.] [saw Jesus] [By causing the long-standing nature of the case and the malignity of it to be fully revealed, Jesus emphasized the power of the cure] [Jesus echoed back the “if thou canst” which the man had uttered. If Jesus marveled at the faith of a Gentile which trusted the fullness [424] of his divine power, he also marveled at the disbelief of this Jew which thus coolly and presumptuously questions the sufficiency of that power.
In the remainder of his answer Jesus shows that the lack of power is not in him, but in those who would be recipients of the blessings of his power, for those blessings are obtained by faith.] [He confessed his faith, but desired so ardently to have the child healed that he feared lest he should not have faith enough to accomplish that desire, and therefore asked for more faith.] [Jesus had found the multitude when he came down from the mountain, but the excitement in this multitude was evidently drawing men from every quarter, so that the crowd was momentarily growing greater. A longer conversation with the man might have been beneficial, but to prevent the gathering of any larger company Jesus acted at once and spoke the words of command.
Since the demon was manifestly of a most daring, impudent, and audacious nature, Jesus took the precaution to forbid it attempting to re-enter its victim, a precaution which the conduct of the demon abundantly justified.] [The malicious effrontery and obstinacy displayed by this demon stands in marked contrast to the cowed, supplicating spirit shown by the Gergesene legion. See ). Faith has such power with God that even little faith becomes well-nigh omnipotent in an age of miracles.] [Prayer was the means of increasing faith. Demons, like spirits in the flesh, have different degrees of will force, some being easier to subdue than others, and this once, being particularly willful and obstinate, required more faith to expel it.] [FFG 422-426]
Luke 9:44-45
M 22, 23; M 30-32; L 43-45. [from the region of Cæsarea Philippi] [on his way to Capernaum] [He was still seeking that retirement which began on the journey to Tyre. See , . See .] [426] [the reason for his retirement is here given: he wished to prepare his disciples for his passion] [the present tense is used for the future to express the nearness and certainty of the event] [We have here two notes of time during which Jesus spoke of his passion. It was all the while he was in Galilee, between his return from Cæsarea and his departure into Judæa, for which see . The length of time suggests that the sad lesson was oft repeated, but was at a time when the marvels of his works strengthened the faith of the disciples so as to enable them to bear the instruction.] [For comment on similar language see .] [Peter’s experience taught them not to attempt to correct Jesus while thus speaking, so there was nothing left for them but to grieve at his words.] [What was told to them was not for their present but their future benefit, and therefore they were left to puzzle over the words of Jesus] [Not so much from any awe with which they regarded him, as from the delicacy of the subject itself, and their own sorrow, which shrank from knowing it more fully.] [427] [FFG 426-427]
Luke 9:46-50
(Capernaum, Autumn, A. D. 29.) M 1-14; M 33-50; L 46-50. [probably Simon Peter’s house] [The Lord with his disciples was now on his way back to Galilee from Cæsarea Philippi, where, some ten days before, he had promised the keys of the kingdom to Peter, and where he had honored Peter and the sons of Zebedee by a mysterious withdrawal into the mount. These facts, therefore, no doubt started the dispute as to which should hold the highest office in the kingdom. The fires of envy thus set burning were not easily quenched. We find them bursting forth again from time to time down to the very verge of Christ’s exit from the world– , .] [The spirit which proudly seeks to be first in place thereby consents to make itself last in character, for it reverses the graces of the soul, turning love into envy, humility into pride, generosity into selfishness, etc.] [Not comprehending our Lord’s answer and wishing to have him definitely point out the honored person, they now come asking this question. Had Jesus wished to teach the primacy of Peter, no better opportunity [430] could have been found.] [Jesus told them plainly that they must turn from their sin of personal ambition or they could not be his disciples–part of his kingdom–and he pointed them to a little child as the model in this particular, because the humble spirit in which the child looks up to its parents stood out in sharp contrast with their self-seeking, self-exalting ambition.] [Greatness does not consist in place. Disciples who receive those of a childlike spirit and disposition that they may thereby honor the name of Christ are honored of Christ as the greatest.
The words “in my name” probably suggested to John the incident which follows.] [Was not one of our immediate company. This man’s actions had excited the jealousy of John.
Jealousy as to official prerogative is very common. His zeal for Jesus reminds us of the friends of Moses . But Jesus shows that one who knows enough of him to use his power is not apt to dishonor him.] [431] [The converse of this statement is found at . The two statements taken together declare the impossibility of neutrality. If a man is in no sense against Christ, then he is for him; and if he is not for Christ, he is against him.] [Jesus here returns to the discussion of greatness, and reasserts the doctrine that the smallest act of righteousness, if performed for the sake of the King, shall be honored in the kingdom. For comment, see , and refers to those worms which feed upon the carcasses of men.
The fire and worm can hardly be taken literally, for the two figures are incompatible–worms do not frequent fires. The two figures depict hell as a state of decay which is never completed and of burning which does not consume.
Some regard the worm as a symbol of the gnawings of remorse, and the fire as a symbol of actual punishment.] [At this point many ancient authorities add, “and every sacrifice shall be salted with salt.”] [We have here one of the most difficult passages in the Bible. If the word “fire” were found in an isolated text it might be taken as a symbol either of purification or of punishment. But the context here determines its meaning, for it has just been taken twice as a symbol of punishment. Salt is a symbol of that which preserves from decay. Now, Jesus has just been talking about the future state, with its two conditions or states [433] of bliss and punishment. In both of these states the souls of men are salted or preserved.
Every one of the wicked is preserved by a negative or false salt–a worm which feeds but does not die, and a fire which consumes but refuses to go out. Though this state is a condition of life, it is such a negative and false condition that it is elsewhere termed a second death.
It is therefore rightly called a “salted” or preserved condition, yet it contradicts the symbolic idea of saltness. As we understand it, the difficulty of the passage lies in this contradictory sense in which the term “salt” is used–a contradiction in which the term “eternal life” also shares, for eternal life is the constant contrast to life in hell, though that life also is spoken of as eternal. The true Christian–the man who offers his body as “a living sacrifice, holy, acceptable to God”–is preserved by the true salt or element of preservation, which is a divinely begotten life of righteousness within him. This is the good state of preservation which a man is counseled to obtain, and not to lose, since it will not be restored to him. The passage summarizes and contrasts the two states of future preservation, one being the salt of eternal life which preserves a man to enjoy the love of God in heaven, and the other being the salt of fire which preserves him in hell to endure the just punishment of God. The “every one” in refers to the sufferers mentioned in .] [Jesus here resumes his warning against that pride which exalts itself and despises the humble; disclosing the fact that the ministration of angels is not only general but special, certain angels being entrusted with the care of certain individuals, and all of them supplementing their own wisdom and power by direct access to the presence of God.] [434] [Those who have led highly moral lives have a tendency to despise those who have been defiled by gross sin.
This truth is abundantly illustrated by the conduct of the Pharisees, but that such little ones should not be despised Jesus speaks this warning parable. Though the sheep in the fold and the one that is lost have, as individuals, the same intrinsic value, yet this even balance of value is somewhat modified by the sentiments and emotions incident to loss and recovery.
Moreover, the anxiety and trouble caused by the sheep’s wandering do not but rather the value of that sheep, because the heart of the Shepherd is so replete with goodness that the misbehavior of the sheep prompts him to feel pity and compassion, rather than to cherish resentment and revenge. Sin does not add to a man’s intrinsic value in God’s sight–nay, it detracts from it; but it excites in the heart of God pity, compassion, and other tender emotions which make it extremely dangerous for those who hinder his reformation and imperil his soul by despising him.] [FFG 430-435]
Luke 9:51-56
(Through Samaria. Probably September, A. D. 29.) L 51-56; J 10. [This section follows immediately after the preceding. The secrecy of this journey consists in the fact that Jesus did not join the caravans or pilgrim bands, and that he did not follow the usual Peræan route, but went directly through Samaria.] [Taken in its strictest sense, the expression “taken up” refers to our Lord’s ascension, but it is here used to embrace his entire passion. Though our Lord’s death was still six months distant, his going to Jerusalem is described as attended with a special effort, because from that time forth Jerusalem was to occupy the position of headquarters, as Capernaum had done, and his [441] withdrawals and returns would be with regard to it. The presence of the twelve alone is sufficient to account for the messengers. He did not wish to overtax the fickle hospitality of the Samaritans by coming unannounced.] [Had Jesus come among them on a missionary tour he would doubtless have been received. But when he came as a Jew passing through to Jerusalem, and using their highway as a convenience, they rejected him.] [Refusing to receive a religious teacher was considered a rejection of his claim.
This rejection roused the ire of the two sons of thunder and prompted them to suggest that the example of Elijah be followed , but Jesus was a Saviour and not a destroyer, so he passed on to another village. The conduct of John in after years contrasts sharply with the wish which he here expressed– .] [FFG 441-442]
Luke 9:57-62
(Samaria. Probably September, A. D. 29.) L 57-62. [the way through Samaria to Jerusalem] [442] [For comment upon similar language see .] [Comparing Luke with Matthew, as indicated above, we find that Matthew gives two and Luke three proposals to follow him, and that they differ widely as to the time. It is likely that the first instance occurred where Matthew places it, and the last two occurred where Luke places them, and that each Evangelist borrowed an item from another period and joined it to his incident because of the similarity of the subject. But as such proffers of discipleship may have been very common, the incidents may be entirely different. The teaching of the last incident is that at a command of Christ all conflicting obligations must be set aside.] [FFG 442-443]