Lucas 9
John MacArthur · Citado em PreceptAustin
Lucas 9
MacArthur reminds us of an important truth about Jesus' earthly life that many saints often overlook - "One of the amazing elements of the life of Christ was that when He became incarnate and came into the world and started His ministry, He set aside,the independent use of His divine attributes. He didn't cease to be God, He didn't stop being what He was, He just set aside any independent use of His own attributes and He yielded Himself to the power of the Holy Spirit (cf Lk 4:1+, Lk 4:14+)." Sent (649) (apostello from apo = from, away from + stello = to withdraw from, avoid) means to send off, to send forth, to send out. To send out; to commission as a representative, an ambassador, an envoy. The idea is to send forth from one place to another. But the meaning of apostello is more than just to send because it means "to send off on a commission to do something as one’s personal representative, with credentials furnished" (Wuest) To send upon some business (Mt. 2:16; 10:5; 20:2). To send away in the sense of to dismiss (Mk 12:3, 4). To send or thrust forth as a sickle among corn (Mk 4:29). Proclaim (2784)(kerusso from kerux/keryx = a herald - one who acts as the medium of the authority of one who proclamation he makes; kerugma = the thing preached or the message) means to proclaim (publicly) or to herald or act as a public crier - the town official who would make a proclamation in a public gathering. It refers to refers to the herald's authoritative, public pronouncement of vital information, a message that could not be changed in any way which is especially critical since in this context it was the Gospel. The Gospel was not to be altered or adulterated, a message evangelical needs to heed with sobriety and trembling. It was to be announced with the suggestion of formality, gravity and an authority which must be listened to and obeyed. Greco-Roman rulers had special heralds made announcements to the people, were commissioned by the ruler, were to announce in a loud, clear voice so everyone could hear, were not ambassador with privilege of negotiating, were messengers with a proclamation to be heard and heeded. Not to heed the ruler’s messenger was serious and to abuse the messenger was even worse. Kerusso in Luke and Acts - Lk. 3:3; Lk. 4:18; Lk. 4:19; Lk. 4:44; Lk. 8:1; Lk. 8:39; Lk. 9:2; Lk. 12:3; Lk. 24:47; Acts 8:5; Acts 9:20; Acts 10:37; Acts 10:42; Acts 15:21; Acts 19:13; Acts 20:25; Acts 28:31 Kingdom (932)(basileia from basileus = a sovereign, king, monarch) denotes sovereignty, royal power, dominion. Basileia can also refer to the territory or people over whom a king rules, and in context refers to that kingdom which is ruled by Christ the King of kings. In simple terms, there is His present invisible, internal (believer's heart) kingdom and the visible, external kingdom in the Millennium and then into Heaven and eternity forever and ever. Amen. Basileia in Luke and Acts - Lk. 1:33; Lk. 4:5; Lk. 4:43; Lk. 6:20; Lk. 7:28; Lk. 8:1; Lk. 8:10; Lk. 9:2; Lk. 9:11; Lk. 9:27; Lk. 9:60; Lk. 9:62; Lk. 10:9; Lk. 10:11; Lk. 11:2; Lk. 11:17; Lk. 11:18; Lk. 11:20; Lk. 12:31; Lk. 12:32; Lk. 13:18; Lk. 13:20; Lk. 13:28; Lk. 13:29; Lk. 14:15; Lk. 16:16; Lk. 17:20; Lk. 17:21; Lk. 18:16; Lk. 18:17; Lk. 18:24; Lk. 18:25; Lk. 18:29; Lk. 19:11; Lk. 19:12; Lk. 19:15; Lk. 21:10; Lk. 21:31; Lk. 22:16; Lk. 22:18; Lk. 22:29; Lk. 22:30; Lk. 23:42; Lk. 23:51; Acts 1:3; Acts 1:6; Acts 8:12; Acts 14:22; Acts 19:8; Acts 20:25; Acts 28:23; Acts 28:31 The Kingdom of God - One must understand that there are several phases to the Kingdom of God. The first phase is the invisible, internal Kingdom of God and which He later described as "in your midst” (Lk 17:21+), the Kingdom in which the King reigns in the heart of the person who has accepted Jesus as Messiah, Lord and Savior of their soul. (See Detailed notes on site related to the Kingdom of God) To proclaim the Kingdom of God is to preach the Gospel, to proclaim the good news of salvation, explaining how one can enter the Kingdom of God. When the King returns on "the day that the Son of Man is revealed," (Lk 17:30+) the heart of every person will also be revealed as to whether they sought the kingdom of "self" or the kingdom of the Savior! The future phase of the Kingdom of God is known as the Messianic Age or the Millennial Kingdom.(See more detailed explanation of Jesus' meaning of the Kingdom of God in notes on Luke 17:20-21). Jesus knew the Jews were looking for the future aspect of the Kingdom of God, but His preaching and that of His disciples was to explain how one could enter the invisible aspect of the Kingdom of God in the present and in that way they would be assured of experiencing the visible Kingdom of God in the future. Kingdom of God - 66x in 65v - Luke's uses...Lk. 4:43; Lk. 6:20; Lk. 7:28; Lk. 8:1; Lk. 8:10; Lk. 9:2; Lk. 9:11; Lk. 9:27; Lk. 9:60; Lk. 9:62; Lk. 10:9; Lk. 10:11; Lk. 11:20; Lk. 13:18; Lk. 13:20; Lk. 13:28; Lk. 13:29; Lk. 14:15; Lk. 16:16; Lk. 17:20; Lk. 17:21; Lk. 18:16; Lk. 18:17; Lk. 18:24; Lk. 18:25; Lk. 18:29; Lk. 19:11; Lk. 21:31; Lk. 22:16; Lk. 22:18; Lk. 23:51; Acts 1:3; Acts 8:12; Acts 14:22; Acts 19:8; Acts 28:23; Acts 28:31 Perform healing (2390)(iaomai) means to cure, to heal, to restore. Iaomai is used literally of deliverance from physical diseases and afflictions and so to make whole, restore to bodily health or heal. Figuratively, iaomai speaks of deliverance from sin and its evil consequences and thus to restore (to spiritual good health), make whole, renew (Mt 13.15+). In the passive, iaomai figuratively means to be restored, to recover or to be healed as in 1Pe 2.24+ (in context clearly speaking of spiritual not physical healing - context is king for accurate interpretation!). Iaomai refers primarily to physical healing in the NT (although clearly there is overlap because some of these instances involved demonic oppression - Lk 9:42), and less commonly to spiritual healing or healing (saving) from "moral illnesses" and the consequences of sin. When used in this sense iaomai has much the same meaning as sozo, to save, make whole, restore to spiritual health. Here are the uses of iaomai used with a spiritual meaning = Mt 13:15, John 12:40, Acts 28:27 - preceding quotes from Isa 6:10, 1Pe 2:24+ = quote from Isa 53:5+. It is interesting that most of the NT uses in the Gospels refer to physical healing by Jesus (excepting the physical healing that resulted by release from demonic oppression). However in the OT (Lxx) uses iaomai refers primarily to spiritual healing by the Messiah (Isa 53:5+, Isa 61:1+, et al). It is interesting that most of the NT uses in the Gospels refer to physical healing by Jesus (excepting the physical healing that resulted by release from demonic oppression). However in the OT (Lxx) uses iaomai refers primarily to spiritual healing by the Messiah (Isa 53:5, Isa 61:1, et al). Luke's uses of iaomai (26 total NT uses) - Lk. 5:17; Lk. 6:18; Lk. 6:19; Lk. 7:7; Lk. 8:47; Lk. 9:2; Lk. 9:11; Lk. 9:42; Lk. 14:4; Lk. 17:15; Lk. 22:51; Acts 9:34; Acts 10:38; Acts 28:8; Acts 28:27 Related Resources: Except for the first one, all are from Gotquestions.org What is the kingdom of God? What is the difference between the Kingdom of God and the Kingdom of Heaven? What is the gospel of the kingdom? What is kingdom theology? What does it mean to seek first the kingdom of God? What did Jesus mean when He said, “The kingdom of God is within you” (Luke 17:21, KJV)? What does the Bible say about healing? What is divine healing? What is the spiritual gift of healing? Steven Cole on what is the role of divine healing, signs and wonders today - In our day, there are segments of the church that argue that we are to emphasize divine healing along with the gospel. The late John Wimber, founder of the Vineyard movement, claimed that the “greater works” that Jesus predicted that His followers would do after receiving the Holy Spirit (Jn 14:12) include signs and wonders. If we are not regularly seeing God use us to perform miracles, then we are not proclaiming the gospel as we ought. What shall we say to this? First, God is just as able to perform miracles through His servants today as He always has been. We must be careful not to limit God’s power because of our unbelief (Mk 6:5, Mar 6:6). But, having said that, we must also be careful to understand the place of miracles in God’s working. While there are miracles reported throughout the Bible, they mainly occur in clusters around the time of the exodus, during the ministries of Elijah and Elisha, and during the time of Christ and the apostles. The purpose of those increased miracles was to authenticate the word of God or His messengers during critical times in the history of His people. But once the purpose for the miracles had been accomplished, the miracles decreased in frequency. For example, the Book of Hebrews was written to a second-generation church of mostly Jewish Christians who were tempted to go back to Judaism. The author is trying to convince them of the superiority of Jesus. In Heb 2:3-4, he states, “How shall we escape if we neglect so great a salvation? After it was at the first spoken through the Lord, it was confirmed to us by those who heard, God also bearing witness with them, both by signs and wonders and by various miracles and by gifts of the Holy Spirit according to His own will.” He is saying that the truth of the gospel was authenticated by these miracles performed by those who had been with Jesus, namely, the apostles. But—here’s the point—if signs and wonders were still common in the church, why didn’t he appeal to their current experience? It would have been a much stronger argument to appeal to their common experience of miracles as a proof of Christianity than to appeal to miracles they had not even seen. Or, if the Hebrews were not experiencing such miracles, but should have been, he would have exhorted them to believe God for such things in their midst. But apparently such miracles had generally ceased. His appeal was to the authenticating nature of such signs as performed by the apostles and reported to these people as evidence of the true identity of Jesus as both Lord and Christ. Another reason I do not believe that we should be emphasizing signs and wonders when we proclaim the gospel is that both Jesus and Paul censured those who sought for such things. The Jews saw Jesus multiply the loaves and fishes and yet they challenged Him to perform more signs (Jn 6:2, Jn 6:26, Jo 6:30). But they would not submit to Him or believe in Him. Paul said, “The Jews ask for signs, and Greeks search for wisdom; but we preach Christ crucified, to Jews a stumbling block, and to Gentiles foolishness, but to those who are the called, both Jews and Greeks, Christ the power of God and the wisdom of God” (1 Co 1:22-24). The real issue of the gospel is sin, righteousness, and judgment (Jn 16:8). People can gawk at miracles, but if they are not convicted about their sin and need for a Savior, they will not be saved from God’s judgment. The miracles that Christ and the apostles performed authenticate Jesus as the promised Savior. While we can pray that God would graciously heal a person of some disease, and He may do it miraculously, our emphasis should be on the person’s need of a Savior from sin. Jesus is the powerful Lord who can save every person who believes in Him. (Proclaiming the Good News) Luke 9:3 And He said to them, "Take nothing for your journey, neither a staff, nor a bag, nor bread, nor money; and do not even have two tunics apiece. KJV And he said unto them, Take nothing for your journey, neither staves, nor scrip, neither bread, neither money; neither have two coats apiece. Take Lk 10:4-12; 12:22; 22:35; Ps 37:3; Matthew 10:9,10; Mark 6:8,9; 2 Timothy 2:4 two Lk 3:11; 5:29; 12:28 Luke 9 Resources - Multiple Sermons and Commentaries Luke 9:1-9 - Steven Cole Luke 9:3-6 A Profile of a Christian Messenger, Part 2 - John MacArthur SOJOURNING WITNESSES: "TRAVEL LIGHT!" Beloved, we are simply soldiering sojourners residing temporarily on earth, "For our citizenship is in heaven, from which also we eagerly wait for a Savior, the Lord Jesus Christ; who will transform the body of our humble state into conformity with the body of His glory, by the exertion of the power that He has even to subject all things to Himself." (Php 3:20-21+) We are charged by Jesus to travel light and depend on the provisions of God. Dear saint (set apart by God and for God's purposes) are you entangled by the world, by its gadgets and glitz and glamour? Paul exhorted his young disciple Timothy in view of the shortness of our time on earth, the gravity of the spiritual battle we wage (every soul we encounter is on the precipice of eternity) and the the dangers of the lusts of the flesh, etc, (1 Jn 2:16-17+) to "Suffer hardship with me, as a good soldier of Christ Jesus. No soldier in active service entangles himself in the affairs of everyday life, so that he may please the one who enlisted him as a soldier." (2 Ti 2:3-4+) Take (present imperative with a negative) nothing for your journey neither a staff (rhabdos), nor a bag (pera), nor bread, nor money (argurion) - The command to take nothing indicates this was to be an apostle's lifestyle, their continual practice. They were not to turn their evangelistic crusade into a show or a business enterprise! The idea was to go "lean and mean" taking nothing non-essential! The clear implication is that they were not to depend on their natural resources but upon God's supernatural resources. They were on a journey for Jesus (just as we are beloved) and as such were to "travel light!" THOUGHT - While possessions can be nice, and the world tempts us to accumulate them, the sad truth is that too often our possessions end up possessing us, causing worry, angst and anxiety, and even outright spiritual bondage! Jesus' words still hold true - Travel Light because this world is not our home and when we leave after our short sojourn, we are taking nothing with us! Matthew adds "Do not acquire gold, or silver, or copper for your money belts, or a bag for your journey, or even two coats, or sandals, or a staff; for the worker is worthy of his support." (Mt 10:9-10+) The point of Jesus' instructions is that the disciples were to trust God for whatever was needed to proclaim the Gospel. When God calls, God provides to fulfill the call. THOUGHT - Jesus is not issuing a call to poverty, but a call to urgency. The disciples of Jesus were (and are) to travel light and be quick about their business of proclaiming the Kingdom of God while today is still called today because the night cometh when no man can work! Are you busy about your Master's business? Daniel Hill - The prohibition against carrying a bag is interesting in that normally the word was used for a bread bag. Common in the ancient world. But the Lord already said, no bread, making the prohibition against a bag for the bread redundant. But the bread bag was also used by beggars to hold out like the tin cup, so this prohibition is against going about begging. In all this the lord is going to teach the disciples that He can care for them even when He is not with them. This is one way to teach Christ centered dependency. There are many ways the Lord will use to get believers to realize that they can depend upon Him. Sometimes He may send us out with nothing and we will see that "Not that we are adequate in ourselves to consider anything as coming from ourselves, but our adequacy is from God who also made us adequate as servants of a new covenant, not of the letter but of the Spirit; for the letter kills, but the Spirit gives life. (2 Corinthians 3:5-6+)" These disciples would learn what we must also learn, that even though absent, the Lord provides for us. And we can depend upon Him. (Luke Commentary - Essentially Verse by Verse) Glenn Clark has good advice for modern disciples - "If you wish to travel far and fast, travel light. Take off all your envies, jealousies, unforgiveness, selfishness and fears." The instructions are different in Mark 6:8-9+ who adds a staff and sandals "and He instructed them that they should take nothing for their journey, except a mere staff–no bread, no bag, no money in their belt– but to wear sandals; and He added, “Do not put on two tunics.” According to the parallel version in Matthew and the additional note in Luke, they were to take neither (Mt 10:10; Luke 10:4). No widely accepted solution to this discrepancy has been offered but See discussion on Mark 6:8 and related discussion on Matthew 10:10. Louis Barbieri comments on the difference regarding staff - Mark, however, recorded that the apostles could take a staff (Mark 6:8). This problem is solved by observing that Matthew said they were not to "procure" (ktēsēsthe) extra items (Matt. 10:9), but Mark wrote that they could "take" (airōsen) any staffs they already had. (See Bible Knowledge Commentary) These passages call us not to lose the forest for the trees. Jesus called his missionaries to travel simply, without the normal provisions for a journey. They had to depend on God for their support. What does that mean for us who call ourselves disciples of Jesus in our security-conscious age? When we would not think of setting off on any mission, ordered by God or not, without ten times the normal provision that Jesus prohibited (credit card as well as money; a suitcase of clothes, not just a change), the issue of whether or not sandals or a staff were or were not permitted to the Twelve fades into insignificance. (Scroll down to page 387 in Hard Sayings of the Bible) (See related discussion on Matthew 10:10) The instructions Jesus provides for the Twelve also provide principles for our work. They are to travel light, taking nothing that is not absolutely essential. They do not travel first class! They do not make their ministry a means for accumulating stuff. They are to stay "lean and mean"! And too should we beloved follower of Christ. As you read this is there anything you are contemplating buying or doing which you know would compromise your time and energy and so steal from the spiritual ministry God has given you? Then beware! Ask the Spirit of Christ to lead you in your decision. I have a wonderful son who loves Jesus and is an elder at his church, but was saddened several years ago when he told me of his plans to build a huge lake house (big so that the church could use it - clearly a rationalization) and he went through with his plans (he is a successful physician so had the necessary funds). The building occupied so much of his time that his ministry suffered as did his health, eventually causing a stomach ulcer. It was an incredible house that could sleep 40 people easily! Within two years he sold it because he realized that as a Jesus' sojourner he was not traveling light. He has told me several times since then (it's been 4 years now) that he felt like such a heavy burden was lifted from his shoulders. So let me ask you again, what are you considering buying, building or doing that might potentially end up as a heavy burden and hamstring God's work of ministry in your life? This is not a rhetorical question because Paul makes it very clear writing Therefore we also have as our ambition, whether at home or absent, to be pleasing to Him. For we must all appear before the judgment seat of Christ, so that (PURPOSE) each one (INDIVIDUALLY) may be recompensed for his deeds in the body, according to what he has done, whether good or bad. (2 Cor 5:9-10+) Jonathan Edwards - “True service of Jesus is characterized by dependence on Jesus, and dependence on Jesus is signified by going where Jesus sends despite material shortfalls and unanswered questions....They must trust him alone who sends them." Herbert Lockyer - There is here, obviously, no emphasis on asceticism, no glorification of austerity. But there is laid down an abiding principle that Christ's gospelers are to keep themselves as free as possible from worldly entanglements and encumbrances. The missionary to China who made the experiment of cutting himself off from all home supplies soon found that he was mistaken. On the other hand, the minister who made money by a literary success but refused to undertake his own investments or to interest himself in the rise and fall of prices on the stock exchange, was exemplifying the principle here laid down. The compulsion of the simple life is not a limitation according to Jesus. It is an assistance for a preacher, if only he learns to live the carefree life through faith in a providing God. (See All the Apostles of the Bible or borrow All the apostles of the Bible) John
Lucas 9
MacArthur comments that "A worthy house was one where their witness and work were appreciated and accepted as being from God." Regarding peace (eirene), in the Jewish culture "peace" or shalom was a common greeting but conveyed a deeper meaning of total well-being and wholeness of body, mind, and spirit. MacArthur - In that day travelers stayed in people’s homes. Hotels did not exist, and inns were dangerous and often little more than brothels. Wherever they traveled, whatever house they happened to be invited to stay in, the apostles were to stay there until they left that city. That would distinguish them from traveling false teachers, who moved from house to house collecting money from everyone they could....The rabbis had followed that principle for many years. One ancient rabbi had written, "He who receives a rabbi into his house or as his guest and lets him have his enjoyment from his possessions, the Scripture ascribes to him as if he had offered the continual offerings." They rightly believed that God would bless those who provided food, clothing, shelter, and other aid to the teachers of His Word. (See The MacArthur Commentary) Jesus repeats this instruction in Luke 10 “Whatever house you enter, first say, ‘Peace be to this house.’ “If a man of peace is there, your peace will rest on him; but if not, it will return to you. “Stay in that house, eating and drinking what they give you; for the laborer is worthy of his wages. Do not keep moving from house to house. “Whatever city you enter and they receive you, eat what is set before you; (Lk 10:5-8+) Stay (continue, endure, remain, stay) (3306) (meno) remain in the same place over a period of time (Mk 6:10). To remain, abide in reference to place, to sojourn, tarry, not to depart, to continue to be present, Meno in Luke and Acts - Lk. 1:56; Lk. 8:27; Lk. 9:4; Lk. 10:7; Lk. 19:5; Lk. 24:29; Acts 5:4; Acts 9:43; Acts 16:15; Acts 18:3; Acts 18:20; Acts 20:5; Acts 20:23; Acts 21:7; Acts 21:8; Acts 27:31; Acts 27:41; Acts 28:16 Luke 9:5 "And as for those who do not receive you, as you go out from that city, shake the dust off your feet as a testimony against them." KJV And whosoever will not receive you, when ye go out of that city, shake off the very dust from your feet for a testimony against them. those who do not receive Lk 9:48; 10:10-12,16; Matthew 10:14,15; Mark 6:11; 9:37; Acts 13:51; 18:6 shake Lk 9:53-56; Nehemiah 5:13 a testimony Lk 5:14; Matthew 10:18 Luke 9 Resources - Multiple Sermons and Commentaries Luke 9:1-9 - Steven Cole Luke 9:3-6 A Profile of a Christian Messenger, Part 2 - John MacArthur Matthew adds some details to Luke's record Mt 10:13b-14+ - "but if it is not worthy, take back (epistrepho = aorist imperative) your blessing of peace (ESV better "let your peace return to you"). Whoever does not receive you, nor heed your words, as you go out of that house or that city, shake the dust off your feet." Comment: Why should they take back their greeting of peace? The ultimate peace that all men need is peace with God and the only way to obtain that peace is through belief in the Gospel of peace (Eph 6:15+) found in the Prince of peace, Christ Jesus (cf Eph 2:14+, Ro 5:1+). The house that did not receive nor heed (the Gospel message of the disciples) in effect was rejecting any chance of peace with God. It was as if the offer was withdrawn! See also Mt 10:41. John MacArthur adds that the phrase "let your peace return to you" "was an Oriental expression signifying withdrawal of favor or blessing. It is not that such a household would have a blessing and then lose it, but that the offer of peace was never received and is therefore withdrawn. The greatest blessing of God is worthless for a person who will not accept it. God's Gospel is offered to all the world, and it has power to save all the world (Ro 1:16), but it is powerless to save or help even a single person who will not have Jesus Christ as Lord and Savior." (cf. John 5:40). (See The MacArthur Commentary) Mark 6:11+ “Any place that does not receive you or listen to you, as you go out from there, shake the dust off (aorist imperative) the soles of your feet for a testimony against them.” Matthew 7:6+ “Do not give what is holy to dogs, and do not throw your pearls before swine, or they will trample them under their feet, and turn and tear you to pieces. Acts 13:51+ But they shook off the dust of their feet in protest against them and went to Iconium. Acts 13:46+ Paul and Barnabas spoke out boldly and said, “It was necessary that the word of God be spoken to you first; since you repudiate it and judge yourselves unworthy of eternal life, behold, we are turning to the Gentiles. Mt 7:6 Acts 18:6-8+ But when they resisted and blasphemed, he shook out his garments and said to them, “Your blood be on your own heads! I am clean. From now on I will go to the Gentiles.” 7 Then he left there and went to the house of a man named Titius Justus, a worshiper of God, whose house was next to the synagogue. 8 Crispus, the leader of the synagogue, believed in the Lord with all his household, and many of the Corinthians when they heard were believing and being baptized. Acts 20:26-27+ - Therefore, I testify to you this day that I am innocent of the blood of all men. 27 “For I did not shrink from declaring to you the whole purpose of God. 2 John 1:10-11 If anyone comes to you and does not bring this teaching (2Jn 1:9), do not receive (present imperative with a negative) him into your house, and do not give him a greeting; (present imperative with a negative) 11 for the one who gives him a greeting participates in his evil deeds. Shake off the Dust & Move On! SHAKE OFF THE DUST IN DISGUST And as for those who do not receive (dechomai) you - Mark 6:11+ adds "or listen to you" that is, listen to the Gospel and obey the Gospel. Receive (dechomai) figuratively pictures putting out the welcome mat for you! These inhospitable Hebrews slammed the door in their face (so to speak)! There were two choices - either they receive or they reject the good news of Jesus. Rejection of the Gospel of Jesus is to be expected for in the Parable of the Soils Jesus taught that only one heart "soil" (Lk 8:15+) was good and honest and would hear the Gospel "seed" and "hold it fast, and bear fruit with perseverance." Jesus also taught that most people will chose the broad road to destruction commanding all men to "Enter (aorist imperative - COMMAND - ONLY WAY ANY SOUL WILL ENTER THE NARROW GATE IS BY THE HEARING THE GOSPEL AND THE SPIRIT EFFICIENTLY WORKING IN THEIR HEART) through the narrow gate; for (A FRIGHTENING TERM OF EXPLANATION) the gate is wide and the way is broad that leads to destruction, and there are many (cf "many" in Mt 7:22+) who enter through it. For the gate (THE GOSPEL OF JESUS) is small and the way is narrow that leads to life, and there are few who find it." (Mt 7:13-14+) Shake the dust off (apotinasso) your feet as a testimony (marturion/martyrion) against them - The act of shaking is "personified" as a witness of the person's contempt and rejection of the Gospel! (See note below) It is like saying "You have had an opportunity to hear the Gospel of salvation, but you have rejected it and you will receive a just retribution for your rejection, a retribution proportional to the light you received." (Mt 11:21,23+) Wikipedia has an interesting note about how Mormons frequently invoked this practice of shaking off dust in the past, which is truly ironic for they are the very ones who have rejected the true Gospel of Jesus Christ! THOUGHT - The principle of greater judgment for rejection of greater light (of the Gospel) is one reason after I have presented the Gospel and sense the person is rejecting the message, thereafter I tend to shy away from additional proclamation for fear that they will incur an even greater judgment. I continue to pray for their salvation and for God's Spirit to open a clear door of opportunity, but otherwise say little about the Gospel. This is not to say we turn away permanently from the person who initially rejects the Gospel. How many of us reading this rejected the Gospel the first time we heard it. So we need to use a mixture of Holy Spirit patience and longsuffering mixed with discernment regarding when we are casting pearls to swine. God's Spirit will lead us. John MacArthur comments on shake the dust off your feet as a testimony against them - "When they came back into Israel from a Gentile country, many Jews would literally shake as much dust off their feet as possible in order not to bring pagan soil into their homeland. For the apostles to shake the dust off their feet while leaving a Jewish house or town would be to treat the inhabitants like Gentiles—whom most Jews considered to be out of God's reach. When the leaders of the synagogue in Pisidia of Antioch drove Paul and Barnabas out of their district, the two men "shook off the dust of their feet in protest against them and went to Iconium." (Acts 13:51). Of the unbelieving Jews there Paul had declared, "It was necessary that the word of God should be spoken to you first; since you repudiate it, and judge yourselves unworthy of eternal life, behold, we are turning to the Gentiles." (Mt 10:46; cf. Mt. 7:6). It is not that we are to turn away from those who reject the gospel at first hearing or even after several hearings. Had that practice been followed, many believers would not be in the kingdom today. Through Paul, the Lord Himself entreated unbelieving Corinthians to "be reconciled to God." (2 Cor. 5:20). Were God not marvelously patient and long-suffering with fallen mankind, He would have destroyed the world long ago. He is infinitely patient with sinners, Peter tells us, "not wishing for any to perish but for all to come to repentance." (2 Pet. 3:9). Jesus was not speaking of those who are slow to understand or believe but of those who, after hearing a clear testimony of the gospel and seeing dramatic and irrefutable signs of confirmation, continue to resist and oppose it. When a person's mind is firmly set against God, we should turn our efforts to others. (See The MacArthur Commentary) (Bold added) Matthew adds another statement by Jesus “Truly I say to you, it will be more tolerable for the land of Sodom and Gomorrah in the day of judgment than for that city. (Mt 10:15+) What Jesus is saying is that rejection of the disciples’ message was a serious sin worse even than the gross rebellion of Sodom and Gomorrah! More gospel light brings greater personal responsibility! And of course we know about the judgment of those sinful towns. His point was that the judgment of the Gospel rejecters in Israel would be greater because of the greater light they received. What this greater judgment entails in the lake of fire is uncertain, but it certainly is not good! Shake off (present imperative)(660)(apotinasso from apo = from + tinasso = to shake) means literally to shake off something in order to get rid of it, speaking of dust here and a viper in the only other NT use (Acts 28.5). Used twice in the Septuagint - 1 Sa 10:2, Lam 2:7. Testimony (3142)(marturion/martyrion source of English "martyr") means evidence, proof. The content of what a witness tells, in this case with the action of shaking the dust off one's sandal! "Dust" would in a sense be a witness against them! Marturion 20v - testimony(19), witness(1). - Matt. 8:4; Matt. 10:18; Matt. 24:14; Mk. 1:44; Mk. 6:11; Mk. 13:9; Lk. 5:14; Lk. 9:5; Lk. 21:13; Acts 4:33; Acts 7:44; 1 Co. 1:6; 1 Co. 2:1; 2 Co. 1:12; 2 Thess. 1:10; 1 Tim. 2:6; 2 Tim. 1:8; Heb. 3:5; Jas. 5:3; Rev. 15:5 Question: What does it mean to shake the dust off your feet? Answer: The command to “shake the dust off your feet” appears only four times in the New Testament. In each case the command is spoken by Jesus to His disciples when He sent them out two by two (Matthew 10:14; Luke 9:5). In Mark 6:11 Jesus says, “And if any place will not welcome you or listen to you, leave that place and shake the dust off your feet as a testimony against them.” In the Matthew 10 account, Jesus clarifies His meaning: “Truly I tell you, it will be more bearable for Sodom and Gomorrah on the day of judgment than for that town” (verse 15). Shaking the dust off one’s feet conveys the same idea as our modern phrase “I wash my hands of it.” Shaking the dust off the feet is a symbolic indication that one has done all that can be done in a situation and therefore carries no further responsibility for it. In the scriptural examples, Jesus was telling His disciples that they were to preach the gospel to everyone. Where they were received with joy, they should stay and teach. But where their message was rejected, they had no further responsibility. They were free to walk away with a clear conscience, knowing they had done all they could do. Shaking the dust off their feet was, in effect, saying that those who rejected God’s truth would not be allowed to hinder the furtherance of the gospel. Even the dust of those cities that rejected the Lord was an abomination and would not be allowed to cling to the feet of God’s messengers. Embedded within this symbolic gesture was the implication that God also saw the dust-shaking and would judge people accordingly. There was a spiritual significance to a disciple of Jesus shaking the dust off his feet. It was a statement of finality about people who had been given the truth and who had rejected it. On their first missionary journey, Paul and Barnabas put Jesus’ words into practice. They had been preaching in Pisidian Antioch, but some of the Jewish leaders of that city stirred up persecution against the missionaries and had them expelled from the region. “So they shook the dust off their feet as a warning to them and went to Iconium” (Acts 13:51+). Antioch may not have welcomed the gospel as they should have, but that didn’t keep the message from spreading to other areas. Paul and Barnabas had done all they were sent to do, and the responsibility was now on the shoulders of those in Antioch. The apostles had proclaimed truth boldly. Some had accepted it eagerly; some had rejected it with violence. The apostles were not responsible for the Antiochians’ level of acceptance, only for their own obedience to God. There are situations in our lives where God calls us to stand firm, proclaim truth, and give patient testimony. Sometimes we need to continue until we see the results of that testimony. Other times God gives us the freedom to move on. We figuratively “shake the dust off our feet” when, under the Holy Spirit’s direction, we surrender those people to the Lord and emotionally let go. We have the freedom then to move into the next phase of ministry. Jesus’ instruction to “shake the dust off our feet” reminds us that we are only responsible for our obedience to God, not for the results of that obedience.(Source: GotQuestions.org Luke 9:6 Departing, they began going throughout the villages, preaching the gospel and healing everywhere. KJV And they departed, and went through the towns, preaching the gospel, and healing every where. Lk 9:1,2; Mark 6:12,13; 16:20; Acts 4:30; 5:15 Luke 9 Resources - Multiple Sermons and Commentaries Luke 9:1-9 - Steven Cole Luke 9:3-6 A Profile of a Christian Messenger, Part 2 - John MacArthur Mark adds some detail Mark 6:12-13+ They went out and preached that men should repent. And they were casting out many demons and were anointing with oil many sick people and healing them. Comment: Repeatedly we see that in the proclamation of the Gospel both John the Baptist (Mk 1:4; Mt. 3:2) and Jesus (Mk 1:15; Mt 4:17) emphasized repentance, the apostles declared that sinners must turn from sin and believe the gospel (cf. Acts 3:19; 17:30). The practical question to ask is when we proclaim the Gospel as preachers and teachers and lay witnesses are we explaining to the hearers that repentance is an integral component of the reception of the Gospel that leads to salvation? "The time is fulfilled, and the kingdom of God is at hand; repent (metanoeo in the present imperative) and believe (present imperative) in the Gospel." (Mark 1:15) DISCIPLES OBEY THE MASTER Departing (exerchomai), they began going throughout (dierchomai) the villages, preaching the gospel (euaggelizo/euangelizo in present tense - continually) and healing (therapeuo) everywhere (pantachou) - Notice that there is immediate obedience with no complaints, grumbling about the scant supplies, or attempts to negotiate for more supplies. They simply go, which in itself is evidence of their faith and trust in Jesus' instructions. Everywhere means no exceptions and no partially. This reminds us of Jesus' commission in Mark 16:15 ""Go into all the world and preach the gospel to all creation." Steven
Lucas 9
MacArthur has an interesting statement that "In each gospel account this miracle is placed at the climax of the Lord’s ministry." THE FEEDING OF FIVE THOUSAND PLUS NOTE: Words in Bold are unique to that Gospel's account. GOSPEL Matthew 14:12–24 Mark 6:30–46 Luke 9:10–17 John 6:1–14 THE SETTING TWO REPORTS His disciples came and took away the body and buried it; and they went and reported to Jesus. - Mt 14:12+ The apostles gathered together with Jesus; and they reported to Him all that they had done and taught.- Mk 6:30+ When the apostles returned, they gave an account to Him of all that they had done. Lk 9:10a+ After these things Jn 6:1a+ WITHDRAWAL TO REST Now when Jesus heard about John, He withdrew from there in a boat to a secluded place by Himself - Mt 14:13a+ He said to them, “Come away by yourselves to a secluded place and rest a while.” (For there were many people coming and going, and they did not even have time to eat.They went away in the boat to a secluded place by themselves.- Mk 6:31,32+ Taking them with Him, He withdrew by Himself to a city called Bethsaida Lk 9:10b+ Jesus went away to the other side of the Sea of Galilee (or Tiberias). Jn 6:1b+ REST "ARRESTED" When the people heard of this, they followed Him on foot from the cities - Mt 14:13b+ The people saw them going, and many recognized them and ran there together on foot from all the cities, and got there ahead of them. Mk 6:33+ But the crowds were aware of this and followed Him; Lk 9:11a+ A large crowd followed Him, because they saw the signs which He was performing on those who were sick. . Jn 6:2a+ LARGE CROWD When He went ashore, He saw a large crowd- Mt 14:14a+ When Jesus went ashore, He saw a large crowd Mk 6:34a+ Then Jesus went up on the mountain, and there He sat down with His disciples. Now the Passover, the feast of the Jews, was near. Jesus, lifting up His eyes and seeing that a large crowd was coming to Him Jn 6:3-5+ COMPASSION He felt compassion for them and healed their sick - Mt 14:14b+ He felt compassion for them because they were like sheep without a shepherd; and He began to teach them many things. Mk 6:34b+ Welcoming them, He began speaking to them about the kingdom of God and curing those who had need of healing. Lk 9:11b+ THE TIME WAS LATE When it was evening...the hour is already late, Mt 14:15a+ When it was already quite late...already quite late Mk 6:35a+ Now the day was ending Lk 9:12a+ SEND THEM AWAY The disciples came to Him and said, “This place is desolate...so send the crowds away, that they may go into the villages and buy food for themselves.”.- Mt 14:15b+ His disciples came to Him and said, “This place is desolate...send them away so that they may go into the surrounding countryside and villages and buy themselves something to eat.”" Mk 6:35b-36+ The twelve came and said to Him, “Send the crowd away, that they may go into the surrounding villages and countryside and find lodging and get something to eat; for here we are in a desolate place.” Lk 9:12b+ THE TEST (FAITH NOT SIGHT) Jesus said to them, “They do not need to go away; you give them something to eat!” Mt 14:16+ He answered them, “You give them something to eat!” Mk 6:37+ He said to them, “You give them something to eat!” - Lk 9:13a+ Jesus said to Philip, “Where are we to buy bread, so that these may eat?” This He was saying to test him, for He Himself knew what He was intending to do. Jn 6:5b-6+ THEIR SOLUTION (SIGHT NOT FAITH) They said to Him, “Shall we go and spend 200 denarii on bread and give them something to eat?” Mk 6:37b+ Unless perhaps we go and buy food for all these people.” Lk 9:13c+ Philip answered Him, “200 denarii worth of bread is not sufficient for them, for everyone to receive a little.” Jn 6:7+ (cf Jn 6:9b+) WHEN LITTLE IS ENOUGH They said to Him, “We have here only 5 loaves and 2 fish.”Mt 14:17+ He said, “Bring them here to Me.” Mt 14:18+ He said to them, “How many loaves do you have? Go look!” And when they found out, they said, “5 and 2 fish.” Mk 6:38+ They said, “We have no more than 5 loaves and 2 fish Lk 9:13b+ One of His disciples, Andrew, Simon Peter’s brother, said to Him, “There is a lad here who has 5 barley loaves and 2 fish, but what are these for so many people?” Jn 6:8-9+ JESUS SEATS THE GUESTS Ordering the people to sit down on the grass Mt 14:19a+ He commanded them all to sit down by groups on the green grass. They sat down in groups of hundreds and of fifties. Mk 6:39-40+ He said to His disciples, “Have them sit down to eat in groups of about fifty each. - Lk 9:14b+ They did so, and had them all sit down. - Lk 9:15+ Jesus said, “Have the people sit down.” Now there was much grass in the place. Jn 6:10a+ JESUS GIVES THANKS He took the 5 loaves and the 2 fish, and looking up toward heaven, He blessed the food Mt 14:19b+ He took the 5 loaves and the 2 fish, and looking up toward heaven, He blessed the food Mk 6:41a+ He took the 5 loaves and the 2 fish, and looking up to heaven, He blessed them Lk 9:16a+ Jesus then took the loaves, and having given thanks, Jn 6:11a+ NOURISHMENT Breaking the loaves He gave them to the disciples, and the disciples gave them to the crowds, - Mt 14:19c+ He broke the loaves and He kept giving them to the disciples to set before them; and He divided up the two fish among them all. Mk 6:41b+ He broke them, and kept giving them to the disciples to set before the people. Lk 9:16b+ He distributed to those who were seated; likewise also of the fish as much as they wanted. Jn 6:11b+ SATISFACTION They all ate and were satisfied - Mt 14:20a+ They all ate and were satisfied, Mk 6:42+ And they all ate and were satisfied; Lk 9:17a+ When they were filled Jn 6:12+ FAR MORE ABUNDANT They picked up what was left over of the broken pieces, 12 full baskets. - Mt 14:20+ They picked up 12 full baskets of the broken pieces, and also of the fish. Mk 6:43+ The broken pieces which they had left over were picked up, 12 baskets full. Lk 9:17b+ He said to His disciples, “Gather up the leftover fragments so that nothing will be lost.” So they gathered them up, and filled 12 baskets with fragments from the 5 barley loaves which were left over by those who had eaten. Jn 6:12-13+ MIRACULOUS NUMBERS FED There were about 5000 men who ate, besides women and children.Mt 14:21+ There were 5000 men who ate the loaves. Mk 6:44+ There were about 5000 men - Lk 9:14a+ So the men sat down, in number about 5000. Jn 6:10b+ PROPHET BUT NOT MESSIAH When the people saw the sign which He had performed, they said, “This is truly the Prophet who is to come into the world.” Jn 6:14+ JESUS SENDS DISCIPLES AWAY Immediately He made the disciples get into the boat and go ahead of Him to the other side, while He sent the crowds away. - Mt 14:22+ Immediately Jesus made His disciples get into the boat and go ahead of Him to the other side to Bethsaida, while He Himself was sending the crowd away. Mk 6:45+ JESUS PRAYS After He had sent the crowds away, He went up on the mountain by Himself to pray; and when it was evening, He was there alone. Mt 14:23+ After bidding them farewell, He left for the mountain to pray. Mk 6:46+ So Jesus, perceiving that they were intending to come and take Him by force to make Him king, withdrew again to the mountain by Himself alone. Jn 6:15+ Luke 9:11 But the crowds were aware of this and followed Him; and welcoming them, He began speaking to them about the kingdom of God and curing those who had need of healing KJV And the people, when they knew it, followed him: and he received them, and spake unto them of the kingdom of God, and healed them that had need of healing. crowds were aware of this Matthew 14:14; Mark 6:33,34; Romans 10:14,17 and he Isaiah 61:1; John 4:34; 6:37; Romans 15:3; 2 Timothy 4:2 the kingdom Lk 8:1,10; Matthew 21:31,43; Acts 28:31 healing Lk 1:53; 5:31; Hebrews 4:16 Luke 9 Resources - Multiple Sermons and Commentaries Luke 9:10-17 - Steven Cole Luke 9:10-11 The Range of Jesus' Compassion - John MacArthur CROWDS CONTINUE TO CROWD CHRIST The crowds were aware of this and followed (akoloutheo) Him - Mark adds that "The people saw them going, and many recognized (epiginosko) them and ran there together on foot from all the cities, and got there ahead of them." (Mark 6:33+) John says "A large crowd followed Him, because they saw the signs which He was performing on those who were sick." (John 6:2+) So the crowd was following Him but it was because they wanted to see the signs and miracles, not the Man and His message! Things have not changed much over the past 2000 years! In fact after the great miracle of creation of bread for upwards to 20,000 people (see Mt 14:21+) After the miracle of the feeding of 5000 (really upwards to 20,000 people for 5000 referred to the men - Mt 14:21+) , John records that "they were intending to come and take Him by force to make Him king" which caused Jesus to withdraw "to the mountain by Himself alone." (Jn 6:15+) As MacArthur says the crowd was composed of "thrill seekers, who eagerly followed Jesus as their king (Mk 6:15) who could provide healing and free food. Their superficial, shallow-soil mentality drew a rebuke from Jesus (John 6:26-27+)." And welcoming (apodechomai) them, He began speaking to them about the kingdom (basileia) of God (see kingdom of God) and curing those who had need of healing - Note the compassion of Jesus. He had come for rest and the crowd pursued and found Him and instead of telling them to go, He received them hospitably. He began speaking to them on how one could enter the Kingdom. He refers to the Kingdom later saying that the person who enters the Kingdom must do so like a child (Lk 18:17+, Mt 18:3, Mk 10:14+) and adds how hard it is for those who are wealthy to enter the kingdom of God! (Lk 18:24+) In John 3:5+ Jesus explained to Nicodemus “Truly, truly, I say to you, unless one is born of water and the Spirit (cf Jn 3:3+) he cannot enter into the kingdom of God." Mark 1:15+ summarizes the requirement to enter the Kingdom of God declaring "Repent and believe in the gospel.” (Both verbs are in present imperative). And so here we see that even though Jesus sought rest, in His compassion He demonstrates that "the Son of Man has come to seek and to save that which was lost.” (Lk 19:10+) He was redeeming the time (Eph 5:16+), for He knew the Galilean ministry was just about to end. He had ministered there for 18 months but the Galileans for the most part had rejected His message. It was time for Him to set His face like flint toward Jerusalem and the old rugged Cross! O, how we all need to imitate our Lord and redeem the precious moments we have left on earth to share the Gospel with the lost. Are you redeeming the time, the time of your life? The only kingdom that will prevail in this world is the kingdom that is not of this world! -- Amen and Amen! Followed (190)(akoloutheo from a = expresses union with, likeness + keleuthos = a road, way) means to walk the same road (Ponder that simple definition dear believer - Am I willing to walk the same road as Jesus?) Literally to follow (like the crowds followed Jesus in Luke 9:1) and in a figurative sense to follow Jesus as a disciple. In the context of disciples akoloutheo implies fellowship, joint-participation, a side-by-side walking with another. Thus it has come to mean, "to join one as a disciple, to cleave steadfastly to one, conform wholly to his example, in living and, if need be, in dying." In sum this verb is used frequently to describe "disciples," but as we see in John 6:66, these followers are not always genuine believers, but false disciples or what I refer to as "fair weather disciples." Follow is a key verb in Luke 9. Akoloutheo in Luke's Gospel = Lk. 5:11; Lk. 5:27; Lk. 5:28; Lk. 7:9; Lk. 9:11; Lk. 9:23; Lk. 9:49; Lk. 9:57; Lk. 9:59; Lk. 9:61; Lk. 18:22; Lk. 18:28; Lk. 18:43; Lk. 22:10; Lk. 22:39; Lk. 22:54; Lk. 23:27 Welcoming (588)(apodechomai from apo = from or intensifier + dechomai = to take from another for oneself, to receive, to welcome) means to receive kindly or hospitably (Luke 8:40; Acts 15:4; 18:27); of God's Word, to receive or embrace heartily, put out the "welcome mat" for it (Acts 2:41); of benefits, to receive or accept gratefully (Acts 24:3). Luke 9:12 Now the day was ending, and the twelve came and said to Him, "Send the crowd away, that they may go into the surrounding villages and countryside and find lodging and get something to eat; for here we are in a desolate place." KJV And when the day began to wear away, then came the twelve, and said unto him, Send the multitude away, that they may go into the towns and country round about, and lodge, and get victuals: for we are here in a desert place. Now the day was ending Matthew 14:15-21; Mark 6:35,36-44; John 6:1,5-15 Send Matthew 15:23,32 for here we are Ps 78:19,20; Ezekiel 34:25; Hosea 13:5 Luke 9 Resources - Multiple Sermons and Commentaries Luke 9:10-17 - Steven Cole Luke 9:12-17 Divine Compassion in Common Grace - John MacArthur THE LITTLE FAITH OF THE DISCIPLES John's Gospel adds some details not found in the synoptic accounts - "Therefore Jesus, lifting up His eyes and seeing that a large crowd was coming to Him, said to Philip, “Where are we to buy bread, so that these may eat?” This He was saying to test (peirazo) him, for He Himself knew what He was intending to do." (Jn 6:5b-6+) Lenski helps set the context - At this point we must turn to John 6:5–7+. When Jesus first stepped out of his retirement on the mountain side he put the question to Philip about buying bread for all these people. Jesus did this in advance in order to test out one of his disciples. Already then Jesus knew what he would do when evening would come. But all that Jesus got from Philip was that it would take more money than they had in their treasury to provide even a very little for so many people—not an inkling that Philip remembered Cana or thought of miraculous help on the part of Jesus in any way. Disappointed in Philip, Jesus descends to the multitude, heals the sick, and teaches about the kingdom until evening had actually come—entirely unconcerned about the bodily needs of the people and the passing of the time. The question put to Philip was evidently intended to have him report to the other apostles, and thus that all of them might think about it as the hours wore on. They did that but arrived at nothing. (See The Interpretation of St. Mark's Gospel) Now the day was ending - Ending is klino which means literally to cause to bend and in this case used of the day coming to an end, probably between 3:00 and 6:00 P.M.
Lucas 9
MacArthur - The apostles’ concern once again exhibited their lack of faith (cf. Matt. 8:26; 14:31; 16:8). They had a disconnect from all the miracles they had seen and they themselves had performed on the just-completed preaching tour. They might also have recalled that God had miraculously provided food in Israel’s past: (2 Kings 4:42-44; cf. 1 Kings 17:10-16) Incredibly, even after this amazing display of Christ’s divine power, the apostles’ faith was still weak. (See The MacArthur New Testament Commentary) NET Note - Not only would going and buying food have been expensive and awkward at this late time of day, it would have taken quite a logistical effort to get the food back out to this isolated location.
Lucas 9
MacArthur notes that "There is a sad postscript to this remarkable story which John records. The next day the crowds, thwarted in their attempt to make Him king, followed Jesus back to Capernaum (John 6:22-25+). Luke omits the section where the crowd followed Him to Capernaum (to get bread - Jn 6:26), which is where He teaches them that He is the Bread of Life which in turn elicits a strong reaction, resulting in most of the disciples departing (cf Jesus' definition of His true disciples - Jn 8:31-32. The so-called disciples did not continue with Him but left Him when He taught them the spiritual significance of the Bread He had given them to eat outside of Bethsaida)... Jesus then said to them, “Truly, truly, I say to you, it is not Moses who has given you the bread out of heaven, but it is My Father who gives you the true bread out of heaven. 33 “For the bread of God is that which comes down out of heaven, and gives life to the world.” 34 Then they said to Him, “Lord, always give us this bread.” 35 Jesus said to them, “I am the bread of life; he who comes to Me will not hunger, and he who believes in Me will never thirst. 36 “But I said to you that you have seen Me, and yet do not believe. 37 “All that the Father gives Me will come to Me, and the one who comes to Me I will certainly not cast out. 38 “For I have come down from heaven, not to do My own will, but the will of Him who sent Me. 39 “This is the will of Him who sent Me, that of all that He has given Me I lose nothing, but raise it up on the last day. 40 “For this is the will of My Father, that everyone who beholds the Son and believes in Him will have eternal life, and I Myself will raise him up on the last day.” 41 Therefore the Jews were grumbling about Him, because He said, “I am the bread that came down out of heaven.” 42 They were saying, “Is not this Jesus, the son of Joseph, whose father and mother we know? How does He now say, ‘I have come down out of heaven’?” 43 Jesus answered and said to them, “Do not grumble among yourselves. 44 “No one can come to Me unless the Father who sent Me draws him; and I will raise him up on the last day. 45 “It is written in the prophets, ‘AND THEY SHALL ALL BE TAUGHT OF GOD.’ Everyone who has heard and learned from the Father, comes to Me. 46 “Not that anyone has seen the Father, except the One who is from God; He has seen the Father. 47 “Truly, truly, I say to you, he who believes has eternal life. 48 “I am the bread of life. 49“Your fathers ate the manna in the wilderness, and they died. 50 “This is the bread which comes down out of heaven, so that one may eat of it and not die. 51 “I am the living bread that came down out of heaven; if anyone eats of this bread, he will live forever; and the bread also which I will give for the life of the world is My flesh.” 52 Then the Jews began to argue with one another, saying, “How can this man give us His flesh to eat?” 53 So Jesus said to them, “Truly, truly, I say to you, unless you eat the flesh of the Son of Man and drink His blood, you have no life in yourselves. 54 “He who eats My flesh and drinks My blood has eternal life, and I will raise him up on the last day. 55 “For My flesh is true food, and My blood is true drink. 56 “He who eats My flesh and drinks My blood abides in Me, and I in him. 57 “As the living Father sent Me, and I live because of the Father, so he who eats Me, he also will live because of Me. 58 “This is the bread which came down out of heaven; not as the fathers ate and died; he who eats this bread will live forever.” 59 These things He said in the synagogue as He taught in Capernaum. 60 Therefore many of His disciples, when they heard this said, “This is a difficult statement; who can listen to it?” 61But Jesus, conscious that His disciples grumbled at this, said to them, “Does this cause you to stumble? 62“What then if you see the Son of Man ascending to where He was before? 63“It is the Spirit who gives life; the flesh profits nothing; the words that I have spoken to you are spirit and are life. 64“But there are some of you who do not believe.” For Jesus knew from the beginning who they were who did not believe, and who it was that would betray Him. 65And He was saying, “For this reason I have said to you, that no one can come to Me unless it has been granted him from the Father.” 66 As a result of this many of His disciples withdrew and were not walking with Him anymore. (John 6:32-66) And it happened that while He was praying (proseuchomai) alone the disciples (mathetes) were with Him - Jesus always made prayer to His Father His priority (cf Lk 9:28-29; 3:21; 5:16; 6:12; 11:1; 22:41-45). Matthew and Mark do not mention Jesus' prayer in the context of Peter's confession. This note is interesting in that one one hand Jesus was praying alone suggesting in private, on the other hand His disciples were with Him. Was he off in another area? The text does not say. He showed Jesus praying before many important events in His ministry. He was evidently praying privately, though the disciples were with Him. Lk 11:1+ has a similar statement. Who do the people say that I am? - The most important question anyone will ever answer! Parallel accounts are found in Matthew and Mark Matthew 16:13 Now when Jesus came into the district of Caesarea Philippi (see excellent pictures), He was asking His disciples, “Who do people say that the Son of Man is?” Mark 8:27 Jesus went out, along with His disciples, to the villages of Caesarea Philippi (see excellent pictures); and on the way He questioned His disciples, saying to them, “Who do people say that I am?” John MacArthur - After all that they had seen and heard, the Lord’s question to them in this passage amounted to their final exam. The setting for this incident was Caesarea Philippi (Matt. 16:13; Mark 8:27), located north of the Sea of Galilee on the slopes of Mt. Hermon, about forty to fifty miles southwest of Damascus. It was near the extreme northern boundary of Old Testament Israel, not far from the city of Dan. It was originally named Panion, after the god Pan, whom Greek settlers, who entered the region after the death of Alexander the Great, worshiped in a nearby cave. Herod the Great built a temple there, and dedicated it to Rome and Augustus Caesar. Herod’s son Philip the Tetrarch renamed the city Caesarea and appended his own name to it to distinguish it from the other Caesarea on the Mediterranean coast. At more than one thousand feet in elevation, this scenic region offered Jesus and the apostles some relief from the crowds in the lowlands. It was also farther from Jerusalem and the hostility of the Jewish leaders, and the threat of Herod Antipas. The apostles’ “final exam” consisted of two questions. The answer to the first one expressed human opinion concerning Jesus; the answer to the second one expressed divine revelation of His true identity. (See The MacArthur New Testament Commentary) Praying (4336)(proseuchomai from pros = toward, facing, before [emphasizing the direct approach of the one who prays in seeking God’s face] + euchomai = originally to speak out, utter aloud, express a wish, then to pray or to vow. Greek technical term for invoking a deity) in the NT is always used of prayer addressed to God (to Him as the object of faith and the One who will answer one’s prayer) and means to speak consciously (with or without vocalization) to Him, with a definite aim (See study of noun proseuche). Proseuchomai in Luke and Acts - Lk. 1:10; Lk. 3:21; Lk. 5:16; Lk. 6:12; Lk. 6:28; Lk. 9:18; Lk. 9:28; Lk. 9:29; Lk. 11:1; Lk. 11:2; Lk. 18:1; Lk. 18:10; Lk. 18:11; Lk. 20:47; Lk. 22:40; Lk. 22:41; Lk. 22:44; Lk. 22:46; Acts 1:24; Acts 6:6; Acts 8:15; Acts 9:11; Acts 9:40; Acts 10:9; Acts 10:30; Acts 11:5; Acts 12:12; Acts 13:3; Acts 14:23; Acts 16:25; Acts 20:36; Acts 21:5; Acts 22:17; Acts 28:8 Robert Morgan on Jesus praying - All four of the Gospels describe the prayer-life of Jesus, but Luke seems emphasize it the most. Let me trace a handful of verses through his Gospel: • Luke 5:16 – So He Himself often withdrew into the wilderness and prayed. • Luke 6:12 – Now it came to pass in those days that He went out to the mountain to pray. • Luke 9:18 – And it happened, as He was alone praying, that His disciples joined Him. • Luke 9:28 – Now it came to pass, about eight days after these sayings, that He took Peter, John, and James and went up to the mountain to pray. • Luke 11:1 – Now it came to pass, as He was praying in a certain place, when He ceased, that one of His disciples said to Him, “Lord, teach us to pray….” • Luke 22:41 – And He was withdrawn from them about a stone’s throw, and He knelt down and prayed. This seems to indicate to me that Jesus established regular patterns of prayer in His life. This brings up the question: How can you and I establish personal habits of sustained prayer? I’d like to offer several suggestions. Not all these suggestions will work for everyone, but perhaps among them there might be one that you can adapt for yourself. (1) Consider keeping a personal prayer notebook. In 1973, while I was a student a Columbia Bible College in South Carolina, I felt that I needed a way to organize my prayer time. I had a time of prayer in the mornings before the day began, and another in the evenings before bedtime; but my prayers were helter-skelter, and I couldn’t always remember from day to day the prayer requests I was bringing to the Lord. And so I used my ruler and my old typewriter and I designed a form that allowed me to put the date and nature of my request along with a place for the answer and I took it to the campus printing shop. I showed it the man and told him I would pay him to print something like this up for me. He seemed glad to do it, and when I went back to pick it up he told me there was no charge. And I’ve been using a prayer list ever since. I’ve changed the way that I do it, but since the early 1970s I’ve kept a little notebook with my devotions and my Bible reading schedule and my prayer and thanksgiving lists. And I can go back and show you hundreds upon hundreds of prayer requests that God has answered. I have a record of them. Now I think we have to be careful not to become mechanical or to think of our prayer time as just bringing to the Lord a shopping list every day. I bend over backwards to keep my prayer time fresh and respectful and biblical. (2) Try writing out your prayers word for word. Sometimes I use my devotional notebook to write out my prayers, and when I just can’t seem to generate any focus or enthusiasm in my prayers, I will write them out. Written prayers are very biblical and very important. Many of the Psalms of David were prayers that he wrote out longhand; and many of the greatest prayers in the history of the church have been prayers that were written out. (3) Try writing a prayer-poem. You don’t have to be a great poet. I’m a self-confessed amateur at poetry and the few poems that I have written sound amateurish. But poetry is the language of emotion, and sometimes it has helped me so much to set aside a half-hour or an hour and just to write a prayer in poetic form. I’ll give you an example. One day about a year ago I was very troubled about something and I finally brought it as clearly and definitely as I could and laid it at the Lord’s feet in prayer. Then I wrote this as a prayer to the Lord about it: To You, Lord, I bring my prayer, I will leave the matter there, Giving You my deep request, Trusting You for what is best. Boast my faith and give me cheer Knowing that You always hear, Knowing that You’re always near, Knowing that in Christ I’m blessed! In that confidence I rest. There was something about taking the time to write my need out before the Lord in that fashion that solidified my determination to lay the matter before the Lord and leave it there. Of course, many of our great hymns are simply prayer-poems that gifted men and women composed during their own devotions. Old Thomas Chisholm was studying Lamentations 3 one day, and he took the verses he read and composed them into a prayer poem that we’re still singing to this day: Great is Thy faithfulness, O God my Father, There is no shadow of turning with Thee; Thou changest not, Thy compassion they fail not; As Thou hast been Thou forever wilt be. Great is Thy faithfulness! Great is Thy faithfulness! Morning by morning new mercies I see; All I have needed Thy hand hath provided— Great is Thy faithfulness, Lord, unto me. (4) Try praying by picture. For several years I’ve taken pictures of missionaries and even of family members and punched holes in them and inserted them into my prayer book. Now with our new technology, you can create your own prayer pages for loved ones, complete with pictures. One woman who lives alone keeps pictures of her friends and loved ones scattered throughout her house, and every day she takes a little tour of her house, going in and out of every room, and she stands by each picture and in that way she prays daily for her children and grandchildren who are far away. (5) Pray on your feet. There’s an interesting phrase in the Bible that is used of men like Abraham, Enoch, Moses, and Noah. It says that they walked with God. And of course, in the Gospels the disciples of Jesus literally walked with Him. The word “disciple” literally means “learner,” and in the ancient world it referred to those who followed after a great rabbi or teacher, walking and following and joining him wherever he went. My favorite chapter in the Bible is Luke 24, which tells about the two disciples who walked with Jesus to the village of Emmaus, talking with Him along the way. Recently I read the biography of the 19th century pastor, Rev. E. M. Bounds, who lived down in Georgia and wrote books about prayer. The biographer said that Bounds would take a walk every day through his community and around the blocks near his home and pray for his neighbors and for the inhabitants of his community as he passed their house. In the mid-1970s, a new practice begin to gain popularity among Christians, and it was called “prayer walking.” Now entire books have been written on this subject, and seminars; and there are even mission trips devoted to prayer walks. (6) Pray aloud. I often pray silently, and it’s certainly true that God knows all our thoughts and can read our minds. He hears our silent prayers. But too many of us depend too much on silent prayers, and the Bible teaches there is a real power to praying aloud. Notice these verses from the Psalms: • Psalm 3:4 says, I cried to the Lord with my voice, and He heard me from His holy hill. • Psalm 5:3 says, My voice You shall hear in the morning, O Lord; in the morning I will direct it to You, and I will look up. • Psalm 27:7 says, Hear, O Lord, when I cry with my voice! • Psalm 55:17 says, Evening and morning and at noon I will pray, and cry aloud, and He shall hear my voice. • Psalm 59:16 says, I will sing aloud of Your mercy in the morning. • Psalm 77:1 says, I cried out to God with my voice—to God with my voice; and He gave ear to me. • Psalm 81:1 says, Shout aloud to the God of Jacob (NIV) • Psalm 119:149 says, Hear my voice according to Your lovingkindness. • Psalm 130 says, Out of the depths I have cried to You, O Lord; Lord, hear my voice! Let your ears be attentive to the voice of my supplications. • Psalm 142:1-2 says, I cry out to the Lord with my voice; with my voice to the Lord I make my supplication. I pour out my complaint before Him; I declare before Him my trouble…. (7) Develop your own personal prayer techniques. A year or so ago, there was a woman in London who wrote me. She told me her children were at the university, and she always asked for the times of their examinations. She then inserts those times and dates into her mobile phone and sets the alarm to go off at the appropriate examination time. When she hears the alarm, she says a prayer, asking God to assist her child in the examination. Sometimes, she told me, she is in a management meeting, but she feels the vibration of the phone she pauses and prays for her child. She ended her letter saying, “I believe in the Lord Jesus Christ, I believe in the Holy Spirit, and I also believe in the power of prayer! My son has graduated with flying colors. He is now on his way to a Master’s degree. I will continue to pray fevently for all my children, especially during their exam times!” Nothing is more important than both spontaneous and systematic prayer in the life of a Christian. You can learn that just by thumbing through your Bible. • Abraham prayed and God gave him a son. • Moses prayed, and the Israelites were delivered from Egypt. • Joshua prayed and the sun stood still in the valley of Aijalon • Gideon prayed, and He defeated the Midites with three hundred men. • Hannah prayed, and God gave her a son named Samuel • Samuel prayed, and God raised him up to lead his people. • David prayed, and God gave him the kingdom. • Solomon prayed, and God gave him wisdom. • Elijah prayed, and the fire fell from heaven. • Jesus prayed, and the world was changed forever. • Peter prayed, and the sick were healed and the dead were raised. • Paul prayed, and the prison shook with the earthquake. • John prayed, and the heavens were opened and he saw the New Jerusalem. Nothing of any significance happens without earnest, effective prayer, for the Bible says, “The prayers of a righteous person are powerful and effective.” Today I’d like to call us all to a deeper level of prayer and of spiritual power. I’d like to invite us all to come boldly to the throne of grace that we may obtain mercy and find grace to help in time of need. For… Thou art coming to a King Large petitions with Thee bring, For His grace and power are such, None can ever ask too much. Luke 9:19 They answered and said, "John the Baptist, and others say Elijah; but others, that one of the prophets of old has risen again." KJV They answering said, John the Baptist; but some say, Elias; and others say, that one of the old prophets is risen again. John - Lk 9:7,8; Malachi 4:5; Matthew 14:2; John 1:21,25 Old - Mark 6:15; John 7:40; 9:17 Luke 9 Resources - Multiple Sermons and Commentaries Luke 9:18-22 - Steven Cole Luke 9:16-21 Be Careful How You Listen - John MacArthur Luke 9:18-22 Life's Most Important Question - John MacArthur Parallel accounts are found in Matthew and Mark... Matthew 16:14 And they said, “Some say John the Baptist; and others, Elijah; but still others, Jeremiah, or one of the prophets.” Mark 8:28 They told Him, saying, “John the Baptist; and others say Elijah; but others, one of the prophets.” THE ANSWER OF HUMAN OPINION They answered and said, "John the Baptist, and others say Elijah; but others, that one of the prophets of old has risen again. - The disciples repeat the same possibilities mentioned in Luke 9:7-8+ Matthew 16:14 adds " but still others, Jeremiah, or one of the prophets.” The disciples are telling Jesus who the crowds thought Jesus was. And note that there answers have one crucial omission! According to the answers of the disciples, the crowds did not think that Jesus was the Messiah! This is an amazing and sad commentary on the hearts of those in the crowds! After all they had seen and heard of this Man, to still refuse to acknowledge that He was Israel's long expected Messiah! But is this not what most of the people in the world say about Jesus? Times have not changed! Why? Because the heart of man is still "more deceitful than all else And is desperately sick." (Jer 17:9) MacArthur notes that the word for people in Jesus' question in (Lk 9:18) is "Ochlos (people) a word Luke used frequently to speak of the uncommitted mass of people who followed Jesus everywhere (cf. Lk 9:37; 4:42; 5:1, 15; 7:11, 24; 8:4; 11:14, 29; 12:1, 54; 13:14, 17; 14:25). They never questioned the legitimacy of His miracles, having witnessed them firsthand (John 7:31; cf. 3:2; 9:16). Indeed, it was largely because of those miraculous signs that they followed Him (John 6:2). They also recognized that no mere human could exercise such supernatural power. Such unparalleled might and creative acts were beyond the realm of human capability, and thus Jesus had to be wielding the forces of heaven. But their ideas as to His specific identity were off target. Some, like Herod Antipas (Matt. 14:1-2), thought He was John the Baptist risen from the dead (cf. Lk 9:7). Others opted for Elijah (cf. Mal. 4:5; Matt. 17:10); still others argued that another one of the prophets of old had risen again. (See Luke Commentary) MacArthur goes on to explain why the crowd failed to recognize Jesus as their Messiah - John 12 reveals two significant reasons for the crowd’s perplexing inability to correctly identify Jesus. Even during Passion Week, just days from His death, the crowd was still asking Him, “Who is this Son of Man?” (John 12:34). Jesus replied that they were not lacking information; they already had the light, and needed to believe the truth that had been revealed to them (John 12:35-36). Having said that, Jesus “went away and hid Himself from them” (John 12:36). The people knew the truth and rejected it, and as a result God judicially abandoned them: But though He had performed so many signs before them, yet they were not believing in Him. This was to fulfill the word of Isaiah the prophet which he spoke: “Lord, who has believed our report? And to whom has the arm of the Lord been revealed?” For this reason they could not believe, for Isaiah said again, “He has blinded their eyes and He hardened their heart, so that they would not see with their eyes and perceive with their heart, and be converted and I heal them.” (John 12:37-40) Tragically, their persistent rejection of the truth eventually brought God’s judicial hardening so that they could not believe. Another statement in John 12 reveals the second major reason that people fail to affirm Christ’s true identity: “Nevertheless many even of the rulers believed in Him, but because of the Pharisees they were not confessing Him, for fear that they would be put out of the synagogue; for they loved the approval of men rather than the approval of God” (John 12:42-43). Here is a sobering illustration of the power of false religion—they knew the truth, but refused to act on it. Maintaining their façade of self-righteousness, being accepted by the Jewish religious authorities, and avoiding the trauma of being put out of the synagogue was more important to them than the truth. Like the fickle crowd, because they would not believe they eventually could not believe. (See Luke Commentary) Steven
Lucas 9
MacArthur - On many occasions He restricted the proclamation of His power (Mark 1:25, 34; 3:12; 5:43; 7:36; 8:26, 30; 9:9). The Lord had no intention of starting a revolt against Rome—a revolt based on false expectations of Messiah’s mission. (See The MacArthur New Testament Commentary) (See also so-called "Messianic Secret.") What the Bible Teaches - The command to tell no man His identity has resulted in many speculations. John tells us that the aftermath of the feeding of the five thousand (FREE FOOD!) was that the people planned to take Him by force and make Him a king. He withdrew from the crowd and departed alone into a mountain (John 6:15 = "perceiving that they were intending to come and take Him by force to make Him king,"). This was reason enough for the Lord's strong command that His disciples should not tell the people that He was the Christ.
Lucas 9
MacArthur notes that Jesus' "pronouncement signified a great turning point in Jesus' ministry. (cf Mt 16:21) (Borrow The MacArthur Study Bible) Son of Man - This designation is used 84x in 80v in the 4 Gospels and most of the uses are by Jesus Himself. It calls to mind the famous Messianic Prophecy in Daniel 7:13+. It emphasizes Jesus' humanity, which had to be fulfilled in order for Him to accomplish His role as our Kinsman-Redeemer (see in depth study). The Son of Man in the NT - 88x in 84v - Matt. 8:20; Matt. 9:6; Matt. 10:23; Matt. 11:19; Matt. 12:8; Matt. 12:32; Matt. 12:40; Matt. 13:37; Matt. 13:41; Matt. 16:13; Matt. 16:27; Matt. 16:28; Matt. 17:9; Matt. 17:12; Matt. 17:22; Matt. 18:11; Matt. 19:28; Matt. 20:18; Matt. 20:28; Matt. 24:27; Matt. 24:30; Matt. 24:37; Matt. 24:39; Matt. 24:44; Matt. 25:31; Matt. 26:2; Matt. 26:24; Matt. 26:45; Matt. 26:64; Mk. 2:10; Mk. 2:28; Mk. 8:31; Mk. 8:38; Mk. 9:9; Mk. 9:12; Mk. 9:31; Mk. 10:33; Mk. 10:45; Mk. 13:26; Mk. 14:21; Mk. 14:41; Mk. 14:62; Lk. 5:24; Lk. 6:5; Lk. 6:22; Lk. 7:34; Lk. 9:22; Lk. 9:26; Lk. 9:44; Lk. 9:56; Lk. 9:58; Lk. 11:30; Lk. 12:8; Lk. 12:10; Lk. 12:40; Lk. 17:22; Lk. 17:24; Lk. 17:26; Lk. 17:30; Lk. 18:8; Lk. 18:31; Lk. 19:10; Lk. 21:27; Lk. 21:36; Lk. 22:22; Lk. 22:48; Lk. 22:69; Lk. 24:7; Jn. 1:51; Jn. 3:13; Jn. 3:14; Jn. 5:27; Jn. 6:27; Jn. 6:53; Jn. 6:62; Jn. 8:28; Jn. 9:35; Jn. 12:23; Jn. 12:34; Jn. 13:31; Acts 7:56; Heb. 2:6; Rev. 1:13; Rev. 14:14 Must (dei) suffer (pascho) many things - This is the first of six passion summaries in Lk 9:44; Lk 17:25; Lk 18:31–33; Lk 24:7 and Lk 24:46–47. Must (in the present tense - continual necessity) speaks of an obligation, and thus indicates that His suffering were not optional but absolutely necessary. Certainly His crucifixion was not optional but here we see the sufferings that preceded the actual crucifixion were also part of God's plan for His Son. Peter later proclaimed that Jesus was “delivered over [to death] by the predetermined plan and foreknowledge of God” (Acts 2:23; cf. Acts 3:18; 4:27-28; 13:27-28; Luke 9:31; 22:22, 37). Clearly this was part of God's great plan of redemption, and was a fulfillment of the Messianic Prophecy in Isaiah 53:4-10+: Surely our griefs He Himself bore, And our sorrows He carried; Yet we ourselves esteemed Him stricken, Smitten of God, and afflicted. 5 But He was pierced through for our transgressions, He was crushed for our iniquities; The chastening for our well-being fell upon Him, And by His scourging we are healed. 6 All of us like sheep have gone astray, Each of us has turned to his own way; But the LORD has caused the iniquity of us all To fall on Him. 7 He was oppressed and He was afflicted, Yet He did not open His mouth; Like a lamb that is led to slaughter, And like a sheep that is silent before its shearers, So He did not open His mouth. 8 By oppression and judgment He was taken away; And as for His generation, who considered That He was cut off out of the land of the living For the transgression of my people, to whom the stroke was due? 9 His grave was assigned with wicked men, Yet He was with a rich man in His death, Because He had done no violence, Nor was there any deceit in His mouth. 10 But the LORD was pleased To crush Him, putting Him to grief; If He would render Himself as a guilt offering, He will see His offspring, He will prolong His days, And the good pleasure of the LORD will prosper in His hand. MacArthur summarizes the many things the Son of Man would suffer - "the hatred of the Jewish leaders, the agony in Gethsemane, the betrayal by Judas, mockery, a brutal whipping, the crown of thorns." (Ibid) And be rejected (apodokimazo) by the elders and chief priests and scribes - Men may reject Him but He is still the "Head of the corner (and the Church)!" The psalmist writes "The Stone which the builders rejected (Heb = maas - cast away, disdain, despise!; same verb Luke uses = Lxx = apodokimazo) has become the chief Corner Stone." (Ps 118:22, cf Isa 28:16 = "costly cornerstone") This Messianic Prophecy is cited many times in the NT - Mt 21:42; MK 12:10, 11; Lk 20:17; Acts 4:11; Ep 2:20; 1Pe 2:4-7). THOUGHT - As I meditated on this passage with a critical spirit against those "builders" who rejected Jesus, the Spirit applied this truth to my heart and reminded me that EVERY TIME I willfully, wantonly sin, it is a sin against God and it is tantamount to rejecting Jesus! Woe! Play Leon Patillo's oldie but goldie Cornerstone Leon
Lucas 9
MacArthur adds that "once you’ve gone through self-denial, or self-hate, or self-loathing because you no longer want to associate with the sinner you are, you’re that desperate. At that point when Jesus says to you, “I’m asking for a whole life commitment,” you’re in the position to make the response because you’ve just abandoned yourself completely, that’s the first half. And now you’re ready to embrace the lordship of Christ with unswerving loyalty and unhindered devotion. We need to be calling sinners to follow Jesus as a way of life." True Christianity is not seasonal, it’s not even Sunday, it’s a way of life. It is following Jesus all the time in joyous self-denial. It is that willingness to deny yourself, take up your cross, that is deny yourself to the degree it might cost you your life, and follow Me. And you welcome the opportunity to do that because you know how bankrupt you are, you’ve already past the Rubicon, as it were, in self-denial. Now following Christ brings the only hope and the only joy and the supreme joy available to you. The conditions of salvation are set by our Lord Himself.In fact, it’s always amazed me how many people Jesus had a conversation with and He put a barrier up between them and salvation. It wasn’t easy to get saved if you were talking to Jesus. He never led anybody to a superficial response to Him whatsoever, even people who believed in Him. He always raised the barrier of sin and self-denial and taking up a cross and hating family and being willing to give up everything you have. I mean, how important is this to you, is really the issue. It isn’t that He’ll necessarily ask for all of that, but if Jesus Christ is important enough to you, then you would be happy to receive Jesus Christ under any conditions that He might ask for. I’ve subtitled that book, Hard To Believe, The high cost and infinite value of following Jesus. And the reason you’re willing to pay the high cost is because of the infinite value. (See full sermon Barriers to True Discipleship) (Borrow his related book Hard to Believe : the high cost and infinite value of following Jesus) So what is Paul's "secret" for effectively denying self? It is the "grace of God" which is continually instructing (disciplining) us to deny ungodliness and worldly desires (sounds like SELF)! This grace is administered by the indwelling Holy Spirit, Who indwells EVERY believer and is continually energizing them giving them the desire and the power to deny self (see Php 2:13+) which is the same as working out our salvation in fear and trembling. (Php 2:12+). Phil Newton addresses the question "What does it mean to deny yourself in view of coming after Christ? It's no slap on the wrist over some little desire. It is an alteration of one's life; it involves the essence of repentance in turning from self and sin in order to turn obediently to the Lord. It is the glad willingness to suffer loss for the sake of Christ (cf. Phil. 3:1-4, 8+). It is the resignation to press forward (even to strive - Lk 13:24+) in thankfulness to Christ even when ridiculed and opposed because of your faith in Christ. (See Newton's entire sermon below) The Lord doesn't want you to dedicate yourself to Him, He wants you to deny yourself! --Adrian Rogers Adrian Rogers on denying self (quotes from various sermons) - You know the modern day Simon Peter would have been Mohammad Ali. Remember that old story. Ali got on an airplane, sitting there drinking his Coke and eating his peanuts. And the stewardess said, "Sir, buckle your seatbelt." Ali said, "Superman don't need no seatbelt." She said, "Yes, and Superman don't need no airplane either." That's the kind of a guy old Simon Peter was. I mean, Simon Peter was the big, burly fisherman. He was the leader. He was filled with self-confidence. Friend, listen to me. If you don't deny yourself, you're going to deny Jesus. Put it down big, plain, and straight. If you don't deny yourself, you're going to deny Jesus. What was his problem? Self-confidence. He was bragging when he should have been trusting....the Lord doesn't want you to dedicate yourself to him, he wants you to deny yourself (ED: I RECALL SUNDAY EVENING SERVICES WHEN THE PASTOR WOULD OFFER "RE-DEDICATIONS" AND EVERY SUNDAY EVENING ONE GIRL WENT DOWN...EVERY SUNDAY!).....You can be an extremist in the matter of self-denial. You're to deny yourself. But, while the Bible teaches self-denial, the Bible is not against you having a good time. There are some so-called Christians that remind me of the Grinch. Remember the Grinch, where you read Dr. Seuss? The old Grinch—anytime he saw anybody having a good time, he bit himself. There are people like that. God wants you to enjoy life. You say, "Are you sure?" Yes, the Bible says, "God giveth us richly all things to enjoy" (1 Timothy 6:17)....If you don't deny yourself, you're going to deny Jesus. Put it down big, plain, and straight. If you don't deny yourself, you're going to deny Jesus. David Platt - Disciples (ED: NOTE PLATT USES DISCIPLE AS A SYNONYM FOR A GENUINE BELIEVER AND NOT A "SECOND-STAGE," ELITE GROUP OF BELIEVERS - THIS HAS BEEN FALSELY TAUGHT IN MANY EVANGELICAL CHURCHES!) of Jesus are not marked by self-righteousness or self-indulgence; they are marked by self-denial: crucifying themselves for the glory of God (ED: cf Gal 2:20+). And the lesson they would learn was that in following Jesus, they would leave behind temporal pursuits. Quite literally for most of these disciples, they would lose their lives in this world (ED: cf Mk 8:35+). But in the process, they would live for eternal pleasure. In losing their lives, they would actually find their lives. Indulging yourself or trying to earn the favor of God by following all the rules (ED: AKA "LEGALISM") is a sure recipe for losing your life in this world. But if you want to know the favor of God and you want to experience the eternal pleasure of God, then deny yourself, take up your cross, and follow Jesus. For this is what it means to be a disciple. This is what it means to be a part of the church.... For the early disciples, the language of taking up your cross would have immediately brought to mind images of crucifixion. Anyone carrying his cross was a dead man walking. Your life as you once knew it was over. As we die to ourselves and take up our cross, we cannot forget the end of Mt 16:24+. We are not simply leaving behind sin and self, we are committing to follow Jesus. This echoes Jesus' initial invitation in Matthew 4:19+ to "Follow Me." Pursue Me, Jesus says. Walk in My footsteps, according to My Word (ED comment: Walking by My Spirit, just as I did when I was on earth! See discussion of Walking Like Jesus Walked!), adhering to My ways, trusting in My power, living for My praise. You hear echoes of this in Paul's language: "I have been crucified with Christ and I no longer live, but Christ lives in me" (Gal 2:19-20+). Though it may sound foolish to the world, this is how we find life: "For whoever wants to save his life will lose it, but whoever loses his life because of Me will find it" (Mt 16:25+). Oh, the great reversal! Live for yourself and you will die. Die to yourself and you will live.(See Exalting Jesus in Matthew) John MacArthur on some descriptions of denial of self, dying to self - Self denial becomes a life pattern. Now what does it mean as a Christian? Here are some practical things. When you are not forgiven, or neglected, or purposely set aside, and you sting and hurt with the insult or oversight, but your heart is happy and you’re content to be counted worthy to suffer for Christ, that’s dying to self. When your good is evil spoken of, when your wishes are crossed, your advice is disregarded, your opinions are ridiculed, and you refuse to let anger rise in your heart or even defend yourself, but take it all in patient, loyal silence, that is dying to self. When you lovingly and patiently bear any disorder, any irregularity, or any annoyance, when you can stand face-to-face with foolishness, extravagance, spiritual insensitivity and endure it as Jesus endured it, that is dying to self. When you’re content with any food, any offering, any clothes, any climate, any society, any solitude, any interruption by the will of God, that is dying to self. When you never care to refer to yourself, or to record your own good works, or seek commendation, when you can truly love to be unknown, that is dying to self. When you see another brother prosper and have his needs met, and can honestly rejoice with him in spirit and feel no envy, nor even question God while your own needs are far greater and in desperate circumstances, that is dying to self. When you can receive correction and reproof from one of less stature than yourself, and can humbly submit inwardly as well as outwardly, finding no rebellion or resentment rising up within your heart, that is dying to self. So, you come to Christ with an attitude of self denial and you grow down from there. Our self denial isn’t perfect. Our self suicide isn’t perfect. We resurrect our egos and our own wills, and thrust them out, and intrude into the will of God, and we have to seek His grace and forgiveness when we do that, but that is the deepest, and purest, and truest desire, and longing, and aspiration, of our redeemed heart, even though it’s far short of what we would want it to be. (The Necessary Components of Saving Faith) Daniel Akin - The Self-Centered Life Must Be Put to Death (Mark 8:34) Jesus lays out the essence of “the normal Christian life,” the basics of discipleship, which sadly in our day looks like “the radical Christian life.” Being Jesus’ disciple requires three essentials. First, deny yourself. Give up the right to self-determination. Live as Christ directs. Treasure and value Jesus more than yourself, your comforts, your aspirations. Put to death the idol of I! Say no to you and yes to Jesus (Ed: One of the best ways to do this is, enabled by the Spirit, focus first on Jesus. Say "Yes" to Him. Then you will be empowered to say "No" to your flesh! Walk by the Spirit, for that is the only way to avoid the subtle trap of deceptive legalism where you say "I won't do this!" "I won't watch that!" "I won't go there", etc. See the discussion of the oft misunderstood command in Galatians 5:16)! Second, take up your cross. Die! (Ed: Again enabled by the Spirit not self!) Luke 9:23 adds the word “daily” because that is what we must do. This is not normal or natural, but it is necessary to be Christ’s disciple. And it is a slow, painful death. Finally, follow Me! Are we willing to believe and obey Jesus? It will be radical, not comfortable, because it involves a death to the self-centered life. (Borrow Exalting Jesus in Mark Christ-Centered Exposition) We are not instructed to TRY (to do better), but to DIE! Take up (airo) his cross daily - Take up is in the aorist imperative is a command to do this now, don't delay, it is urgent. How often? Not occasionally when we feel the need to repent. Daily. Self wants to lead EVERY DAY. So DAILY we must take up the cross which signifies death. We are not instructed to TRY (to do better), but to DIE! Just try to defeat SELF in your own strength! The only practical way is by taking up one's cross DAILY, motivated and empowered by the indwelling Spirit of Christ! Take up (airo) the cross refers to the usual requirement that the condemned man haul his own cross to the place of execution. Jesus knew (though the disciples were not yet fully aware) that He would soon be doing this Himself (Jn 19:16,17). It is one thing to learn the Truth about personal revival and victorious living but it is quite another to take up our cross daily and walk the narrow road of renunciation of the old self, the old Adam that screams out for satisfaction by the passing pleasures of this world (Heb 11:25, 1 Jn 2:17). Nowhere was our Lord Jesus more explicit and firm than when He mentioned discipleship. (Lu 9:23, Lk 14:27). His reason for this is simple: Self cannot and will not follow Him, but taking up one’s cross results in death to self and newness of life in Christ Jesus. Liefeld - A condemned criminal was forced to carry one bar of his cross to the place of execution. He was "on a one-way journey. He'd not be back" (Morris, The Gospel According to St. Luke, p. 170). To take up the cross daily is to live each day, not for self, but for Christ. (Borrow The Expositor's Bible Commentary) Cleon Rogers - Taking up one’s cross refers to the attitude of self-denial (Marshall). This refers to carrying the horizontal beam (patibulum) to the place of crucifixion past a mocking, jeering mob (BBC). It is the readiness to renounce self and be ready to die a shameful death. (Borrow The New Linguistic and Exegetical Key to the Greek New Testament) R Kent Hughes on what is a cross because many people think when they experience difficulties, that is tantamount to the "cross" but that is not necessarily the case - Our crosses come from and are proportionate to our dedication to Christ. Difficulties are not an indication of cross-bearing; difficulties for Christ's sake are. We need to ask ourselves if we have any difficulties because we are following close after Christ. (See Mark: Jesus, Servant and Savior) In his commentary on Luke Hughes expands on crosses asking "What are our crosses? They are not simply trials or hardships. Some think of a nutty boss or an unfair teacher or a bossy mother-in-law as a "cross." But they are not. Neither can we properly call an illness or a handicap a cross. A cross results from specifically walking in Christ's steps, embracing his life. It comes from bearing disdain because we are following the narrow way of Jesus Christ, "the way and the truth and the life" (John 14:6)....Our crosses come from and are proportionate to our dedication to Christ. Difficulties do not indicate cross-bearing, though difficulties for Christ's sake do. Do we have any difficulties because we are closely following Christ? (See Luke (2 volumes in 1 / ESV Edition): That You May Know the Truth) Take up (airo) his cross daily - Notice the time phrase "daily" (not mentioned in Matthew 16:24). Why daily? Because every morning when I get up the challenge faces me -- Fallen flesh is still depraved flesh and is not dead. My flesh will prompt me to do it my way today. But by the power of the Spirit, I can choose to do it the Jesus way today. And there is never a day off! No furlough! No break from the battle! Paul was very clear about this in Galatians writing that there is ONLY ONE WAY to not give in to the fallen flesh - But I say, walk by the Spirit, and you (absolutely) will not carry out the desire of the flesh (Paul does not say we will not have the desire). (Gal 5:16- see notes on this vitally important verse which fits nicely with Jesus' commands here in Lk 9:23).. Then Paul goes on to emphasize that this opposition between the flesh and the Spirit is ongoing and will not cease until that glorious day when we meet Jesus face to face! Paul explains For the flesh sets its desire against the Spirit, and the Spirit against the flesh; for these are in opposition to one another, so that you may not do the things that you please. (Gal 5:17) A W Tozer said to be crucified with Christ means "Three things. Number one: a man who is crucified is facing only one way. Number two: a man who is crucified is not going back. He has said goodbye. He is not going back. And number three: he has no further plans of his own." Avery Will in Master Life says "We learn from Jesus' example that a Christian's cross has two characteristics: It is a voluntary commitment, and it is an act of obedience. For believers, cross bearing is voluntary, redemptive, sacrificial service for others. Self-denial emphasizes turning from commitment to self to commitment to Him. Taking up your cross involves turning with Christ to a world in need. The first result is a new vision of self; the second result is a new vision of the world's need." (See MasterLife: Developing a Rich Personal Relationship) Ray Pritchard writes that "the cross represents three things: It’s a sign of suffering, a sign of rejection by the world, and a sign of obedience to God. What is “your” cross? Your cross is accepting God’s will for your life and doing it cheerfully. Your cross will always include suffering, always lead to rejection by the world, and always involve obedience to God." (Who Owns Your Life?) Bob Briner - "Take up (airo) your cross" has become a kind of proverb in Christian circles, so much so that we forget how radical it must have sounded in the first century. The cross was an instrument of Roman torture. At times, the roads around Jerusalem were lined with hundreds of crosses bearing dead and dying men, their bodies bloated in the sun, surrounded by flies, covered with maggots. It's not a pretty thought or one calculated to win the masses (Ed: Estimates say up to 30,000 Jews were crucified during the time of Jesus) . Yet that's the image Jesus called to mind. In Jesus' day, condemned criminals were made to carry the crossbar to the place of their own execution. Here, Jesus was calling men to come and die in his service. We forget the shock of his words. He was calling his followers to heroic effort in the face of certain opposition, suffering, pain, and death. (The Leadership Lessons of Jesus) Disciples Study Bible - What is involved in bearing the cross? You move beyond denying yourself to taking up a redemptive ministry. The cross for Jesus meant giving Himself to redeem the world. You enter into His ministry by taking up your cross. Bearing your cross and serving others requires discipline. The cross is our analogy to illustrate the disciplines Jesus said a disciple should have to abide in Him and serve Him. (Borrow Disciple's Study Bible) Claude King - Jesus died on a cross to pay the penalty for your sin. His payment was sufficient for all your sin. He purchased the forgiveness He freely offers to you, but Jesus also died to win victory over sin. Because of Christ, you do not have to live under sin's control any longer. Though a follower of Christ may sin, he doesn't have to sin. Paul described his experience this way: "I have been crucified with Christ; and I no longer live, but Christ lives in me" (Galatians 2:19-20). You can die to self and to sin because the Spirit of Christ living in you is able to help you live free from sin. This may seem like an impossible dream, but it can be your everyday reality. You take up your cross daily by dying to self and sin. (Growing Disciples Series) Billy Graham - To take up your cross means to associate yourself with Christ and to share His rejection. It means you take a stand for Christ even though people make fun of you, persecute you—or even kill you! John Piper on "deny yourself and take up your cross and follow me.” In other words, treasure Me more than your own comfort and your own safety. The opposite of self-denial is the idol of self-gratification, and the opposite of cross-bearing is the idol of self-preservation.....if you would save your life, you must lose it, and if you would follow Jesus, you must take up your cross daily. The great tragedy of much contemporary Christianity is that the cross is safely relegated to the distant past. And practically what it means is that Jesus was soaked in blood so that I can soak in a Jacuzzi. And the bigger the tub, the more we honor the cross—so goes the prosperity gospel.....(
Lucas 9
MacArthur comments that Jesus' intention in these words expressed, "You must perceive following Me as putting on the instrument of your own execution" ["Winning by Losing: The Paradox of Discipleship," Matthew 16:24-28, www.biblebb.com/files/mac/2321.htm page 5]. Does that cause you to recoil from the Christian faith? If we would have Christ then we must take up our cross. If the Father gave His Son a cross, then do we think that His intention for us to be conformed to Christ would leave us cross-less? "While he dwelt on earth,"
Lucas 9
MacArthur - Jesus identifies those who will not repent and believe in Him as those who are ashamed of Him and His words (cf. Matt. 10:32-33). To be ashamed in this context means to reject, despise, and find unacceptable. Such people are proud of what they should be ashamed of; their “glory is in their shame” (Phil. 3:19). (MacArthur New Testament Commentary – Luke 6-10) J C
Lucas 9
MacArthur points out that "Jesus took them with Him in accord with the Law’s requirement that truth be confirmed by two or three witnesses (Deut. 17:6; cf. Matt. 18:16; 2 Cor. 13:1; 1 Tim. 5:19; Heb. 10:28). (See Mark Commentary) Note that the mountain has the definitive article which speaks of a specific mountain, but the name is not given. Brooks remarks, “The exact site, however, is unknown and unimportant. What is significant is that a high mountain in the Bible was often the place of revelation." While not identified in any of the Gospel accounts, in the map above the high mountain (9200 feet), Mt Hermon, is only about 15 miles north of Caesarea Philippi. So it may have been that mountain per se or some of the foothills surrounding it. Some have suggested Mt Tabor but it is not a high mountain (only 2000 feet) and it is far south of Caesarea Philippi. Hiebert adds "The traditional identification of the place with Mt. Tabor is improbable since it is too far south, was not a high mountain, and apparently had a fortification on it at the time. A southern spur of Mt. Hermon, which is truly a high mountain, is now generally accepted, but one of the three different mountains, each over four thousand feet high, southeast of Caesarea Philippi, is also possible." (Gospel of Mark - An Expositional Commentary) THOUGHT - Because it is “a mountain apart,” Mount Tabor convinces others that it was the place of the transfiguration. The church at the summit has a glorious mosaic in gold, which is illuminated by the sun’s rays through the western window at the end of the day and reminds viewers of the transfiguration itself. THIS IS THE PROBLEM WITH SO-CALLED "HOLY PLACES" IN THE HOLY LAND -- THEY ARE MANY TIMES MEN'S CONJECTURE AND AS DISCUSSED MOUNT TABOR IS ALMOST SURELY NOT THE SITE OF THE TRANSFIGURATION. Peter and James and John - These 3 disciples are clearly Jesus' "inner circle" and experienced events the other disciples did not such as raising of Jairus' daughter (Mk 5:37+) and Jesus' Gethsemane experience (Mk 14:33+). POSB asks the question "Why were these three chosen to receive these additional revelations? What is known is this. Each was being chosen for a very special leadership role. They were not aware of it yet, but they were to fill unique positions. Peter was to be the leader of the early church, the one who was to open the door of the gospel to both Jew and Gentile after Pentecost (Acts 2:1f; Acts 10:1f). James was to be the head of the first great church which was to be at Jerusalem (Acts 15:13). John was to receive The Revelation from God to close out the Scripture. (See The Preacher's Outline & Sermon Bible – Mark) David
Lucas 9
MacArthur notes that the "Greek word translated gleaming means “emitting light,” and describes a brilliant, flashing light like lightning. Jesus will manifest that same blazing glory in its fullness at His second coming (Matt. 16:27; 25:31)." (See Luke Commentary) MacArthur - Jesus had possessed essential glory from all eternity (John 17:5) but veiled it until this moment. His glory will be fully revealed to the whole world in the future when “the sign of the Son of Man will appear in the sky, and … all the tribes of the earth will mourn, and they will see the Son of Man coming on the clouds of the sky with power and great glory” (Matt. 24:30; cf. 25:31 and the description of that event in Rev. 19:11–16). (MNTC-Mk) NET Note - In 1st century Judaism and in the NT, there was the belief that the righteous get new, glorified bodies in order to enter heaven (1 Cor 15:42-49; 2 Cor 5:1-10). This transformation means the righteous will share the glory of God. One recalls the way Moses shared the Lord's glory after his visit to the mountain in Exod 34. So the disciples saw the appearance of his face transformed, and they were getting a sneak preview of the great glory that Jesus would have (only his glory is more inherent to him as one who shares in the rule of the kingdom). William MacDonald on Christ's glory - this prefigured the glory which would be His during His coming kingdom. While He was here on earth, His glory was ordinarily veiled in His body of flesh. He was here in humiliation, as a Bondslave. But during the Millennium, His glory will be fully revealed. (Borrow Believer's Bible Commentary) How can we today behold the glory of the Christ? Paul gives us a "clue" writing But we all, with unveiled face, beholding as in a mirror the glory of the Lord, are being transformed into the same image from glory to glory, just as from the Lord, the Spirit. (2 Cor 3:18+) Comment: Implicit in Paul's statement is that we behold the glory of the Lord in the Word of the Lord. A mirror is used as a metaphorical description of the Word of God in James 1:23-24. And most importantly note that our beholding of the Lord's glory should result in progressive transformation from one degree of glory to another, becoming increasing like the Son. This supernatural transformation is accomplished by the Holy Spirit as we imbibe the Holy Word. This begs an important question -- are you daily looking in the "mirror" of God's Word? If you you need to begin today and make it a daily devotion to see Jesus the Living Word in the Bible the written Living Word. See also Steven Cole's 4 points on How to See the Glory of Christ. Praying (4336)(proseuchomai from pros = toward, facing, before [emphasizing the direct approach of the one who prays in seeking God’s face] + euchomai = originally to speak out, utter aloud, express a wish, then to pray or to vow. Greek technical term for invoking a deity) in the NT is always used of prayer addressed to God (to Him as the object of faith and the One who will answer one’s prayer) and means to speak consciously (with or without vocalization) to Him, with a definite aim (See study of noun proseuche). Proseuchomai encompasses all the aspects of prayer -- submission, confession, petition, supplication (may concern one's own need), intercession (concerned with the needs of others), praise, and thanksgiving.
Lucas 9
MacArthur adds that "those three men, along with Andrew, made up the innermost circle of the apostles (cf. Lk 8:51; Mark 14:33). Jesus’ choice of three men reflects the law’s requirement that “on the evidence of two or three witnesses a matter shall be confirmed” (Deut. 19:15; cf. Matt. 18:16; 2 Cor. 13:1; 1 Tim. 5:19; Heb. 10:28)." (See The MacArthur New Testament Commentary ) The transfiguration recalls God's appearance to Moses on another mountain, Mt. Sinai (Ex 24) which was also associated with His Shekinah glory cloud.
Lucas 9
MacArthur - Why Moses and Elijah? Well I thought about this and I thought, well, if I could go back to the Old Testament and think of which two characters most prominent in the Old Testament had unusual demises, or unusual exits out of this world, the first two that come to my mind are Moses and Elijah. Most people, they died and he was buried with his fathers, right? You go through Genesis, he died and he was buried, he died and he was buried. You know, it's kind of a routine thing. It's still going on, obviously, but not Moses and Elijah. Moses had a very unusual death and his body was never found. His body was never found because there was a battle over his body between Satan and Michael and they were fighting over the body of Moses. Satan wanted to do something really bad with the body of Moses. We don't know what because he didn't succeed. They were contending for the body of Moses and it tells us in Deuteronomy 34:6 that God just took his body and buried it Himself. Nobody knows where. So somebody could raise the question: Well what happened to Moses? We're not sure what happened to Moses? Well good news, he's over there on the other side. You may not be able to find his body, you may wonder about where it is and why he disappeared in such a strange way, but the good news is he's over there because here he is appearing on the other side. And Elijah, do you remember what happened to him? He didn't die. He had a private rapture. He went to heaven in a chariot of fire (2 Kings 2:11) So that's the second person who had the sort of strange exodus. And so here is Moses who had a strange exodus and here is Elijah who had a strange exodus and they're talking with Jesus about His exodus. (Luke 9:26-31 A Glimpse of the King's Return, Part 1) R Kent Hughes on Moses and Elijah - Why Elijah and Moses? Why not Isaiah and Jeremiah, or Daniel and Joseph? There are several reasons. Both these men had previously conversed with God on mountaintops—Moses on Mount Sinai (Exodus 31:18) and Elijah on Mount Horeb, another name for Sinai (1 Kings 19:8ff.). They both had been shown God's glory. Both also had famous departures from this earth. Moses died on Mount Nebo, after which God buried him in a grave known only to himself. Elijah was taken up alive in a chariot of fire. Both were expected to return again at the end of the age (concerning Elijah, cf. Lk 1:17; 9:8, 19; concerning Moses cf. Deuteronomy 18:15, 18). Moses was the great lawgiver, and Elijah was the great prophet. Moses was the founder of Israel's religious economy, and Elijah was the restorer of it. Together they were a powerful summary of the entire Old Testament economy. (See Luke: That You May Know the Truth) NET Note is slightly different on Moses and Elijah - Commentators and scholars discuss why Moses and Elijah are present. The most likely explanation is that Moses represents the prophetic office (Acts 3:18-22) and Elijah pictures the presence of the last days (Mal 4:5-6), the prophet of the eschaton (the end times). ESV Study Bible - Moses and Elijah represent the Law and the Prophets; their appearance refutes the incorrect guesses of Lk 9:8, 19, indicating that Jesus is the fulfillment of both (Borrow ESV Study Bible) Were talking with (4814) (sullaleo from sun/syn = with, speaks of intimacy + laleo = to talk, speak) means to talk together or with, to converse. BDAG = " to exchange thoughts with." Gilbrant on sullaleo - In extra-Biblical literature prior to the New Testament it can mean “to talk together with” or “to carry on a conversation with” (Moulton-Milligan; cf. Bauer). The word appears in the Septuagint in passages such as Exodus 34:35, of Moses talking with God; Proverbs 6:22, of the commandments talking with an individual; and Isaiah 7:6, of men conferring together. (Complete Biblical Library) Sullaleo - 6x in 6v - - Usage: conferred(1), discussed(1), talking(4). Matt. 17:3; Mk. 9:4; Lk. 4:36; Lk. 9:30; Lk. 22:4; Acts 25:12 Sullaleo - 4x in the Septuagint - Ex. 34:35; Prov. 6:22; Isa. 7:6; Jer. 18:20 Luke 9:31 who, appearing in glory, were speaking of His departure which He was about to accomplish at Jerusalem. KJV Who appeared in glory, and spake of his decease which he should accomplish at Jerusalem. appeared 2 Corinthians 3:18; Philippians 3:21; Colossians 3:4; 1 Peter 5:10 spake Lk 9:22; 13:32-34; John 1:29; 1 Corinthians 1:23,24; 1 Peter 1:11,12; Revelation 5:6-12; 7:14 Luke 9 Resources - Multiple Sermons and Commentaries Luke 9:27-36 - Steven Cole Luke 9:26-31 A Glimpse of the King's Return, Part 1 - John MacArthur JESUS' EXODUS AT JERUSALEM This description of their discussion of Jesus' departure is only given by Luke and not in Matt. 17:1-8 or Mark 9:2-8. Who, appearing in glory (doxa) - Moses and Elijah were glorified. NLT says "They were glorious to see." To be where God is will be glory (regarding which Moses and Elijah give us a small foretaste). To be what God intended will be glory. To do what God purposed will be glory. Dear storm tossed saint, hold on. The end of our voyage is GLORY! Hallelujah! R Kent
Lucas 9
MacArthur - What was hard for the apostles to accept, Jesus’ death, was in the divine plan and these Old Testament representatives understood that fact in their perfect knowledge. Moses and Elijah had been in the presence of God since their departures from this world, where they had known and worshiped Jesus and understood the plan of redemption....The question arises as to why the two men had visible bodies, since the Old Testament saints are described in Hebrews 12:23 as “the spirits of the righteous made perfect” and do not receive their glorified bodies until after the tribulation (Dan. 12:1-2). Evidently they either received the bodies they appeared in temporarily for that occasion, or God gave them their permanent resurrection bodies early. (See Luke Commentary) NET Note says that exodus "refers to Jesus' death in Jerusalem and journey back to glory. Here is the first lesson that the disciples must learn. The wondrous rule comes only after suffering." A T Robertson on exodos in this context - Moses had led the Exodus from Egypt. Jesus will accomplish the exodus of God's people into the Promised Land on high. Mattoon - Jesus was to accomplish a new exodus, a new saving deliverance, except this time it was to be for the entire world. All men who put their faith in Christ will be delivered from the bondage of sin, death, and Hell to eternal life in Heaven. (Treasures from the Scripture) Which He was about to accomplish (pleroo) at Jerusalem - This fact leaves no doubt that they were discussing Jesus "exodus" via crucifixion. One can only imagine the content of this incredible conversation. And look who's sleeping through it all! (Lk 9:32). This verse prepares the reader for Lk 9:51ff. The idea of pleroo here is that Jesus would FULFILL the prophecy of the "Suffering Servant." Jesus mentioned several more times in Luke that He was headed toward Jerusalem (Luke 9:51, 53; 13:33; 17:11; 18:31). Robert Stein - Luke purposefully mentioned Jerusalem, for it was in this city that the redemptive acts of salvation history took place. These acts included the announcement in the temple to Zechariah (Luke 1:5–23); the dedication of Jesus (Lk 2:22–38); the yearly pilgrimage to Jerusalem (Lk 2:41); Jesus’ final journey to Jerusalem (Lk 9:51f.); the crucifixion, resurrection, post-resurrection appearances, ascension, and the coming of the Spirit. Jerusalem also would be significant as the center of world evangelism and the site of the Jerusalem Council. (See Luke: An Exegetical and Theological Exposition) Luke's uses of Jerusalem - It is surprising that Jerusalem is mentioned only once in Matthew (Mt 23:37) and not in either Mark or John. Most of the NT uses by far are found in Luke's writings. Lk. 2:25; Lk. 2:38; Lk. 2:41; Lk. 2:43; Lk. 2:45; Lk. 4:9; Lk. 5:17; Lk. 6:17; Lk. 9:31; Lk. 9:51; Lk. 9:53; Lk. 10:30; Lk. 13:4; Lk. 13:33; Lk. 13:34; Lk. 17:11; Lk. 18:31; Lk. 19:11; Lk. 21:20; Lk. 21:24; Lk. 23:28; Lk. 24:13; Lk. 24:18; Lk. 24:33; Lk. 24:47; Lk. 24:52; Acts 1:8; Acts 1:12; Acts 1:19; Acts 2:5; Acts 2:14; Acts 4:5; Acts 4:16; Acts 5:16; Acts 5:28; Acts 6:7; Acts 8:26; Acts 8:27; Acts 9:2; Acts 9:13; Acts 9:21; Acts 9:26; Acts 9:28; Acts 10:39; Acts 11:2; Acts 11:22; Acts 12:25; Acts 13:27; Acts 13:31; Acts 15:2; Acts 20:22; Acts 21:11; Acts 21:12; Acts 21:13; Acts 21:31; Acts 22:5; Acts 22:17; Acts 22:18; Acts 23:11; Acts 24:11; Acts 25:3 Darrell Bock writes that ""Much of Luke's Gospel from here through chapter 19 concerns preparation of the disciples for ministry in light of his departure." (See Christological Confession and the Road of Discipleship 9:18-50) What the Bible Teaches - There are lessons to learn about the appearance of Moses and Elijah regarding departed loved ones: They lived on even though they had left earth hundreds of years before. They could be identified without any formal introduction. They could speak to each other. Their intelligence was not impaired. They knew about coming events. They showed no dread in the presence of the glory of Christ. They were able to commune with Christ (Mt 17:3). Glory (1391)(doxa rom dokeo = to think) in simple terms means to give a proper opinion or estimate of something. Glory is something that is a source of honor, fame, or admiration. It describes renown, a thing that is beautiful, impressive, or worthy of praise. It follows that the glory of God expresses all that He is in His Being and in His nature, character, power and acts. He is glorified when He is allowed to be seen as He really is. Doxa in Luke and Acts -Lk. 2:9; Lk. 2:14; Lk. 2:32; Lk. 4:6; Lk. 9:26; Lk. 9:31; Lk. 9:32; Lk. 12:27; Lk. 14:10; Lk. 17:18; Lk. 19:38; Lk. 21:27; Lk. 24:26; Acts 7:2; Acts 7:55; Acts 12:23; Acts 22:11 Departure ("exodus")(1841)(exodos from ex = out + hodos = way) is literally "the road out" or "the way out"! Exodos was used as a euphemism describing one's departure from among the living for death. In 2 Pe 1:15 Peter is saying he is not dying but just departing for home! Exodos is used in Heb 11:22 to describe "the exodus of the sons of Israel" from Egypt. Luke's use of exodus is the only other use of this word in the NT. Exodus is a beautiful euphemism for death. Elijah and Moses, having already made their exodus from earth to heaven were anticipating Jesus' exodus via His death and resurrection. Exodos - 3v - departure(2), exodus(1). Lk. 9:31; Heb. 11:22; 2 Pet. 1:15 Accomplish (fulfill)(4137)(pleroo) has several nuances but in this context means to bring to completion, to be finished, to bring to completion an activity in which one has been involved from its beginning (cf Lk 7:1, Acts 12:25, Acts 13:25, Rev 6:11). Compare to other uses of pleroo that speak of fulfillment of a divine prophecy or promise - Mt 1:22; 5:17; 13:35; 26:54, 56; Mk 14:49; Lk 9:31; 22:16; J 18:9, 32; 19:24, 36; Ro 13:8; Gal 5:14 Luke's uses of pleroo - Lk. 1:20; Lk. 2:40; Lk. 3:5; Lk. 4:21; Lk. 7:1; Lk. 9:31; Lk. 21:24; Lk. 22:16; Lk. 24:44 Related Resource: from Gotquestions.org Will we be able to see and know our friends and family members in Heaven? Will we know each other in Heaven? Will we remember our earthly lives when we are in Heaven? What happens after death? Luke 9:32 Now Peter and his companions had been overcome with sleep; but when they were fully awake, they saw His glory and the two men standing with Him. KJV But Peter and they that were with him were heavy with sleep: and when they were awake, they saw his glory, and the two men that stood with him. overcome with sleep Lk 22:45,46; Daniel 8:18; 10:9; Matthew 26:40-43 they saw His glory Exodus 33:18-23; Isaiah 60:1-3,19; John 1:14; 17:24; 2 Peter 1:16; 1 John 3:2; Revelation 22:4,5 Luke 9 Resources - Multiple Sermons and Commentaries Luke 9:27-36 - Steven Cole Luke 9:32-36 A Glimpse of the King's Return, Part 2 - John MacArthur The Transfiguration by Raphael, c. 1520 THE COMING KINGDOM PICTURED Now Peter and his companions had been overcome with sleep (hupnos) - Companions, were James and John (Mk 9:2+). Overcome with sleep - Greek idiom = "weighed down with sleep". Luke alone tells of their sleep. Apparently this happened while Jesus was praying, the same thing that would occur in the Garden of Gethsemane (cf Mt 26:43). This would also support that this was a nocturnal event, and if so would make the Glory of the Son whose "face shone like the sun" (Mt 17:2) that much more dramatic. Moody Bible Commentary has a wonderful comment asksing "How was this a taste of the (ED: MILLENNIAL) kingdom (cf. "kingdom" in Lk 9:27+)? First, it occurred on earth, where Jesus will reign. Second, Jesus was glorified, as He will be then. Third, all necessary kingdom people are represented: saints in physical bodies (the three disciples), saints who experience death and resurrection (Moses), and saints who will not die but be translated to heaven (Elijah). (See The Moody Bible Commentary)
Lucas 9
MacArthur - A number of things prompted Peter’s hope that what he was witnessing was the inauguration of the kingdom. First, the Feast of Tabernacles was being celebrated at that time. Since that feast celebrated Israel’s exodus from Egypt, what better time could there be for Jesus’ exodus from the world? Further, Peter knew from Zechariah 14:16-19 that the Feast of Tabernacles was to be celebrated in the millennial kingdom. He also knew that according to Malachi 3:1 and Mal 4:5-6 that Elijah was associated with the coming of the kingdom. (See The MacArthur Commentary) Mattoon - Why did Peter want to build these three shelters? Where did this come from? New Testament chronologists have determined that the Jewish month in which the transfiguration took place was Tishri (October), the sixth month before Passover and therefore six months before Jesus' crucifixion. During this month the Jews celebrated the feast of Tabernacles, or Booths, and it is possible that at this very time the feast was being observed in Jerusalem. During a period of seven days the people lived in small shelters, or booths, made of boughs, symbolizing the temporary dwellings of their forefathers in the wilderness. It was a memorial to God's preservation of His chosen and redeemed people. The feast's being close at hand may therefore have caused Peter to suggest building the three tabernacles. (Treasures from the Scripture) Bock adds that "Peter suggests they together celebrate Tabernacles, a feast that looked forward to the eschaton (also called the Feast of Ingathering, Ex 23:16; 34:22; Lev 23:34; Deut 16:13; Zech 14:16-21 (Ed: Neh. 8:14-17)." (Christological Confession and the Road of Discipleship Lk 9:18-50)) John Martin - Peter may have been thinking of the Feast of Booths, a feast of ingathering long associated with the coming kingdom (cf. Zech. 14:16-21). Peter seemed to have assumed that the (Millennial) kingdom had arrived. (See Bible Knowledge Commentary) NET Note - By making three shelters Peter apparently wanted to celebrate the Feast of Tabernacles or Booths that looked forward to the end and to treat Moses, Elijah, and Jesus as equals. It was actually a way of expressing honor to Jesus, but the remark at the end of the verse makes it clear that it was not enough honor. Not realizing what he was saying - Peter assumed this was indicative of the bringing in of the Kingdom (cf even Acts 1:6+ indicates the disciples were looking for the Kingdom). In so doing Jesus would have to bypass the Cross, but He knew His mission was to suffer as an atoning sacrifice and that before the Crown, He must endure the Cross. The Millennial Kingdom would come for God had promised it. What the disciples did not understand is that it would not come until after the Church Age. At the end of the Church Age Jesus would return as conquering King of kings (Rev 19:11-21+), defeat His (and Israel's enemies) and set up His 1000 year earthly kingdom. Peter's eschatology was not totally wrong, just poorly timed! Martin adds "The thought is not that Peter misunderstood the significance of the kingdom setting—he was correct in that. The problem was that he forgot Jesus' prediction that He would suffer (Luke 9:23-24)." MacArthur adds that "Before the crown comes the cross; the path to the kingdom lies through Calvary. Before Jesus reigns as king, He must be the suffering servant of Isaiah 53. But the glorious vision they experienced that day would stay with the three apostles for the rest of their lives (2 Peter 1:16-18), reassuring them of the reality of the coming kingdom." (See The MacArthur Commentary) (Bold added) Rod Mattoon - Luke mentions that he didn't know, understand, or realize what he was actually saying. The point of what was happening was that Jesus was the unique Son of God, the king of glory. Moses and Elijah were there to honor him, but Peter's suggestion had the effect of putting Jesus, Moses, and Elijah on the same footing. People make the same mistake today by putting Jesus on the same level as Buddah, Allah, Abraham, Moses, or Mohammed. They claim all religions lead to God. Such teaching may sound good and be inoffensive. This philosophy, however, is not true because religion does not save a man. Jesus did not start a religion. He was the Son of God and the Savior of mankind. Religious works do not redeem or save a man from Hell. We are saved by grace through faith in Jesus Christ, not religious deeds. Christianity is a relationship with God, not a religion composed of dead works and traditions. (Treasures from the Scripture)
Lucas 9
MacArthur comments that episkiazo "means “to surround,” “to encompass,” or in a metaphorical sense, “to influence.” The creative influence of the Spirit of God would overshadow Mary to produce a child in her womb."....This was a creative act of the Holy Spirit, not the sort of divine-human cohabitation sometimes seen in pagan mythology. It engulfed Jesus, Moses, and Elijah, leaving the apostles outside, since when they heard God’s voice it came out of the cloud. (See Luke Commentary) The Dictionary of Biblical Imagery - On the basis of the LXX use of episkiazō (cf. Ex 40:35 and esp. Ps 91:4), the NT uses the image of “overshadowing” to depict not so much divine protection as a divine presence or power, such as that of the Holy Spirit at the conception of Jesus (Lk 1:35) or the cloud at the transfiguration (Mt 17:5). The popular power of such an image is seen in the effort to find healing power in the shadow of Peter (Acts 5:15). (Dictionary of Biblical Imagery - free for use online with no restrictions) Afraid (5399) phobeo from phobos = fear source of our English "phobia") means to be in an apprehensive state that can range from mild uneasiness to stark terror as when one is frightened, terrified or alarmed. (Mt 10:31). Phobeo can be a fear of man (Lk 20:19, Mt 2:22, Mt 21:26, 46) as when Peter feared "the party of the circumcision" (Gal 2:12) which motivated him "to withdraw and hold himself aloof." Pilate experienced fear when he was about to sentence Jesus to death (Jn 19:8). Fear of people kept religious leaders from laying hands on Jesus (Luke 20:19) On the other hand Moses did not fear man (pharaoh - Heb 11:27) Believers were afraid of Paul after his Damascus Road experience, not realizing he had been born again (Lk 9:26). Phobeo in Luke and Acts - Lk. 1:13; Lk. 1:30; Lk. 1:50; Lk. 2:9; Lk. 2:10; Lk. 5:10; Lk. 8:25; Lk. 8:35; Lk. 8:50; Lk. 9:34; Lk. 9:45; Lk. 12:4; Lk. 12:5; Lk. 12:7; Lk. 12:32; Lk. 18:2; Lk. 18:4; Lk. 19:21; Lk. 20:19; Lk. 22:2; Lk. 23:40; Acts 5:26; Acts 9:26; Acts 10:2; Acts 10:35; Acts 13:16; Acts 13:26; Acts 16:38; Acts 18:9; Acts 22:29; Acts 23:10; Acts 27:17; Acts 27:24; Acts 27:29 Cloud (3507) nephele is a diminutive of nephos and thus refers to a small cloud. (Luke 12:54 [cf. 1 Ki 18:44). Nephos is repeatedly associated with appearances of God -- God the Father spoke from a cloud (Mt 17:5, Mark 9:7. Lk 9:35), the Son departed in a cloud (Acts 1:9) and will return in a cloud (Mt 24:30, 26:64, Mk 13:26, 14:62, Lk 21:27, Rev 1:7, cf Rev 14:14-16-+), the Son was transfigured in a cloud (Lk 9:34-35), saints will meet the Son in the clouds (1 Th 4:17). Nephele - 21v - Matt. 17:5; Matt. 24:30; Matt. 26:64; Mk. 9:7; Mk. 13:26; Mk. 14:62; Lk. 9:34; Lk. 9:35; Lk. 12:54; Lk. 21:27; Acts 1:9; 1 Co. 10:1; 1 Co. 10:2; 1 Thess. 4:17; Jude 1:12; Rev. 1:7; Rev. 10:1; Rev. 11:12; Rev. 14:14; Rev. 14:15; Rev. 14:16 Cloud: the cloud enveloped both Jesus and the three disciples. The cloud and the voice of God terrified the disciples and caused them to fall immediately upon their faces, prostrate and unable to look up. As mortal men they were paralyzed in fear. Note three facts. 1. The cloud was "a bright cloud." This was the Shekinah glory, the cloud that symbolized God's presence. It was the cloud that guided Israel out of Egypt and that rested upon the tabernacle (Exodus 40:34-38) and above the Mercy Seat in the Most Holy Place. God "only hath immortality, dwelling in the light which no man can approach unto" (1 Tim. 6:16). God dwells in unapproachable light upon which no man can look. Peter later called it "the excellent glory" (2 Peter 1:17). 2. The "bright cloud" overshadowing Jesus is in contrast to the dark and threatening cloud that overshadowed the giving of the old covenant to Moses, that is, the law (Exodus 19:18; Exodus 20:21). There is a point to be made here. The law (old covenant) was dark and threatening (see Deeper Study #2—Galatians 3:10); the new covenant (the love of Christ) is bright and is given to save and bless, not to threaten and condemn (Hebrews 12:18-24. Cp. Hebrews 8:6-13.) 3. The voice speaking actually says in the Greek, "This is My Son, the Beloved One." Note the two facts stressed. Jesus is God's Son, and He is the Beloved One. The idea is that Jesus is the "only begotten Son" who was to be given for the world (John 3:16). (See The Preacher's Outline & Sermon Bible – Mark) Luke 9:35 Then a voice came out of the cloud, saying, "This is My Son, My Chosen One; listen to Him!" KJV And there came a voice out of the cloud, saying, This is my beloved Son: hear him. This is My Son Lk 3:22; Matthew 3:17; John 3:16,35,36; 2Peter 1:17-18 Listen to Him Dt 18:18,19; Isa 55:3,4; John 5:22-24; Acts 3:22,23; Hebrews 2:3; 3:7,8,15; Hebrews 5:9; 12:25,26 Luke 9 Resources - Multiple Sermons and Commentaries Luke 9:27-36 - Steven Cole Luke 9:32-36 A Glimpse of the King's Return, Part 2 - John MacArthur Parallel Passages in the Synoptic Gospels - Matt. 17:1-8; Mark 9:2-8 Matthew 17:5 While he was still speaking, a bright cloud overshadowed them, and behold, a voice out of the cloud said, “This is My beloved Son, with whom I am well-pleased; listen to Him!” 6 When the disciples heard this, they fell face down to the ground and were terrified. Mark 9:7+ Then a cloud formed, overshadowing them, and a voice came out of the cloud, “This is My beloved Son, listen to Him!” 2 Peter 1:17-18+ (PETER FINALLY IS ALLOWED TO SPEAK ABOUT THE TRANSFIGURATION) For when He received honor and glory from God the Father, such an utterance as this was made to Him by the Majestic Glory, “This is My beloved Son with Whom I am well-pleased”– 18 and we ourselves heard this utterance made from heaven when we were with Him on the holy mountain. MY CHOSEN ONE: HEAR AND HEED HIM! Then a voice came out of the cloud (nephele), saying "This is My Son, My Chosen (eklego) One" - Note that the KJV has "This is my beloved Son: hear him" which is similar to the other two synoptic Gospels (Mt 17:5, Mk 9:7), but most modern translations (NAS, NET, ESV, NLT, CSB NIV, et al) clearly favor the reading "My Son, My Chosen One." In other words Luke adds the detail that the Father sovereignly chose Jesus to fulfill His eternal purpose of redemption. My Son recalls the Father's words in the Messianic psalm “I will surely tell of the decree of the LORD: He said to Me, ‘You are My Son, Today I have begotten You. (Ps 2:7-commentary) Matthew adds detail to the response of the disciples when they heard the Father speak from heaven - "When the disciples heard this, they fell face down to the ground and were terrified. 7 And Jesus came to them and touched them and said, “Get up, and do not be afraid.” (Mt 17:6-7) Falling on one's face is frequently seen in the Bible when human beings are confronted with a Theophany. Notice John's reaction probably some 50+ years later in Rev 1:17+ "When I saw Him, I fell at His feet like a dead man. And He placed His right hand on me, saying, “Do not be afraid; I am the first and the last," Tony
Lucas 9
MacArthur - Matthew reveals the reason for their silence: “As they were coming down from the mountain, Jesus commanded them, saying, ‘Tell the vision to no one until the Son of Man has risen from the dead’” (Matt. 17:9). The Lord had brought them there to be witnesses; why then would He command them not to reveal what they had seen? There were several features to Christ’s prohibition. First, what they had witnessed was so far removed from everyday reality that most people probably would not have believed the apostles’ report. They would have been casting this precious pearl before swine (cf. Matt. 7:6). Further, speaking openly of the kingdom might have caused the Romans, ever on guard against the possibility of insurrection, to prematurely execute Jesus and the apostles. Additionally, news of the vision could easily have incited the Jews to try again to make Jesus the leader of a revolt against Rome (cf. John 6:14-15). But most important, they could not preach a glorified Christ without the truth of His death and resurrection. Only after the resurrection would Peter (2 Peter 1:16-18), John (John 1:14), and James testify to the glorious preview of the second coming they had seen, in its proper relation to the cross and empty grave. (See The MacArthur New Testament Commentary). Some would classify this call to silence a so-called "Messianic Secret (click for more detail)." Ramsey offers these concluding thoughts regarding the Transfiguration - "The Transfiguration seems to stand at a watershed in the ministry of Jesus, and to be a height from which the reader looks down on one side upon the Galilean ministry and on the other side on the Via Crucis (“way of the Cross”). The story resembles the Baptism of Jesus, inasmuch as it culminates in a heavenly voice proclaiming the Sonship; and it resembles the agony of Gethsemane, inasmuch as it shows the three disciples witnessing a decisive moment in the relation of Jesus to the Father." (Quoted in Cornerstone Biblical Commentary on Luke, Acts) Notice that Luke's focus was on Jesus and thus he omitted the discussion about Elijah that followed and was recorded in the other two synoptic Gospels... Matthew 17:10-13 And His disciples asked Him, “Why then do the scribes say that Elijah must come first?” 11 And He answered and said, “Elijah is coming and will restore all things; 12 but I say to you that Elijah already came, and they did not recognize him, but did to him whatever they wished. So also the Son of Man is going to suffer at their hands.” 13 Then the disciples understood that He had spoken to them about John the Baptist. Mark 9:10-13+ They seized upon that statement, discussing with one another what rising from the dead meant. 11 They asked Him, saying, “Why is it that the scribes say that Elijah must come first?” 12 And He said to them, “Elijah does first come and restore all things. And yet how is it written of the Son of Man that He will suffer many things and be treated with contempt? 13 “But I say to you that Elijah has indeed come, and they did to him whatever they wished, just as it is written of him.” Jesus only. The fullness of heaven is Jesus Himself. The duration of heaven is the eternity of Jesus. The light of heaven is the face of Jesus. The joy of heaven is the presence of Jesus. The melody of heaven is the name of Jesus. The harmony of heaven is the praise of Jesus. The theme of heaven is the work of Jesus. The employment of heaven is the service of Jesus. Silent (4601) sigao from sige = silence) mean to be silent, to "hold one's peace", to keep in silence or keep secret. The idea is to say nothing, keep still, keep silent (eg, Lk 9:36) or to stop speaking (eg, Lk 18:39). In the passive voice sigao means to be kept in silence. Finally, sigao can convey idea of keeping something from becoming known, to be concealed or to be kept secret (the only NT use with this meaning being here in Ro 16:25) Sigao - 10v - became silent(1), keep silent(3), kept secret(1), kept silent(2), quiet(1), silent(1), stopped speaking(1). Lk. 9:36; Lk. 18:39; Lk. 20:26; Acts 12:17; Acts 15:12; Acts 15:13; Rom. 16:25; 1 Co. 14:28; 1 Co. 14:30; 1 Co. 14:34 Reported (declare, tell, announce, proclaim) (518) apaggello from apó = from + aggéllo = tell, declare from aggelos = messenger, one who speaks in place of one who has sent him) means to bring a message from any person or place. To bring tidings from a person or thing. To relate, inform, tell what has occurred. In the present context the idea is to announce openly. Apaggello is the carrying of tidings or messages from the authentic source. Apaggello in Luke and Acts - ; Lk. 7:18; Lk. 7:22; Lk. 8:20; Lk. 8:34; Lk. 8:36; Lk. 8:47; Lk. 9:36; Lk. 13:1; Lk. 14:21; Lk. 18:37; Lk. 24:9; Acts 4:23; Acts 5:22; Acts 5:25; Acts 11:13; Acts 12:14; Acts 12:17; Acts 15:27; Acts 16:36; Acts 16:38; Acts 17:30; Acts 22:26; Acts 23:16; Acts 23:17; Acts 23:19; Acts 26:20; Acts 28:21 Steven Cole discusses - How to see the glory of Christ: (See related topic above) 1. To see the glory of Christ, we must spend time alone with Him. It was as Peter, John, and James were on the mountain with Jesus to pray that they got this vision of His glory (Lu 9:28). If Jesus had invited them to go with Him and they had said, “Not this time, Lord—there’s a great game on TV that I don’t want to miss,” they would have missed this life-changing glimpse of His glory. Why did the Lord pick these three disciples and not at least the rest of the twelve? I’m not sure. He chose the same three to witness the raising of Jairus’ daughter and to draw apart with Him in Gethsemane. If we had been orchestrating this event, we would have done it in front of the whole multitude with the TV cameras running. But He just chose these three, who were especially close to Him. I’m glad Peter was there, since it shows us God’s grace. Jesus had recently rebuked Peter with the strong words, “Get behind Me, Satan” (Mk 8:33). Jesus knew that Peter would later deny Him. Yet His grace prevailed in Peter’s life. James and John clamored for first place among the twelve. James wouldn’t even live long enough to have much of a ministry, since he was killed by Herod. But the Lord picked them. But while God is sovereign in His choice, we have a choice about whether we spend time alone with Him. We’re all busy, but we can make time for the things that are important to us. You may need to put on your calendar a half day to meet with the Lord. I can say for certain that if you don’t spend consistent time alone with God, you will not gain a greater vision of the glory of Christ. 2. To see the glory of Christ, we must shake off our spiritual lethargy. It seems incredible that the disciples would sleep through an event like this, but at first that’s what happened (Lu 9:32). But then, “when they were fully awake, they saw His glory.” The same thing happened later in the Garden of Gethsemane, where the disciples were sleeping when they should have been praying. Jesus warned them, “The spirit is willing, but the flesh is weak” (Mt 26:41). I often feel spiritually sluggish and lethargic. My quiet times sometimes are real quiet, because I fall asleep! My mind wanders to other things as I try to pray or read the Word. I am too easily distracted from seeking the Lord. My only counsel is to keep fighting off spiritual lethargy and do what you have to do to be alert. I find that praying while I walk helps. I’ve got to fight off distractions to meet with the Lord. 3. To see the glory of Christ, we must exalt Him above all else. The disciples rightly feared as they entered the cloud, which was the Shekinah glory of God. We need reverent fear if we would see His glory. Then God proclaimed, “This is My Son, My Chosen One; listen to Him!” (Lu 9:35). After this, they saw Jesus alone (Lu 9:36). Even though Moses and Elijah appeared in glory, which must have been impressive, Jesus alone is to be the disciples’ vision and ours. It’s easy to get distracted with good things that fall short of Christ. Paul mentions men who had become inflated with self-abasement, worship of the angels, and visions they had seen, but who were not holding fast to Christ (Col 2:18). We can get caught up with spiritual experiences rather than with Christ Himself! We can get enamored with our theological knowledge and miss Christ. We need to exalt Jesus alone and keep our eyes on Him. 4. To see the glory of Christ, we must obey Him. That is the meaning of God’s command, “Listen to Him!” The reason the disciples did not go down the mountain and start telling everyone what had happened was that Jesus had commanded them to be quiet until after His resurrection (Mk 9:9). That would have been a difficult command to obey, especially when they saw the other disciples! But they obeyed. The path of obedience, as we have seen, is the way of self-denial and daily crucifixion of our sinful desires (Lu 9:23). It means continually losing our selfish lives for Jesus’ sake (Lu 9:24) and seeking His kingdom above the things of this world (Lu 9:25). It means confessing Him openly in this evil world (Lu 9:26). In thus losing our lives for His sake, we gain eternal life with Him. Moses and Elijah, who appeared here with Jesus, give us a glimpse of the truth of His promises. Moses had considered “the reproach of Christ greater than the treasures of Egypt” (Heb 11:26). He had been dead now for 1,500 years. Elijah had boldly confessed God before the wicked Ahab. He had gone to heaven over 800 years before. Yet here they were in glory with Jesus! We don’t know how the disciples recognized them, but they did. They show us that although we may suffer as we obey Him in this life, we will enjoy the reward of being with Him forever! If you had asked Moses and Elijah, “Was it worth it to endure hardship for Christ’s sake when you were on earth?” they would look at you as if you were crazy. “Worth it? To know the eternal glory of Christ?” Conclusion - (ILLUSTRATION) At the end of World War Two, a man named Murdo McDonald spoke to his American colleagues through the fence of a German concentration camp, where they were prisoners. He had to speak in Gaelic, since English was forbidden. He told them the news that the war was over. Germany was defeated; the Allies had won. It would still be three days before the Germans learned that news for themselves. During those three days, the Americans were still prisoners. They still suffered the poor food, the mistreatment, the confinement, and all the other hardships of being in a prisoner-of-war camp. Nothing had changed except the news that the war was over. But that news spread throughout the camp and transformed the response of the prisoners to their situation. Suddenly there was hope! Germany had been defeated. Victory was assured. They could endure the trials because of the truth that they were on the winning side. The transfiguration of Jesus gives us a preview glimpse of the fact that He is the victorious Lord who is coming again in great power and glory. Jesus will reign and His truth will triumph over evil. If we can gain a vision of the glory of Christ, it will enable us to follow Him in the way of the cross. Discussion Questions How would you feel if you had been one of the nine excluded from the transfiguration? What lessons can we learn from this? What part do spiritual experiences have in the life of faith? Should we seek such experiences? Is sound doctrine essential to sound Christian living? Why/ why not? Discuss: Martyn Lloyd-Jones used to say that the main problem of the church today is that we do not really know God. (The Glory of Christ Luke 9:27-36) J C
Lucas 9
MacArthur notes the striking contrast between the mountain top experience and that in the valley - The contrasts between the two incidents are striking. One happened on a mountain, the other in a valley. There was glory on the mountain, tragedy in the valley. On the mountain Jesus Christ displayed His glorious majesty, while in the valley Satan displayed his ugly, cruel violence. Two sons are in view, one God-possessed, the other demon-possessed; one in whom His Father was well pleased, the other whose father was tortured with displeasure over his condition. One Son fulfilled the glorious plan of the ages, confirmed by both Old Testament and New Testament saints; the other son was disassociated, disconnected, demented, and chaotic, without purpose or value to anyone. One Son was the destroyer of demons; the other son was destroyed by demons. Both sons were given back to their fathers. The demon-possessed son was delivered and returned to his father; the Son of God was killed, rose from the dead, and ascended back to His Father. (See The MacArthur Commentary) Came down (2718)(katerchomai from kata = down + erchomai = to come) literally means to come or go down as from a higher to a lower place come or go down, descend (Lk 4.31), as a nautical technical term for ships and those who sail in them, to ‘come down’ from the ‘high seas’ or into harbor ( Acts 21.3) and once figuratively, of earthly, unspiritual wisdom not sent from God (Jas 3.15) In Liddell-Scott to go down to the grave, to come back from exile, Hdt., in pass. sense, to be brought back by him, Thuc. As noted below this verb is used almost exclusively by Luke. BDAG adds that katerchomai means to move in a direction considered the opposite of up but not necessarily with suggestion of a gradient. Gilbrant - In classical Greek erchomai means “to come” or “to go,” and the basic meaning of kata is “down from” or “toward” something. The compound term designates action away from one place and toward another in the papyri (Ed: Not always involving a descent in gradient), Septuagint, intertestamental literature, and Philo. Of special interest is the use of the word in these sources to describe the “coming down” of a deity to earth. Homer used the term in a different sense to depict the sailing and landing of ships which “come down” from the high seas and “arrive” or “land” at a harbor (Homer Odyssey 1.182). Although erchomai is used in the Septuagint for 35 Hebrew words, the compound form appears only 5 times and only once in the canonical portion of the Old Testament (Esther 3:13). Katerchomai - 15x in 15v - came down(6), comes down(1), down(1), landed(3), went down(4). Luke 4:31 And He came down to Capernaum, a city of Galilee, and He was teaching them on the Sabbath; Luke 9:37 On the next day, when they came down from the mountain, a large crowd met Him. Acts 8:5 Philip went down to the city of Samaria and began proclaiming Christ to them. Acts 9:32 Now as Peter was traveling through all those regions, he came down also to the saints who lived at Lydda. Acts 11:27 Now at this time some prophets came down from Jerusalem to Antioch. Acts 12:19 When Herod had searched for him and had not found him, he examined the guards and ordered that they be led away to execution. Then he went down from Judea to Caesarea and was spending time there. Acts 13:4 So, being sent out by the Holy Spirit, they went down to Seleucia and from there they sailed to Cyprus. Acts 15:1 Some men came down from Judea and began teaching the brethren, "Unless you are circumcised according to the custom of Moses, you cannot be saved." Acts 15:30 So when they were sent away, they went down to Antioch; and having gathered the congregation together, they delivered the letter. Acts 18:5 But when Silas and Timothy came down from Macedonia, Paul began devoting himself completely to the word, solemnly testifying to the Jews that Jesus was the Christ. Acts 18:22 When he had landed at Caesarea, he went up and greeted the church, and went down to Antioch. Acts 21:3 When we came in sight of Cyprus, leaving it on the left, we kept sailing to Syria and landed at Tyre; for there the ship was to unload its cargo. Acts 21:10 As we were staying there for some days, a prophet named Agabus came down from Judea. Acts 27:5 When we had sailed through the sea along the coast of Cilicia and Pamphylia, we landed at Myra in Lycia. James 3:15 This wisdom is not that which comes down from above, but is earthly, natural, demonic. Brian Bell outlines this last section of Luke 9 he entitles "Failure, Frustration and Moving Forward" Introduction - 1.1. Someone asked an ex-paratrooper how many jumps he had made. He said, "None! I was pushed out 18 times!" In our text this morning the disciples didn't fail 18 times…only 6! So we'll be talking about failing! Think you're the only one that's made mistakes? Hardly! Imagine if you had been the president of a Michigan bank who advised Henry Ford's lawyer not to invest in the new motor company, assuring him, "The horse is here to stay, but the automobile is only a novelty." Or there was Gary Cooper's comment about Clark Gable accepting the role of Rhett Butler which he had turned down: "Gone With the Wind is going to be the biggest flop in Hollywood history. I'm just glad it'll be Clark Gable who's falling flat on his face and not Gary Cooper." We all make mistakes, including the experts. The key is not to live in the mistakes of the past, but to move forward learning from those mistakes! 2. FAILURE TO PRAY & FAST! (Luke 9:37-42) 2.1. The only Son heals an only son. 2.2. (Luke 9:40) The 9 waiting below the Mount of Transfiguration were in trouble. 2.2.1. They couldn't heal a demon-possessed boy brought by his father. 2.2.2. On top of that religious leaders were arguing w/ the disciples(Mk 9:14) 2.2.2.1. They were probably also ridiculing them for their feeble efforts. 2.3. (Luke 9:41) What strange words from Jesus! "How long shall I be with you & bear with you?" 2.3.1. Yet we'll see Him bearing with their/our unbelief & failure(here); w/spiritual blindness(Luke 9:43-45); w/pride(Luke 9:46-48); w/lack of love(Luke 9:49-56); & lack of dedication(Luke 9:57-62). 2.3.2. Q: Haven't you ever said the same(or at least thought the same) regarding your own children? 2.3.2.1. You were frustrated…but you knew the answer…forever! Yes, forever! [w/the son struggling with his pot or cocaine addiction; w/the daughter that continues to cut herself] 2.3.2.2. And we have the following verses to prove Jesus' answer was the same!!! 2.3.3. Q: Is Jesus blessing you or bearing with you? (www) 2.4. (Luke 9:42) So they were given the power in vs.1 of this ch. but something had happened? 2.4.1. Apparently they stopped praying & fasting! 2.4.2. Their faith had become weak! 2.4.3. Read Mark 9:22-25 & 29. 3. FAILURE TO PERCEIVE HIS PLAN! (Luke 9:43-45) 3.1. CONFUSION ABOUT CALVARY! 3.2. This is the 2nd time He explains His passion(yet right after Moses/Elijah discussed it w/Jesus). 4. FAILURE TO LOVE EACH OTHER! (Luke 9:46-48) 4.1. Did the failure of the 9, & the privilege of the 3, create a jealous rivalry? 4.2. SELF-SEEKING DISCIPLES! 4.3. A humble, childlike trust & a tolerant spirit toward others are the marks of followers of Jesus. 4.3.1. See, whenever there is trouble over who is the greatest there is trouble over who is the least! 4.3.1.1. Most of us know that we'll never be the greatest; just don't let us be the least! [never hear, "I'm last, I'm last!"] 4.4. Pastor Armando shared last week about the choice God gives all of us…"walk humbly, or be humbled!" 4.4.1. Micah 6:8 "He has shown you, O man, what is good; And what does the LORD require of you But to do justly, To love mercy, And to walk humbly with your God?" 4.4.2. Jesus showed that true greatness comes from being insignificant in the eyes of the world. 4.4.3. Love always stoops! - True greatness in serving lowest & least. 4.5. Phil.2:3,4 "Let nothing be done through selfish ambition or conceit, but in lowliness of mind let each esteem others better than himself. Let each of you look out not only for his own interests, but also for the interests of others." 5. FAILURE TO LOVE OTHERS NOT IN THEIR GROUP! (Luke 9:49,50) 5.1. Did you see John quickly change the subject? : 5.1.1. He was far more at home struggling w/a knotty theological problem. 5.2. SECTARIANISM! [dogmatic and intolerant: rigidly adhering to a particular set of doctrines and intolerant of other views] 5.2.1. How to love others who are not part of your special group! 5.3. John thought he was being spiritual by forbidding the anonymous man from serving. [sounds like Numb.11:24-30] 5.4. (Luke 9:50) Don't stop him! Anyone who is not against you is for you. 5.5. It isn't ours to forbid any work done, however imperfectly, in Christ's name. 5.5.1. Take heed to this sober warning saints! 5.5.2. To me this is our "Non-Denomination's Denomination" biggest sin. 5.5.2.1. You mean God accepts other denominations? Amazing! 5.5.2.2. Let it be never said of us! - Rejoice in Rancho Community's beautiful new building; the growth at Revival & Cornerstone. 5.5.2.3. "But they do things differently"…So What! [same purpose; same love; same Kingdom we're fighting for; same King!] 5.5.3. They may say shibboleth instead of siboleth(Judges 12:6); his accent may not be your accent; her method may not be your method; but if done in the name of Christ…be careful! 6. FAILURE TO LOVE THEIR ENEMY! (Luke 9:51-56) 6.1. A new section starts here, but I include it hear because it records more failure. 6.2. (Luke 9:51) He set His face to go to Jerusalem - a Hebraism implying fixedness of purpose, esp. in the prospect of difficulty or danger. He made His decision. 6.3. (Luke 9:53) They did not receive Him - 6.3.1. Same issue in the same place today(Samaria/Palestinian occupation). 6.3.2. Most Arab nations will not admit tourists you into their country if they've been in Israel. 6.4. (Luke 9:54) James & John's response shows just how far they were from sharing Jesus' commitment to the way of the cross! 6.4.1. Known as "the sons of thunder"(possibly for their thunderous temperament) they seem to want to be also known as "the sons of lightening!" 6.4.2. They were given the power back in vs.1 of this chapter. 6.4.2.1. And they were eager to duplicate Elijah's feat in 2 Kings 1. 6.4.2.2. Especially because they just saw Elijah 8 days ago! 6.4.2.3. As kids they would have grown up hearing the incredible stories from these OT heroes! {better than any comic book hero!} 6.5. James, John, this is no way to turn your enemy into a friend! 6.5.1. Story: John & Lisa when 1st got to Belize we're told by many missionaries, "don't buy at the Supoul family's shops, they don't like missionaries & they hike up the prices." John turned to Lisa & said guess where we're shoppin! - Paid extra for a long time…but won their friendship & now very good friends. : 7. FAILURE IN LOOKING BACK! (Luke 9:57-62) 7.1. 3 prospective disciples who lacked commitment! 7.1.1. Discipleship is not a frivolous decision. 7.1.2. His disciples must 1st count the cost before making such a commitment. 7.1.3. These 3 promise to follow Him, but then draw back! 7.2. 1ST PROSPECTIVE DISCIPLE - EAGER EDDY! (Luke 9:57,58) 7.3. He volunteered to follow Jesus anywhere…till Jesus warned that discipleship might be uncomfortable! 7.4. Hardship keeps him from following! "Let me count the cost before I shoot of my mouth!" 7.5. "A person desiring to follow Him must give up what others consider necessities." 7.5.1. So He asks him, can you give up some of the comforts of life? 7.6. 2ND PROSPECTIVE DISCIPLE - RELUCTANT RALPH! (Luke 9:59,60) 7.7. Kinship keeps him from following! "Let me wait & bury my father" 7.8. The father hadn't died yet! Because they buried them the same day & he would have been home with dad in that process. 7.8.1. The son wishes to go home, live in comfort with his father till his death (perhaps years away), collect his inheritance, and then at his leisure…become a disciple. 7.8.2. We spell this P-r-o-c-r-a-s-t-i-n-a-t-i-o-n! 7.9. (Luke 9:60) Let the spiritually dead, bury the physically dead. 7.9.1. The proclaiming the kingdom of the God was so important that it could not wait! 7.9.2. So He asks him, can you give up the warmth of family ties? 7.9.3. This man was concerned with the wrong funeral! (see 9:23) 7.10. D. L. Moody spoke against certain parts of the church of his time for its misappropriation of energies. He said, the church reminded him of firemen straightening pictures on the wall of a burning house. 7.10.1. We can't forget our basic activity given to us by the Lord…"preach the kingdom of God!" 7.10.2. See, only the spiritually alive can save the spiritually dead. 7.11. 3RD PROSPECTIVE DISCIPLE - JOHNNY MANANA! (Luke 9:61,62) 7.12. He just wanted only a little time to say goodbye to some of the home folks, then someday soon, he would follow. I'm sure it will be, tomorrow! tomorrow! tomorrow! 7.13. "I will" "but" - I will but I'm too afraid of losing friends; I will but it may cause them displeasure about me going on the mission field. 7.13.1. What is our "but"! 7.14. Kinship also keeps him from following! "Let me say goodbye" 7.14.1. Long involved goodbyes…he might be liable to forget his call & not return. Feelings change when one looks back. 7.14.2. So He asks him, can you set your eyes in the right direction? 7.15. PAUL THE PLOWBOY! (Luke 9:62) 7.16. Jesus wants "now disciples!" 7.16.1. He is looking for disciples who will put his/her hand to the plow, w/o looking back, move straight out to do God's will! 7.17. Looking back is a waste of time, it slows you down, your path goes crooked. 7.17.1. That blade must stay level & steady. Only by looking ahead, with eyes fixed on your guiding marks, can you get your job done. 7.17.2. So Jesus says, fix your eyes ahead on Me, & don't look back. 7.18. Q: Are you looking back to your spiritual yesteryear? Holding on to yesterdays spiritual accomplishments as today's spirituality? 7.18.1. We cannot live & serve on the basis of past victories! 7.19. Q: Why do we think God had changed & now accepts weak commitments? 7.20. To all the excuses the bible has answers. 7.21. Some Christians are so afraid of failure that they become reserved, overly cautious, and uninvolved in life. They follow a policy of guarded living, holding back time, talents, and treasure from God's service. Their motto is: To keep from failing -- don't try! On the other hand, those who are willing to make mistakes and risk failure are the ones who ultimately achieve great things. Instead of being filled with fear, they go forward in faith. Problems are challenges. While they may not all be solved, these courageous people would rather live with that reality than have a clean record of no failures and no accomplishments. Benjamin Franklin said one time, "The man who does things makes many mistakes, but he never makes the biggest mistake of all…doing nothing." 7.22. ILLUSTRATION In Yorkshire, England, during the early 1800s, two sons were born to a family named Taylor. The older one set out to make a name for himself by entering Parliament and gaining public prestige. But the younger son chose to give his life to Christ. He later recalled, "Well do I remember, as in unreserved consecration I put myself, my life, my friends, my all, upon the altar. I felt I was in the presence of God, entering into covenant with the Almighty." With that commitment, Hudson Taylor turned his face toward China and obscurity. As a result, he is known and honored on every continent as a faithful missionary and the founder of the China Inland Mission (now known as Overseas Missionary Fellowship). for the other son, however, there is no lasting monument. He became known simply as "the brother of Hudson Taylor." 7.22.1. Not saying Missions is better than Politics - Its motivation & dedication to the field Christ's calls you to is what is important! "Failure is the opportunity to begin again more intelligently." (Henry Ford) Karen Mains, With My Whole Heart Nature shouts of this beginning-again-God, this God who can make all our failures regenerative, the One who is God of risings again, who never tires of fresh starts, nativities, renaissances in persons or in culture. God is a God of starting over, of genesis and re-genesis. He composts life's sour fruits, moldering rank and decomposing; He applies the organic matter to our new day chances; He freshens the world with dew; He hydrates withered human hearts with his down-pouring spirit. Down From The Mountain Read: Luke 9:28-42 When they had come down from the mountain, . . . a great multitude met Him. —Luke 9:37 Years ago our family lived in Switzerland. I’ll never forget one idyllic afternoon I spent on a mountaintop. The only thing I heard was the sound of silence. The air was clean and sweet. As I lay on the grass, I became still and sensed God’s presence in a special way. It was good, even glorious, being there away from people and alone with Him. I longed to cling to this experience and resisted going back down to civilization. I recalled Peter’s similar reaction on another mountain when Jesus was transfigured before his eyes. No wonder Peter wanted to stay there. Although his mountaintop experience far exceeded mine, I knew what my response needed to be. Like Peter, I needed to come down from the mountain and return, refreshed, to a multitude of needy people. I once heard a preacher say, “Great experiences must bring us back to everyday life. They must be related to the heartbreaks of people. Mountaintops don’t mean anything without the valleys.” If you’re weary from your labors in the valley, the Lord may be saying to you, “Come aside . . . and rest a while” (Mk. 6:31). But if you’re on a mountaintop, don’t stay there. God wants to work through you in other people’s lives. By Joanie Yoder Go up to the mountain of blessing and share Alone with your Savior and Master in prayer, Then go to the work in the valley below, Your face with the love-light of Jesus aglow. —Anon. The closer you are to God, the more you'll have a heart for people. True Greatness Read: Luke 9:28-29,34-42 Now it happened on the next day, when they had come down from the mountain, that a great multitude met Him. —Luke 9:37 On the 50th anniversary of Sir Edmund Hillary’s historic ascent of Mt. Everest, a television newsman said that much of Hillary’s status as a hero in Nepal was “not about what he did when he stood on top of the world, but what he did when he came back down.” After conquering the world’s highest mountain with his climbing companion Tenzing Norgay in 1953, Edmund spent the next five decades helping to build schools, hospitals, and bridges for the Sherpa community. The contrast between Edmund Hillary’s moment on the mountain and his service in the valley brought to mind Jesus’ experience on the Mount of Transfiguration (Luke 9:28-36). It was a pinnacle of blessing when our Lord’s appearance became radiant and the Father said, “This is My beloved Son. Hear Him!” (v.35). But Jesus didn’t stay on the mountain. He came down to the crowd, where He freed a boy from an evil spirit. He was determined to go to Jerusalem and fulfill His mission, where He would willingly die on the cross for our sins. Jesus told His disciples, “He who is least among you all will be great” (v.48). Our Lord’s life shows us that true greatness is found in humbly serving God and others in the valley of need.By David C. McCasland Whether on the mountaintop Or the valley down below, True greatness is in serving Wherever we may go. —D. De Haan In God's eyes, true greatness is serving others. Luke 9:38 And a man from the crowd shouted, saying, "Teacher, I beg You to look at my son, for he is my only boy, KJV And, behold, a man of the company cried out, saying, Master, I beseech thee, look upon my son: for he is mine only child. look Lk 7:12; 8:41,42; Matthew 15:22; John 4:47 for Genesis 44:20; Zechariah 12:10 Luke 9 Resources - Multiple Sermons and Commentaries Luke 9:37-45 - Steven Cole Luke 9:37-42 The Significance of Faith, Part 1 - John MacArthur Luke 9:37-45 An Addendum of Faith - John MacArthur Related Passage: Only Matthew identifies the boy's condition as epilepsy ("Lunatic"). Matthew 17:14 When they came to the crowd, a man came up to Jesus, falling on his knees before Him (NOT IN LUKE) and saying, 15 “Lord, have mercy (LUKE HAS "Teacher, I beg You") on my son, for he is a lunatic (seleniazomai: to be moonstruck, spec. be epileptic supposedly influenced by the moon - here and Mt 4:24) and is very ill; for he often falls into the fire and often into the water. 16 “I brought him to Your disciples, and they could not cure him.” Mark 9:17+ And one of the crowd answered Him, “Teacher, I brought You my son, possessed with a spirit which makes him mute; A FATHER'S "LITTLE FAITH" PERSISTS Behold (idou) is a command the purpose which is to arrest the reader's attention. For reasons unclear to me behold (which is in the Greek text) is omitted from the NAS95 translation but is found in the Lk 9:38ESV.
Lucas 9
MacArthur on spirit - Demons have been actively doing Satan’s bidding in the world ever since the fall. They do not usually make their presence known, choosing rather to operate covertly by disguising themselves as angels of light (cf. 2 Cor. 11:14+). During Jesus’ earthly ministry, however, they launched an all-out assault against Him, manifesting themselves more often openly and to some degree more willingly than is their normal practice. But Jesus unmasked them, forcing them to reveal themselves even when they were unwilling to do so. This demon would likely have preferred to have remained undiscovered in the boy. Although his father had discerned that his son’s condition was the result of demonic activity, others may have diagnosed him as having some kind of a mental disorder. (See Mark 9-16 MacArthur New Testament Commentary) Hendriksen on suddenly (exaiphnes) - 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 (Lk 2:13+), and the unexpected flashing of a bright, encircling light (Acts 9:3; Acts 22:6). In Mark 13:36+ the word indicates the sudden arrival of "the owner of the house." (Borrow Exposition of the Gospel of Luke)
Lucas 9
MacArthur says the father "understood that his son’s condition was not physiological, but demonic. Matthew adds that the demon repeatedly attempted to destroy the boy by throwing him into the open fires and pools or wells of water that were common in Israel (Matt. 17:15; cf. Mark 9:22). Mark notes that the demon had made the boy deaf and mute (Mark 9:17, 25), and that it had afflicted him since he was a child (Mk 9:21). How, why or at what age the child became demon possessed is not revealed, so it is futile to speculate. God ultimately permitted it to happen, as He did in the case of the man born blind (John 9:1-3), for His glory in demonstrating Christ’s power. The boy’s condition also illustrates the reality that everyone who is outside the kingdom of God is under the power of Satan (Eph. 2:2). It is only a question of degree." (See The MacArthur New Testament Commentary) And only with difficulty (molis) does it leave him mauling (suntribo) him as it leaves - The demon continually plagued the child and clearly did not want to leave him. The statement suggest however that the demon did leave the boy, so that it was an "intermittent" possession, albeit clearly a possession when the demon was on the scene. This is a very strange dynamic to have a demon that comes and leaves! NET Note says "Or "bruising," or "crushing." This verb appears to allude to the damage caused when it throws him to the ground. According to L&N 19.46 it is difficult to know from this verb precisely what the symptoms caused by the demon were, but it is clear they must have involved severe pain. The multiple details given in the account show how gruesome the condition of the boy was." These violent, sustained demonic assaults are not unlike the bizarre behavior of the men in Gadara (Lk 8:26-39+) Akin - There is an old hymn entitled “Just When I Need Him Most.” The 4th stanza says, “Just when I need Him, He is my all. Answering when up on Him I call; Tenderly watching lest I should fall.” The disciples have a ways to go before they learn this lesson. A father with a suffering son, on the other hand, is about to plumb the depths of this marvelous truth Seizes (take, took) (2983) lambano means to take or grasp, receive or accept an object or benefit for which the initiative rests with the giver, but the focus of attention in the transfer is upon the receiver, of personally appropriating the thing to be received. To take something into one’s possession. It can indicate both benevolent and hostile actions, and have as object either people or things; e.g. take a wife, collect taxes, accept a verdict, take a road, and figuratively take courage. Suddenly (1810)(exaiphnes from ek = of + aíphnēs = suddenly) means happening unexpectedly, quickly without warning, unexpectedly, at once. Referring to the unexpected nature of Christ's Second Coming (Mk 13:36). Luke describes the sudden appearance of that "a light (the radiant Redeemer!) from heaven flashed around" Saul of Taursus (Acts 9:3, 22:6). Screams (present tense = continually screams)(2896)(krazo) refers to a loud cry or vociferation, expressing deep emotion. Krazo is one of those onomatopoeic words, the very pronunciation of which imitates the hoarse cry (or "croak") of the raven. The first use of krazo in the NT is of demons crying out (Mt 8:29) See below for other uses of krazo in the Gospels for who cries out and why they cry out. Krazo in Luke and Acts - Lk. 9:39; Lk. 19:40; Acts 7:57; Acts 7:60; Acts 14:14; Acts 16:17; Acts 19:28; Acts 19:32; Acts 19:34; Acts 21:28; Acts 21:36; Acts 23:6; Acts 24:21 Throws into a convulsion (4682) sparasso means to convulse, throw into a (violent) spasm, shake to and fro, to pull to and fro. Three times in the NT - Mk. 1:26; Mk. 9:26; Lk. 9:39. Liddell-Scott adds sparasso means -to tear, rend in pieces, mangle, Lat. lacerare, Eur., Ar.:-Med., to tear one's hair, Eur. 2. to rend asunder, Aesch. 3. metaphorically. to pull to pieces, attack, In nonbiblical usage the word can mean “to tear, maul,” or “rend asunder (as by violent animals), to attack violently, to retch in spasms”. Medical writers used sparasso of the convulsive action of the stomach Foaming (876)(aphros) a medical technical term describing foam or froth appearing at the mouth during a seizure. Liddell-Scott mentions uses describing of foam of the sea, of an angry lion, foam, froth, and of frothy blood, Aesch. In the Greek word we see the derivative word Aphrodite. According to mythology Aphrodite sprang from the foam of the sea. For the cognate verb aphrizo see Mark 9:18, 20. Difficulty (3433)(molis from molos = toil, labor pains, drudgery, hardship) means scarcely (barely able), hardly (pertains to being hard to accomplish). In Ro 5:7 molis refers to rarity on a scale of occurrences. Luke uses this adverb to describe their difficult ocean voyage in Acts 27:7, 8, 16 where molis demonstrates the “toil” of laboring against the storm which eventually caused Paul’s shipwreck. Molis means barely able to be done and pictures a struggle to attain something worthwhile only after great effort. In 1 Peter 4:18 molis suggests the narrow margin for error and danger of complacency by rendering molis as “scarcely be saved.” Molis - 7x in the NT - difficulty(4), hardly(1), only with difficulty(1), scarcely(1). Luke 9:39 and a spirit seizes him, and he suddenly screams, and it throws him into a convulsion with foaming at the mouth; and only with difficulty does it leave him, mauling him as it leaves. Acts 14:18 Even saying these things, with difficulty they restrained the crowds from offering sacrifice to them. Acts 27:7 When we had sailed slowly for a good many days, and with difficulty had arrived off Cnidus, since the wind did not permit us to go farther, we sailed under the shelter of Crete, off Salmone; Acts 27:8 and with difficulty sailing past it we came to a place called Fair Havens, near which was the city of Lasea. Acts 27:16 Running under the shelter of a small island called Clauda, we were scarcely able to get the ship's boat under control. Romans 5:7 For one will hardly die for a righteous man; though perhaps for the good man someone would dare even to die. 1 Peter 4:18 AND IF IT IS WITH DIFFICULTY THAT THE RIGHTEOUS IS SAVED, WHAT WILL BECOME OF THE GODLESS MAN AND THE SINNER? Mauling (4937)(suntribo from sun = together or intensification of meaning of the root word + tríbo = wear away, rub, break in pieces; see cognate word suntrimma) means literally to rub together, crushing together, to crush completely, to shatter, or to break in pieces. It is interesting that this is very verb used in Ro 16:20 meaning to break the strength and power of Satan once and for all! This is a strong verb which leaves no doubt as to who is the winner in this battle. Glory! Unfortunately, in the current incident the demon appears to be "winning," but He is about to meet his match in Jesus! Suntribo - 7x - Mt 12:20; Mk. 5:4; Mk. 14:3; Lk. 9:39; Jn. 19:36; Ro 16:20; Rev 2:27 Mark 9:18 adds detail that "whenever it seizes (katalambano - a verb used by Galen and Hippocrates for fits and gives us our English word catalepsy) him, it slams him to the ground and he foams at the mouth, and grinds (makes harsh and creaking sounds; as made with the teeth grinding or gnashing - used only here) his teeth and stiffens out (word for drying or withering as of grass in James 1:11). I told Your disciples to cast it out, and they could not do it (They did not have the strength = ischus).” Behold (2400)(idou) is the second person singular aorist middle imperative of eidon which means to see, perceive, look at. In the NT idou is used as a demonstrative particle that draws attention to what follows. Idou in the middle voice means "you yourself look, see, perceive!" The aorist imperative is a command emphasizing "Do it now! Don't delay!" Luke's frequently uses idou (80/200 uses in the NT) Lk. 1:20; Lk. 1:31; Lk. 1:36; Lk. 1:38; Lk. 1:44; Lk. 1:48; Lk. 2:10; Lk. 2:25; Lk. 2:34; Lk. 2:48; Lk. 5:12; Lk. 5:18; Lk. 6:23; Lk. 7:12; Lk. 7:25; Lk. 7:27; Lk. 7:34; Lk. 7:37; Lk. 8:41; Lk. 9:30; Lk. 9:38; Lk. 9:39; Lk. 10:3; Lk. 10:19; Lk. 10:25; Lk. 11:31; Lk. 11:32; Lk. 11:41; Lk. 13:7; Lk. 13:11; Lk. 13:16; Lk. 13:30; Lk. 13:32; Lk. 13:35; Lk. 14:2; Lk. 15:29; Lk. 17:21; Lk. 17:23; Lk. 18:28; Lk. 18:31; Lk. 19:2; Lk. 19:8; Lk. 19:20; Lk. 22:10; Lk. 22:21; Lk. 22:31; Lk. 22:38; Lk. 22:47; Lk. 23:14; Lk. 23:15; Lk. 23:29; Lk. 23:50; Lk. 24:4; Lk. 24:13; Lk. 24:49; Acts 1:10; Acts 2:7; Acts 5:9; Acts 5:25; Acts 5:28; Acts 7:56; Acts 8:27; Acts 8:36; Acts 9:10; Acts 9:11; Acts 10:17; Acts 10:19; Acts 10:21; Acts 10:30; Acts 11:11; Acts 12:7; Acts 13:11; Acts 13:25; Acts 13:46; Acts 16:1; Acts 20:22; Acts 20:25; Acts 27:24 Related Resources: All from Gotquestions.org What does the Bible say about demon possession / demonic possession? What are unclean spirits? Are unclean spirits demons? What does the Bible say about demonic oppression? Is epilepsy mentioned in the Bible? Can a Christian be demon possessed? Can a Christian be demonized? How do we distinguish a psychological disorder from demon possession? What does it mean that the name of the demon was Legion? Who were the seven sons of Sceva? Can a Christian today perform an exorcism? How much emphasis should be given to demonic deliverance in the Christian life? Luke 9:40 "I begged Your disciples to cast it out, and they could not." KJV And I besought thy disciples to cast him out; and they could not. and they Lk 9:1; 10:17-19; 2 Kings 4:31; Matthew 17:20,21; Acts 19:13-16 Luke 9 Resources - Multiple Sermons and Commentaries Luke 9:37-45 - Steven Cole Luke 9:37-42 The Significance of Faith, Part 1 - John MacArthur Luke 9:37-45 An Addendum of Faith - John MacArthur Here are the parallel passages in the synoptic Gospels of Matthew and Mark... Matthew 17:16 “I brought him to Your disciples, and they could not cure (therapeuo - to treat medically, to heal, cure) him.” Mark 9:17b I told Your disciples to cast it out, and they could not do it.” This episode should be compared with that described in Luke 9:49,50. I begged (deomai) Your disciples (mathetes) to cast it out (ekbállō), and they could (dunamai) not - The disciples’ inability to heal highlights Jesus’ greater ability. We learn from Matthew that the reason they could not cast it out was a deficient their faith (Mt 17:19-20) and Mark adds there was a shortage of prayer (Mk 9:28-29). I wonder sometimes when I pray if I truly believe God hears and can answer the prayer. We are all more like these first disciples than we would like to admit. Could not uses the absolute negative (ouk) indicating they absolutely could not. Luke renders could with dunamai but Mark uses a different verb ischuo which means to be strong in body or in resources. Marshall writes that Luke and Matthew use dunamai "different from Mark ischuo, which is used more fittingly of strength than ability." (NIGTC) This seems to be an especially strong demon regarding which MacArthur writes "Evidently demons vary in strength just as humans do. For example in Daniel 10:12-14+, a holy angel sent with a message for Daniel was held up by a stronger fallen angel until Michael the archangel intervened.) Having discerned the strength of the demon inhabiting this boy, the apostles should have sought God’s help in believing prayer (Mark 9:29). If they had done so with even a tiny amount of faith—“faith the size of a mustard seed” (Matt. 17:20)—they could have handled even extreme difficulties (symbolized by the Lord’s metaphorical statement, “you will say to this mountain, ‘Move from here to there,’ and it will move”). The word had been spoken, the promise given, the will of God made manifest. All the apostles needed to have done was to believe and ask God for the power. Unfortunately, in this instance they did not." (See The MacArthur New Testament Commentary) (Click here for more on demons) To reiterate Jesus had granted His disciples authority as in Matthew 10:1+ Jesus summoned His twelve disciples and gave them authority over unclean spirits, to cast them out, and to heal every kind of disease and every kind of sickness. In 2 Kings 4:31 Gehazi's failure to bring about a miracle in a child's life, set the stage for Elisha's miracle much 9 disciples failure in the "Demon Casting Out Test" set the stage for Jesus to once again demonstrate His supreme authority over the spiritual forces of wickedness in heavenly places and in people. (Lk 9:42)
Lucas 9
MacArthur says You unbelieving and perverted generation "encompassed the entire nation of Israel, whom He denounced on other occasions as a generation of “vipers” (Matt. 12:34+; cf. Mt 23:33), an “evil and adulterous generation” (Matt. 12:39; 16:4), a “wicked generation” (Luke 11:29), and an “adulterous and sinful generation” (Mark 8:38). They were acting as if they were no different from their fathers, whom Moses characterized as “a perverse and crooked generation” (Deut. 32:5). Deficient in their knowledge of the true and living God, the people of Israel had become perverse, twisted, and faithless—the ultimate manifestation of which was their rejection and murder of His Son. Sadly, the specific targets of the Lord’s rebuke on this occasion appear to have been His own apostles. Though not lacking in saving faith like the unbelieving crowd, their faith too was perverted in that they consistently failed to believe what He told them. His exclamation, “How long shall I be with you and put up with you?” reflects the disappointment and pain that their constant failure to believe and trust in what He told them caused Jesus." (See The MacArthur New Testament Commentary) How long shall I be with you and put up with (anechomai) you? Bring your son here." - "The question, how long? (cf. Nu. 14:27), shows that Jesus was concerned at the lack of faith and purpose of which He speaks. People were seeing the miracles as wonders, but not as signs of God’s presence and of His demand for repentance." (Leon Morris Borrow The Gospel According to St. Luke: An Introduction and Commentary)
Lucas 9
MacArthur comments on the parallel passage in Mark 9:20-27 - Jesus did not usually call for faith in those He healed. In this case, however, He intended to use this man as an illustration for the apostles of what even imperfect faith in Him can accomplish. (ED: THE CONTEXT IS THE "LITTLENESS" OF HIS DISCIPLES' FAITH WHO FAILED TO ACT ON THE TRUTH OF WHAT HE HAD SAID IN Lk 9:1 - PERHAPS BECAUSE THIS DEMON WAS STRONGER THAN MOST. DEMONS DIFFER IN THEIR POWER). In brutal honesty “the boy’s father cried out and said, ‘I do believe; help my unbelief’” (Mk 9:24+). Desperately, he pleaded for Jesus to give him whatever was lacking in his faith....“All things are possible to him who believes,” (Mk 9:24+) is the lesson Jesus intended to teach. This was not the first time He had spoken of the importance of faith (cf. Mk 5:34-36; Mk 6:5-6), nor would it be the last (cf. Mk 10:27; 11:22-24). The lesson that faith is essential to access the power of God applied to all the unbelieving crowd, the father, who was struggling to believe, as well as to the disciples, whose faith was weak and wavering. The disciples especially needed to learn this lesson, since after Christ’s death, they would need to access divine power through believing prayer (Mt. 7:7-8; 21:22; Lk 11:9-10; Jn 14:13-14; 15:7; 16:24; 1Jn 3:22; 5:14-15). (See The MacArthur New Testament Commentary) The demon (daimonion) slammed (rhegnumi) him to the ground and threw him into a convulsion (susparasso) - "threw him to the ground" (NET) One gets the picture of a body slam like in professional wrestling matches. The fact that the demon asserted itself violently (see Mk 9:26) is different than earlier "exorcisms" (Mk 1:25-26, Mk 5:6-10). Luke's version leaves out some significant details. Mk 9:26 says the demon obeyed Jesus, leaving the boy in a deathlike state which onlookers took for death. In Mk 9:27 Jesus raises the boy up which would give the disciples an object lesson regarding His soon to follow death and resurrection. While Matthew 17:15 identifies the boys condition as epilepsy ("lunatic") and Lk 9:42 links it with demonic influence, it should be stated that the majority of epilepsy as we know it today is not associated with demonic influence. Unfortunately through history some people have equated epilepsy with demon possession because of similar symptoms. But Jesus rebuked (epitimao) the unclean spirit and healed (iaomai) the boy and gave him back to his father - Mark 9:25-27+ adds detail - "When Jesus saw that a crowd was rapidly gathering, He rebuked the unclean spirit, saying to it, “You deaf and mute spirit, I command you, come out of him and do not enter him again. After crying out and throwing him into terrible convulsions, it came out; and the boy became so much like a corpse that most of them said, “He is dead!” But Jesus took him by the hand and raised him; and he got up.” Rebuked (epitimao) also conveys the sense of to command or warning which includes an implied threat. We again see the compassion of Christ as in Luke 7:15+ where "The dead man sat up and began to speak. And Jesus gave him back to his mother." The devil tried one last throw (a wrestling term in the Greek), but Jesus rebuked the demon and cast him out." (Wiersbe) MacArthur commenting on Jesus' power over the demon says "It’s always so matter of fact in the Scripture. No fanfare, just absolute matter of fact simple language describing what He did." (Luke 9:42-43 The Significance of Faith, Part 2) The other use of the phrase "the unclean spirit" is in Mk 9:25 where Mark adds that not only did Jesus rebuke the demon but commanded him. Jesus clearly was displaying His power and His authority over demonic forces. When Jesus saw that a crowd was rapidly gathering, He rebuked the unclean spirit, saying to it, “You deaf and mute spirit, I command you, come out of him and do not enter him again.” 26 After crying out and throwing him into terrible convulsions, it came out; and the boy became so much like a corpse that most of them said, “He is dead!” 27 But Jesus took him by the hand and raised him; and he got up. What the Bible Teaches– The final effort of the demon to keep the boy within his power is characteristic. In Mark 1:23-27 the man in the synagogue at Capernaum was just about to be delivered when the unclean spirit made one last, mighty effort to hold him or destroy him. Rev 12:12 refers to a coming day, but we are seeing a great display of Satan's rage in these last days because he knows that his time is short and the church is about to be delivered forever out of his reach. We have often seen Satan make a gigantic last effort to hold a sinner who is on the very threshold of salvation. We should not miss Luke's statement that the Lord did three things: He "rebuked the unclean spirit", "healed the child", and "delivered him again to his father". The healing of the child was a necessary thing for Mark says that when the spirit was commanded to come out of him, it "rent him sore ... and he was as one dead". It was a complete deliverance, for He commanded the spirit never to enter into him again (Mark 9:25). The Lord does not give a partial deliverance. Slammed (4486)(rhegnumi) means to separate or cause to separate abruptly. To tear in pieces (wineskin - Mk 2:22, attack by a animal Mt 7:6). In classical Greek rhegnumi has a variety of meanings much like the various usages of the English word break. It is used of breaking through a battle line, of a ship being broken up or wrecked at sea, of a river breaking over its banks, of breaking out into song, and of infants beginning to speak. Here and in Mk 9:18 it speaks of of a demonic attack on a demon-possessed person by throwing them into a fit or dashing them to the ground (Mk 9.18)
Lucas 9
MacArthur - Jesus didn’t always require faith for healings, didn’t require faith for the casting out of demons. In fact, rarely in the healing ministry of Jesus did He call out to a person that they had to believe. But here in this context, the point of everything is to teach the Apostles that the power promised them is available to them if they will believe. God is not going to grant that power to them if they don’t believe because that would reinforce their doubt. That would mean that they could come up short of really having a true view of the Lord, true view of His power and total trust in Him. If they have that, then that power is available to them. But He will not honor their twisted theology and He will not honor their lack of faith. So He takes this man out of the crowd who has just some faith, not a perfect faith (see Mark 9:24+), and uses him as an illustration of what just some faith in the Lord will do. (Luke 9:42-43 The Significance of Faith, Part 2) Amazed (1605)(ekplesso from ek = out + plesso = strike) (imperfect tense) means strike out, expel by a blow, drive out or away, force out or cast off by a blow. The idea is "struck out of their senses" and so gives the idea of being driven out of one’s senses with amazement. Some versions render it astonished which is a good translation of ekplesso. It is interesting to note that our English word "astonish" which is derived from the Latin word extonare meaning to strike with thunder! What a picture of Jesus' manifestation of power over the forces of darkness which must have struck His hearers like thunder! Figuratively ekplesso means to drive out of one's senses by a sudden shock or strong feeling, or "to be exceedingly struck in mind". It means to cause to be filled with amazement to the point of being overwhelmed (struck out of one's senses). It encompasses the ideas of wonder, astonishment or amazement. Ekplesso expresses a stunned amazement that leaves the subject unable to grasp what is happening. Luke's two other uses of ekplesso Luke 2:48+ When they saw Him, they were astonished; and His mother said to Him, “Son, why have You treated us this way? Behold, Your father and I have been anxiously looking for You.” Luke 4:32+ and they were amazed at His teaching, for His message was with authority. Ekplesso - 13v most often the Gospels -Matt. 7:28; Matt. 13:54; Matt. 19:25; Matt. 22:33; Mk. 1:22; Mk. 6:2; Mk. 7:37; Mk. 10:26; Mk. 11:18; Lk. 2:48; Lk. 4:32; Lk. 9:43; Acts 13:12 Greatness(majesty)(3168)(megaleiotetos from megaleíos = great, glorious from from mégas, great, indicating great works or miracles) refers to as a demonstration of great power (2 Pe 1:16 referring to Jesus "majesty" at His transfiguration). As a state of greatness - importance, prominence (Acts 19:27). BDAG says megaleiotes was used of "the pyramids as an awesome sight" and "in our literature only of a divine figure or of divine attributes." Was marveling (2296)(thaumazo from thauma [from thaomai = to wonder] = wonder, admiration) means to wonder, marvel, be struck with admiration or astonishment. Thaumazo describes the human response when confronted by divine revelation in some form (Mt 9.33). In other words it means to be filled with wonder and astonishment at something outside the realm of human explanation. Summary of Jesus' Nine Prophecies of His Passion Matthew Mark Luke First passion announcement Mt 16:21–23+ Mk 8:31–33+ Lk 9:22+ Second passion announcement Mt 17:22–23 Mk 9:30–32+ Lk 9:43–45+ Third passion announcement Mt 20:17–19 Mk 10:32–34+ Lk 18:31–34+ QUESTION - How many times did Jesus predict His death? ANSWER - Jesus’ death was the final sacrifice that paid the debt of sin for all (Hebrews 9:28). His death was the ultimate purpose of His ministry. In fact, Jesus predicted His death at least three times in the Synoptic Gospels (Matthew, Mark, and Luke), and the book of John offers even more predictions. The first time Jesus predicted His death is detailed in Matthew 16:21–23, Mark 8:31–32, and Luke 9:21–22. Jesus had just fed the multitudes, and He said that the “Son of Man must suffer many things” (Mark 8:31); be rejected by the elders, chief priests, and scribes; be killed; and be raised again. Peter then rashly began to rebuke Jesus, and Christ responded, “Get behind me, Satan!” (Matthew 16:33; Mark 8:33). Jesus knew that His death must happen. It was necessary in God’s plan to save the world. Jesus predicted His death a second time in Matthew 17:22–23, Mark 9:30–32, and Luke 9:43–45. This occurred shortly after the Transfiguration, when Peter, James, and John saw Christ in His heavenly glory. Perhaps this was the reason the disciples were so confused by Jesus telling them He was going to die. At this point, they believed His kingdom was just around the corner. Despite their lack of understanding, they were “afraid to ask” for clarification (Mark 9:32; Luke 9:45). Matthew 20:17–19, Mark 10:32–34, and Luke 18:31–34 describe the third time Jesus predicted His death. He spoke to His disciples as they were heading up toward Jerusalem for Passover, and He told them how He would be mocked, scourged, crucified, and then rise again. On this occasion also, the disciples did not understand Jesus’ saying because the meaning was hidden from them. They would soon learn what Jesus meant in the events of Good Friday and following. The Gospel of John gives a few more predictions of Jesus’s death, but they are slightly more subtle. For instance, when Mary anointed Jesus with the costly perfume, and Judas asked if she should have sold it for the poor, Christ said, “Leave her alone, so that she may keep it for the day of my burial. For the poor you always have with you, but you do not always have me” (John 12:7–8). While not an explicit prediction like the previous three, this statement of Jesus clearly pointed to His coming death and burial. Again, in John 13:33, Jesus hinted that His time was short as He told the disciples, “Where I am going you cannot come.” Finally, in John 14:25, Jesus talked about giving the Holy Spirit in His absence, which hinted at His death as well as the future of the church. Jesus intentionally came to earth to die for our sins. Jesus gave His disciples predictions about His death and the events that followed “so that when it does take place you may believe” (John 14:29). - GotQuestions.org Whatever our needs and however strong the enemy, we know that our Heavenly Father is even more powerful. Even if we face death itself, we know that our mighty Savior went to the cross and was victorious over sin and death there. In our great need, we can lay hold of God’s mighty power through faith. If this distraught father had not had this problem with his son, he might never have trusted in the Lord Jesus. While the problem was not pleasant, it was the means that God used to deliver the man from that unbelieving and perverted generation. If you let your problems drive you to Christ, you also will be delivered from this unbelieving and perverted generation. We are needy people, but Christ is a mighty Savior! - Steven J. Cole Luke 9:44 "Let these words sink into your ears; for the Son of Man is going to be delivered into the hands of men. KJV Let these sayings sink down into your ears: for the Son of man shall be delivered into the hands of men. these words Lk 1:66; 2:19,51; Isaiah 32:9,10; John 16:4; 1 Thessalonians 3:3,4; Hebrews 2:1; 12:2-5 for the Son of Man Lk 9:22; 18:31; 24:6,7,44; Matthew 16:21; 17:22,23; 20:18,19; 21:38,39; 26:2; Mark 8:31; 9:31; John 2:19-22; 19:11; Acts 2:23; 3:13-15; 4:27,28 into 2 Samuel 24:14 Luke 9 Resources - Multiple Sermons and Commentaries Luke 9:37-45 - Steven Cole Luke 9:37-45 An Addendum of Faith - John MacArthur Luke 9:43-45 The Amazing Person of Christ - John MacArthur Similar predictions in Matthew and Mark Matthew 16:21-23+ From that time Jesus began to show His disciples that He must (dei - speaks of necessity, not optional!) go to Jerusalem, and suffer many things from the elders and chief priests and scribes, and be killed, and be raised up on the third day. 22 Peter took Him aside and began to rebuke Him, saying, “God forbid it, Lord! This shall never happen to You.” 23 But He turned and said to Peter, “Get behind Me, Satan! You are a stumbling block to Me; for you are not setting your mind on God’s interests, but man’s.” Matthew 17:22 And while they were gathering together in Galilee, Jesus said to them, “The Son of Man is going to be delivered into the hands of men; Mark 9:31+ For He was teaching His disciples and telling them, “The Son of Man is to be delivered into the hands of men, and they will kill Him; and when He has been killed, He will rise three days later.” JESUS SECOND PREDICTION OF HIS PASSION Let these words sink into your ears - Let...sink is a command in the aorist imperative. "Place these words into your ears," It is the idea of laying something in your ear. I got a piece of tape stuck in my ear this week and I could not rest until I managed to get it out. That's the idea of Jesus' words -- that they would "stick" in their ears! It was an idiom which meant to pay very close attention. Keep the context in mind. What had been the response of the crowds? They were amazed and marveled at Jesus' power over the strong demon that had exerted such a violent effect on the boy. Morris makes the point that the "but in verse 43 serves to set the disciples "in contrast to the general public who did no more than wonder at the miracles." Jesus now draws His disciples back to reality, for these same crowds that are in awe and wonder (and in Jn 6:15 would have made Him king) would soon be crying to Pilate "Crucify! Crucify!" Their praise and adulation was shot-lived and fickle. The disciples needed to understand that cheers would turn to boo's so to speak and He did not want His "first team" caught unawares. Jesus did not want His disciples to have false grandiose expectations and nurture their messianic hopes that He was going to bring in the Kingdom (at that time) which they were expecting and hoping for. He is trying to help them understand that His cross must proceed His crown. The euphoria of their praise would soon give way to the reality of His passion. Rod Mattoon - In the midst of their amazement (Lk 9:43), He interrupts them with a sobering statement. He tells them that He would be scourged, condemned, punished, or "delivered" into the hands of men in spite of His power. They did not, however, understand what the Lord was trying to tell them and they did not press the issue to inquire further. (Treasures from the Scripture)
Lucas 9
MacArthur explains that "ultimately, it was God Himself who delivered His Son to be killed: “The Lord was pleased to crush Him, putting Him to grief” (Isa. 53:10). In Romans 8:32 Paul wrote that God “did not spare His own Son, but delivered Him over for us all.” It is not true, as some skeptics claim, that Jesus intended to bring in the kingdom, but His plans went awry and He was killed. The plan of God from the beginning was that Jesus would offer Himself as a sacrifice for sin. He was, as Peter said, “delivered over by the predetermined plan and foreknowledge of God… [and] nailed to a cross by the hands of godless men” (Acts 2:23). Therefore it was absolutely necessary for the Lord to “go to Jerusalem, and suffer many things from the elders and chief priests and scribes, and be killed, and be raised up on the third day” (Matt. 16:21). Before the kingdom came the cross. Jesus had to die; the plan of God could not be set aside (cf. Matt. 26:24, 54; Luke 24:25-26, 46). (See Luke 6-10 MacArthur New Testament Commentary The Son of Man - This term was used frequently by Ezekiel to describe the prophet himself, but Daniel used Son of Man to refer to a prophecy of the Messiah (see below). In the NT Son of Man is used in 84 verses the majority referring to Jesus. Son of Man was Jesus' favorite description of Himself. By using the phrase "of Man" Jesus demonstrates His compassionate willingness to identify with fallen mankind. Son of Man- 88X IN 84 verses - Matt. 8:20; Matt. 9:6; Matt. 10:23; Matt. 11:19; Matt. 12:8; Matt. 12:32; Matt. 12:40; Matt. 13:37; Matt. 13:41; Matt. 16:13; Matt. 16:27; Matt. 16:28; Matt. 17:9; Matt. 17:12; Matt. 17:22; Matt. 18:11; Matt. 19:28; Matt. 20:18; Matt. 20:28; Matt. 24:27; Matt. 24:30; Matt. 24:37; Matt. 24:39; Matt. 24:44; Matt. 25:31; Matt. 26:2; Matt. 26:24; Matt. 26:45; Matt. 26:64; Mk. 2:10; Mk. 2:28; Mk. 8:31; Mk. 8:38; Mk. 9:9; Mk. 9:12; Mk. 9:31; Mk. 10:33; Mk. 10:45; Mk. 13:26; Mk. 14:21; Mk. 14:41; Mk. 14:62; Lk. 5:24; Lk. 6:5; Lk. 6:22; Lk. 7:34; Lk. 9:22; Lk. 9:26; Lk. 9:44; Lk. 9:56; Lk. 9:58; Lk. 11:30; Lk. 12:8; Lk. 12:10; Lk. 12:40; Lk. 17:22; Lk. 17:24; Lk. 17:26; Lk. 17:30; Lk. 18:8; Lk. 18:31; Lk. 19:10; Lk. 21:27; Lk. 21:36; Lk. 22:22; Lk. 22:48; Lk. 22:69; Lk. 24:7; Jn. 1:51; Jn. 3:13; Jn. 3:14; Jn. 5:27; Jn. 6:27; Jn. 6:53; Jn. 6:62; Jn. 8:28; Jn. 9:35; Jn. 12:23; Jn. 12:34; Jn. 13:31; Acts 7:56; Heb. 2:6; Rev. 1:13; Rev. 14:14 Daniel prophesied of the Messiah's coming “I kept looking in the night visions, And behold, with the clouds of heaven One like a Son of Man was coming, And He came up to the Ancient of Days And was presented before Him." (Da 7:13+) Bridgeway Bible Dictionary on Son of Man - Of all the titles commonly used of Jesus in the New Testament, ‘Son of man’ was the one most used by Jesus himself and least used by others. It hardly occurs at all outside the Gospels (Acts 7:56; Revelation 1:13; Revelation 14:14), and inside the Gospels is used almost solely by Jesus. By using this unusual title for himself, Jesus made people think carefully about who he was and what his mission involved (John 12:34; John 13:31-32). (Click for complete description) (Here is another good description of Son of Man). NET Note - The term Son of Man, which is a title in Greek, comes from a pictorial description in Da 7:13-note of one "like a son of man" (i.e., a human being). It is Jesus' favorite way to refer to himself. Jesus did not reveal the background of the term here, which mixes human and divine imagery as the man in Daniel rides a cloud, something only God does. He just used it. It also could be an idiom in Aramaic meaning either "some person" or "me." So there is a little ambiguity in its use here, since its origin is not clear at this point. However, the action makes it clear that Jesus used it to refer to himself here. Delivered (betrayed, handed over) (3860)(paradidomi from para = alongside, beside, to the side of, over to + didomi = to give) conveys the basic meaning of to give over from one's hand to someone or something, especially to give over to the power of another. Jesus used this same verb in similar prophetic declarations... Matthew 20:18 "Behold, we are going up to Jerusalem; and the Son of Man will be delivered to the chief priests and scribes, and they will condemn Him to death, Matthew 20:19 and will hand Him over to the Gentiles (Pilate, Romans) to mock and scourge and crucify Him, and on the third day He will be raised up." Matthew 26:2 "You know that after two days the Passover is coming, and the Son of Man is to be handed over for crucifixion." Matthew 26:15 (Religious leaders to Judas) and said, "What are you willing to give me to betray Him to you?" And they weighed out thirty pieces of silver to him. 16 From then on he began looking for a good opportunity to betray Jesus. Matthew 26:21 As they were eating, He said, "Truly I say to you that one of you will betray Me." Matthew 26:23 And He answered, "He who dipped his hand with Me in the bowl is the one who will betray Me. 24 "The Son of Man is to go, just as it is written of Him; but woe to that man by whom the Son of Man is betrayed! It would have been good for that man if he had not been born." 35 And Judas, who was betraying Him, said, "Surely it is not I, Rabbi?" Jesus said to him, "You have said it yourself." Matthew 26:45 Then He came to the disciples and said to them, "Are you still sleeping and resting? Behold, the hour is at hand and the Son of Man is being betrayed into the hands of sinners. 46 "Get up, let us be going; behold, the one who betrays Me is at hand!"...Now he who was betraying Him gave them a sign, saying, "Whomever I kiss, He is the one; seize Him." Matthew 27:2 and they bound Him, and led Him away and delivered Him to Pilate the governor. Matthew 27:3 Then when Judas, who had betrayed Him, saw that He had been condemned, he felt remorse and returned the thirty pieces of silver to the chief priests and elders, 4 saying, "I have sinned by betraying innocent blood." But they said, "What is that to us? See to that yourself!" Matthew 27:18 For he knew that because of envy they had handed Him over. Matthew 27:26 Then he released Barabbas for them; but after having Jesus scourged, he handed Him over to be crucified. Acts 3:13 "The God of Abraham, Isaac and Jacob, the God of our fathers, has glorified His servant Jesus, the one whom you delivered and disowned in the presence of Pilate, when he had decided to release Him. Summary of Jesus' Nine Prophecies of His Passion Matthew Mark Luke First passion announcement Mt 16:21–23+ Mk 8:31–33+ Lk 9:22+ Second passion announcement Mt 17:22–23 Mk 9:30–32+ Lk 9:43–45+ Third passion announcement Mt 20:17–19 Mk 10:32–34+ Lk 18:31–34+ Luke 9:45 But they did not understand this statement, and it was concealed from them so that they would not perceive it; and they were afraid to ask Him about this statement KJV But they understood not this saying, and it was hid from them, that they perceived it not: and they feared to ask him of that saying. Lk 9:46; 2:50; 18:34; Matthew 16:22; Mark 8:16-18,32,33; 9:10,32; John 12:16,34; John 14:5; 16:17,18; 2 Corinthians 3:14-16 Luke 9 Resources - Multiple Sermons and Commentaries Luke 9:37-45 - Steven Cole Luke 9:37-45 An Addendum of Faith - John MacArthur Luke 9:43-45 The Amazing Person of Christ - John MacArthur Jesus had clearly to His death earlier in this chapter but even in this much clearer declaration, the disciples failed to grasp what He was saying “The Son of Man must suffer many things and be rejected by the elders and chief priests and scribes, and be killed and be raised up on the third day.” (Lk 9:22+) But - Term of contrast. His passion prediction instead of sinking into their ears sank to the bottom, period! They did not understand (agnoeo) this statement (rhema), and it was concealed (parakalupto) from them so that (term of purpose) they would not perceive it; and they were afraid to ask Him about this statement - Did not understand is the verb agnoeo from which we get agnostic. The disciples were "functional agnostics." At this point Jesus could have been very frustrated with them and expressed His frustration. Instead God concealed the truth, where concealed is divine passive, emphasizing that God (probably the Spirit) hid this truth from them. This would protect them from the agonizing thoughts of His coming death. As the time draws nigh for the Cross, Jesus will get more specific with them as in Luke 18:31+ where Luke records "Then He took the twelve aside and said to them, “Behold (idou), we are going up to Jerusalem, and all things which are written through the prophets about the Son of Man will be accomplished." Note that demonstrative particle Behold (idou) calling for their complete attention. He wants them to understand the time is at hand. THOUGHT - So sometimes God wants us to know the future, but other times He does not. He knows what is best and we are grateful that He does not tell us things in our earthly future. The only future we really need to know is our future with Christ in eternity future. And that future is our blessed hope (Titus 2:13+, cf 1Jn 3:2-3+), a hope that is an anchor for our souls, one which is "both sure and steadfast and one which enters within the veil, 20where Jesus has entered as a forerunner for us, having become a high priest forever according to the order of Melchizedek. (Heb 6:19-20+) Leon Morris rightly reminds us that even "On the other side of the cross it must have been terribly difficult to grasp the truth that Jesus’ Messiahship meant his death." (See The Gospel According to St. Luke: An Introduction and Commentary) Bock on they did not understand this statement - What they fail to grasp is its import. How can the promised one, the recently confessed Messiah, possibly accomplish God's will and be rejected? Is he not to be a glorious, victorious figure? Is he not to bring deliverance? The disciples fail to grasp the answers to questions like these. Their lack of understanding is why they must listen to him. The lessons are just beginning, and some expectations need revision. (Christological Confession and the Road of Discipleship) NET Note - The passive verb had been concealed probably indicates that some force was preventing them from responding. It is debated whether God or Satan is meant here. By Lk 24:25 it is clear that their lack of response is their own responsibility. The only way to reverse this is to pay careful attention as Luke 24:44a urges Robertson on it was concealed from them so that they would not perceive it - "This explanation at least relieves the disciples to some extent of full responsibility for their ignorance about the death of Jesus as Mark 9:32 observes, as does Luke here that they were afraid to ask him. Plummer says, "They were not allowed to understand the saying then, in order that they might remember it afterwards, and see that Jesus had met His sufferings with full knowledge and free will." Perhaps also, if they had fully understood, they might have lacked courage to hold on to the end. But it is a hard problem." Not understand (50)(agnoeo from a = not + noéo = perceive, understand) not have information about, to not know, to not understand (Mk 9:32, Lk 9:45), to be unaware of, to not recognize (Ac 13:27), to be ignorant of (to lack information concerning something). Agnoeo conveys the nuance of lacking the ability to understand in He 5:2 and of inexcusable moral/ethical ignorance (even disregard) in Ro 10:3). This verb gives us our English agnostic. Statement (4487) rhema from verb rheo = to speak - to say, speak or utter definite words) refers to the spoken word, especially a word as uttered by a living voice. Laleo is another word translated speak but it refers only to uttering a sound whereas rheo refers to uttering a definite intelligible word. Rhema refers to any sound produced by the voice which has a definite meaning. It focuses upon the content of the communication. For example in Luke we read "And they understood none of these things, and this saying (rhema) was hidden from them, and they did not comprehend the things that were said." (Luke 18:34+) Was concealed (was hidden from) (3871)(parakalupto from para = beside, intensive + kalupto = to conceal thoroughly), is found only in Luke 9:45, of "concealing" from the disciples the fact of the delivering up of Christ to be crucified. Zodhiates adds that parakalupto meant to cover over or hide, especially by putting something out of sight, or near or before an object, e.g., the eyes (Sept.: Ezek. 22:26). Metaphorically in Luke 9:45, referring to the saying of Jesus." J C Ryle on Luke 9:37-45 - The event described in these verses took place immediately after the transfiguration. The Lord Jesus, we should remark, did not tarry long on the Mount of Olives. His communion with Moses and Elijah was very short. He soon returned to His accustomed work of doing good to a sin-stricken world. In His life on earth, to receive honor and have visions of glory was the exception. To minister to others, to heal all who were oppressed by the devil, to do acts of mercy to sinners, was the rule. Happy are those Christians who have learned of Jesus to live for others more than for themselves, and who understand that it is "more blessed to give than to receive." (Acts 20:35.) (1) We have first, in these verses, an example of what a parent should do when he is troubled about his children. We are told of a man in severe distress about his only son. This son was possessed by an evil spirit, and grievously tormented by him, both in body and soul. In his distress the father makes application to our Lord Jesus Christ for relief. "Master," he says, "I beseech You, look upon my son — for he is my only child." There are many Christian fathers and mothers at this day who are just as miserable about their children as the man of whom we are reading. The son who was once the "desire of their eyes," and in whom their lives were bound up, turns out a spendthrift, a profligate, and a companion of sinners. The daughter who was once the flower of the family, and of whom they said, "This girl shall be the comfort of our old age," becomes self-willed, worldly minded, and a lover of pleasure more than a lover of God. Their hearts are well near broken. The iron seems to enter into their souls. The devil appears to triumph over them, and rob them of their choicest jewels. They are ready to cry, "I shall go to the grave sorrowing. What good shall my life do to me?" Now what should a father or mother do in a case like this? They should do as the man before us did. They should go to Jesus in prayer, and cry to Him about their child. They should spread before that merciful Savior the tale of their sorrows, and entreat Him to help them. Great is the power of prayer and intercession! The child of many prayers shall seldom be cast away. God's time of conversion may not be ours. He may think fit to prove our faith by keeping us long waiting. But so long as a child lives, and a parent prays, we have no right to despair about that child's soul. (2) We have, secondly, in these verses, an example of Christ's readiness to show mercy to young people. We are told in the case before us, that the prayer of the afflicted parent was graciously granted. He said to him, "Bring your son here." And then "He rebuked the unclean spirit, and healed the child, and delivered him again to his father." We have many similar cases in the Gospels. The daughter of Jairus, the nobleman's son at Capernaum, the daughter of the Canaanitish woman, the widow's son at Nain, are all instances of our Lord's interest in those who are young. The young are exactly those whom the devil labors to lead captive and make His own. The young seem to have been exactly the people whom our Lord took a special delight in helping. Three He plucked out of the very jaws of death. Two, as in the case before us, He rescued from the complete dominion of the devil. There is a meaning in facts like these. They are not recorded without a special purpose. They are meant to encourage all who try to do good to the souls of the young. They are meant to remind us that young men and young women are special objects of interest to Christ. They supply us with an antidote to the common idea that it is useless to press religion on the attention of young people. Such an idea, let us remember, comes from the devil and not from Christ. He who cast out the evil spirit from the child before us, still lives, and is still mighty to save. Let us then work on, and try to do good to the young. Whatever the world may think, Jesus is well pleased. (3) We have, lastly, in these verses, an example of the spiritual ignorance which may be found even in the hearts of good men. We are told that our Lord said to His disciples, "The Son of man shall be delivered into the hands of men." They had heard the same thing from His lips little more than a week before. But now, as then, the words seemed lost upon them. They heard as though they heard not. They could not realize the fact that their Master was to die. They could not realize the great truth that Christ was to be "cut off" before He was to reign, and that this cutting off was a literal death upon the cross. It is written, "They understood not this saying" — "it was hidden from them," they perceived it not." Such slowness of understanding may surprise us much at this period of the world. We are apt to forget the power of early habits of thought, and national prejudices, in the midst of which the disciples had been trained. "The throne of David," says a great divine, "did so fill their eyes that they could not see the cross." Above all, we forget the enormous difference between the position we occupy who know the history of the crucifixion and the Scriptures which it fulfilled, and the position of a believing Jew who lived before Christ died and the veil was rent in twain. Whatever we may think of it, the ignorance of the disciples should teach us two useful lessons, which we shall all do well to learn. For one thing, let us learn that men may understand spiritual things very feebly, and yet be true children of God. The head may be very dull when the heart is right. Grace is far better than gifts, and faith than knowledge. If a man has faith and grace enough to give up all for Christ's sake, and to take up the cross and follow Him, he shall be saved in spite of much ignorance. Christ shall own him at the last day. Finally, let us learn to bear with ignorance in others, and to deal patiently with beginners in religion. Let us not make men offenders for a word. Let us not set our brother down as having no grace, because he does not exhibit clear knowledge. Has he faith in Christ? Does he love Christ? These are the principal things. If Jesus could endure so much weakness in His disciples, we may surely do likewise. Luke 9:46 An argument started among them as to which of them might be the greatest. KJV Then there arose a reasoning among them, which of them should be geatest. Lk 14:7-11; 22:24-27; Mt 18:1-5; 20:20-22; 23:6,7; Mark 9:33-37; Ro 12:3,10; Galatians 5:20,21,25,26; Philippians 2:3,14; 3 John 1:9 Luke 9 Resources - Multiple Sermons and Commentaries Luke 9:46-56 - Steven Cole Luke 9:46-48 Humility: The Mark of True Greatness - John MacArthur Luke 9:46-56 Humility: An Essential Element for Ministry - John MacArthur DISCIPLES FUSSING AND FEUDING Parallel passages in the synoptic Gospels Matthew 18:1-5 At that time the disciples came to Jesus and said, “Who then is greatest in the kingdom of heaven?” 2 And He called a child to Himself and set him before them, 3 and said, “Truly I say to you, unless you are converted and become like children, you will not enter the kingdom of heaven. 4 “Whoever then humbles himself as this child, he is the greatest in the kingdom of heaven. 5 “And whoever receives one such child in My name receives Me; Mark 9:33-37+ They came to Capernaum; and when He was in the house, He began to question them, “What were you discussing on the way?” 34 But they kept silent, for on the way they had discussed with one another which of them was the greatest. 35 Sitting down, He called the twelve and said to them, “If anyone wants to be first, he shall be last of all and servant of all.” 36 Taking a child, He set him before them, and taking him in His arms, He said to them, 37 “Whoever receives one child like this in My name receives Me; and whoever receives Me does not receive Me, but Him who sent Me.” The other 2 Gospel accounts add several details to Luke 9:46-48. Mark says that this event occurred at Capernaum (Mk 9:33-34). Matthew says they came straight to Jesus with this question about who "is greatest in the kingdom of heaven?" (Mt 18:1) When Jesus confronted them in Mark's version, they wisely kept silent (Mt 9:34), for they knew they were wrong to seek self-glorification! Jesus sat down like a rabbi would do to teach his students (Mk 9:35). He teaches them that the way to be great (Mark says "first") is to be last and to be a servant not of some but of all (Mk 9:35). In Mt 18:4 Jesus described the one who is greatest as the one who humbles himself." Instead of "going up the ladder," he falls down (so to speak) at the foot of the Cross, which is level ground for every child of God. Now think about why they were disputing among themselves. Clearly as Matthew's version shows, they were concerned about their rank in Christ's Kingdom, a Kingdom they seem to still think is imminent. As an aside, it is clear that these first century Jews were looking for Messiah to establish an earthly kingdom (cf Acts 1:3,6). MacArthur- Ironically, while Jesus spoke of His personal suffering, they argued about their personal glory. This was a disturbing and potentially disastrous development. These men were the first generation of gospel preachers, and would be the leaders of the soon to be founded church. With so much riding on them and so much opposition from the hostile world, they needed to be unified and supportive of each other. The danger revealed here is that pride ruins unity by destroying relationships. Relationships are based on loving sacrifice and service; on selfless deferring to and giving to others. Pride, being self-focused, is indifferent to others. Beyond that, it is ultimately judgmental and critical, and therefore divisive. Because of that, pride is the most common destroyer both of relationships and churches. It plagued the Corinthian church, causing Paul to ask, “For since there is jealousy and strife among you, are you not fleshly, and are you not walking like mere men?” (1 Cor. 3:3; cf. 2 Cor. 12:20). Knowing that pride is the wedge Satan uses to split churches and splinter relationships, the Lord stressed to the disciples the crucial necessity of humility. (See Luke 6-10 MacArthur New Testament Commentary) An argument (dialogismos) started among them As to which of them might be the greatest - The 12 are arguing about who is "Numero Uno" (Number one) which is amazing considering that they are in the presence of the Greatest One in all eternity! Unbelievable! Add to that fact that 9 of them had just failed the "cast out the demon test" and the other 3 had experienced a mountain top experience and you have the ingredients for an argument. Fallen flesh is always interested in self, which was clearly the case here. At the very least, consider the 9 who have just failed the "cast out a demon test" and now are arguing about who is the greatest (megas), the most significance, the most important! Pride is an ugly animal that will rear its head and attempt to take a mile if we give it even an inch. While the demon test would not have been very pride exalting for the 9, the 3 who went to the mountain would be another story. One can imagine one of them saying "You'll never guess who I saw last week." Of course that is hypothetical because they were told to keep silent, but that would not have prevented their minds from exalting "self" for having had a once in a lifetime preview of the coming Kingdom! The Lord had just spoken to them about His humiliation, but all they could think about was their exaltation! -- John MacArthur THOUGHT - Lord, keep us mindful that we are all equal at the foot of the old rugged Cross, all blessed beneficiaries of Thy amazing grace and love lavished upon us in Christ and let the thought of His eternal exaltation expel the temporal temptation to prideful exaltation. For Thy glory, in the Name of the Exalted One, Christ Jesus. Amen Gilbrant has a good suggestion that "Perhaps jealousy had developed among the Twelve because three had been privileged to witness the Transfiguration; now they all needed to be instructed in Kingdom greatness." (Complete Biblical Library) As Leon Morris this says "How far the disciples were from the spirit of Jesus...Jesus had just spoken of his sacrificial death for sinners. They were speaking of their pride of place. This may be part of the reason for their inability to understand. They were thinking of themselves, he of others." (See The Gospel According to St. Luke: An Introduction and Commentary Pride results in thinking oneself superior and ranking others lower in an arbitrary fashion. -- John MacArthur Rod Mattoon - Where in the world did this come from? How did they get to this point? We are informed in Luke 9:1+ that these men had power to heal and perform miracles. This was a great and wonderful accomplishment, but unfortunately, it started fueling the flames of pride in some of the men. When Peter, James, and John were asked to go up to the mountain with Jesus and they saw Moses and Elijah, they became inflated and infatuated with themselves, instead of elated. Evidently, they felt they deserved some special status of greatness because they were eyewitnesses to this event. This grasp for greatness got so bad, that James and John manipulated their mother to ask Jesus to let her sons have important, powerful positions in His kingdom. This really ticked off the disciples (see Mt 20:20-24) Whether you are rich or poor, young or old, the grasp for greatness has a way of pulling at the heart in some way or another, no matter who you are. People grasp for greatness because they mistakenly believe that greatness will make them more valuable or important to others. They believe greatness will make them happy and satisfy their soul. The grasp for greatness created dander, disputes, and division among the disciples. How did all this arguing lead to happiness? It didn't. The grasp for greatness has the same effect among people today, causing disunity, disharmony, and jealousy. Paul gave a warning about having the wrong attitude in grasping for greatness. (cf Galatians 5:26) The next time you get into a dispute with someone, ask yourself, "Am I angry because I am grasping for greatness?" Some may say at this point, "I don't care about greatness. I'm not concerned about this at all." By the time we get finished, I believe you will see that your sentiment is not quite accurate. Everyone, whether young or old has struggled with this desire in their lifetime and most people battle with it until the day they die. The desire of the first couple in the Garden of Eden was to be like a god. There is something in our nature that reflects the desire of Adam and Eve to be great. The grasp for greatness surfaces in so many ways in so many places. (Treasures from the Scripture) Argument (reasoning, disputing, deliberating)(1261) (dialogismos from diá = through or as a preposition to intensify meaning of + logizomai = reckon, take an inventory, conclude; source of our English dialogue) means literally reasoning through and so to think or reason with thoroughness and completeness, think out carefully, reason thoroughly, consider carefully, weighing. In the Greek writings dialogismos described the thinking of a man deliberating with himself. It refers to calculated consideration (good or bad as discussed below). It pictures one deliberating with one’s self which conveys the basic meaning of inner reasoning. QUESTION - Who is greatest in the kingdom? ANSWER - The greatest person in the kingdom will of course be Jesus. After that, ranking the greatest is full of surprises. Matthew 18:1–5 records, “At that time the disciples came to Jesus and asked, ‘Who, then, is the greatest in the kingdom of heaven?’ [Jesus] called a little child to him, and placed the child among them. And he said: ‘Truly I tell you, unless you change and become like little children, you will never enter the kingdom of heaven. Therefore, whoever takes the lowly position of this child is the greatest in the kingdom of heaven. And whoever welcomes one such child in my name welcomes me’” (see also Mark 9:35–37; Luke 9:46–48). This incident occurred after the Transfiguration and after Jesus’ second prediction of His death. Jesus had also just spoken about paying temple taxes, essentially claiming exemption as the Son of God yet miraculously providing for both Peter’s tax and His own so as not to cause offense. Too, Jesus had healed a demon-possessed boy whom His disciples were unable to heal (Matthew 17:14–21). Jesus’ power was evident, and the disciples recognized Him as Messiah and King. Evidently, they were interested in what their roles would be in Jesus’ kingdom. Rather than provide qualifications for the greatest or talk about a hierarchical structure, Jesus said those who became like children—humble—were the greatest (Matthew 18:4). Interestingly, after Jesus talks about the greatest being like a child, John tells Jesus that he had tried to stop others who were casting out demons in Jesus’ name (Mark 9:38; Luke 9:49). Apparently, the lesson had not quite sunken in, or perhaps John was convicted by Jesus’ words and chose to confess his mistake. Jesus explained that what mattered was not who was doing the works but the Name in which the works were being done. It is God who deserves the glory, not an elite group of His followers. We also see in Matthew 20 and Mark 10 a request from John and James to sit with Jesus in His kingdom. Jesus replied by asking them if they were able to suffer as He was going to suffer. He then said, “To sit at my right or left is not for me to grant. These places belong to those for whom they have been prepared by my Father” (Matthew 20:23). Being great in God’s kingdom is not about prestige or privilege. Rather, it involves responsibility and sacrifice. Jesus told His disciples, “Whoever wants to be my disciple must deny themselves and take up their cross and follow me. For whoever wants to save their life will lose it, but whoever loses their life for me will find it. What good will it be for someone to gain the whole world, yet forfeit their soul? Or what can anyone give in exchange for their soul? For the Son of Man is going to come in his Father’s glory with his angels, and then he will reward each person according to what they have done” (Matthew 16:24–27). To be great is to serve self-sacrificially. Being great in God’s kingdom is about giving oneself for the sake of God’s glory and for the benefit of others. Luke 22 tells about another dispute among the disciples about who was the greatest, this time during the Last Supper. Jesus said to them, “The kings of the Gentiles lord it over them; and those who exercise authority over them call themselves Benefactors. But you are not to be like that. Instead, the greatest among you should be like the youngest, and the one who rules like the one who serves. For who is greater, the one who is at the table or the one who serves? Is it not the one who is at the table? But I am among you as one who serves” (Luke 22:25–27). This is the same night Jesus performed the service of the lowest of servants by washing His disciples’ feet. John 13 tells us Jesus did this because of His love for the disciples and also fully knowing His own relationship with the Father. Again, we see that the greatest is not the one with power or prestige, but the one who is secure in the Father’s love and willing to serve. Consistent in Jesus’ teaching is that His kingdom is not like the kingdoms of this world. Humans tend to be concerned with social status, political clout, and pecking order. We tend to rank people according to how things look to us in this world, but Jesus warned that using earthly criteria will never give us an accurate picture of rank in God’s kingdom. Human judgment will give way to God’s some day: “Many who are first will be last, and many who are last will be first” (Matthew 19:30). Rather than strive to be the greatest in this world, we should simply trust in Jesus and serve others, thereby serving Him. Positions of power are meant to be positions of service. Rather than lord power over others, we are to use any influence or resources we have to serve others. The greatest in the kingdom are those who have the humility of a child and the meekness of Jesus. “Blessed are the meek, for they will inherit the earth” (Matthew 5:5). What is valued in God’s kingdom is loving the way He loved us—selflessly. GotQuestions.org Luke 9:47 But Jesus, knowing what they were thinking in their heart, took a child and stood him by His side KJV And Jesus, perceiving the thought of their heart, took a child, and set him by him, knowing what they were thinking Lk 5:22; 7:39,40; Ps 139:2,23; Jeremiah 17:10; John 2:25; 16:30; 21:17; Hebrews 4:13; Revelation 2:23 took a child Matthew 18:2-4; 19:13-15; Mark 10:14,15; 1 Corinthians 14:20; 1 Peter 2:1,2 Luke 9 Resources - Multiple Sermons and Commentaries Luke 9:46-56 - Steven Cole Luke 9:46-48 Humility: The Mark of True Greatness - John MacArthur Luke 9:46-56 Humility: An Essential Element for Ministry - John MacArthur JESUS TAKING A CHILD JESUS REBUKES THE DISCIPLES USING A LITTLE CHILD But Jesus, knowing (eido) what they were thinking in their heart (kardia) took a child (paidion) and stood him by His side - In this situation Jesus used His omniscience to know what they were thinking but not saying (cf. Lk 5:22; 7:39-40; John 2:25). It is interesting that Luke uses the same verb (dialogismos) for thinking that he used for arguing in Lk 9:46. In short, the disciples had a "heart problem" - MacArthur - "The depraved heart (Jer. 17:9; Rom. 2:5) is the source of all the defiling speech that flows out of the mouth, since the “mouth speaks from that which fills [the] heart” (Luke 6:45). In Mark 7:14-15 Jesus, “after He called the crowd to Him again… began saying to them, ‘Listen to Me, all of you, and understand: there is nothing outside the man which can defile him if it goes into him; but the things which proceed out of the man are what defile the man.’” (See The MacArthur New Testament Commentary ) Jesus...took a child and stood him by His side - The disciples had a pride problem in their heart, so Jesus illustrates humility, the antithesis of pride, by taking a child and standing him beside Himself. As an aside Jesus spoke of children several times in Luke - Lk 10:21; 17:2; 18:16 MacArthur - "Since all who enter the kingdom are considered the greatest in it, there is no spiritual ranking; greatness in the kingdom is absolute, not relative (cf. Luke 18:15-17). Jesus used the most insignificant of all to teach what it really is to be the greatest of all." (See The MacArthur New Testament Commentary ) Darrell Bock writes, “In Judaism, children under twelve could not be taught the Torah, and so to spend time with them was considered a waste” (Luke 1:1-9:50) (Christological Confession and the Road of Discipleship) Knowing (1492)(eido) literally means perception by sight (perceive, see) as in Mt 2:2 where the wise men "saw His star". This knowledge speaks of absolute, beyond the chance of a doubt knowledge, a knowledge that is self-evident, to know absolutely and to know absolutely. Heart (2588)(kardia) does not refer to the physical organ but is always used figuratively in Scripture to refer to the seat and center of human life. The heart is the center of the personality, and it controls the intellect, emotions, and will. No outward obedience is of the slightest value unless the heart turns to God. Kardia in Luke and Acts - Lk. 1:17; Lk. 1:51; Lk. 1:66; Lk. 2:19; Lk. 2:35; Lk. 2:51; Lk. 3:15; Lk. 5:22; Lk. 6:45; Lk. 8:12; Lk. 8:15; Lk. 9:47; Lk. 10:27; Lk. 12:34; Lk. 12:45; Lk. 16:15; Lk. 21:14; Lk. 21:34; Lk. 24:25; Lk. 24:32; Lk. 24:38; Acts 2:26; Acts 2:37; Acts 2:46; Acts 4:32; Acts 5:3; Acts 5:4; Acts 7:23; Acts 7:39; Acts 7:51; Acts 7:54; Acts 8:21; Acts 8:22; Acts 8:37; Acts 11:23; Acts 13:22; Acts 14:17; Acts 15:9; Acts 16:14; Acts 21:13; Acts 28:27 Child (3813)(paidion diminutive of país - child) refers to a little child of either sex, ranging from an infant (Mt 19:13, 14; Mk 10:13-15; Lk 18:16, 17, etc) to children who are older (Mt 11:16; Mt 14:21; 15:38; 18:2-5, etc) Paidion is used repeatedly of the infant Jesus in Matthew (Mt 2:8-9, 11, 13-14, 20-21) Paidion is used as a term of comparison, Jesus making the point that we are to become like a little child (Mk 10:15 Lk 18:17), the implication of course being that this is not an infant but a child old enough to express saving faith in the Messiah! In Jesus' time children were considered as some of the most insignificant, weak members of the society, which leads to Jesus use of the word "least" in Lk 9:48. Paidion stresses the need for moral training and guidance. Luke's uses of paidion - Lk. 1:59; Lk. 1:66; Lk. 1:76; Lk. 1:80; Lk. 2:17; Lk. 2:27; Lk. 2:40; Lk. 7:32; Lk. 9:47; Lk. 9:48; Lk. 11:7; Lk. 18:16; Lk. 18:17 Luke 9:48 and said to them, "Whoever receives this child in My name receives Me, and whoever receives Me receives Him who sent Me; for the one who is least among all of you, this is the one who is great. KJV And said unto them, Whosoever shall receive this child in my name receiveth me: and whosoever shall receive me receiveth him that sent me: for he that is least among you all, the same shall be great. Whoever receives this child Lk 10:16; Mt 10:40-42; 18:5,6,10,14; 25:40,45; Mk 9:37; Jn 12:44,45; Jn 13:20; 14:21; 1 Th 4:8 the one who is least among all of you Lk 7:28; 14:11; 22:30; Pr 18:12; Mt 19:28; 23:11,12; 1 Pe 5:3,4,6; Rev 3:21; 21:14 Luke 9 Resources - Multiple Sermons and Commentaries Luke 9:46-56 - Steven Cole Luke 9:46-48 Humility: The Mark of True Greatness - John MacArthur Luke 9:46-56 Humility: An Essential Element for Ministry - John MacArthur THE ONE WHO IS TRULY GREAT IN THE KINGDOM OF GOD Whoever receives (dechomai) this child in My name receives (dechomai) Me - Jesus is using the child as an object lesson, symbolic of believers and also an example of those considered helpless or unimportant. To receive Jesus is to be brought into covenant with Him, to be in union with Him, or as Paul said “the one who joins himself to the Lord is one spirit with Him” (1 Cor. 6:17).
Lucas 9
MacArthur - So strongly does Jesus identify with believers that He declared that those who lure them into sin are deserving of the most horrifying death imaginable. (See The MacArthur Commentary) “Whoever causes one of these little ones who believe in Me to stumble, it would be better for him to have a heavy millstone hung around his neck, and to be drowned in the depth of the sea” (Matt. 18:6). “See that you do not despise one of these little ones, for I say to you that their angels in heaven continually see the face of My Father who is in heaven” (Mt 18:10). Robert Stein - This verse is a good example of step parallelism in which the first thought (child—me) is raised a step higher in the second thought (me—him who sent me). Even as a child is received as a representative of Jesus, so Jesus is received as the representative of God (cf. Luke 10:16). There is a strong emphasis here on the idea that Jesus’ mission originated with God (cf. Lk 4:18, 43). (See Luke: An Exegetical and Theological Exposition) Him who sent Me - Him refers to His Father. Sent Me is a summation of Jesus' mission to earth GREATNESS EQUATED WITH HUMILITY For (gar) is a term of explanation. What is Jesus explaining? The one who is least among all of you, this is the one who is great (megas) - This is counter-intuitive! Heavenly esteem is the antithesis of worldly esteem! Here the least is the least and is sadly often exploited for that very reason. Heavenly greatness is the opposite of earthly greatness! In Mt 18:4 Jesus equates "least" with humbling of one's self as the criteria of greatness in the kingdom of heaven. Luke did not touch on this lesson from Jesus' teaching. Least is mikros (English microscopic) which means small or little importance (insignificant, lowly, unimportant). See Spiritual Paradoxes in the Christian Life Robert Stein - The term “least” has nothing to do with rank, talent, or importance but refers instead to the one most willing to humble himself in order to serve others (cf. Mark 9:35). (See Luke: An Exegetical and Theological Exposition) MacArthur - The truly great in the heavenly kingdom are not those who claw their way to the top and seek for people to give them honor, but those who humbly defer to others, considering them more important than themselves and looking out for their interests (Phil. 2:3-4). It is the humble, not the proud, that God will exalt (Lk 1:52; 14:11; 18:14; Matt. 23:5-12; James 4:10; 1 Peter 5:6). (See The MacArthur New Testament Commentary)
Lucas 9
MacArthur writes that "The Lord removed any doubt that this man was a genuine disciple, since He would never have forbidden the apostles to rebuke a false teacher." (See The MacArthur New Testament Commentary) Leon
Lucas 9
MacArthur - Pride promotes exclusivity, but humility promotes unity. We cannot embrace those who claim to be Christ’s but do not preach the truth of Christ. However we must embrace all who both name the name of Christ and also speak His truth, whatever organization they belong to. Christians must have the attitude of Paul, who rejoiced when the truth was proclaimed—even when those preaching it were cruelly hostile to him (Phil. 1:15-18). (See Luke Commentary). William
Lucas 9
MacArthur - Up to this point, Luke has focused on Jesus’ coming, detailing the angelic announcement of His birth to Mary the account of His birth, the incident in the temple when He was twelve, His baptism by John, His temptation by Satan, and the first two and a half years of His ministry as Messiah, reaching its pinnacle at the transfiguration. But at this point, the whole tenor of Luke’s gospel changes. The focus is no longer on Jesus’ coming, but on His going. The Galilean ministry is over, and He is on His way for the final time to His passion in Jerusalem. Although the Lord would, in the few intervening months of His Judean ministry, make brief return visits to Galilee (e.g., Lk 17:11-37), Galilee was no longer His base of operations. Much of the material in this travelogue (cf. Lk 9:52, 57; 10:1, 38; 13:22, 33; 17:11; 18:35; 19:1, 11, 28-29) of Christ’s final journey to the cross (Lk 9:51-19:27) is unique to Luke’s gospel. Of the other gospel writers, only John records features from the months in Judea (John 7-11). (MacArthur New Testament Commentary – Luke 6-10.) John
Lucas 9
MacArthur explains the scribe's enthusiasm - "Having no doubt witnessed the miracles recorded in Matthew 8:5-18, he was attracted to Jesus and eager to attach himself to such an unparalleled teacher. Traveling rabbis frequently had groups of students that accompanied them and learned from them. This scribe acknowledged Jesus as his rabbi and wanted to join His entourage. According to Matthew’s account, he addressed Jesus as “Teacher,” thus offering himself as a willing pupil of the miracle worker from Nazareth. Moreover, his willingness to follow Jesus wherever He went suggests that there was the notion of long-term loyalty in his decision. And even though he knew that Jesus condemned the narrow legalism of the scribes, He was nonetheless the most impressive teacher this scribe had ever met and was thus worthy of his devotion. Seemingly a prize convert, this respected scholar would appear to be a welcome defector from a group that was openly hostile to Christ. To have a converted scribe as a follower would seem to have been quite a coup for Jesus. But as He does with all men (John 2:23-25), Jesus saw beneath the outer veneer of enthusiasm to his heart and refused to embrace his eager offer. The Lord knew that the scribe, having seen the crowds and the miracles and having heard Jesus’ incomparable teaching, wanted to be associated with the one in the center of all the action, who had an unequalled potential future of elevation. (See Luke 1-17 MacArthur New Testament) The scribes' good intentions remind us of Ruth's genuine declaration which was wholehearted Ruth 1:16-17+ But Ruth said, “Do not urge me to leave you or turn back from following you; for where you go, I will go, and where you lodge, I will lodge. Your people shall be my people, and your God, my God. 17 “Where you die, I will die, and there I will be buried. Thus may the LORD do to me, and worse, if anything but death parts you and me.”
Lucas 9
MacArthur writes that "as He does with all men (John 2:23-25+), Jesus saw beneath the outer veneer of enthusiasm to his heart and refused to embrace his eager offer. The Lord knew that the scribe, having seen the crowds and the miracles and having heard Jesus’ incomparable teaching, wanted to be associated with the one in the center of all the action, who had an unequalled potential future of elevation. Jesus shattered the man’s ambitious expectations with His surprising response....The Creator had fewer creature comforts than the animals He had created." The Lord raised this issue because He knew that self-denial was a barrier for this man. He viewed following Jesus in terms of what he would gain rather than the reception of forgiveness of sins at any cost. He lacked the desperation from fear of judgment that characterizes the penitent poor in spirit (Matt. 5:3) who hunger and thirst for righteousness (Mt 5:6); who, in fear of divine punishment, want grace, forgiveness, and eternal life so badly that they put no conditions on it—even the kind of rejection Jesus experienced. In the previous passage, Jesus had been denied lodging by a Samaritan village (9:51-53). Even though He had cast the demons out of a maniac who had terrorized their region, “all the people of the country of the Gerasenes and the surrounding district asked Him to leave them, for they were gripped with great fear” (Luke 8:37). The people of His hometown of Nazareth “drove Him out of the city, and led Him to the brow of the hill on which their city had been built, in order to throw Him down the cliff” (Luke 4:29). Capernaum, where He settled after leaving Nazareth (Matt. 4:13), also rejected Christ, causing Him to declare, “And you, Capernaum, will not be exalted to heaven, will you? You will be brought down to Hades!” (Luke 10:15). Eventually the nation as a whole would reject Jesus and the crowds would scream, “Crucify Him!” (Matt. 27:22) and, “His blood shall be on us and on our children!” (Mt 27:25). His followers could expect no better. When He sent the Twelve out to preach the gospel, Jesus warned them of the hostility and opposition they would face (see Mt 10:16-22, 25+)....This man typified the rocky soil, which symbolizes people “who, when they hear the word, immediately receive it with joy; and they have no firm root in themselves, but are only temporary; then, when affliction or persecution arises because of the word, immediately they fall away” (Mark 4:16-17). Ultimately, he was not prepared to “deny himself, and take up his cross daily and follow” the Lord (Luke 9:23). He wanted to be in on the benefits of following Jesus, but not the sacrifices.(See Luke Commentary) Hendriksen on foxes have holes and the birds of the air have nests - Foxes were plentiful in the country of Christ's travels (Judg. 15:4; Neh. 4:3; Ps. 63:10; Song of Sol. 2:15; Lam. 5:18; Ezek. 13:4). 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. 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 (John 5:18), Galilee casts him out (John 6:66), Gadara begs him to leave its district (Matt. 8:34), Samaria refuses him lodging (Luke 9:53), earth will not have him (Matt. 27:23), and finally even heaven forsakes him (Matt. 27:46). 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 (Matt. 10:24; Luke 14:26; John 16:33; II Tim. 3:12; Heb. 13:13). Whether this scribe ever became a steadfast follower is not recorded. After all, that is not nearly as important as is the lesson itself. (Borrow Exposition of the Gospel of Luke) QUESTION - In what ways should Christians be prepared to step outside their comfort zone? ANSWER - Christ asks His followers to die to themselves, to take up their crosses and follow after Him (Matthew 16:24). Taking up a cross and dying to self are not “comfortable” actions, and Christians should always be willing to step outside their comfort zone into any situation God may place them. In a certain sense, the very act of becoming a Christian can put one in unfamiliar territory. Christ calls His followers to stop seeking earthly riches (Matthew 6:19), to not worry about the future (Luke 12:22), and to live sacrificially to seek the good of others (Matthew 22:39), all of which run contrary to the values of the world. These teachings call Christians to live a lifestyle radically different from what they were accustomed to before their conversion. Placing one’s faith in Jesus Christ for salvation requires a big step outside our comfort zone. We are naturally bent away from God in our very nature (Romans 3:10–18), and our natural inclination is to rely on ourselves in some way to be saved: we think we can just be good people or that our wealth proves God’s favor or that by performing certain actions we can “cancel out” our sins. But this is insufficient. To surrender ourselves completely to God, to place our faith exclusively in Jesus Christ to save us, requires us to deny our instinct to save ourselves (Ephesians 2:8). In this sense, all Christians step outside their comfort zones simply by becoming Christians. But what about our day-to-day lives? Having given ourselves over to Christ, how should we be stepping outside our comfort zones? It may mean associating with people we previously saw as uncomfortably different or even threatening—helping the homeless at a soup kitchen or taking part in a prison ministry. It may mean being seen in places or with people that society looks down on—working at a halfway house or discussing Christ in a seedy bar with alcoholics. It may mean moving to a foreign country or simply breaching the subject of salvation with a group of irreligious friends. The point is we should not cease serving Christ merely because of our discomfort. We should be willing to place ourselves in new situations, even uncomfortable ones, for the sake of seeing the Kingdom advance. The apostles sacrificed everything in order to serve God (Matthew 19:27), and they willingly went into situations where they could be arrested, threatened, and possibly killed (Acts 4:1–3; 7:54–60; 21:13). Undoubtedly, they put themselves well outside their normal routine and did things far beyond their comfort zones. As Christians, we, too, should be willing to go into radically uncomfortable circumstances if that’s what is required to serve God the way He desires. This doesn’t mean that every action we take as Christians should make us uncomfortable. What it does mean is that we are called to serve God regardless of our comfort level, and we should never shrink from a chance to serve God merely because it is “outside” our wonted routine. We should consider how we can best serve God through our talents, even if the best way to serve Him is in a new or daunting situation. A person with the gift of teaching should not seek to only teach those she is comfortable with, neglecting more “undesirable” students. A person with the gift of evangelism should not avoid speaking to prison inmates simply because he is uncomfortable in that environment. If we can best serve God in a certain way, we must trust that God will see to it that things work out for our good and for His plan (Romans 8:28). All Christians, then, should be willing to step outside of their comfort zones, though that might mean a variety of things from person to person. Whether we are leaving the country to work as a missionary in an underdeveloped country or simply stirring up the courage to talk to our fellow office-workers about Christ, we can have confidence that God will neither leave us nor forsake us. Even when we are in a new and uncomfortable situation, His grace is sufficient (2 Corinthians 12:9).GotQuestions.org Steven
Lucas 9
MacArthur has an interesting explanation for this man's request - "The problem with the man’s excuse was that his father was not yet dead! Since the Jews did not embalm, Jewish custom dictated that burial take place immediately after death. A comparison of John 11:1, 6, 17 reveals that Lazarus was buried the same day that he died (one day for the messenger from Mary and Martha to reach Jesus, Jesus delayed two more days, then arrived on the fourth day to find that Lazarus had been buried four days earlier). Both Ananias (Acts 5:6) and Sapphira (Acts 5:10) were buried immediately after they died. What this man was really saying was that he wanted to delay following the Lord until his father died and he received his inheritance. He knew that Jesus was moving out of the area, and to leave now might cause him to lose out on his share of his father’s estate. Unlike the Twelve (cf. Matt. 19:27; Luke 5:11, 28), he was not willing to leave everything and follow Jesus. He was an example of “the seed which fell among the thorns, these are the ones who have heard, and as they go on their way they are choked with worries and riches and pleasures of this life, and bring no fruit to maturity” (Luke 8:14). (See Luke Commentary) Life Application Study Bible - Luke does not say whether the father is already dead or terminally ill. It seems likely that if the father were dead, the son would have been fulfilling the burial duties. Jesus was saying that true discipleship requires instant action. Jesus did not teach people to forsake responsibilities to family, but he often gave commands to people in light of their real motives (Ed: Not a "gut check" but a "motive check!"). Perhaps this man wanted to delay following Christ and was using his father as an excuse. Following Jesus has a cost, and each of us must be ready to serve, even when it requires sacrifice. (See Luke Application Study Notes) Robert Stein does not agree with MacArthur writing "Only in the case of a temporary Nazirite vow (Nu 6:6–7) or if one were the high priest (Lev 21:10–11) could one be absolved from this duty. The seriousness of this responsibility is seen in Tobit’s first two deathbed requests of his son, “My son, when I die, bury me, and do not neglect your mother” (Tobit 4:3RSV), and in one of the son’s greatest fears in dying—that his parents would have no one to bury them (Tobit 6:14RSV; cf. Ge 50:5). Jesus demands an allegiance transcending even this greatest of filial obligations. Some interpreters have sought to relieve the hardness of this saying by assuming that the father was not yet dead and that the son was saying, “Wait until my father dies, and then I will follow you.” There is, however, no hint of this in the text." (See Luke: An Exegetical and Theological Exposition) Rod Mattoon - The reason is not given why he felt he had to bury his father first, but whatever it was, the man wanted to do it "first." Whether his concern was fulfilling a duty, having financial security by getting his inheritance, keeping family approval, or something else, he did not want to commit himself to Jesus just yet. He wanted to serve the Lord on "his" time table, not God's. Serving the Lord at the present time was not convenient for him. Does this sound familiar? Christians make the same type of excuse today when they say, "I will serve the Lord later in my life at a more convenient time. I have too much to do right now." Let me ask, "Does this describe you? Do you find yourself "putting off what God wants you to do today?" If you are a Christian, then live your life for Christ now. Don't let procrastination, serenade you into spiritual slumber and slothfulness. Satan's lullaby will leave you drowsy, defeated, drained, discouraged, and depressed. His temptation to do nothing can cause you to become apathetic and indifferent. Don't waste your life, beloved! (Treasures from the Scripture) ILLUSTRATION - Dr. George Sweeting wrote this story in Special Sermons for Special Days: "Several years ago our family visited Niagara Falls. It was spring, and ice was rushing down the river. As I viewed the large blocks of ice flowing toward the falls, I could see that there were carcasses of dead fish embedded in the ice. Sea Gulls by the score were riding down the river feeding on the fish. As they came to the brink of the falls, their wings would go out, and they would escape from the falls. I watched one gull which seemed to delay and wondered when it would leave. It was engrossed in the carcass of a fish, and when it finally came to the brink of the falls, out went its powerful wings. The bird flapped and flapped and even lifted the ice out of the water, and I thought it would escape. But it had delayed too long so that its claws had frozen into the ice. The weight of the ice was too great, and the gull plunged into the abyss." Beloved, the finest attractions of this world become deadly when we become overly attached to them. They may take us to our destruction if we cannot give them up, and as George Sweeting observed, "Oh, the danger of delay!" If you have the opportunity to serve God, don't throw away your opportunities. If you have never put your faith in Christ, then don't put that decision off any more. (Rod Mattoon Treasures from the Scripture) Related Resources: Redeem the Time John Piper's Don't Waste Your Life! Hendriksen on Lord, permit me first to go and bury my father - According to custom, burial generally took place very soon after death (John 11:1, 14, 17; Acts 5:5, 6, 10). In Israel giving an honorable burial to the dead was considered a duty and a kindness (Mic. 6:8) 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. Gen. 25:9; 35:29; 49:28-50:3; 50:13, 14, 26; Josh. 24:29, 30; 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. 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. (Borrow Exposition of the Gospel of Luke) Steven
Lucas 9
MacArthur notes that this man is "like the rich young ruler, he was more committed to personal riches than spiritual truth. It is impossible to serve both God and riches (Luke 16:13), and when forced to choose the men both chose riches." (See Luke Commentary) Leon Morris on let the dead bury their own dead - the words have an even greater urgency if the father was dead. The Jews counted proper burial as most important; to leave the father unburied ‘was something scandalous to a Jew’ (Marshall). The duty of burial took precedence over the study of the law, the temple service, the killing of the Passover sacrifice, the observance of circumcision and the reading of the Megillah (Megillah 3b). But the demands of the kingdom are more urgent still. Jesus could not wait until the man got through all that burial meant. So he says, Leave the dead to bury their own dead. Jesus has called the man. He is to proclaim the kingdom of God. Let those without spiritual insight perform the duties they can do so well; burial is very much in keeping for the spiritually dead. But the man who has seen the vision must not deny or delay his heavenly calling. (Borrow The Gospel According to St. Luke: An Introduction and Commentary) NET Note - There are several options for the meaning of Jesus' reply Leave the dead to bury their own dead: (1) Recent research suggests that burial customs in the vicinity of Jerusalem from about 20 b.c. to a.d. 70 involved a reinterment of the bones a year after the initial burial, once the flesh had rotted away. At that point the son would have placed his father's bones in a special box known as an ossuary to be set into the wall of the tomb. Thus Jesus could well be rebuking the man for wanting to wait around for as much as a year before making a commitment to follow him. In 1st century Jewish culture, to have followed Jesus rather than burying one's father would have seriously dishonored one's father (cf. Tobit 4:3-4RSV). (2) The remark is an idiom (possibly a proverbial saying) that means, “The matter in question is not the real issue,” in which case Jesus was making a wordplay on the wording of the man's (literal) request (see L&N 33.137). (3) This remark could be a figurative reference to various kinds of people, meaning, “Let the spiritually dead bury the dead.” (4) It could also be literal and designed to shock the hearer by the surprise of the contrast. Whichever option is preferred, it is clear that the most important priority is to preach the gospel (proclaim the kingdom of God). Rod Mattoon - A later Jewish precedent says that if there were enough people in attendance, a student of the Torah or the first five books of the Bible, should not stop his studying to bury the dead. Jesus placed commitment to God even above these precedents. Even family loyalty was not to take priority over the demands of obedience to the command to go and preach the coming of the Kingdom of God. see Luke 14:26 Jesus is not saying that we should hate or neglect our family. He is saying that our love for Christ should be so great, that our love for our family would look like hatred in comparison. The Lord is to be first in our lives. Our love for our family should not weaken our love for Jesus Christ. If Christ is first in your life, understand that many times that decision will be tested, especially by family members. Many Christians have had to make a choice of whether to follow the Lord or the wishes of their family. Jesus' direct challenge here forces all Christians to evaluate their priorities. The pressing of the Lord with this man indicates not only a peek at our priorities, it also stresses the matter of urgency in serving God. The Lord urged this man to deal with his distractions and just "preach!" If preaching the Word was urgent 2000 years ago, just think how urgent it is today as His coming approaches. The Second Coming of Christ and the death of unsaved men, make the matter of sharing the Gospel an urgent matter. Circumstances change and opportunities can be lost (Jn 9:4, Ro 13:11-12, 1 Cor 7:29, Ps 90:12). (Treasures from the Scripture) A T
Lucas 9
MacArthur - The issue in view in all three of these encounters was not fitness for service by those in the kingdom, but saving faith by which one enters the kingdom. Those unwilling to part with something—comfort, riches, relationships, or anything else—cannot enter the kingdom of God; salvation is for those who have come to complete self-denial. “If anyone wishes to come after Me, he must deny himself, and take up his cross daily and follow Me,” Jesus declared, because “whoever wishes to save his life will lose it, but whoever loses his life for My sake, he is the one who will save it” (Luke 9:23-24). (See Luke 1-17 MacArthur New Testament Commentary) James Freeman - scroll to page 1023 in Manners and Customs - Guiding the Plow Luke 9:62. No man, having put his hand to the plow, and looking back, is fit for the kingdom of God. The Eastern plow is of very rude and simple workmanship. See note on 1 Kings 19:19 #(317). It is evident from the text that in our Lord’s time the plow usually had but one handle, and many such plows are still seen. One hand guides the plow, while the other holds the long goad (see note on Judges 3:31, #225) by which the oxen are spurred on to their work. The plow being light, it is necessary for the plowman to lean forward with all his weight on the handle to keep the share in the ground. Many commentators suggest that by looking back the laborer would be unable to make straight furrows. This is true; but it is also true that he could not make any furrow at all, and this fact must not be overlooked in considering the figure used by our Lord in the text. Page 329 in Manners and Customs 225. Ox Goads Judges 3:81. Shamgar the son of Anath, which slew of the Philistines six hundred men with an ox goad. This must have been a formidable weapon if, as is doubtless the case, the goad of that day was similar to the one now used in Palestine. It is a strong pole about eight feet long and two inches in diameter. At one end is a sharp point for pricking the oxen when their movements become intolerably slow, and at the other end is a broad chisel-like blade, which is used to clear the plowshare of the roots and thorns which impede it or of the stiff clay which adheres to it. The pointed end of this instrument is alluded to in Acts 9: 5; 26:14. Page 437 in Manners and Customs - 317. Plowing 1 Kings 19:19. So he departed thence, and found Elisha the son of Shaphat, who was plowing with twelve yoke of oxen before him, and he with the twelfth. The Eastern plow is a rude affair, far inferior to the one in use in our country. It does not enter deep into the soil, and is of very light and simple construction, sometimes being made merely of the trunk of a young tree having two branches running in opposite directions. There are many plows, however, not quite so primitive in structure as this. See note on Isaiah 2:4 (#482). Some of them have one handle and some have two handles, and they are usually drawn by two oxen. The plowmen often plow in company. Dr. Thomson says he has seen more than a dozen plows at work in the same field, each having its plowman and yoke of oxen, and all moving along in single file. Anderson makes a similar statement. We can thus see how Elijah “was plowing with twelve yoke of oxen before him.” He had not, as some have imagined, twenty-four oxen yoked to a single plow, but there were twelve plows in a file, each having its own oxen and plowman, and he was “with the twelfth”; that is, he had charge of the last plow in the file. Page 643 in Manners and Customs - 482. Plowshares Isaiah 2:4. They shall beat their swords into plowshares. See also Joel 3:10, and Micah 4:3. in the passage in Joel the expression is reversed: “Beat your plowshares into swords.” Commentators are divided as to the meaning of ittim, variously rendering it “plowshares,” “spades,” “hoes,” “mattocks.” The word refers to instruments for stirring up the soil in some way, and, so far as concerns capability of conversion to swords, these may as well have been plowshares as anything else. The plowshare was a small piece of iron, which somewhat resembled a short sword, and might easily have been beaten into one, and with equal facility a sword could have been changed into a plowshare. Jesus (2424)(Iesous) is transliteration of the Greek Iesous, which in turn is the transliteration of the Hebrew name Jehoshua (Yehoshua) or Jeshua (Yeshua) which mean Jehovah is help or Jehovah is salvation. Stated another way the Greek Iesous corresponds to the OT Jehoshua (Yehoshua) which is contracted as Jeshua(Yeshua). Looking (991)(blepo) basically means to have sight, to see, to look at, then to observe, to discern, to perceive with the eye, and frequently implies special contemplation. The present tense indicates this is not just a casual, momentary glance over one's shoulder, but that this look reflects the person's lifestyle. They are habitually looking back. That makes it impossible to go forward, especially if one is to follow Jesus! Fit (useful)(2111)(euthetos from eu = well, good + tithemi = to place) literally means well-placed, well-situated, suited for, adapted to, convenient and so ready for use. Only 3 uses in NT: Luke 14:35 “It (salt that has become tasteless - Lk 14:33) is useless either for the soil or for the manure pile; it is thrown out. He who has ears to hear, let him hear.” Hebrews 6:7-note For ground that drinks the rain which often falls on it and brings forth vegetation useful to those for whose sake it is also tilled, receives a blessing from God; Kingdom (932) see discussion of basileia above. Have you ever sung the hymn "All to Jesus I Surrender?" Did you do it? Did you really mean what you sang? Sometimes I think when we sing hymns like this (sometimes even with tears) and we deceive ourselves into believing that our singing is a substitute for our surrender! We mouth the words with our head but they are too often far removed from our heart. Lest you think I am being too hard on you, I am describing what I have often done. There have been a couple of times where the Spirit so convicted me that I simply would not sing the words, knowing full well I would not follow through with my vocal commitment. Sounds a lot like the three men in Luke 9:57-62. Good intentions, external sincerity, but a paucity of internal integrity of heart. O, not always, but often enough. If we are all honest, these hard sayings of Jesus challenge everyone of us at our very core - will it be self or Savior? All to Jesus I surrender, All to Him I freely give; I will ever love and trust Him, In His presence daily live. I surrender all, I surrender all. All to Thee, my blessed Savior, I surrender all. If words mean anything, I think this is one of those songs we should sing only if we truly mean what we are singing. I wonder how loud the congregation's singing would be if the song leader challenged everyone "Don't sing these words unless you are ready to deny yourself, take up your cross daily and follow Him!" Woe! ILLUSTRATION - The Problem of Preoccupied Plowers - History provides an incident illustrating this important principle. When Julius Caesar landed on the shores of Britain with his Roman legions, he took a bold and decisive step to ensure the success of his military venture. Ordering his men to halt on the edge of the Cliffs of Dover, he commanded them to look down at the water below. To their amazement, they saw every ship in which they had crossed the channel engulfed in flames. Caesar had deliberately cut off any possibility of retreat! Now that his soldiers were unable to return to the continent, there was nothing left for them to do but to advance and conquer! And that is exactly what they did. This is the principle that Jesus was teaching here. The plower that keeps looking back is going to develop some problems for himself and for others that are dependent upon him. Looking back, causes the plower to create a crooked row. When you are constantly focused on your past life, whether it is your success, your suffering, or your sin, it can create a crooked life, too. We must not allow sins of the past to call us away from our duty today. Both Demas and Lot's wife attest to the damage and destruction that can take place by looking back to the old lifestyle. I like the story of the little boy and his mother who went to see the movie of Snow White and the Seven Dwarfs. They arrived late and saw the witch giving Snow White the poisoned apple. When they came around to that point in the movie again, the mother took the boy by the hand and started to leave the theater. The little boy was looking back at the screen as the witch holding out the apple for Snow White to take it. The little boy said out loud, "Snow White, if you eat that apple again, you are crazy!" He was right! The lure of old sinful habits and friends can create inconsistency and instability in your life if you begin again to indulge in these ways. You become double-minded or double-souled. The plowman that looks back is demonstrating that he is not totally committed to his task and is easily distracted. He may quit at any time, leaving the job incomplete. He looks back because he thinks he is missing out on something. He is not. The problem for many Christian workers today is they leave open their avenue of retreat. When times get tough, they quit. When they do quit, when they do give up, they find it is difficult to get back behind the plow. A little girl was praying the Lord's Prayer. She meant to pray, "Forgive us our trespasses." By mistake she prayed, "Forgive us our trash baskets." Beloved, we need a trash basket into which we can place the past successes, sufferings, and sins that pull at our heart. "Ready for Either," speaking of service or sacrifice, is the significant legend that underspans the seal of the Baptist Missionary Union, which presents an ox standing with a plough on one side, and an altar on the other. None of us are truly free to be Christ's disciples until we break with everything that hinders our commitment to the Lord. Misplaced affections must be abandoned, for they bind us to that which is passing away. Let me ask, "Are there things or people in your past that are causing you to keep glancing over your shoulder?" Realize that we are in a race for Christ, and like a runner that looks back in his race and loses his pace, our stride and pace for Christ are broken, too. In fact, we can trip and fall. Keep your eyes on the Lord and beware of the backward look. Philippians 3:13-14... Brethren, I count not myself to have apprehended: but this one thing I do, forgetting those things which are behind, and reaching forth unto those things which are before, [14] I press toward the mark for the prize of the high calling of God in Christ Jesus. In Switzerland, in a church graveyard near the base of a great mountain, there is a special tombstone. It is the tombstone of a man who died on a mountain climb. These words are upon it: "He Died Climbing." Let that be our spiritual epitaph. Let me ask, "Are you climbing for Christ or are you a spiritual deadbeat?" We are not going to reach people for Christ with an attitude of apathy or when we are distracted with the lures of this world.(Rod Mattoon - Treasures from the Scripture) Saying Goodbye Read: Luke 9:57-62 No one who puts a hand to the plow and looks back is fit for service in the kingdom of God. Luke 9:62 Saying goodbye is hard—to family and friends, to a favorite and familiar place, to an occupation or livelihood. In Luke 9:57-62 our Lord describes the cost of being His disciple. A would-be follower says to Jesus, “I will follow you, Lord; but first let me go back and say goodbye to my family.” Jesus responds, “No one who puts a hand to the plow and looks back is fit for service in the kingdom of God” (vv. 61-62). Is He asking His followers to say goodbye to everything and every relationship considered precious? God wants what is best for us. In the Chinese language there is no direct equivalent of the English word goodbye. The two Chinese characters used to translate this word really mean “see you again.” Becoming a disciple of Christ may sometimes mean others will reject us, but it does not mean we say goodbye to people in the sense that we are to forget all our past relationships. Saying goodbye means that God wants us to follow Him on His terms—wholeheartedly. Then we will see people again from the right perspective. Dear Lord, I want to follow You wholeheartedly. Help me not to place anything or anyone before You. When we follow Jesus we get a new perspective. A Call To Commitment Read: Luke 9:57-62 No one, having put his hand to the plow, and looking back, is fit for the kingdom of God. —Luke 9:62 Many health and fitness centers expect a flood of people to join every January who will come only a few times. They don’t mind if people pay the fee and never return. But fitness trainer Jesse Jones takes the opposite approach. If you sign up and don’t show up, he will terminate your membership. Jones says, “Save your money. Come see me in a few months when you’re serious. My passion is not for another three-month payment . . . we’re making people accountable to reach their goals.” In Luke 9:57-62, we encounter three people who told Jesus they wanted to follow Him, and all received what seem to be harsh replies from the Lord: “The Son of Man has nowhere to lay His head” (v.58). “Let the dead bury their own dead” (v.60). “No one, having put his hand to the plow, and looking back, is fit for the kingdom of God” (v.62). For each person, Jesus stated the sacrifice and commitment required to become His disciple. Lord, I want to be sold out for You. I want to love You with my whole heart, soul, mind, and strength. Give me the power to be who You want me to be, and to walk in Your ways. Following Jesus demands our all. No Looking Back Read: Luke 9:57-62 No one, having put his hand to the plow, and looking back, is fit for the kingdom of God. —Luke 9:62 When I was a boy on the farm, my dad would tell me, “You can’t plow a straight row if you look back.” You can test this for yourself by looking back as you walk through snow or along a sandy beach. Your tracks won’t be straight. A good farmer doesn’t look back once he has put his hand to the plow. Jesus used this analogy to teach us that if we are to be His disciples we must make a complete break with all loyalties that hinder our relationship with Him. Total allegiance to God is a principle that is rooted in the Old Testament. The Israelites, after being freed from slavery and fed by supernatural means, looked back longingly to the days when they enjoyed fish, cucumbers, melons, leeks, onions, and garlic in Egypt (Numbers 11:5-6). God was greatly displeased, and He judged His people. Their looking back indicated a lack of commitment to Him. Today, people who cling to old sins and the worldly pleasures they enjoyed before becoming Christians cannot be loyal disciples of Jesus Christ. When we repent and believe in Him, we become citizens of a new kingdom. We are to break with the sins of the past. As a follower of Jesus, I am walking in His way; Straight ahead till life is over, I will walk with Him each day. —Hess In the dictionary of discipleship, you won't find the word "retreat." J C