Lucas 9
John Phillips · Citado em PreceptAustin
Lucas 9
Phillips comments that "the Twelve returned to Jesus full of good news and wonderful tales. The Lord decided that they needed a holiday, to go somewhere where they could be away from the crowds. He chose a desert place (ED: NOT REALLY A DESERT - GREEN GRASS IN Mk 6:39) called Bethsaida Julias, a small town that Herod Philip had renovated and renamed after Julias, the daughter of Caesar Augustus. The place was outside of Herod's jurisdiction. (See Exploring the Gospel of Luke:) Robert Stein on Bethsaida - Mark and Matthew have “a solitary place.” Bethsaida lies just north of the Sea of Galilee on the eastern side of the Jordan River. Although it was technically part of Gaulanitis, it was usually associated with Galilee (cf. John 12:21). In Mark, Bethsaida is mentioned right after this account (Mark 6:45+) and just before the account of Peter’s confession (cf. Mark 8:22, 27–30+), and Luke also followed this account with Peter’s confession (Luke 9:18–21)...This miracle in the neighborhood of Bethsaida will be referred to in Lk 10:13–14+. (See Luke: An Exegetical and Theological Exposition) A city called Bethsaida - Luke mentions the city in his description of the account of the feeding of the 5000. Matthew and Mark state that Jesus and His disciples went to a secluded place (eremos = "a deserted place") which suggests they did not actually enter the city of Bethsaida (Mt 14:13+, Mk 6:31+). Mark also records Jesus' "disciples came to Him and said, “This place is desolate...send them away so that they may go into the surrounding countryside and villages (WHICH ALSO SUPPORTS THEY WERE NOT ACTUALLY IN THE CITY PROPER) and buy themselves something to eat.” (Mk 6:35-36+, compare similar description in Mt 14:15.) Bethsaida was singled out by the Lord, along with Chorazin, as being more deserving of judgment than Tyre and Sidon (Luke 10:13+). (See Why did Jesus mention Tyre and Sidon in Luke 10:14? | GotQuestions.org) NET Note - Bethsaida was a town on the northeast side of the Sea of Galilee. Probably this should be understood to mean a place in the vicinity of the town. It represents an attempt to reconcile the location with the place of the miraculous feeding that follows. Bethsaida - (Bible places) meaning, “house of fish.” (or "fishing place") The home of Andrew, Peter, and Philip (John 1:44 ; John 12:21), located on the northeast side of the Sea of Galilee. This town was rebuilt under Philip the tetrarch, one of Herod the Great's sons, who named it Julius in honor of the Emperor Augustus' daughter. Near here Jesus fed the 5,000 (Luke 9:10) and healed a blind man (Mark 8:22). Jesus pronounced judgment upon Bethsaida for its lack of response to His message and miracles (Matthew 11:21 ; Luke 10:13). The site of Bethsaida has yet to be identified archaeologically. Some scholars do propose two sites named Bethsaida: The one northeast of the Sea of Galilee, as already discussed; and another, west of the Sea of Galilee, close to Capernaum. This postulation is based on Mark 6:45, where following the feeding of the 5,000 outside Bethsaida, Jesus tells His disciples to sail to Bethsaida. (Holman Bible Dictionary) See note on Mk 6:45+ which mentions "Bethsaida" again but which most writers interpret to be a different Bethsaida then that described in the story of the feeding of the 5000. Apostles (652)(apostolos from apo = from + stello = send forth) (Click discussion of apostle) means one sent forth from by another, often with a special commission to represent another and to accomplish his work. It can be a delegate, commissioner, ambassador sent out on a mission or orders or commission and with the authority of the one who sent him. Apostolos referred to someone who was officially commissioned to a position or task, such as an envoy. Cargo ships were sometimes called apostolic, because they were dispatched with a specific shipment for a specific destination. In secular Greek apostolos was used of an admiral of a fleet sent out by the king on special assignment. All of the other mentions of the 12 in Luke 9 refer to disciples - Lk 9:14, 16, 18, 40, 43, 54. In Lk 9:2 the verb apostello is used to describe when they were sent out. Luke's uses of apostle Lk. 6:13; Lk. 9:10; Lk. 11:49; Lk. 17:5; Lk. 22:14; Lk. 24:10;Acts 1:2; Acts 1:26; Acts 2:37; Acts 2:42; Acts 2:43; Acts 4:33; Acts 4:35; Acts 4:36; Acts 4:37; Acts 5:2; Acts 5:12; Acts 5:18; Acts 5:29; Acts 5:40; Acts 6:6; Acts 8:1; Acts 8:14; Acts 8:18; Acts 9:27; Acts 11:1; Acts 14:4; Acts 14:14; Acts 15:2; Acts 15:4; Acts 15:6; Acts 15:22; Acts 15:23; Acts 16:4 Returned (5290) hupostrepho from hupo = under + strepho = to turn, to change) means to turn back from or to return (go back to a location). Gave an account (1334)(diegeomai from diá = through + hēgéomai = to lead) means to conduct a narration through to the end. Too carry (a narrative) through from beginning to end. To recount or relate in full. To set out something in detail, to give a detailed account of something in words. Withdrew (5298)(hupochoreo from hupo = under + choreo = to have room, place) means to give place secretly, withdraw oneself under cover without noise or notice. The only other use is Lk 5:16 "Jesus Himself would often slip away to the wilderness and pray." Gilbrant - Although hupochōreō is found only in Luke, the clear testimony of the Gospel writers is that Jesus would often withdraw for various reasons (see anachōreō). He withdrew in order to avoid the murderous plots of His enemies (Matthew 12:15; Mark 3:7), as well as the overzealous intentions of His followers (John 6:15). The execution of John the Baptist caused Jesus to withdraw, perhaps to receive strengthening from the Father for His mission (Matthew 14:13). The construction in Luke 5:16 (ēn hupochōrōn) indicates that Jesus customarily withdrew to pray. The imperfect form (ēn) of the verb eimi (1498), “to be,” is iterative, indicating a practice or custom. Jesus would also withdraw from the crowds in order to rest (Luke 9:10; cf. Mark 6:31). (Complete Biblical Library Greek-English Dictionary). Only the resurrection and the feeding of the 5000 are found in all 4 Gospels. Clearly feeding of the 5000 is very significant and one of the main points is that this miracle (largest number of people affected by one miracle) was clear demonstration that Jesus was God and Creator! John
Lucas 9
Phillips - Luke has been dwelling on the work in Galilee and the Lord's anointing has been prominent (Luke 4:14-9:50). We have followed the Lord's path from the Temptation to the Transfiguration. From now on, every step will be dogged by opposition. As we glance down the chapters ahead, we are amazed by the variety of approaches that the enemy uses to hinder and halt the Lord in His mission on earth. The first tactic we can call the scholastic approach. It was headed by an attorney. However, Luke gives us some background information first. He records the Lord's inflexible determination to follow a path that would take Him at last to the cross: "And it came to pass, when the time was come that he should be received up, he stedfastly set his face to go to Jerusalem" (Luke 9:51). He "crossed the Rubicon," as the Romans would have said. Most likely, the disciples themselves were cheered by this steady march south. Where else could a king be crowned than Jerusalem? The proper question to ask would be where else a rejected king could be crucified. (Exploring the Gospel of Luke: An Expository Commentary) Rod Mattoon - As through His lifetime from a child to a man, Jesus was "focused on His finish" in the final months of His life. His responsibility to be the mediator between God and men was in Jerusalem, and He was resolved to break the tape and cross the finish line that had been determined before the foundation of the world. He resolved to do His Father's will and complete the task that would affect the destiny of all people that would put their faith in Him for all eternity. He did not run and hide from what was ahead. No, He willingly headed to Jerusalem to sacrifice His life for all of us. Jesus was journeying from Galilee to Jerusalem, so he had to travel south. Samaria lay between Galilee and Judea, thus he would have to travel through that region. As He traveled to Jerusalem, messengers were sent ahead to the village of the Samaritans to make preparations for food and lodging. (Treasures from the Scripture)
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Phillips on Samaritans - The Samaritans were a mongrel people, descendants of settlers brought into the area by the Assyrian conqueror Esarhaddon to replace the Hebrews he had deported. The Samaritans adopted a cultic form of Judaism and built a rival temple on Mount Gerizim. The Jews detested them. During the dreadful days of Antiochus Epiphanes, the Samaritans were quick to come to terms with the Syrian despot. They denied all relation to Israel and dedicated their temple to Jupiter. The Maccabees, led by John Hyreanus, eventually took and destroyed the Samaritan temple. It has not been rebuilt. (See Exploring the Gospel of Luke) Related Resource: See Josephus' report of Samaritan animosity toward Galilean pilgrims going to Jerusalem for the feasts Josephus, Jewish War II.232-246; Antiquities XX. 118-126 Messengers (32)(aggelos/angelos possibly from ago = to bring) literally means a messenger (one who bears a message - Lk 1:11, 2:9, etc or does an errand). Most of the NT uses refer to heavenly angels (messengers) who are supernatural, transcendent beings with power to carry out various tasks. The identity of these messengers is uncertain - it could have been some of the 12 disciples but the text simply does not say. Went (4198)(poreuo/poreuomai - Vine says it is derived from poros, a passage, a ford, Eng., pore) means primarily to go, journey, travel, proceed. To move from one place to another. Literally Poreuomai means to go from one place to another and thus to travel or journey (Lk 13:33). Poreuomai is also used to speak of the point of origin which conveys the sense of to depart (from). (Mt 25:41, Lk 13:31). Poreuomai can also be used with the sense of indicating a destination which conveys the sense of to go (to the destination), to proceed (toward the destination) (Acts 1:25, Acts 18:6). Make arrangements (2090)(hetoimazo from heteos = fitness - see related hetoimasia) means to make ready, specifically to make ready beforehand for some purpose, use, or activity. Luke's other uses of hetoimazo - Lk. 1:17; Lk. 1:76; Lk. 2:31; Lk. 3:4; Lk. 9:52; Lk. 12:20; Lk. 12:47; Lk. 17:8; Lk. 22:8; Lk. 22:9; Lk. 22:12; Lk. 22:13; Lk. 23:56; Lk. 24:1;Acts 23:23 My favorite use of this verb hetoimazo is by Jesus giving an incredible promise to His disciples (us included)...“In My Father’s house are many dwelling places; if it were not so, I would have told you; for I go to prepare a place for you. If I go and prepare a place for you, I will come again and receive you to Myself (the rapture) that where I am, there you may be also. (John 14:2-3) Luke 9:53 But they did not receive Him, because He was traveling toward Jerusalem KJV And they did not receive him, because his face was as though he would go to Jerusalem. Lk 9:48; John 4:9,40-42 Luke 9 Resources - Multiple Sermons and Commentaries Luke 9:46-56 - Steven Cole Luke 9:51-56 A Mission of Mercy - John MacArthur Luke 9:46-56 Humility: An Essential Element for Ministry - John MacArthur NO WELCOME MAT IN SAMARIA! But - Always pause to ponder this term of contrast for it will usually force you to re-read the immediate preceding context (never a bad thing!). Ask yourself "What is Luke contrasting?" It may seem simplistic and straightforward but it begins to develop the discipline of "interacting" with the text which is living and active and the Author of the text, the Holy Spirit, Who is your teacher. You may be surprised at insights you begin to glean from such a simple practice. They did not receive (dechomai) Him - They did not "put out the welcome mat" for Jesus. The Greek word for "not" (ouk) means absolute negation. One can just feel the cold shoulders these Jewish messengers received from the Samaritans who probably would barely crack their doors open to see their hated enemies! Regarding the rejection by the Samaritan village NET Note adds "Jerusalem is to be the place of rejection, as Luke 9:4+ suggested. Jesus had resolved to meet his fate in Jerusalem, so the rejection was no surprise." Because (hoti) is a a term of explanation. Always pause to query terms of explanation, a discipline which can be very enlightening. What is Luke explaining about why the Samaritans did not receive Jesus? He was traveling (poreuomai) toward Jerusalem - Young's Literal has "because his face (prosopon) was going on to Jerusalem." Was is in the imperfect tense so He was again and again going toward (eis - denoting motion toward) Jerusalem. As
Lucas 9
Phillips - The next incident teaches us not only the character of our discipleship but also the cost of our discipleship. Financial considerations can be a hindrance (Lk 9:57-58). (See Exploring the Gospel of Luke) Stein - The three sayings (Lk 9:57-62) remind Luke’s Christian readers of the stringent nature of discipleship. They are absolute in nature, for Jesus demands unqualified commitment, far beyond what a rabbi might require of his disciples. The first saying shows that Jesus seeks no flippant, frivolous decision to follow him. Following Jesus means becoming a stranger and exile on earth (Heb 11:13). Those who volunteer to be disciples must first count the cost. (Luke: An Exegetical and Theological Exposition)
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Phillips - In Matthew's account of this incident, the volunteer was a scribe, an educated man of the upper middle class. As a group, the scribes were hostile to Jesus because He totally rejected their false traditions (Matt. 8:19). Evidently, this man was prepared to give up a great deal to be enrolled as a disciple of Jesus. The Lord, however, saw the weak spot in this man's soul. Privation, not promotion, was all that Jesus offered. He was on His way to crucifixion, not coronation. (See Exploring the Gospel of Luke) "The Creator had fewer creature comforts than the animals He had created!" -- John MacArthur
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Phillips observes that "family considerations can be a hindrance to discipleship (Lk 9:59-60)....The Jews in that hot climate buried their dead within a day. But that was not the end of it; the mourning period dragged on for ten days. By that time, all sense of urgency as to discipleship might well have evaporated. Then would come the reading of the will and all of the involvement in the distribution of the property, arrangements for the widow, maybe, and all of the other activities. All of them were legitimate concerns—but not for a disciple. The Lord was not against treating one's parents with honor; He was against its becoming an excuse." (See Exploring the Gospel of Luke)
Lucas 9
Phillips observes that "formal considerations can be a hindrance to discipleship (Lk 9:61-62). It was not just a matter of saying good-bye—even the stern prophet Elijah permitted that (1 Kings 19:19-21). Elijah read Elisha's heart just as Jesus read this man's heart. Elisha had no willingness to dillydally and delay. He was following the plow when the great master, Elijah, called him. Within the day, he had made a fire of his plow and a holocaust of his oxen and was hard on the heels of his new lord. The man here in Luke's story might well have been secretly hoping that his family would talk him out of all of his notions of being a disciple. He was already looking back even while volunteering to go forward. Nobody can plow a straight furrow when he keeps looking back.The fatal flaw in the last two men leaps out at us. Both of them said, "Me first!" Any man who wants to start his discipleship with such words simply does not qualify. Come the first hard test, and he'd be off, heading for the family or the farm." (See Exploring the Gospel of Luke) BUT FIRST But first permit (epitrepo) me to say good-bye (apotasso) to those at home - Notice the scene. He steps forward with a great opening declaration. But his next two words are his Achilles heel which would take him to Hell "but first"! This man was not totally committed because the Lord was not really first in his heart. He wanted to serve God on his own terms and his own time-table. More bad priorities! Jesus Who could "read" what was in people's hearts saw that this man who was ostensibly sincere, nevertheless had a divided heart. Permit (2010)(epitrepo from epi = upon + trepo = to turn) means to turn to, entrust, hence to permit. In Mark 5:13, John 19:38, and Acts 21:39 it carries the sense of release from restraint in order to have freedom of choice. For example, in Mark 5:13 Legion gained freedom from being sent away, and instead was permitted to enter a herd of swine (see Mark 5:8-13). Gilbrant - Epitrepō differs from aphiemi which is occasionally translated “allow” or “permit” in that aphiēmi lacks the sense of release from restraint. For example, in Matthew 7:4, “Allow me to remove the speck . . . ,” aphiēmi suggests a request that would meet no resistance. Epitrepō, on the other hand, carries the sense of release from a restraining activity to freedom or permission to engage in a preferred activity. Paul’s request in Acts 21:39 to preach the gospel in the face of a restraining order best illustrates this nuance In classical Greek epitrepō means “to allow or grant permission.” In the Septuagint (Genesis 39:6) Joseph is said to have certain responsibilities “entrusted” or “committed” to his care (see also Job 32:14). The Septuagint adds the meaning of “commission with duty or responsibility.” It is related to the primary meaning in that one is “permitted” to assume certain responsibilities. (Complete Biblical Library) Thayer - 1. to turn to, transfer, commit, intrust. 2. to permit, allow, give leave: 1 Corinthians 16:7; Hebrews 6:3; τινι, Mark 5:13; John 19:38; with an infinitive added, Matthew 8:21; 19:8; Luke 8:32; 9:59,61; Acts 21:39f; 1 Timothy 2:12; and without the dative Mark 10:4; followed by an accusative with an infinitive Acts 27:3 (where L T Tr WH πορευθεντι); cf. Xenophon, an. 7, 7, 8; Plato, legg. 5, p. 730 d. Passive επιτρεπεται τινι, with an infinitive: Acts 26:1; 28:16; 1 Corinthians 14:34.* Epitrepo - 18x in 17v - allow(2), allowed(2), gave...permission(2), given...permission(1), granted permission(1), permit(4), permits(2), permitted(4). Matthew 8:21 Another of the disciples said to Him, "Lord, permit me first to go and bury my father." Matthew 19:8 He said to them, "Because of your hardness of heart Moses permitted you to divorce your wives; but from the beginning it has not been this way. Mark 5:13 Jesus gave them permission. And coming out, the unclean spirits entered the swine; and the herd rushed down the steep bank into the sea, about two thousand of them; and they were drowned in the sea. Mark 10:4 They said, "Moses permitted a man TO WRITE A CERTIFICATE OF DIVORCE AND SEND her AWAY." Luke 8:32 Now there was a herd of many swine feeding there on the mountain; and the demons implored Him to permit them to enter the swine. And He gave them permission. Luke 9:59 And He said to another, "Follow Me." But he said, "Lord, permit me first to go and bury my father." Luke 9:61 Another also said, "I will follow You, Lord; but first permit me to say good-bye to those at home." John 19:38 After these things Joseph of Arimathea, being a disciple of Jesus, but a secret one for fear of the Jews, asked Pilate that he might take away the body of Jesus; and Pilate granted permission. So he came and took away His body. Acts 21:39 But Paul said, "I am a Jew of Tarsus in Cilicia, a citizen of no insignificant city; and I beg you, allow me to speak to the people." Acts 21:40 When he had given him permission, Paul, standing on the stairs, motioned to the people with his hand; and when there was a great hush, he spoke to them in the Hebrew dialect, saying, Acts 26:1 Agrippa said to Paul, "You are permitted to speak for yourself." Then Paul stretched out his hand and proceeded to make his defense: Acts 27:3 The next day we put in at Sidon; and Julius treated Paul with consideration and allowed him to go to his friends and receive care. Acts 28:16 When we entered Rome, Paul was allowed to stay by himself, with the soldier who was guarding him. 1 Corinthians 14:34 The women are to keep silent in the churches; for they are not permitted to speak, but are to subject themselves, just as the Law also says. 1 Corinthians 16:7 For I do not wish to see you now just in passing; for I hope to remain with you for some time, if the Lord permits. 1 Timothy 2:12 But I do not allow a woman to teach or exercise authority over a man, but to remain quiet. Hebrews 6:3 And this we will do, if God permits. Epitrepo - 3x in the Septuagint - Ge 39:6, Esther 9:14, Job 32:14. Say good-bye (657)(apotasso from apo = from + tasso = to place in order) means to assign to different place, to allot. However in the NT it is only found in the middle voice and has the meaning of to part from, to take leave of, to say good-bye. Figuratively, apotasso means to dismiss, forsake, renounce or give up (as of possessions) and in Lk 14:33-note where it carries the notion of putting something aside (perhaps in its correct priority) to prevent it from being a hindrance or gaining excessive control. It is interesting that Jesus did not say the disciple must be “willing” to “renounce” everything; He said that person must give it up! In the majority of the NT uses apotasso means separating oneself from others, places, or things and so bidding them farewell or saying good-bye (Mark 6:46; Acts 18:18, 21; 2 Cor. 2:13). Marvin Vincent on apotasso meaning to bid farewell - In this sense the word is used only in later Greek. In classical Greek it signifies to set apart or assign, as a soldier to his post or an official to his office, and later to detach soldiers. Hence to dismiss one with orders. This latter sense may, as Kypke suggests, be included in the meaning of the word in this passage; the man desiring to return home, not merely to take formal leave, but also to give his final instructions to his friends and servants. Similarly, Acts 18:18, of Paul taking leave of the brethren at Corinth, and, presumably, giving them instructions at parting. In the New Testament the word is used invariably in the sense of bidding farewell. Mark 6:46 is rendered by Rev. after he had taken leave of them. See note there, and compare Luke 14:33; 2 Corinthians 2:13. Gilbrant - As many as four distinct definitions for apotassō can be found in classical Greek: “to set apart,” “to appoint,” “to exclude,” and “to leave” (middle voice; Liddell-Scott). Later it acquired a stronger negative force, thus it meant “to get rid of (someone), do away with.” Apotasso - 6x in 6v - bidding...farewell(1), give(1), say good-bye(1), taking...leave(1), taking leave(1), took leave(1). Mark 6:46 After bidding them farewell, He left for the mountain to pray. Luke 9:61 Another also said, "I will follow You, Lord; but first permit me to say good-bye to those at home." Luke 14:33 "So then, none of you can be My disciple who does not give up all his own possessions. Acts 18:18 Paul, having remained many days longer, took leave of the brethren and put out to sea for Syria, and with him were Priscilla and Aquila. In Cenchrea he had his hair cut, for he was keeping a vow. Acts 18:21 but taking leave of them and saying, "I will return to you again if God wills," he set sail from Ephesus. 2 Corinthians 2:13 I had no rest for my spirit, not finding Titus my brother; but taking my leave of them, I went on to Macedonia. The lone Old Testament canonical instance of apotassō occurs in Ecclesiastes 2:20 in the Septuagint (Hebrew yā’ash). Here the idea is “to despair” (from a heart which “leaves”). ILLUSTRATION - A young man put his hand to the plow, as he pastored a church. His salary was small and his burdens were big. The world did its best to woo him. When the devil couldn't allure him, he attacked him. He used the saints as well as the sinners. Disheartened and discouraged, this gifted and gracious man boarded a train for California. He was going back, broken in heart and in funds, but the Lord wanted him and wooed him. He counted the cost, cut the connections, and Herbert Buffum confirmed his consecration by saying, "I'm going through whatever the price may be." Finding a piece of paper he wrote: I'm going through, yes, I'm going through. I'll pay the price whatever others do; I'll take the road with the Lord's despised few; I'm going through, Jesus, I'm going through. Herbert ended up writing 10,000 Gospel songs, with 1000 being published. When he died, the Los Angeles Times called him "The King of Gospel Song Writers." On his grave the epitaph reads: I have fought a good fight. He was determined to put the Lord first in his life. Unfortunately, this man was not. ( Treasures from the Scripture) Steven