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Leon Morris · Citado em PreceptAustin
Lucas 9
Morris notes that apodokimazo is "a technical term for rejection after a careful legal scrutiny (ED: RECALLS HIS 3 MOCK TRIALS!). It implies that the hierarchy would consider Jesus’ claims but decide against Him." (Borrow The Gospel According to St. Luke: An Introduction and Commentary) NET Note - Rejection in Luke is especially by the Jewish leadership (here elders, chief priests, and experts in the law), though in Luke 23:1-56 almost all will join in. The paradoxical picture is that the perfect Lamb of God, the Creator of the Universe, was rejected by His creation, men who had carefully evaluated the perfect God Man and found Him not "passing their test"! What a striking contrast with scene John witnessed in heaven "And I looked, and I heard the voice of many angels around the throne and the living creatures and the elders; and the number of them was myriads of myriads, and thousands of thousands, saying with a loud voice, "Worthy is the Lamb that was slain to receive power and riches and wisdom and might and honor and glory and blessing." (Revelation 5:11, 5:12+)! And all God's people say "Amen!" "The subject of these verses (Lk 9:22-27) is death—Jesus' death and His followers' deaths" -- John Martin And be killed (apokteino) - Through Christ's Crucifixion, God killed the enmity, utterly putting an end to this hostility that separated men from each other and from God. (Eph 2:16+). The charge that the Jews killed their Messiah is alluded to in several NT passages (cf. John 11:45-53; Jn 18:28-31; also Acts 2:23, 36; Acts 3:13-15; Acts 4:10; Acts 7:52; Acts 10:39; Acts 13:28) and is accurate to the extent that while the actual execution was carried out at the hands of Roman soldiers under the command of Pontius Pilate, the latter authority was coerced into giving Jesus over to Crucifixion by the Jewish leaders. And we also do well to remember that it was our own personal sins that put Him on that old rugged Cross to die as a perfect blood atonement of our sins, paying the debt in full. We owed a debt we could not pay. Jesus paid a debt He did not owe. Hallelujah! Amen! John Martin reminds us that "The subject of these verses (Lk 9:22-27) is death—Jesus' death and His followers' deaths. He pointed out that the Jewish leaders would play a prominent part in His death (Lk 9:22). Jesus also gave His first indication that He would be resurrected (Lk 9:22). Jesus then discussed the deaths of His followers. They were to have the same attitude toward death and life that He had. (See Bible Knowledge Commentary) Related Resource: Who killed Jesus? | GotQuestions.org Are the Jews cursed because they killed Christ and asked for “His blood to be on us,” according to Matthew 27:25? | GotQuestions.org Why do most Jews reject Jesus as the Messiah? | GotQuestions.org REJECTED BY MEN RESURRECTED BY GOD! Be raised up (egeiro) on the third day - Be raised in the divine passive (cf Who resurrected Jesus? | GotQuestions.org). The resurrection is the Father's "AMEN" to the Son's "IT IS FINISHED!" (Jn 19:30+). It is notable that earlier Luke wrote that God "has raised up (egeiro) a horn of salvation for us In the house of David His servant" (Lk 1:69+). This could conceivably be seen as a prophetic allusion to the resurrection. Notice that be raised up is spoken of in the past tense with a futuristic intent (proleptic aorist tense), because the resurrection of Jesus from the dead was so certain that it Jesus speaks of it as if it had already been accomplished (cf 1Co 15:4+)! Christ's "Mission Impossible" was fully accomplished when He was "raised up (egeiro) on the third day!" Playing Casting Crowns' Glorious Day. One day they led Him up Calvary's mountain One day they nailed Him to die on a tree Suffering anguish, despised and rejected Bearing our sins, my Redeemer is He Hands that healed nations, stretched out on a tree And took the nails for me Living, He loved me Dying, He saved me Buried, He carried my sins far away Rising, He justified freely forever One day He's coming Oh glorious day, oh glorious day One day the grave could conceal Him no longer One day the stone rolled away from the door Then He arose, over death He had conquered Now is ascended, my Lord evermore Death could not hold Him, the grave could not keep Him From rising again What the Bible Teaches – The suffering and death of Christ are the very heart of the Gospel, but are not all the gospel, for without the resurrection it would not have been a victory over sin and death and Satan. Must (1163) (dei from deo = to bind or tie objects together, put in prison also root of doulos, bond-servant) refers to what is not optional but needful (binding) out of intrinsic necessity or inevitability. Dei describes that which is under the necessity of happening or which must necessarily take place and conveys a sense of inevitability. In English dictionaries must means to be obliged and expresses both physical and moral necessity or insistence. Must speaks of something that should not be overlooked or missed. Must is used to indicate requirement by immediate or future need or purpose. HCSB Note - The Greek word dei is a special form of the verb deo, meaning to bind, and refers to something that is a binding obligation upon someone. In the Gospels the term dei normally occurs in contexts related to some aspect of salvation, and the binding obligation comes from the decree of God—though this is not stated but is clearly implied. Thus, in Luke's Gospel dei indicates that Jesus must do the Father's will (Lk 2:49); preach (Lk 4:43); keep a divine appointment with a tax collector (Lk 19:5); suffer, die, and rise again (Lk 9:22; 17:25; 24:7,26; see Mt 16:21; Mk 8:31; Ac 17:3); and that the Scriptures must be fulfilled (Lk 24:44; see Jn 20:9; Ac 1:16). Luke continued the theme of divine necessity in Acts: Jesus must remain in heaven until the appointed time (Ac 3:21), everyone must believe in Jesus for salvation (Ac 4:12; 16:30-31), and believers must suffer for Jesus' sake (Ac 9:16; 14:22). (Borrow Holman Christian Standard Bible Study Bible) Luke's use of dei - Lk. 2:49 = “Why is it that you were looking for Me? Did you not know that I had to be in My Father’s house?”; Lk. 4:43 = "I must preach the kingdom of God to the other cities also, for I was sent for this purpose.” Lk. 9:22; Lk. 11:42; Lk. 12:12; Lk. 13:14; Lk. 13:16; Lk. 13:33; Lk. 15:32; Lk. 17:25; Lk. 18:1; Lk. 19:5; Lk. 21:9; Lk. 22:7; Lk. 22:37; Lk. 24:7; Lk. 24:26; Lk. 24:44; Acts 1:16; Acts 1:21; Acts 3:21; Acts 4:12; Acts 5:29; Acts 9:6; Acts 9:16; Acts 14:22; Acts 15:5; Acts 16:30; Acts 17:3; Acts 19:21; Acts 20:35; Acts 23:11; Acts 24:19; Acts 25:10; Acts 25:24; Acts 26:9; Acts 27:21; Acts 27:24; Acts 27:26 Suffer (3958)(pascho) means essentially what happens to a person experience. It means to undergo something; to experience a sensation, to experience an impression from an outside source, to undergo an experience (usually difficult) and normally with the implication of physical or psychological suffering. Pascho can refer to experiencing something pleasant, but in the present context (and most NT contexts) it refers to experiencing something trying, distressing or painful. In Classic Greek usage pascho "originally indicated the experiencing of some outside stimulus that affected one’s emotions in either a positive or negative way. The context determined the precise character of the response. Gradually paschō came to be qualified with additional words to express a positive sense, while paschō alone denoted a negative emotion. Furthermore, rather than simply denoting emotions, paschō expressed bearing or enduring hardship, i.e., “to suffer.” (Gilbrant - Complete Biblical Library) Luke's uses of pascho - Lk. 9:22; Lk. 13:2; Lk. 17:25; Lk. 22:15; Lk. 24:26; Lk. 24:46; Acts 1:3; Acts 3:18; Acts 9:16; Acts 17:3; Acts 28:5 Luke 17:25 “But first He must suffer many things and be rejected by this generation. Luke 22:15 And He said to them, “I have earnestly desired to eat this Passover with you before I suffer; Luke 24:26 “Was it not necessary for the Christ to suffer these things and to enter into His glory?” Luke 24:46 and He said to them, “Thus it is written, that the Christ would suffer and rise again from the dead the third day, Rejected (593) (apodokimazo from apo = off, away from, pictures separation of one thing from another + dokimazo = to test, examine, scrutinize to see whether a thing is genuine or not) means to reject or refuse to accept something or someone after testing, scrutiny or examination. The preposition apo- speaks of separation and thus conveys the picture of rejecting completely. It means to examine and deem as useless. It means to judge something or someone as not being fit, worthy or genuine and thus something or someone to be rejected. It means to throw out as the result of a test, to put out of office, to repudiate, to disapprove or to declare useless. Eight of the nine NT uses of apodokimazo refer to men's (primarily Israel and her leaders who should have known better) rejection of the Messiah as genuine, worthy, qualified! All uses in NT - Matt. 21:42; Mk. 8:31; Mk. 12:10; Lk. 9:22; Lk. 17:25; Lk. 20:17; Heb. 12:17; 1 Pet. 2:4; 1 Pet. 2:7 Luke 17:25 “But first He must suffer many things and be rejected by this generation. Luke 20:17 But Jesus looked at them and said, “What then is this that is written: ‘THE STONE WHICH THE BUILDERS REJECTED, THIS BECAME THE CHIEF CORNER stone’? Moulton and Milligan record this secular use of apodokimazo "a girdle-dagger suitable for the present purpose has not been found, and I have not thought it right to buy one that might be rejected. Richards - Apodokimazo indicates putting something or someone to the test and rejecting that object or person as unfit or not genuine. (Richards, L O: Expository Dictionary of Bible Words: Regency)
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Morris says "Jesus did not attract attention to himself, but brought glory to the Father." But (term of contrast) while everyone was marveling (thaumazo) at all that He was doing, He said to His disciples - It is time to take them to school.
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Morris says "The test of loving service is that we receive such (as this helpless child) in the name of Christ." (See The Gospel According to St. Luke: An Introduction and Commentary) Whoever receives (dechomai) Me receives (dechomai) Him who sent (apostello) Me - That is receives God the Father, the One Who sent Him. To reject Jesus is also to reject the Father. John echoes this truth writing For not even the Father judges anyone, but He has given all judgment to the Son, 23 so that all will honor the Son even as they honor the Father. He who does not honor the Son does not honor the Father who sent Him. (Jn 5:22-23).
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Morris adds that Jesus says "is great" and "does not say ‘greatest’. In the kingdom people do not compare themselves with one another. True greatness consists in lowly service." (See The Gospel According to St. Luke: An Introduction and Commentary) Life Application Study Bible - Our care for others is a measure of our greatness. How much concern do you show for others? This is a vital question that can accurately measure your greatness in God's eyes. How have you expressed your care for others lately, especially the helpless, the needy, the poor—those who can't return your love and concern? Your honest answer to that question will give you a good idea of your real greatness. (See Luke Application Study Notes). Receives (welcomes - all three are the same verb)(1209)(dechomai = middle voice of a primary verb) means to accept deliberately and readily, receive kindly and so to take to oneself what is presented or brought by another. To receive something offered or transmitted by another (Luke 2:28). To "put the welcome mat out" (so to speak), to be receptive to someone (Mt 10:14, 40). To welcome as a teacher, friend, or guest into the house (Lu 16:4). To take a favorable attitude toward something (Mt 11:14). As used by Jesus dechomai describes the way that humble, childlike believers (Mt 18:5, compare faithful preachers of the gospel - Mt 10:14, and the Gospel itself -Luke 8:13; cf. Acts 8:14; 17:11) should be received. Figuratively receive...kingdom of God (Mk 10:15; Lu 18:17); living words (Acts 7:38);grace of God (2Co 6:1; Jer 9:20;17:23); what is received by ear, hear of, learn (gospel) (2Co11:4) admit with mind & heart - approve, embrace, follow (Mt 11:14). Receive exhortation or teaching (2Co 8:17 Pr 10:8; Zep 3:7). Dechomai in Luke and Acts -Lk. 2:28; Lk. 8:13; Lk. 9:5; Lk. 9:48; Lk. 9:53; Lk. 10:8; Lk. 10:10; Lk. 16:4; Lk. 16:6; Lk. 16:7; Lk. 16:9; Lk. 18:17; Lk. 22:17; Acts 3:21; Acts 7:38; Acts 7:59; Acts 8:14; Acts 11:1; Acts 17:11; Acts 22:5; Acts 28:21; 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). Luke uses apostello more than any other NT writer - Lk. 1:19; Lk. 1:26; Lk. 4:18; Lk. 4:43; Lk. 7:3; Lk. 7:20; Lk. 7:27; Lk. 9:2; Lk. 9:48; Lk. 9:52; Lk. 10:1; Lk. 10:3; Lk. 10:16; Lk. 11:49; Lk. 13:34; Lk. 14:17; Lk. 14:32; Lk. 19:14; Lk. 19:29; Lk. 19:32; Lk. 20:10; Lk. 20:20; Lk. 22:8; Lk. 22:35; Acts 3:20; Acts 3:26; Acts 5:21; Acts 7:14; Acts 7:34; Acts 7:35; Acts 8:14; Acts 9:17; Acts 9:38; Acts 10:8; Acts 10:17; Acts 10:20; Acts 10:36; Acts 11:11; Acts 11:13; Acts 11:30; Acts 13:15; Acts 15:27; Acts 15:33; Acts 16:35; Acts 16:36; Acts 19:22; Acts 26:17; Acts 28:28 Candidates For Humility Read: Mark 9:30-37 He who is least among you all will be great. —Luke 9:48 “What do you think of the candidates?” That’s what a reporter for a news magazine asked a young woman at Dartmouth University after a debate among presidential hopefuls. She didn’t say a word about their positions on the issues or their skill at debate. She simply remarked, “None of them seems to have any humility.” Benjamin Franklin, the early American statesman, made a list of character qualities that he wanted to develop in his own life. When he mastered one virtue, he went on to the next. He did pretty well, he said, until he got to humility. Every time he thought he was making significant progress, he would be so pleased with himself that he became proud. Humility is an elusive virtue. Even Jesus’ disciples struggled with it. When Jesus learned that they had been arguing about who was the greatest, He responded, “If anyone desires to be first, he should be last of all and servant of all” (Mk. 9:35). Then He took a little child in His arms and indicated that we need to humbly serve others as if we were serving Christ. True greatness does not lie with those Who strive for worldly fame; It lies instead with those who choose To serve in Jesus' name. —DJD Humility can be sought but never celebrated. Bring Them Joy Whoever receives this little child in My name receives Me. —Luke 9:48 Poet Shel Silverstein wrote a heart-touching verse titled, “The Little Boy and the Old Man.” In it he portrays a young boy talking to an elderly gentleman. The boy says, “Sometimes I drop my spoon.” “I do that too,” replies the old man. “I often cry,” continues the boy. The old man nods, “So do I.” “But worst of all,” says the boy, “it seems grownups don’t pay any attention to me.” Just then the boy feels “the warmth of a wrinkled old hand.” “I know what you mean,” says the little old man. But do we really know what those two meant? Are we like the righteous patriarch Job, who was a man of compassion, helping the helpless? (Job 29:12-13). We consider Job good and godly (Job 1:8) because he demonstrated love to others, not just because he believed in God and offered prayers for his own family. He had Christlike compassion long before Jesus walked this earth. I long to have a caring heart, To show God's love to those in need; So help me, Lord, to share a part Of all I have through word and deed. —Hess People with a heart for God have a heart for people Steven
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Morris quips that "This has been the error of Christians in every age and it is interesting to see it in the very first generation of Jesus’ followers." Robert Stein on John - As one of the “inner three,” John assumed authority and exercised it by forbidding those outside of the immediate fellowship of disciples to minister in Jesus’ name. (See Luke: An Exegetical and Theological Exposition) Leon Morris on in Your name - Some commentators reject this, saying that exorcism in the name of Jesus is unlikely to have been carried out in his lifetime. They think Luke is reading back the experience of the church into the time of Jesus. But this seems superficial. When Jesus was as successful in casting out demons as the preceding chapters show, nothing is more natural than that someone should attempt the same in his name. (See The Gospel According to St. Luke: An Introduction and Commentary )
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Morris - Anyone who opposes demons in Jesus’ name is to be welcomed, not opposed. He is on the right side. Plummer aptly points out that this gives the test we should apply to others, whereas the saying ‘He who is not with me is against me’ (Lk 11:23) we should apply to ourselves. (Borrow The Gospel According to St. Luke: An Introduction and Commentary) Henry Morris on not against you - This seems to conflict superficially with Christ's statements in Luke 9:23; 11:23; etc. However, they refer to two different situations. When people attempt to be neutral about Christ, they are really against Him. However, when people are sincerely trying to honor Him but doing it more out of ignorant zeal than full understanding, the Lord recognizes that they are really for Him and will not discourage them from their efforts. In fact, by implication, Christ will somehow see to it that sincerity will be rewarded with greater understanding (Hebrews 11:6; John 7:17). (Borrow The Defender's Study Bible)
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Morris - There is no real parallel to this section in any of the other Gospels, though some parts of it are like passages in Matthew and, after Lk 18:15, in Mark also. Luke speaks of Jesus as travelling to Jerusalem; but his ministry is far from over and there is much that he has yet to teach the disciples. This section is largely (though not exclusively) concerned with teaching, just as the preceding one has concentrated on Jesus’ deeds. There can be no doubt about the idea of a journey. Luke speaks specifically of Jesus as travelling to Jerusalem (an important place for Luke) a number of times (Lk 9:51, 53; 13:22, 33; 17:11; 18:31; 19:11, 28) and there are other, less specific indications of a journey (Lk 9:57; 10:1, 38; 14:25). But a problem arises when we try to trace its course. From Lk 9:51ff. Jesus appears to be going by the shorter route through Samaria, but later we find him passing through Jericho (Lk 19:1) which lay on the longer route through Perea. In Lk 10:38 he is at the village of Martha and Mary, i.e. Bethany (John 11:1), only a couple of miles from Jerusalem. But in Lk 17:11 he is ‘between Samaria and Galilee’. (Borrow The Gospel According to St. Luke: An Introduction and Commentary) Stein on Jerusalem (Wikpedia) - This is the city of Jesus’ destiny (Luke 9:22). It is central to Luke’s view of God’s plan in that his Gospel also begins (Lk 1:9) and ends there (Lk 24:53). Furthermore, Acts also begins in Jerusalem (Acts 1:4), and it soon becomes the center of the church (Lk 8:1, 14; 15:1–2) with Paul returning to Jerusalem after every missionary journey. (See Luke: An Exegetical and Theological Exposition) W A Criswell on Jesus' last Journey to Jerusalem - Jesus' last ascent to Jerusalem began on the eastern side of the Jordan. After crossing the river, He entered Jericho, then ascended the mountain to Bethany and Jerusalem. There He was crucified. "The time had come for Him to be received up" is referring to His ascension (cf. Lk 24:49-53; Acts 1:1-11). In the LXX the same word which appears here describes Elijah's translation into heaven, but Luke refers to the entire passion experience, including Jesus' death, resurrection, and ascension. At this place Luke begins a new section of his Gospel: the journey to Jerusalem, sometimes referred to as the "travel narrative" (Lk 9:51-19:27). (The Believer's Study Bible) Life Application Study Bible - Although Jesus knew he would face persecution and death in Jerusalem, he was determined to go there. That kind of resolve should characterize our lives as well. When God gives us a course of action, we must move steadily toward our destination, regardless of the potential hazards that await us there. (See Luke Application Study Notes) Approaching (4845)(sumpleroo from sún = an intensifier + pleróo = to fill) to fill to the brim, fill completely. Used only in the passive in the NT - be fulfilled or be completed. In the literal sense described the boat becoming filled completely with water (Luke 8:23 [cf. Mark 4:37]). Sumpleroo is used figuratively in the other two uses in the NT to speak of time which has arrived and is "the timely moment for an event to take place" (BDAG) and so to be fulfilled or fully come (used here in Luke 9:51; and lastly in Acts 2:1). The shadow (type), the Feast of Pentecost, was described in Lv 23:15-21 and in Acts 2:1ff we see the fulfillment (sumpleroo) of the OT "shadow". Face (4383)(prosopon from pros = towards + ops = eye, the part around the eye and so the face) means literally toward the eye or face. Of the face of Jesus transfigured (Mt 17:2), of His face spat in (Mt 26:67) and slapped (Mk 14:65). Was determined (4741)(sterizo from histemi = to stand) means to make firm or solid, to set fast, to fix firmly in a place, to establish, figuratively to cause to be inwardly firm or committed. The basic idea is that of stabilizing something by providing a support, so that it will not totter. Jesus steadfastly set his face to go. He set forth with fixed purpose. Luke uses sterizo two more times, once to describe the gulf or chasm between Paradise and Hell and then in Jesus prayer for Peter after he had denied Him and returned that Peter would be enabled to strengthen his brethren... Luke 16:26‘And besides all this, between us and you there is a great chasm fixed, so that those who wish to come over from here to you will not be able, and that none may cross over from there to us.’ Luke 22:32 but I have prayed for you, that your faith may not fail; and you, when once you have turned again, strengthen your brothers.” TODAY IN THE WORD Mark 10:32-34; Luke 9:51-56 During the Presidential campaign of 1932, Franklin Roosevelt planned a long trip out West. His aides begged him not to go. They were fearful that any show of exhaustion caused by his polio would play into the hands of the Republicans, who were casting doubts on Roosevelt's health and stamina. But Roosevelt announced, ""Well, I'm going anyhow, and I'm not going to take a doctor along either."" He then made a triumphant Western tour as his aides watched in amazement. Without pressing the details, we could say that a similar scenario unfolded as Jesus set out for His final trip to Jerusalem. Mark records the interesting detail that those walking with Jesus, certainly the Twelve and possibly other followers, were ""astonished"" (Mk. 10:32). Astonished at what? Luke's account suggests a reason. Jesus didn't just get up and say, ""Let's go to Jerusalem."" He set out ""resolutely"" (Lk. 9:51, ""steadfastly set his face,"" KJV ). That is, there was something about the look in Jesus' eye and the determination in His step that made the disciples pull back in amazement. The Servant Songs of Isaiah help to explain why Jesus astonished His companions. The Servant Himself says He set His face ""like flint"" to accomplish His purpose (Isa. 50:7). Once again, the prophetic word is fulfilled in Jesus. We are so used to people ""sporting an attitude"" these days that when we read today's text, we might be tempted to picture Jesus' resolve as a ""tough guy"" look and walk. Nothing could be further from the truth. Jesus' determination to go to Jerusalem was a resolve of love. He would let nothing turn Him away from the Cross. It took supernatural resolve to look steadfastly at the Cross and yet not shrink back (Mk. 10:33-34). APPLY THE WORD The more time we spend with Jesus, the more we notice the glaring difference between His faithfulness and our fickleness. A W Tozer - except from in section on HOW TO HAVE A PERSONAL REVIVAL - Set Your Face Like Flint First, if you are going to have a personal revival, you must “set [your] face like a flint” (Isa. 50:7). A plow that is going to be used on sod must have a sharp point. Likewise, if you want a personal revival, you have to have a hard-nose because of all of the schemes and tricks of the world. You must set your face like flint and say, “I go by the grace of God. I want all that the New Testament has for me.” (borrow the book to read the entire chapter on "The Refreshment of Revival" in The Crucified Life) Warren
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Morris notes that the "feud with the Jews was so bitter that they would not help anyone travel to Jerusalem, though apparently they did not mind receiving Galileans as such. Josephus tells us that Samaritans were not averse to ill-treating pilgrims going up to Jerusalem, even to the extent of murdering them on occasion." (Borrow The Gospel According to St. Luke: An Introduction and Commentary) Robert