Lucas 9
Marvin Vincent · Citado em PreceptAustin
Lucas 9
Vincent on diaporeo - From dia = through, and aporeo = to be without a way out. The radical idea of the compound verb seems to be of one who goes through the whole list of possible ways, and finds no way out. Hence, to be in perplexity. Diaporeō is used as a reaction by people to a manifestation of God’s power. Diaporeo - 4x in 4v - Usage: great perplexity(1), greatly perplexed(3). There are no uses in the Luke 9:7 Now Herod the tetrarch heard of all that was happening; and he was greatly perplexed, because it was said by some that John had risen from the dead, Acts 2:12+ And they all continued in amazement and great perplexity, saying to one another, "What does this mean?" Acts 5:24+ Now when the captain of the temple guard and the chief priests heard these words, they were greatly perplexed about them as to what would come of this. Acts 10:17+ Now while Peter was greatly perplexed in mind as to what the vision which he had seen might be, behold, the men who had been sent by Cornelius, having asked directions for Simon's house, appeared at the gate; Luke 9:8 and by some that Elijah had appeared, and by others that one of the prophets of old had risen again. KJV And of some, that Elias had appeared; and of others, that one of the old prophets was risen again. Lk 9:19; Matthew 17:10; Mark 6:15; 8:28; John 1:21 Luke 9 Resources - Multiple Sermons and Commentaries Luke 9:1-9 - Steven Cole Luke 9:7-9 Who Is This Man? - John MacArthur THE POSSIBLE FULFILLMENT OF THE PROPHECY OF ELIJAH And by some that Elijah had appeared (phaino) - Recall that Elijah had also boldly rebuked an evil king appearing suddenly in 1 Kings 17:1 to challenge King Ahab who ruled the northern kingdom of Israel from 874 to 853 BC. Elijah prophesied that a drought would come upon the whole land as consequence for King Ahab's evil (read 1 Ki 17:1–7). And similar to the situation with John the Baptizer, Elijah's life was sought by a wicked queen Jezebel, but unlike Herodias who was successful, Jezebel was unable to kill Elijah (see the story of Ahab and Jezebel and discussion of Was John the Baptist really Elijah reincarnated?) Stein on Elijah had appeared - For the popular view that Elijah would return in the last days, compare Luke 1:17; Mal 4:5; Mark 9:11–13. Whether an actual reappearance of the historical Elijah was meant or the assumption of Elijah’s role in fulfillment of Mal 4:5 is uncertain. In Mark 9:11–13 Jesus interpreted Elijah’s coming in the latter way. (See Luke: An Exegetical and Theological Exposition) NET Note on Elijah had appeared - The appearance of Elijah would mean that the end time had come. According to 2 Kgs 2:11, Elijah was still alive. In Mal 4:5 it is said that Elijah would be the precursor of Messiah. ESV Study Bible on Elijah - this reflects the widespread expectation in Judaism (Mal. 3:1-2+; Mal 4:5-6+) that Elijah, who was caught up to heaven without dying (2 Kings 2:11), would return at the end of time. Contrary to popular speculation that Jesus might be the expected Elijah, Jesus himself describes John the Baptist as having come “in the spirit and power of Elijah” (Luke 1:17+; cf. Mark 9:11-13). (Borrow ESV Study Bible) And by others that one of the prophets of old had risen again (anistemi)- Mark 6:15+ is slightly different = "He is a prophet, like one of the prophets of old." They would say this because His message was like the prophets of old, with a heavy emphasis on "Repent!" (See What was a prophet in the Old Testament?) Appeared (5316)(phaino from phos = light; gives us our English "phantom") made an appearance. This term appears from Homer (Eighth Century B.C.) on in the active voice meaning “to bring to light” or “to cause to appear.” When used in the passive voice (as in Luke 9:8) it means “to come to light” or “to appear.” Our English word phenomenon is a transliteration of one of its passive forms. It refers to “something which is visible, something which appears.” In some places phaino refers literally to the appearance of people or things -- an angel (Mt 1:20); a star (Mt 2:7); a dream or someone or something in a dream (Mt 2:13, 19). It is also used of Elijah (Lk 9:8); of sin (Ro 7:13); of vapor (Jas 4:14); of tares (Mt 13:26); of a sign (Mt 24:30); of a miracle (Mt 9:23); and of the resurrected Jesus (Mk 16:9). Had risen again (450)(anistemi from ana = up, again + histemi = stand, to cause to stand) means literally to get up, to stand up, to stand again, to cause to rise (thus "to raise"), to stand or be erect (Acts 9:41). To rise from a lying or reclined position. To stand straight up from a prostrate position (Acts 14:10). Most uses of anistemi denote the act of getting up from a seated or reclined position. Here Luke uses anistemi to describe a resurrection. Anistemi was used to describe Jesus’ “rising from the dead” (e.g., the formula “the third day he will rise”; e.g., Matthew 17:23; 20:19; Luke 9:22; 18:33 cf Luke 16:31; 18:33; 24:7, 46; Acts 2:24.). It is also used in the Book of Acts of “raising” the sick, the dead, and the spiritually infirm (e.g., Acts 9:34, 40). In the Epistles anistēmi continues to be associated with the resurrection of both believers and Christ (1 Th 4:14, 16) Anistemi in Luke and Acts - Lk. 1:39; Lk. 4:16; Lk. 4:29; Lk. 4:38; Lk. 4:39; Lk. 5:25; Lk. 5:28; Lk. 6:8; Lk. 8:55; Lk. 9:8; Lk. 9:19; Lk. 10:25; Lk. 11:7; Lk. 11:8; Lk. 11:32; Lk. 15:18; Lk. 15:20; Lk. 16:31; Lk. 17:19; Lk. 18:33; Lk. 22:45; Lk. 22:46; Lk. 23:1; Lk. 24:7; Lk. 24:12; Lk. 24:33; Lk. 24:46;Acts 1:15; Acts 2:24; Acts 2:32; Acts 3:22; Acts 3:26; Acts 5:6; Acts 5:17; Acts 5:34; Acts 5:36; Acts 5:37; Acts 6:9; Acts 7:18; Acts 7:37; Acts 8:26; Acts 8:27; Acts 9:6; Acts 9:11; Acts 9:18; Acts 9:34; Acts 9:39; Acts 9:40; Acts 9:41; Acts 10:13; Acts 10:20; Acts 10:23; Acts 10:26; Acts 10:41; Acts 11:7; Acts 11:28; Acts 12:7; Acts 13:16; Acts 13:33; Acts 13:34; Acts 14:10; Acts 14:20; Acts 15:7; Acts 17:3; Acts 17:31; Acts 20:30; Acts 22:10; Acts 22:16; Acts 23:9; Acts 26:16; Acts 26:30; Related Resources: Who was Elijah in the Bible? Gotquestions.org Was Jesus a prophet? Gotquestions.org Question - Why must Elijah return before the end times (Malachi 4:5-6)? Answer: Malachi 4:5-6 offers an intriguing prophecy: “See, I will send you the prophet Elijah before that great and dreadful day of the Lord comes. He will turn the hearts of the fathers to their children, and the hearts of the children to their fathers; or else I will come and strike the land with a curse.” To this day, Jewish Seders include an empty chair at the table in anticipation that Elijah will return to herald the Messiah in fulfillment of Malachi’s word. According to Malachi 4:6, the reason for Elijah’s return will be to “turn the hearts” of fathers and their children to each other. In other words, the goal would be reconciliation. In the New Testament, Jesus reveals that John the Baptist was the fulfillment of Malachi’s prophecy: “All the prophets and the law prophesied until John. And if you are willing to receive it, he is Elijah who is to come” (Matthew 11:13-14). This fulfillment is also mentioned in Mark 1:2-4 and Luke 1:17; 7:27. Specifically related to Malachi 4:5-6 is Matthew 17:10-13: “His disciples asked Him, saying, ‘Why then do the scribes say that Elijah must come first?’ Jesus answered and said to them, ‘Indeed, Elijah is coming first and will restore all things. But I say to you that Elijah has come already, and they did not know him but did to him whatever they wished. . . .’ Then the disciples understood that He spoke to them of John the Baptist.” The scribes were the Jewish religious teachers, mostly Pharisees and Sadducees, who provided commentary on the Jewish Scriptures. Peter, James, and John were familiar with their teachings and asked Jesus about Elijah after seeing Jesus with Moses and Elijah at the transfiguration (Matthew 17:1-8). Jesus clearly stated that Elijah had already come, but, tragically, he was not recognized and had been killed. Jesus then predicted He would likewise die at the hands of His enemies (17:13). A brief look at the ministry of John the Baptist reveals many notable ways that he was “Elijah.” First, God predicted John’s work as being like that of Elijah (Luke 1:17). Second, he dressed like Elijah (2 Kings 1:8 and Matthew 3:4). Third, like Elijah, John the Baptist preached in the wilderness (Matthew 3:1). Fourth, both men preached a message of repentance. Fifth, both men withstood kings and had high-profile enemies (1 Kings 18:17 and Matthew 14:3). Some argue that John the Baptist was not the Elijah to come because John himself said that he was not Elijah. “And they asked him, ‘What then? Are you Elijah?’ He said, ‘I am not’” (John 1:21). There are two explanations for this apparent contradiction. First, because Elijah had never died (2 Kings 2:11), many first-century rabbis taught that Elijah was still alive and would reappear before the Messiah’s arrival. When John denied being Elijah, he could have been countering the idea that he was the actual Elijah who had been taken to heaven. Second, John’s words could indicate a difference between John’s view of himself and Jesus’ view of him. John may not have seen himself as the fulfillment of Malachi 4:5-6. However, Jesus did. There is no contradiction, then, simply a humble prophet giving an honest opinion of himself. John rejected the honor (cf. John 3:30), yet Jesus credited John as the fulfillment of Malachi’s prophecy regarding the return of Elijah. As the metaphorical Elijah, John called people to repentance and a life of obedience, preparing the people of his generation for the coming of Jesus Christ, the One who had come “to seek and to save what was lost” (Luke 19:10) and to establish the ministry of reconciliation (2 Corinthians 5:18).(Source: GotQuestions.org) Luke 9:9 Herod said, "I myself had John beheaded; but who is this man about whom I hear such things?" And he kept trying to see Him. KJV And Herod said, John have I beheaded: but who is this, of whom I hear such things? And he desired to see him. And he Lk 13:31,32; 23:8 Luke 9 Resources - Multiple Sermons and Commentaries Luke 9:1-9 - Steven Cole Luke 9:7-9 Who Is This Man? - John MacArthur THE CRUCIAL QUESTION: WHO IS THIS MAN? This question will set the stage for Peter's confession in Lk 9:18-21. In fact the revelation of the Son of Man is the main theme in this next section (Lk 9:18-45) Herod said, "I myself had John beheaded (As recorded in Matt. 14:1-12+ and Mk 6:14-29+). As least he accepts the blame! He is responding to the thought circulating in Galilee that Jesus was John the Baptist raised from the dead and this thought greatly troubled him (Lk 9:7). See commentary on Lk 7:18-23+ regarding John the Baptist. Mark records that "Herod was afraid of John, knowing that he was a righteous and holy man, and he kept him safe. And when he heard him, he was very perplexed; but he used to enjoy listening to him." (Mk 6:20+). If he was afraid of him before he had him murdered, imagine how he must feel now! Who is this man about whom I hear such things - The disciples had voiced this question in Luke 8:25+ (Lk 5:21+; Lk 7:20+, Lk 7:49+, see also Lk 9:18–20; 20:2; 22:67–71; 23:3, 9) This same question would later would be the question of the high priest (Lk 22:67) and the Roman governor (Lk 23:3). Herod gives an answer in Mark "saying, “John, whom I beheaded, has risen!” (Mk 6:16) John MacArthur on Who is this man? - That question of the identity of Jesus is the most important one ever asked and answered. The response each person gives to it will determine his or her eternal destiny, in hell or heaven. Because of its significance, Luke repeatedly recorded instances of people asking that question (cf. Lk 9:18; 5:21; 7:20, 49; 8:25; 22:67, 70; 23:3). Tragically, most people then as now gave the wrong answer (ED: I FIND THIS AMAZING BECAUSE SOME OF THE JEWS ACTUALLY HEARD THE DEMONS TESTIFY - e.g., Mk 1:24+, Mk 3:11+). But Peter, speaking for the disciples (Matt. 16:16), a Roman centurion at the cross (Mark 15:39), and doubting Thomas (John 20:28), among others, gave the correct answer: Jesus is God the Son, the Messiah, Savior, and Lord. (See The MacArthur New Testament Commentary) (Bolding added) And he kept trying (zeteo) to see Him - Only Luke gives this detail. Kept trying is in the imperfect tense picturing Herod repeatedly seeking to see Jesus. He thought he had gotten rid of John's convicting preaching. He was wondering if John had arisen or that another like John had come on the scene? Considering Herod's statement in Mk 6:16, one might interpret this as referring to John the Baptist, but most commentators say "Him" refers to Jesus. See interesting perspective by J D Jones on Herod who finally got to see Him. When Herod finally saw Jesus at His trial, he wanted to see a miracle, but Jesus remained silent. This man's evil had silenced the voice of God to him, which is a frightening place for anyone to be! (cf Lk 23:6-12+). Don't ask for miracles dear seeker. Just ask to hear Him in His Word and you can experience the miracle yourself -- the new birth and reception of eternal life!. (Read the warnings on hearing and not heeding God's voice, which today is His Word - Heb 3:7, Heb 3:15, Heb 4:7). Herod Antipas’ motivation was not out of an honest desire to know Jesus but was either curiosity or evil to see Jesus perform a miracle or his desire to kill him: Luke 23:8+ Now Herod was very glad when he saw Jesus; for he had wanted to see Him for a long time, because he had been hearing about Him and was hoping to see some sign performed by Him. Luke 13:31+ Just at that time some Pharisees approached, saying to Him, “Go away, leave here, for Herod wants to kill You.” Robert Stein on kept trying to see Him - This foreshadows Lk 13:31 and Lk 23:6–12 and is not due to Herod’s “faith.” At best this may reflect Herod’s curiosity and desire to see a miracle (Lk 23:8), but perhaps it refers more ominously to a desire to get rid of Jesus (Lk 13:31). (See Luke: An Exegetical and Theological Exposition) NET Note - The expression "was seeking to see Him" probably indicates that Herod, for curiosity's sake or more likely for evil purposes, wanted to get to know Jesus, i.e., who he was and what he was doing....Herod finally got his wish in Luke 23:6–12, with inconclusive results from his point of view. William Hendriksen on seeking to see Him - So was Simeon (Lk 2:26-30); and so were: the mother and brothers of Jesus (Lk 8:20), Zacchaeus (Lk 19:3, 4), and some Greeks (John 12:21). The results varied. Why? What is the lesson? (Borrow Exposition of the Gospel of Luke) Kept trying (2212)(zeteo) implies giving attention and priority to and deliberately pursuing after. Friberg - (1) as a searching for what is lost seek, try to find, look for (Lk 19.10); (2) of man's quest for God and what can be obtained only from him seek, search for, try to obtain (Acts 17.27 ); (3) of what God requires or expects from man seek, demand (Lk 12.48); (4) as making inquiry or investigation examine, question, deliberate (Jn 16.19); (5) of man's effort to obtain something pursue, endeavor to obtain, strive for (Mt 6.33); (6) of man's desire toward something seek for, wish for, want ( 1Co 10.24) (Borrow Analytical Lexicon of the Greek New Testament) Zeteo in Luke and Acts - Lk. 2:48; Lk. 2:49; Lk. 5:18; Lk. 6:19; Lk. 9:9; Lk. 11:9; Lk. 11:10; Lk. 11:16; Lk. 11:24; Lk. 11:29; Lk. 12:29; Lk. 12:31; Lk. 13:6; Lk. 13:7; Lk. 13:24; Lk. 15:8; Lk. 17:33; Lk. 19:3; Lk. 19:10; Lk. 19:47; Lk. 20:19; Lk. 22:2; Lk. 22:6; Lk. 24:5; Acts 9:11; Acts 10:19; Acts 10:21; Acts 13:8; Acts 13:11; Acts 16:10; Acts 17:5; Acts 17:27; Acts 21:31; Acts 27:30 Luke 9:10 When the apostles returned, they gave an account to Him of all that they had done. Taking them with Him, He withdrew by Himself to a city called Bethsaida. KJV And the apostles, when they were returned, told him all that they had done. And he took them, and went aside privately into a desert place belonging to the city called Bethsaida. the apostles Lk 10:17; Zechariah 1:10; Mark 6:30; Hebrews 13:17 Taking them with Him Matthew 14:13; Mark 2:7; 6:31,32 Bethsaida Matthew 11:21; Mark 6:45; John 1:44 Luke 9 Resources - Multiple Sermons and Commentaries Luke 9:10-17 - Steven Cole Luke 9:10-11 The Range of Jesus' Compassion - John MacArthur Bethsaida (Article) Parallel passages - Recorded in all 4 Gospel accounts. (See comparison of accounts on chart) Matthew 14:13-21+ Now when Jesus heard about John, He withdrew from there in a boat to a secluded place by Himself; and when the people heard of this, they followed Him on foot from the cities. 14 When He went ashore, He saw a large crowd, and felt compassion for them and healed their sick. 15 When it was evening, the disciples came to Him and said, “This place is desolate and the hour is already late; so send the crowds away, that they may go into the villages and buy food for themselves.” 16But Jesus said to them, “They do not need to go away; you give them something to eat!” 17 They *said to Him, “We have here only five loaves and two fish.” 18 And He said, “Bring them here to Me.” 19 Ordering the people to sit down on the grass, He took the five loaves and the two fish, and looking up toward heaven, He blessed the food, and breaking the loaves He gave them to the disciples, and the disciples gave them to the crowds, 20 and they all ate and were satisfied. They picked up what was left over of the broken pieces, twelve full baskets. 21 There were about five thousand men who ate, besides women and children. Mark 6:30-44+ The apostles *gathered together with Jesus; and they reported to Him all that they had done and taught. 31 And 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.) 32 They went away in the boat to a secluded place by themselves. 33 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. 34 When Jesus went ashore, He saw a large crowd, and He felt compassion for them because they were like sheep without a shepherd; and He began to teach them many things. 35 When it was already quite late, His disciples came to Him and said, “This place is desolate and it is already quite late; 36 send them away so that they may go into the surrounding countryside and villages and buy themselves something to eat.” 37 But He answered them, “You give them something to eat!” And they *said to Him, “Shall we go and spend two hundred denarii on bread and give them something to eat?” 38 And He *said to them, “How many loaves do you have? Go look!” And when they found out, they *said, “Five, and two fish.” 39 And He commanded them all to sit down by groups on the green grass. 40 They sat down in groups of hundreds and of fifties. 41 And He took the five loaves and the two fish, and looking up toward heaven, He blessed the food and 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. 42 They all ate and were satisfied, 43 and they picked up twelve full baskets of the broken pieces, and also of the fish. 44 There were five thousand men who ate the loaves. John 6:1-14+ After these things Jesus went away to the other side of the Sea of Galilee (or Tiberias). 2 A large crowd followed Him, (WHY?) because they saw the signs which He was performing on those who were sick. 3 Then Jesus went up on the mountain, and there He sat down with His disciples. 4 Now the Passover, the feast of the Jews, was near. 5 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?” 6 This He was saying to test him, for He Himself knew what He was intending to do. 7 Philip answered Him, “Two hundred denarii worth of bread is not sufficient for them, for everyone to receive a little.” 8 One of His disciples, Andrew, Simon Peter’s brother, *said to Him, 9 “There is a lad here who has five barley loaves and two fish, but what are these for so many people?” 10 Jesus said, “Have the people sit down.” Now there was much grass in the place. So the men sat down, in number about five thousand. 11 Jesus then took the loaves, and having given thanks, He distributed to those who were seated; likewise also of the fish as much as they wanted. 12 When they were filled, He *said to His disciples, “Gather up the leftover fragments so that nothing will be lost.” 13 So they gathered them up, and filled twelve baskets with fragments from the five barley loaves which were left over by those who had eaten. 14 Therefore when the people saw the sign which He had performed, they said, “This is truly the Prophet who is to come into the world.” Robert Stein sets the table so to speak on this section - This nature miracle, like the stilling of the storm (Lk 8:22–25), deals with the question, “Who is this one?” (Lk 8:25 and Lk 9:9). In this story Jesus clearly is “a man accredited by God to you by miracles and wonders and signs, which God did among you through him” (Acts 2:22). Even as the storms of sea posed no problem for Jesus, neither would a shortage of food. Unlike most miracle stories there is no description of the people’s reaction. This miracle was meant primarily for the disciples and would enable them to answer the question Jesus asked in Luke 9:20. In Luke a meal setting is especially appropriate for understanding who Jesus is (cf. Lk 24:30–31). (See Luke: An Exegetical and Theological Exposition) When the apostles (apostolos) returned (hupostrepho), they gave an account (diegeomai) to Him of all that they had done - Luke now picks up where Lk 9:1-6+ had left off. Jesus patiently listened to everything they had to tell regarding their evangelistic campaign. This must have been quite a follow-up session! Perhaps we will hear some details from Peter, et all, in the future external Kingdom of God.
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Vincent says "very literally, to bow down." “The day began to decline,” as if looking to the approach of sunset.
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Vincent on lodging - Peculiar to Luke. Primarily the verb means to break up or dissolve. Hence often in New Testament to destroy (Matthew 5:17; Mark 13:2). Intransitively, to take up one's quarters; lodge; either because the harness of the travellers' horses is loosed, or because the fastenings of their garments are untied. The kindred word κατάλυμα, a guest-chamber, occurs, Mark 14:14; or inn, Luke 2:7. Gilbrant adds "In classical Greek kataluō can describe the “breaking up” or the “putting down” of something, such as a democracy (cf. Liddell-Scott). When applied to laws, customs, and the like, it means “annul, abolish,” i.e., “bring to an end.” More in keeping with its formation it means “unloose (and set down), take down.” It also refers to “finding lodging” in an intransitive sense (Liddell-Scott)." Kataluo - 16v - abolish(2), destroy(5), destroyed(1), find lodging(1), guest(1), overthrow(1), overthrown(1), tear down(1), torn down(4). Matt. 5:17; Matt. 24:2; Matt. 26:61; Matt. 27:40; Mk. 13:2; Mk. 14:58; Mk. 15:29; Lk. 9:12; Lk. 19:7; Lk. 21:6; Acts 5:38; Acts 5:39; Acts 6:14; Rom. 14:20; 2 Co. 5:1; Gal. 2:18 Get (find)(2147)(heurisko) means to find after searching and so to discover (Mt 7:7), to find accidentally or without seeking (Mt 12:44). Heurisko in Luke and Acts - Lk. 1:30; Lk. 2:12; Lk. 2:45; Lk. 2:46; Lk. 4:17; Lk. 5:19; Lk. 6:7; Lk. 7:9; Lk. 7:10; Lk. 8:35; Lk. 9:12; Lk. 9:36; Lk. 11:9; Lk. 11:10; Lk. 11:24; Lk. 11:25; Lk. 12:37; Lk. 12:38; Lk. 12:43; Lk. 13:6; Lk. 13:7; Lk. 15:4; Lk. 15:5; Lk. 15:6; Lk. 15:8; Lk. 15:9; Lk. 15:24; Lk. 15:32; Lk. 17:18; Lk. 18:8; Lk. 19:30; Lk. 19:32; Lk. 19:48; Lk. 22:13; Lk. 22:45; Lk. 23:2; Lk. 23:4; Lk. 23:14; Lk. 23:22; Lk. 24:2; Lk. 24:3; Lk. 24:23; Lk. 24:24; Lk. 24:33 Acts 4:21; Acts 5:10; Acts 5:22; Acts 5:23; Acts 5:39; Acts 7:11; Acts 7:46; Acts 8:40; Acts 9:2; Acts 9:33; Acts 10:27; Acts 11:26; Acts 12:19; Acts 13:6; Acts 13:22; Acts 13:28; Acts 17:6; Acts 17:23; Acts 17:27; Acts 18:2; Acts 19:1; Acts 19:19; Acts 21:2; Acts 23:9; Acts 23:29; Acts 24:5; Acts 24:12; Acts 24:18; Acts 24:20; Acts 27:6; Acts 27:28; Acts 28:14 Something to eat (1979)(episitismos from epi = upon + sitizo = to feed, nourish; cf sitos = food) food supply, provisions, victuals. Only in Lk 9:12. Vincent on episitismos - "Only here in New Testament (hapax legomenon). Properly a stock of provisions. Thus Xenophon. "Cyrus hastened the whole journey, except when he halted in order to furnish himself with supplies". Gilbrant - In classical Greek episitismos refers to the activity of furnishing oneself with provisions or of foraging. It can also describe the stock of food which was gathered. The Septuagint uses it specifically of the provisions for a journey (Ge 42:25; 45:21). By New Testament times it could be used as a general term for any kind of nourishment. Episitismos occurs in the New Testament only in Luke’s account of the feeding of the 5,000 (Luke 9:12), when the disciples recommended sending the crowd away to find something to eat in the surrounding villages and countryside. Episitismos - 11x in 11v in the Septuagint - Ge 42:25; 45:21; Ex 12:39; Jos 1:11; 9:5; 9:11; 9:14; Jdg 7:8; 20:10; 1 Sa 22:10; Ps 78:25 Desolate (secluded) (2048)(eremos) when used as an adjective, normally describes places which are abandoned, desolate, or unpopulated. a deserted area with sparse vegetation. The Greek word eremos can refer to a desert, but here it means a desolate, uninhabited place because there was abundant green grass ("green grass" = Mark 6:39) Notice that Luke's uses of this term shows they were not actually in the city but in the region of the city of Bethsaida. Eremos is used several times in the description of the Feeding of the 5000 - Mt 14:13, 15, Mark 6:31, 32, 33, Lk 9:12, Jn 6:31. Eremos in Luke and Acts Lk. 1:80; Lk. 3:2; Lk. 3:4; Lk. 4:1; Lk. 4:42; Lk. 5:16; Lk. 7:24; Lk. 8:29; Lk. 9:12; Lk. 15:4; Acts 1:20; Acts 7:30; Acts 7:36; Acts 7:38; Acts 7:42; Acts 7:44; Acts 8:26; Acts 13:18; Acts 21:38; Steven
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Vincent says that epitimao "implies an emphatic, solemn charge; its meaning being, strictly, to lay a penalty upon one, and thence, to charge under penalty." This is obviously a fairly strong verb in the original Greek for it is the same verb Jesus used to rebuke the demons in Lk 4:35, 41. Jesus used this verb to rebuke the fever (Lk 4:39) and the wind (Lk 8:24). In Lk 9:55 Jesus rebuked His disciples (cf context Lk 9:54, 56).
Lucas 9
Vincent on apollumi - "When he might have been saved" (Bengel). This word, in classical Greek, is used: 1. Of death in battle or elsewhere. 2. Of laying waste, as a city or heritage. 3. Of losing of life, property, or other objects. As an active verb, to kill or demolish. 4. Of being demoralized, morally abandoned or ruined, as children under bad influences. In New Testament of killing (Matthew 2:13; 12:14). 5. Of destroying and perishing, not only of human life, but of material and intellectual things (1 Corinthians 1:19; John 6:27; Mark 2:22; 1 Peter 1:7; James 1:11; Hebrews 1:11). 6. Of losing (Matthew 10:6, 42; Luke 15:4, 6, 8). Of moral abandonment (Luke 15:24, 32). 7. Of the doom of the impenitent (Matthew 10:28; Luke 13:3; John 3:15; John 10:28; 2 Peter 3:9; Romans 2:12. Apollumi in Luke and Acts - Lk. 4:34; Lk. 5:37; Lk. 6:9; Lk. 8:24; Lk. 9:24; Lk. 9:25; Lk. 9:56; Lk. 11:51; Lk. 13:3; Lk. 13:5; Lk. 13:33; Lk. 15:4; Lk. 15:6; Lk. 15:8; Lk. 15:9; Lk. 15:17; Lk. 15:24; Lk. 15:32; Lk. 17:27; Lk. 17:29; Lk. 17:33; Lk. 19:10; Lk. 19:47; Lk. 20:16; Lk. 21:18; Acts 5:37; Acts 27:34; ILLUSTRATION - John Sung, the apostle to China from 1928–1951, lost his faith in an American seminary. His liberal friends, thinking he had lost his mind, had him placed in a mental institution for 193 days. He was very sane, however, and with his brilliant mind he gave himself to unhurried Bible study and declared that the day of his release was his true graduation. Enroute home apart from a trophy kept to please his father Sung threw his academic prizes overboard. He died to the promise of a lucrative academic career and determined to live only for Christ. He had a profound influence on his generation. ILLUSTRATION On Tuesday April 20, 1999, Cassie Bernal was in the Columbine Colorado high school library reading her Bible when the two students burst in carrying guns. According to one of the witnesses, her friend Josh, one of the killers pointed his gun at Cassie and asked, "Do you believe in God?" "She paused," Josh stated later, "like she didn't know what she was going to answer, and then she said 'yes.' She must have been scared, but her voice didn't sound shaky. It was strong. Then they asked her why, though they didn't give her a chance to respond. They just blew her away." Cassie's martyrdom was even more remarkable when you consider that just a few years ago she had dabbled in the occult, including witchcraft. She had embraced the same darkness that drove her killers to such despicable acts. But two years earlier, Cassie dedicated her life to Christ and turned her life around. According to the Boston Globe, on the night of her death, Cassie's brother Chris found a Scripture she had written out just two days prior to her death. It read: Now I have given up on everything else—I have found it to be the only way to really know Christ and to experience the mighty power that brought him back to life again, and to find out what it means to suffer and to die with him. So, whatever it takes I will be one who lives in the fresh newness of life of those who are alive from the dead. (Phil 3:10-11 TLB) Would you die for Jesus? ILLUSTRATION: Dave Earley writes - "What else is better in this life? I have heard of nothing better." Jim Elliot was a promising student at Wheaton College in Illinois. He was a champion wrestler, honor student, amateur poet, and was warmly admired by students at Wheaton. He dated and married the prettiest girl at the school. He was truly the "big man" on campus. In his studies, he read the words of Luke 9 and took them seriously. During his senior year, he wrote in his journal these now famous words: "He is no fool who gives up what he cannot keep to gain what he cannot lose." God called him to take the gospel to an unreached tribe, the Waodomi people, called the Auca or Savage Indians in Ecuador. Elliot wrote, "Glad to get the opportunity to preach the gospel of the matchless grace of our God to stoical, pagan Indians. I only hope that He will let me preach to those who have never heard that name Jesus. What else is better in this life? I have heard of nothing better. 'Lord, send me!'" Unfortunately, he and his four associates were killed by the warriors before they could share with them. Jim gave up what he could not keep. He gave up his earthly life to gain what he could not lose: eternal life. Due to the publicity generated by the martyrdom of the missionaries, thousands of other young men and women committed to missions to take their place. Beyond that, the widows of the martyred missionaries went back to that tribe and led those warriors to Christ. "Jim Elliot did not die in Ecuador." Years later, a young man traveling in Ecuador flew in a small plane over the country. The pilot knew of Jim Elliot's ministry. "When we fly over the place where Jim Elliot and the others died, show me," the man said to the pilot. "I can't take you there," replied the pilot. "Why not?" "Because Jim Elliot did not die in Ecuador." Perplexed, the young man remarked, "Yes, I know Jim Elliot died here in Ecuador." "Jim Elliot's body died in South America," the pilot said, "but Jim Elliot died while a college student at Wheaton College several years before when he yielded his life to God no matter the consequences." Being a disciple requires that we follow Jesus to the cross. Would you be willing to die for Jesus Christ? Not unless you are living for Jesus right now. (Disciple Making Is...) ILLUSTRATION - One hundred and eighty years after the death of Charlemagne, about the year 1000, officials of the Emperor Otho opened the great king's tomb, where in addition to incredible treasures they saw an amazing sight—the skeletal remains of King Charlemagne seated on a throne, his crown still on his skull, a copy of the Gospels lying in his lap with his bony finger resting on the text, "What good is it for a man to gain the whole world, yet forfeit his soul?" (Preaching the Word – Luke, Volume I: That You May Know the Truth) ILLUSTRATION OF SAVING ONE'S LIFE BUT LOSING ONE'S SOUL - The most famous living author of the 1930s was William Somerset Maugham, "Willie." He was an accomplished novelist, playwright, and short story writer. His novel Of Human Bondage is a classic. His play The Constant Wife has gone through thousands of stagings. He was a man who lived for his own refined tastes, his comfort, and his sexual perversions. In 1965, at the age of ninety-one, he was still a fabulously rich man, although he had not written a word in years. He still received over three hundred fan letters a week. What had life brought W. Somerset Maugham? The London Times carried this excerpt by his nephew, Robin Maugham: I looked round the drawing room at the immensely valuable furniture and pictures and objects that Willie's success had enabled him to acquire. I remembered that the villa itself, and the wonderful garden I could see through the windows—a fabulous setting on the edge of the Mediterranean—were worth £600,000. Willie had 11 servants, including his cook, Annette, who was the envy of all the other millionaires on the Riviera. He dined off silver plates, waited on by Marius, his butler, and Henri, his footman. But it no longer meant anything to him. The following afternoon I found Willie reclining on a sofa, peering through his spectacles at a Bible which had very large print. He looked horribly wizened and his face was grim. "I've been reading the Bible you gave me... And I've come across the quotation, 'What shall it profit a man if he gain the whole world and lose his own soul?' I must tell you, my dear Robin, that the text used to hang opposite my bed when I was a child... Of course, it's all a lot of bunk. But the thought is quite interesting all the same." Robin Maugham goes on to describe an empty, bitter old man who repeatedly fell into shrieking terrors, crying, "Go away! I'm not ready... I'm not dead yet... I'm not dead yet, I tell you..." He was a man who had gained the whole world and lost his own soul, a "keeper" who lost. On the other hand, there are "losers" who are the ultimate keepers. (R Kent
Lucas 9
Vincent on leukos - In classical Greek very indefinite as an expression of color; being used, not only of the whiteness of the snow, but of gray dust. Its original sense is clear. All three evangelists use the word, but combined with different terms. Thus, Matthew, as the light. Mark, στίλβοντα, glistering (see Mark 9:3). Luke, ἐξαστράπτων (only here in New Testament), flashing as with the brilliance of lightning. Rev., dazzling. Leukos - 25x in 23 verses - all translated white Matt. 5:36; Matt. 17:2; Matt. 28:3; Mk. 9:3; Mk. 16:5; Lk. 9:29; Jn. 4:35; Jn. 20:12; Acts 1:10; Rev. 1:14; Rev. 2:17; Rev. 3:4; Rev. 3:5; Rev. 3:18; Rev. 4:4; Rev. 6:2; Rev. 6:11; Rev. 7:9; Rev. 7:13; Rev. 14:14; Rev. 19:11; Rev. 19:14; Rev. 20:11 Leukos - 30x in 26v in the Septuagint - Gen. 30:35; Gen. 30:37; Gen. 31:8; Gen. 49:12; Exod. 16:14; Exod. 16:31; Lev. 13:3; Lev. 13:4; Lev. 13:10; Lev. 13:13; Lev. 13:16; Lev. 13:17; Lev. 13:19; Lev. 13:20; Lev. 13:21; Lev. 13:24; Lev. 13:25; Lev. 13:26; Lev. 13:42; Lev. 13:43; Eccl. 9:8; Cant. 5:10; Dan. 7:9; Zech. 1:8; Zech. 6:3; Zech. 6:6; Gleaming (became bright as a flash of lightning)(1823) (exastrapto from ek = out + astrapto = to lighten forth, flash out as lightning as in Ezek 1:4 from astrape = lightning) is used only here in the NT and means to flash forth and so to gleam like lightning. There are 4 uses in the Septuagint - Ezek. 1:4; Ezek. 1:7; Da 10:6; Nah. 3:3 While this is the only NT use the root word has some interesting uses summarized by Gilbrant - Exastrapto is a verb which refers to a dazzling brilliance and could be translated “flashing forth like lightning.” In its only New Testament occurrence its form is that of an adjective used to describe Jesus’ garment at the Transfiguration (Luke 9:29). Astrapē (796) means “lightning” and is used to describe the appearance of the angel who rolled the stone back from Jesus’ grave (Mt 28:2-3). Astrapē is also the word used in the Septuagint to describe the lightnings on Mount Sinai when Moses met with God (Exodus 19:16). Exastraptō has essentially the same meaning and is the word used to describe the appearance of Ezekiel’s vision of God (Ezekiel 1:4,7), and the flashing weapons of Nahum 3:3 (cf Ps 144:6). (Complete Biblical Library) Related Resources: All from Gotquestions.org What were the key events in the life of Jesus Christ? (Part 2) What does the Bible say about transformation? What does it mean that Jesus is the Son of God? ILLUSTRATION ON PRAYER - Dr. Helen Roseveare, missionary to Zaire, told the following story: "A mother at our mission station died after giving birth to a premature baby. We tried to improvise an incubator to keep the infant alive, but the only hot water bottle we had was beyond repair. So we asked the children to pray for the baby and for her sister. One of the girls responded. 'Dear God, please send a hot water bottle today. Tomorrow will be too late because by then the baby will be dead. And dear Lord, send a doll for the sister so she won't feel so lonely.' That afternoon a large package arrived from England. The children watched eagerly as we opened it. Much to their surprise, under some clothing was a hot water bottle! Immediately the girl who had prayed so earnestly started to dig deeper, exclaiming, 'If God sent that, I'm sure He also sent a doll!' And she was right! The heavenly Father knew in advance of that child's sincere requests, and 5 months earlier He had led a ladies' group to include both of those specific articles. Never underestimate the power of prayer. Early African converts to Christianity were earnest and regular in private devotions. Each one reportedly had a separate spot in the thicket where he would pour out his heart to God. Over time the paths to these places became well worn. As a result, if one of these believers began to neglect prayer, it was soon apparent to the others. They would kindly remind the negligent one, "Brother, the grass grows on your path." Is the grass growing on your path? (Treasures from the Scripture) Hot Water Bottle Prayer - The LORD is far from the wicked, but He hears the prayer of the righteous. (Pr 15:29) - Dr. Helen Roseveare, missionary to Zaire, told the following story. "A mother at our mission station died after giving birth to a premature baby. We tried to improvise an incubator to keep the infant alive, but the only hot water bottle we had was beyond repair. So we asked the children to pray for the baby and for her sister. One of the girls responded. 'Dear God, please send a hot water bottle today. Tomorrow will be too late because by then the baby will be dead. And dear Lord, send a doll for the sister so she won't feel so lonely.' That afternoon a large package arrived from England. The children watched eagerly as we opened it. Much to their surprise, under some clothing was a hot water bottle! Immediately the girl who had prayed so earnestly started to dig deeper, exclaiming, 'If God sent that, I'm sure He also sent a doll!' And she was right! The heavenly Father knew in advance of that child's sincere requests, and 5 months earlier He had led a ladies' group to include both of those specific articles." Not all of our prayers are answered so dramatically, but we know that God always sends what is best. —H. G. Bosch Related Resources: Watch Dr Roseveare tell this story! - This will bring tears to your eyes! Watch the 1 hour gripping movie of Dr Roseveare in Zaire - Mama Luka Comes Home Dr Roseveare's address to Desiring God 2007 National Conference - A Call for the Perseverance of the Saints God not only prompts the asking but He also provides the answers. ILLUSTRATION - One of the most glorious sections of Handel’s masterpiece Messiah is the chorus “And the Glory of the Lord,” which draws its text from Isaiah’s prophecy. Speaking of the coming Messiah, Isaiah wrote, “Then the glory of the Lord will be revealed, and all flesh will see it together; for the mouth of the Lord has spoken” (Isa. 40:5). That text reveals that the Lord Jesus Christ is the glory of God manifest in the incarnation. Steven
Lucas 9
Vincent adds this note on overcome - The perfect participle. Lit., burdened or oppressed. "It was but natural for these men of simple habits, at night, and after the long ascent, and in the strong mountain air, to be heavy with sleep; and we also know it as a psychological fact, that, in quick reaction, after the overpowering influence of the strongest emotions, drowsiness would creep over their limbs and senses" (Edersheim).
Lucas 9
Vincent adds this note on suddenly (exaiphnes) "Naturally, frequent in medical writers, of sudden attacks of disease. Luke has more medical details in his account than the other evangelists. He mentions the sudden coming on of the fits, and their lasting a long time. Mr. Hobart remarks that Aretaeus, a physician of Luke's time, in treating of epilepsy, admits the possibility of its being produced by demoniacal agency. Epilepsy was called by physicians "the sacred disease." And it throws (sparasso) him into a convulsion (sparasso) with foaming (aphros) at the mouth - In Mt 17:15 the father refers to his son with a term signifying epilepsy (lunatic cf only other NT use in Mt 4:24 - the verb seleniazomai - to be moonstruck, specifically to experience epileptic seizures, of one being mentally out of control, supposedly influenced by the moon distinguished from daimonizomai - be tormented by or demonized). Mark adds that the demon slams the boy to the ground (Mark 9:18). A T Robertson on it throws him into a convulsion with foaming - Literally, "It tears him with (accompanied with = meta) foam" (old word, aphros, only here in the N.T.). From sparasso, to convulse, a common verb, but in the N.T. only here and Mark 1:26; Mark 9:26 (and susparasso, Mark 9:20). See Mark 9:17; Matthew 17:15; Luke 9:39 for variations in the symptoms in each Gospel. The use of meta aphrou ("with foam") is a medical item.
Lucas 9
Vincent adds the form rhesso is used in classical Greek of dancers beating the ground, and of beating drums. Later, in the form rhassein, a term of fighters: to fell, or knock down. (This gives us a vivid, dramatic picture of what the demon is doing to this boy!) Convulsion (4952)(susparasso from sun = with, together + sparasso = to mangle, convulse) means to tear or lacerate altogether, completely. To throw into strong spasms. To "pull about, rend in pieces, tear; as the effect of a demonic attack on the human body convulse, throw into convulsions, cause a fit" (Friberg) Susparassō is not found in any extant Greek texts prior to the New Testament, although its related term sparassō (“rend, tear apart, convulse”) is found in both classical Greek and the Septuagint (2 Sa 22:8; Jer 4:19). Gilbrant - The demon was “tearing violently” or “pulling apart” the boy. Luke’s medical background provided vivid details of the physical effects of demonic possession in this instance. (Ibid) Rebuked (commanded) (2008)(epitimao from epi = upon + timao = to honor) means literally to put honor upon and then to mete out due measure and so then to find fault with, to censure severely, to rebuke, to express strong disapproval of, or to denounce (cp the incredible example in Mt 16:22). Note that one may rebuke another without producing conviction of guilt, either because, as in Mt 16:22 (Jesus rebuked by Peter, cp similar uses in Mt 19:13; Mk 8:32; 10:13; Lk 18:15; 19:39) the one rebuked is not guilty of any fault or the rebuke may be insufficient to produce acknowledgement of fault by the offender (cf the repentant thief's rebuke of the non-repentant thief on the cross = Lk 23:40). (Lk 8:24; Mt 16:20) Luke's uses of epitimao - Lk. 4:35; Lk. 4:39; Lk. 4:41; Lk. 8:24; Lk. 9:21; Lk. 9:42; Lk. 9:55; Lk. 17:3; Lk. 18:15; Lk. 18:39; Lk. 19:39; Lk. 23:40 QUESTION - Is epilepsy mentioned in the Bible? ANSWER - An account of a boy with epileptic-like seizures is recorded in three of the four Gospels (Matthew 17:14–18; Mark 9:14–29; Luke 9:38–42). Only in Matthew’s account (in the ESV and NKJV) is the word epileptic used to describe the boy; the NASB and KJV say “lunatic,” based on the original Greek word’s meaning of “moonstruck.” The NIV says, “He has seizures.” In Mark and Luke, the father of the boy states that his son is “possessed by a spirit” and “a spirit seizes him.” Comparing the three accounts in the Gospels, the boy’s symptoms included sudden screaming, foaming at the mouth, lack of speech, falling, rigidity, and self-harm. Matthew 17:14–18 says, “When they came to the crowd, a man came up to him and, kneeling before him, said, ‘Lord, have mercy on my son, for he is an epileptic and he suffers terribly. For often he falls into the fire, and often into the water. And I brought him to your disciples, and they could not heal him.’ And Jesus answered, ‘O faithless and twisted generation, how long am I to be with you? How long am I to bear with you? Bring him here to me.’ And Jesus rebuked the demon, and it came out of him, and the boy was healed instantly” (ESV). It is important to note that epilepsy was the father’s assessment of his son’s situation. Jesus, Matthew, Mark, and Luke all call it a demon, and Jesus cast it out as He did other demons. The seeming discrepancy in the three biblical accounts is probably due to the fact that the father said a lot of things in trying to get Jesus’ attention. He was distraught, desperate for help, and at a loss to describe what was happening to his son. The fact that the father speaks of epilepsy in Matthew’s account and calls it a “spirit” in the other two Gospels does not create an irreconcilable difference. The father could easily have said all of the above as he described his son’s condition. He did not know what was wrong. He only knew that he needed help. The term epileptic is used only twice in the New Testament, in Matthew 17:15 and Matthew 4:24. The word translated “epileptic” comes from the Greek word for “lunatic.” In those days, the term could be applied to any type of seizures or behavior that resembled insanity. In New Testament times, people had no way to differentiate between brain disorders and demonic possession. Little was known about the causes or treatment of epilepsy, traumatic brain injury, or dementia, so it is understandable that the father in Matthew 17 would describe his son’s behavior as epilepsy. But we know from Jesus’ treatment of this boy that the child was in fact demon possessed (Mark 9:26). However, the Bible does mention epilepsy as a condition separate from demon possession. Matthew 4:24 says, “So his fame spread throughout all Syria, and they brought him all the sick, those afflicted with various diseases and pains, those oppressed by demons, epileptics, and paralytics, and he healed them” (emphasis added). Here epilepsy is listed with other physical ailments, indicating that epilepsy is a medical condition that can cause symptoms similar to demonic possession. Jesus healed epileptics, and He also cast out demons. The two conditions were not synonymous. Although many inexplicable behaviors that affect the personality can be attributed to demonic oppression, we should never rush to judgment. Demons are still active and can possess and oppress people. Prayer and spiritual warfare can enable us to help those who are oppressed (2 Corinthians 10:4; Ephesians 6:12–17). But brain abnormalities or injury can also affect human behavior and can respond to medical treatment. Jesus always treated the individual, and He rarely healed the same disease in the same way. This shows us that we should also respond to individuals with sensitivity and discernment, using everything at our disposal to help and heal any way we can.GotQuestions.org Luke 9:43 And they were all amazed at the greatness of God. But while everyone was marveling at all that He was doing, He said to His disciples, KJV And they were all amazed at the mighty power of God. But while they wondered every one at all things which Jesus did, he said unto his disciples, amazed Lk 4:36; 5:9,26; 8:25; Ps 139:14; Zechariah 8:6; Mark 6:51; Acts 3:10-13 Luke 9 Resources - Multiple Sermons and Commentaries Luke 9:37-45 - Steven Cole Luke 9:42-43 The Significance of Faith, Part 2 - John MacArthur Luke 9:37-45 An Addendum of Faith - John MacArthur Luke 9:43-45 The Amazing Person of Christ - John MacArthur Here are the parallel passages in the synoptic Gospels of Matthew and Mark...note the words in bold are not in Luke. Matthew 17:18 And Jesus rebuked him, and the demon came out of him, and the boy was cured at once. 19 Then the disciples came to Jesus privately and said, “Why could we not drive it out?” 20 And He *said to them, “Because of the littleness of your faith; for truly I say to you, if you have faith the size of a mustard seed, you will say to this mountain, ‘Move from here to there,’ and it will move; and nothing will be impossible to you. 21 [“But this kind does not go out except by prayer and fasting.”] NET Note on Mt 17:21 - Many important MSS (a* B Q 0281 33 579 892* pc e ff(1 )sy(s,c )sa) do not include 17:21 "But this kind does not go out except by prayer and fasting." The verse is included in a(2 )C D L W ¦(1, 13 )Û lat, but is almost certainly not original. As B. M. Metzger notes, "Since there is no satisfactory reason why the passage, if originally present in Matthew, should have been omitted in a wide variety of witnesses, and since copyists frequently inserted material derived from another Gospel, it appears that most manuscripts have been assimilated to the parallel in Mk 9.29" (TCGNT 35). The present translation follows NA(27 )in omitting the verse number as well, a procedure also followed by a number of other modern translations. Ron Dunn on faith and mountains - In the Bible, mountains are used to symbolize barriers and hindrances. They represent immovable objects, insurmountable problems that block the path of God's people, making progress impossible. For instance, Isaiah the prophet speaks of the time when the people will be released from their captivity and return to their homeland. But standing between them and their destination are mountains, towering barricades shouting like Amalek, "This is as far as you go." Speaking through the prophet, God says, "I will make all My mountains a road" (Isa. 49:11). God promises to turn the mountains into a freeway; in other words, the mountains will be cast into the sea, leaving the path open and clear. A mountain is anything that threatens to halt or hinder our God-appointed journey. It is anything that prevents us from doing what God has commanded, or becoming what God has promised. Jesus is telling us that if we can believe, there is nothing that can keep us from doing what God has commanded us to do or becoming what God has saved us to be. And that, dear friend, is good news. An Amazing Promise: "All Things Are Possible" To the questioning father of the demon-possessed boy, Jesus said, "All things are possible to him who believes" (Mark 9:23). Whatever obstacle stands between us and the will of God can be uprooted by the command of faith. Just think of it. There is nothing, absolutely nothing, that can keep us from doing the will of God—if we believe. Behind the will of God is thrown the power of God. When God commands us to be or do something, he places at our disposal all the resources of heaven. And faith is the key that releases those resources into our situation. If I know God's will in a given circumstance, I can be assured that he stands ready to supply whatever is needed to accomplish that will. Mark 9:28-29+ When He came into the house, His disciples began questioning Him privately, “Why could we not drive it out?” 29 And He said to them, “This kind cannot come out by anything but prayer.” Hendriksen on "this kind" - "This kind" says Jesus, "can come out only by prayer." He is saying, therefore, that in the world of the demons there are differences: some are more powerful and more malignant than others. The disciples, therefore, should not have allowed their faith to flag, their prayers to take a holiday. Not only does Jesus urge his followers to pray; he also encourages them to persevere in prayer (Matt. 7:7; Luke 18:1-8; 21:36). So does Paul (Col. 1:9; 1 Thess. 5:17; 2 Thess. 1:11). (Baker New Testament Commentary – Exposition of the Gospel According to Mark) ESV Study Bible comments on “Why could we not cast it out?” Besides lacking understanding (Mk 8:17-18, 21; 9:5), the disciples lack the ability to fully carry out their commission from Jesus (cf. Mk 6:7, 13; 9:18). Their failure is an occasion for encouragement to more prayer (cf. Mk 4:10; 7:17; 10:10), implying that more time and effort in prayer (and therefore in closer fellowship with God) leads to growth in faith." (Borrow ESV Study Bible) (Mt 17:20 explains why they could not cast it out - "because of the littleness of your faith" AMAZED AT GOD'S GREATNESS Luke omits the reasons Jesus gives for why the disciples could not cast out the demon (see Scripture in bold above) - (1) the "littleness of faith" (Mt 18:20) and (2) "prayer" (Mk 9:29). And they were all amazed (ekplesso) at the greatness (megaleiotetos - majesty) of God - What is amazing about their amazement at the greatness of God is their absolute blindness to the Great God Who stood in their very midst! This description greatness (megaleiotetos) of God is unique to Luke (as is the statement about marveling). Mark 9:26-27 helps us understand why they were amazed and marveling because in those passages Mark says that after the demon had been commanded to leave 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." (cf the little girl who had truly died in Lk 8:52-56+, Mk 5:39-42, 41+). The sad irony is that the miracle by Jesus caused the crowd to focus on God, not on Him (even though course He was God!) THOUGHT- Everything we are privileged to accomplish for the Kingdom should result in God being glorified, not ourselves! Are you challenged by this statement? I am! As Leon