Exegetical and Hermeneutical Commentary of Luke 9:55
But he turned, and rebuked them, and said, Ye know not what manner of spirit ye are of.
55. Ye know not what manner of spirit ye are of ] The whole of this passage down to “save them” is omitted in K, A, B, C, and other manuscripts; but it is impossible to doubt its genuineness, because it breathes a spirit far purer, loftier, and rarer than is ever discernible in ecclesiastical interpolations. It was omitted on the same grounds as the words in the last verse, because it was regarded as ‘dangerous’ to the authority of the O.T. It is quite impossible to believe that the narrative abruptly ended with the unexplained “He rebuked them.” Ecclesiastical censurers have failed to see that “religionis non est religionem cogere” (Tert. ad Scap. 2), and that, as Bp Andrewes says, “The times require sometimes one spirit, sometimes another, Elias’ time Elias’ spirit.” The Apostles learnt these truths better when they had received the Holy Ghost (Rom 12:19; Jas 1:19-20; Jas 3:16-17; Joh 3:17; Joh 12:47). They learnt that the spirit of Jesus was the spirit of the dove; and that there is a difference between Carmel and Hermon, between Sinai and Kurn Hattin. It is possible that the words may be a question Know ye not that yours (emphatically placed last) is the spirit of Elijah, not of Christ? Our Lord quoted Psa 22:31 on the Cross, and yet prayed for His enemies. Bengel.
Fuente: The Cambridge Bible for Schools and Colleges
Ye know not what manner of spirit ye are of – You suppose that you are actuated by a proper love for me; but you know not yourselves. It is rather a love of revenge; rather revengeful feelings toward the Samaritans than proper feelings toward me. We learn here:
- That apparent zeal for God may be only improper opposition toward our fellow-men.
- That people, when they wish to honor God, should examine their spirit, and see if there is not lying at the bottom of their professed zeal for God some bad feeling toward their fellow-men.
- That the highest opposition which Jesus met with was not inconsistent with his loving those who opposed him, and with his seeking to do them good.
Fuente: Albert Barnes’ Notes on the Bible
Verse 55. Ye know not what manner of spirit ye are of.] Ye do not consider that the present is a dispensation of infinite mercy and love; and that the design of God is not to destroy sinners, but to give them space to repent, that he may save them unto eternal life. And ye do not consider that the zeal which you feel springs from an evil principle, being more concerned for your own honour than for the honour of God. The disciples of that Christ who died for his enemies should never think of avenging themselves on their persecutors.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
The term spirit sometimes signifies, the inward motions, propensities, and inclinations of the soul, influenced either from the Holy Spirit of God, or from the evil spirit. So the term is used 2Ti 1:7. You do not (saith our Saviour) consider what kind of motions these are, which you indulge yourselves in. The case of Elijah and this case had three remarkable differences.
1. The people of Israel at that time had been in an apostasy but of few years comparatively to these Samaritans; they were fallen into it in the sight of the true worship of God, at that time upheld in Judah. They were not only stiff in it, but the king sends these captains to apprehend Elijah for declaring what God had commanded him to declare. These Samaritans were under the prejudices of antiquity, and prescription for many hundreds of years. Histories tell us, that the Samaritan temple, on Mount Gerizim, built in opposition to the temple at Jerusalem, was built by one Sanballat, Dariuss governor in those parts, to be revenged on the Jews for turning his son-in-law Manasseh from the priesthood at Jerusalem, which if it be true, the Samaritans had been fixed now in their false worship more than five hundred years. Nor were these that we read of any of the heads and rulers, but probably ordinary country people, rooted so long in this corrupt way, and doing this in zeal to their own temple on Mount Gerizim, and so inclined to show no favour to those who in any devotion were going to the opposite temple. Christ pitieth them under these prejudices, and though he doth not approve of their worship, yet he did not think that the way to change their minds was to call for fire from heaven against them, nor would he be so severe against them. It is not the will of God that we should approve of any corrupt worship, and join with those that use it; but neither is it his will that we should by fire and sword go about to suppress it, and bring men off from it. Antiquity, or the practice of our forefathers, is no sufficient plea to justify any worship. (It was the Samaritans plea, Joh 4:20) But yet where any such prejudice against the truth is, it calleth to us for mild and gentle behaviour towards such as are under those disadvantages for the receiving of the truth.
2. But, secondly, there was a difference in the call of Elijah. He was an extraordinary prophet, who did nothing of this nature but by an immediate impulse and direction; so as what he did was in zeal for God, guided by a knowledge of the will of God. The disciples had no such call.
3. The times differed; Elijah acted under the legal dispensation, which was more severe; they were under the more mild and gentle dispensation of the gospel. And in this question they did but indulge their passions, and sinful desire of revenge; therefore, saith our Saviour,
Ye know not what manner of spirit ye are of. Our Saviour lets them know that they were under a more mild and gentle dispensation, by propounding his own example: The Son of man (saith he) came not to destroy mens lives, but to save. The term translated lives signifieth also souls; but if we consider the apostles question, which was not whether they should call for fire from heaven to destroy their souls, but to destroy them as to their lives here, it will well enough justify our translators rendering it in this place lives. You see, saith our Saviour, by my healing the sick, raising the dead, &c., that my business is not to make my ministry ungrateful to men, by any ways prejudicing them in their outward concerns. If it were translated souls, it is yet a great truth: Christ came not to destroy mens souls, but to bring the means of salvation and eternal happiness; if they reject these, and perish, their destruction is of themselves.
Fuente: English Annotations on the Holy Bible by Matthew Poole
55, 56. know not what . . .spiritThe thing ye demand, though in keeping with the legal,is unsuited to the genius of the evangelical dispensation. Thesparks of unholy indignation would seize readily enough onthis example of Elias, though our Lord’s rebuke (as is plain from Lu9:56) is directed to the principle involved rather thanthe animal heat which doubtless prompted the reference. “It is agolden sentence of Tillotson, Let us never do anything for religionwhich is contrary to religion” [WEBSTERand WILKINSON].
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
But he turned and rebuked them,…. He turned himself about to them, and looking upon them with a stern countenance, sharply reproved them for their intemperate zeal, their passion of wrath, and anger, and desire of revenge:
and said, ye know not what manner of spirit ye are of; or do not consider that this is not the true spirit of zeal, but of anger and revenge; and is not agreeable to the spirit of the meek and humble followers of Christ, or to the Spirit of God, and those gifts of his bestowed on them, nor to the spirit of the Gospel dispensation: so good men, for want of attention, may not know sometimes from what spirit they act; taking that for a good one, which is a very bad one; being covered with specious pretenses of love and zeal, and the examples of former saints; not observing the difference of persons; times, and things.
Fuente: John Gill’s Exposition of the Entire Bible
But he turned ( ). Second aorist passive participle of , common verb, to turn round. Dramatic act. Some ancient MSS. have here:
Ye know not what manner of spirit ye are of ( ). This sounds like Christ and may be a genuine saying though not a part of Luke’s Gospel. A smaller number of MSS. add also:
For the Son of Man came not to destroy men’s lives, but to save them (H ), a saying reminding us of Matt 5:17; Luke 19:10. Certain it is that here Jesus rebuked the bitterness of James and John toward Samaritans as he had already chided John for his narrowness towards a fellow-worker in the kingdom.
Fuente: Robertson’s Word Pictures in the New Testament
1) “But he turned and rebuked them, and said,” (strapheis de epetimesen autois) “Then he turned and rebuked or chided them,” James and John, because of their attitude of vengeance, their bad, hostile spirit. He was evidently walking at the head of the marching line when the word was brought back that He was not welcome in Samaria, when He then turned and rebuked James and John.
2) “Ye know not what manner of spirit ye are of.” (oukoidate ou pneumatos este humeis) “You all do not realize your attitude in this matter.” For the “letter killeth but the spirit maketh alive,” or is designed to impart life, 2Co 3:6.
Fuente: Garner-Howes Baptist Commentary
55. You know not of what spirit you are By this reply he not only restrained the unbridled fury of the two disciples, but laid down a rule to all of us not to indulge our temper. For whoever undertakes any thing, ought to be fully aware that he has the authority and guidance of the Spirit of God, and that he is actuated by proper and holy dispositions. Many will be impelled by the warmth of their zeal, but if the spirit of prudence be wanting, their ebullitions end in foam. Frequently, too, it happens, that the impure feelings of the flesh are mingled with their zeal, and that those who appear to be the keenest zealots for the glory of God are blinded by the private feelings of the flesh. And therefore, unless our zeal be directed by the Spirit of God, it will be of no avail to plead in our behalf, that we undertook nothing but from proper zeal. But the Spirit himself will guide us by wisdom and prudence, that we may do nothing contrary to our duty, or beyond our calling, nothing, in short, but what is prudent and seasonable; and, by removing all the filth of the flesh, he may impart to our minds proper feelings, that we may desire nothing but what God shall suggest. Christ likewise blames his disciples because, though they are widely distant from the spirit of Elijah, (592) they rashly take upon themselves to do what he did. For Elijah executed the judgment of God, which had been committed to him by the Spirit; but they rush to vengeance, not by the command of God, but by the movement of the flesh. And therefore the examples of the saints are no defense to us, unless the same Spirit that directed them dwell in us.
(592) “ De l’esprit et affection d’Elie;” — “from the spirit and disposition of Elijah.”
Fuente: Calvin’s Complete Commentary
(55) Ye know not what manner of spirit ye are of.The words admit of two constructions: (1) that the disciples did not know that the Spirit that had been given not by measure to their Master, and promised by Him to them (Mat. 10:20; Joh. 3:34), was one of gentleness and love; (2) that they did not know that in yielding to what they thought a righteous anger, they were really yielding themselves to the evil mind, or the personal Evil Spirit which was at enmity with God. Looking to the general use of the word spirit in our Lords teaching, the former way of taking the words seems, on the whole, preferable, and agrees better with what follows. The Spirit which had claimed them for its own was one that led Him to save and not to destroy. The whole clause, however, is wanting in the best MSS.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
55. What manner of spirit We do not understand by these words, that these apostles knew not the nature of their own temper or spirit; but that they knew not the spirit of the dispensation to which they belonged. When the fifties of the wicked king came to Elijah he said, “If I be a man of God, let fire come down;” thus demonstrating his prophetic character by a miracle of destruction. But the Son of man came not to destroy men’s lives, but to save them. Miracles of wrath belong not to his and their mission. They forget the spirit of their dispensation. This was assigning a reason why they knew not the spirit to which they belonged; and not, as many interpret it, the spirit which belonged to them. At the same time it points to a fact too wonderful and too glorious for these apostles or the evangelists to invent, that the miracles of Jesus are throughout miracles of love and mercy. None but the great divine Original himself could have conceived such a character and thus have demonstrated its divinity forever.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘But he turned, and rebuked them.’
Jesus’ response was to rebuke them. Had they thought back they would have remembered His words, ‘Love your enemies, bless those who curse you, do good to those who hate you, and pray for those who use you badly.’ But they saw such words as for hanging up in museums or religious buildings, not as for daily life. It would, however, have brought home to Luke’s readers that they were intended for practical use, and that Jesus not only preached such things, but actually practised them as well.
For Jesus was ready to leave their judgment in the hands of God, as He will also the judgment on the cities of Galilee in God’s hands (Luk 10:13-15). But we should note that they would not get off scot free. For Luk 10:16 applies to all.
Fuente: Commentary Series on the Bible by Peter Pett
DISCOURSE: 1509
AGAINST MISTAKING OUR OWN SPIRIT
Luk 9:55. Ye know not what manner of spirit ye are of
WHEN we consider what attainments men have made in science and philosophy; when we see them marshalling the stars, measuring their distances, tracing their courses, and ascertaining their influence, we are amazed at the strength of human intellect. But when we turn our eyes to their spiritual attainments, and inquire into their knowledge of their own hearts, we are altogether as much astonished at the extreme ignorance which they betray. Even godly persons have but very limited and partial views of their own principles of action. The very Apostles, who had long enjoyed the instructions of Christ himself, shewed on many occasions an unbecoming spirit, while they supposed themselves actuated by the best motives. One instance in particular we have before us, where, under a cloke of zeal for their Masters; honour, they would have called down fire from heaven upon a whole village. Our Lord, however, rebuked them in the words we have now read; from whence we shall inquire,
I.
Whence is it that men are so liable to self-deception?
It is manifest, beyond a doubt, that many know not what spirit they are of
[The various classes of ungodly men are universally labouring under self-deception. However they neglect every duty, or violate every commandment, they persuade themselves that, on the whole, they have good hearts; nor have they the smallest conception that they are haters of God [Note: Rom 1:30; Rom 8:7. Col 1:21.]. Even the proud persecutor, so far from accounting himself an enemy to God, will imagine that he is doing God service, while he is opposing to the utmost the Redeemers kingdom [Note: Joh 16:2. Act 26:9.].
Nor are the godly themselves exempt from similar delusions, though they are influenced by them in a less degree. The zealous are sometimes inflamed with an unhallowed fire [Note: ver. 54. And many, actuated by vanity, too much resemble Jehu: 2Ki 10:16.]; and the timid induced to temporize [Note: Gal 2:12.]. The confident will resolve, when they should rather pray for strength [Note: Mat 26:35.]; and the faithless will harbour fears, when they should rather be enjoying their security [Note: Mat 8:26.].]
This propensity to self-deception is not hard to be accounted for
1.
There is a close affinity between good and evil
[Good and evil are in their own nature as opposite as light and darkness: but, through the imperfection of our knowledge, they appear very nearly allied. Indifference assumes the garb of candour: worldliness is dignified by the name of honest industry: the fear of man puts on the mask of prudence: a vindictive spirit passes for a nice sense of honour. There is scarcely any other disposition, however sinful, which does not assume the name of some corresponding virtue, and thus conceal at least its own malignity, or perhaps obtrude itself upon the world as amiable and praise-worthy. Hence there arises a great difficulty in distinguishing between the good and the evil that there is in our own actions, since the very same thing may be either good or evil, according to the principles from whence it proceeds, and to the time, manner, or degree in which it is carried into execution.]
2.
There is a backwardness in man to search out the evil that is in him
[There is in every man a self-love, which renders nun averse to view his own actions in an unfavourable light; and a partiality that leads him to put the best construction upon them. If there be reason to doubt the purity of our own intentions, we do not like to bring matters to the test, and to weigh our actions in the balance of the sanctuary. If a friend attempt to undeceive us, we shrink from the probe, and would gladly avoid the painful scrutiny. Were we told that there was some hidden fire likely to consume our house, we should search into every corner, and thankfully accept every assistance to discover it, in order that it might be extinguished before it had gained too great an ascendancy. But if a friend would point out the evil of our hearts, we are glad to conceal it from his view, and to harbour, rather than detect, the lurking foe. Even in the public ministry of the word, we are apt to think how suitable such and such admonitions are for others, instead of applying them to ourselves: and hence we continue in an evil way, persuading ourselves that we are influenced by a good spirit, while our most discerning friends lament the delusions which they cannot hinder.]
It will be of no small benefit to us to consider seriously,
II.
How we may counteract its baneful influence
Doubtless, it is easier to prescribe means to others than to use them ourselves
But, as God works by means, we would Suggest such as may prove most effectual
1.
Let every grace receive a due portion of our attention
[Many in their concern for one grace will trample upon another: in the exercise of zeal, they will forget charity; and, in maintaining confidence, will overlook humility and fear. The ungodly indeed are necessitated often to thwart one propensity, while they indulge another [Note: To gratify their lusts, they must expose their character and dissipate their fortune; or if the love of reputation or of money preponderate, they must impose a restraint on their appetites.]; but all the graces of Christianity may be exercised together, and in their highest perfection: every one tempers and limits that which appears opposite to it; and all, like the rays of the sun, must be combined, to produce their full effect.]
2.
Let every part of Scripture be regarded with equal reverence
[It is astonishing how irreverently even good persons will sometimes treat those portions of Scripture which militate against their sentiments or practice. The plainest declarations of God are considered as hard sayings, and are slighted, either as impracticable in themselves, or as inapplicable to their case. But we must be careful to receive every word of God; and to improve it as a light to our feet and a lantern to our paths: for it is only by taking heed to it that we can ever effectually cleanse our way [Note: Psa 119:9.].]
3.
Let Christ be set before us as our pattern and example
[Wherever we can trace the steps of our blessed Lord, there we are to follow [Note: 1Jn 2:6. 1Pe 2:21.]. There were indeed some things in him which would not become us, because we are not called to the high office which he sustained. But the spirit of his actions should be copied by us, even where the actions themselves would not be proper for our imitation. We should not attempt to fast forty days and forty nights; but we should exercise self-denial. Nor should we speak of rulers in reproachful terms [Note: Luk 13:32. Act 23:5.]; but we should be bold and faithful in the discharge of our duty. In doubtful circumstances it will be profitable to consider what he would have done if he had been precisely in our situation. By thus divesting ourselves of partiality, and proposing to ourselves his perfect pattern, we shall have our judgment assisted, and our conduct rectified.]
4.
Let us lean to the side that mortifies, rather than to that which suits, our natural inclination
[In the present corrupt state of human nature, we shall rarely, if ever, find our natural desires drawing with precision our line of duty. Self has too strong a bias, even where its tendencies most accord with the word of God: nor does it ever fail to operate in some measure. If therefore we lean to that side, we may be hurried, before we are aware, to great extremes, without any prospect of recovery. But if we lean rather to the opposite side, we are in no danger of being transported much too far; and we have a bias uniformly operating to bring us back to the line of moderation. This rule is founded on the supposition that our natural inclinations may, in some instances, prescribe what is right. But, in cases where the line of duty is at all doubtful, it will invariably be found safer at least, and in all human probability the only right way, to oppose and mortify self.]
5.
Let us keep our minds open to conviction
[If we will at all events conclude ourselves right, there is no hope of our being ever undeceived. We must he willing to suspect ourselves, and to listen to the counsel of our friends. Even Peter needed correction from his brother Paul [Note: Gal 2:11.]; and the duty of teaching and admonishing one another [Note: Col 3:16.], necessarily implies a readiness to receive, as well as to impart, fraternal admonition. And if we cultivate this disposition, we shall often be preserved from evils into which we might have rushed, and have reason to adore our God for the advice we have received [Note: 1Sa 25:32-33.].]
6.
Let us pray constantly to God to search and try us
[Our treacherous hearts can put such glosses on our conduct as to deceive both ourselves and others: but they cannot deceive God. He searcheth the heart, and trieth the reins: he weigheth the spirits; and discerns with infallible certainty the smallest mixtures of evil, and the minutest deviations from his holy law. And, as he beholds, so he can discover to us, the secret workings of our own corruptions. If he shine into our hearts, we shall be astonished to see the delusions which we have held fast perhaps for many years, and of which our dearest friends could never convince us! Let us then pray to him to search and try the very ground of our hearts [Note: Psa 139:23-24.]; and he will not only make our senses more acute to discern good and evil [Note: Heb 5:14.], but will keep our feet in the way of his commandments [Note: 1Sa 2:9.].]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
55 But he turned, and rebuked them, and said, Ye know not what manner of spirit ye are of.
Ver. 55. But he turned and rebuked them ] He did it not slightly, and by-the-by, but seriously, and on set purpose; so must we rebuke and rebate our vindictive spirits, our unruly lusts, when like kine in a strait they rush and ride one upon the back of another.
Ye know not what manner of spirits ye are of ] Not of Elias’s spirit, as ye imagine; this wildfire was never kindled on God’s hearth, as his zeal was; you are men of another mould than Elias. He was a minister of indignation, you of consolation; his actions fit not you, because your persons are not like his. It is a rare thing to be of a heroic spirit, saith the moralist, (Aristot.). Every man cannot be an Elias or a Phineas,Num 25:8Num 25:8 . To that height of heat ordinary men’s tempers are not raised.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
55. ] [ . Besides the mistaken ways of explaining these words of our Lord (e.g. ‘ Do you not see what a ( bad ) spirit you are shewing? ’ Bornemann) there are two senses which they may bear. (1) Affirmative, as in E. V., ‘putatis vos agi Spiritu tali quali olim Elias sed erratis. Habetis quidem sed , et qui proinde humani est affectus, non divin motionis.’ Grot.; or (2) interrogative ‘ Know ye not what manner of spirit ye belong to ( are of ) ? ’ the spirit meant being the Holy Spirit. ‘The Spirit in Elias was a fiery and judicial spirit, as befitted the times and the character of God’s dealings then; but the Spirit in Me and mine is of a different kind a spirit of love and forgiveness.’
The latter of these is perhaps better suited to the context: but we seem to want an example in the Gospels of ( ) used interrogatively: see Mat 7:11 [80] ; Mat 20:22 ; Mat 20:25 [81] ; Mat 24:42 [82] ; Mat 25:13 ; Mat 26:2 : Mar 4:13 (doubtful, but the construction is direct): ch. Luk 12:56 ; Joh 8:14 ; Joh 14:4 alli [83] . I have therefore punctuated according to the former sense: which, indeed, seems more naturally followed by the of the clause following.
[80] When, in the Gospels, and in the Evangelic statement, 1Co 11:23-25 , the sign () occurs in a reference, it is signified that the word occurs in the parallel place in the other Gospels, which will always be found indicated at the head of the note on the paragraph. When the sign () is qualified , thus, ‘ Mk.,’ or ‘ Mt. Mk.,’ &c., it is signified that the word occurs in the parallel place in that Gospel or Gospels, but not in the other or others .
[81] When, in the Gospels, and in the Evangelic statement, 1Co 11:23-25 , the sign () occurs in a reference, it is signified that the word occurs in the parallel place in the other Gospels, which will always be found indicated at the head of the note on the paragraph. When the sign () is qualified , thus, ‘ Mk.,’ or ‘ Mt. Mk.,’ &c., it is signified that the word occurs in the parallel place in that Gospel or Gospels, but not in the other or others .
[82] When, in the Gospels, and in the Evangelic statement, 1Co 11:23-25 , the sign () occurs in a reference, it is signified that the word occurs in the parallel place in the other Gospels, which will always be found indicated at the head of the note on the paragraph. When the sign () is qualified , thus, ‘ Mk.,’ or ‘ Mt. Mk.,’ &c., it is signified that the word occurs in the parallel place in that Gospel or Gospels, but not in the other or others .
[83] alli= some cursive mss.
It is very interesting to remember that this same John came down to Samaria ( Act 8:14-17 ) with Peter, to confer the gift of the Holy Spirit on the Samaritan believers.]
Fuente: Henry Alford’s Greek Testament
Luk 9:55 . : an imposing gesture, as in Luk 7:9 ; Luk 7:44 .
Fuente: The Expositors Greek Testament by Robertson
and said . . . save them (Luk 9:56). This clause is omitted by all the texts.
spirit. Hebrew. pneuma. See App-101.
Fuente: Companion Bible Notes, Appendices and Graphics
55.] [ . Besides the mistaken ways of explaining these words of our Lord (e.g. Do you not see what a (bad) spirit you are shewing? Bornemann) there are two senses which they may bear. (1) Affirmative, as in E. V.,-putatis vos agi Spiritu tali quali olim Elias sed erratis. Habetis quidem sed , et qui proinde humani est affectus, non divin motionis. Grot.; or (2) interrogative-Know ye not what manner of spirit ye belong to (are of)? the spirit meant being the Holy Spirit. The Spirit in Elias was a fiery and judicial spirit, as befitted the times and the character of Gods dealings then; but the Spirit in Me and mine is of a different kind-a spirit of love and forgiveness.
The latter of these is perhaps better suited to the context: but we seem to want an example in the Gospels of () used interrogatively: see Mat 7:11 [80]; Mat 20:22; Mat 20:25 [81]; Mat 24:42 [82]; Mat 25:13; Mat 26:2 : Mar 4:13 (doubtful, but the construction is direct): ch. Luk 12:56; Joh 8:14; Joh 14:4 alli[83]. I have therefore punctuated according to the former sense: which, indeed, seems more naturally followed by the of the clause following.
[80] When, in the Gospels, and in the Evangelic statement, 1Co 11:23-25, the sign () occurs in a reference, it is signified that the word occurs in the parallel place in the other Gospels, which will always be found indicated at the head of the note on the paragraph. When the sign () is qualified, thus, Mk., or Mt. Mk., &c., it is signified that the word occurs in the parallel place in that Gospel or Gospels, but not in the other or others.
[81] When, in the Gospels, and in the Evangelic statement, 1Co 11:23-25, the sign () occurs in a reference, it is signified that the word occurs in the parallel place in the other Gospels, which will always be found indicated at the head of the note on the paragraph. When the sign () is qualified, thus, Mk., or Mt. Mk., &c., it is signified that the word occurs in the parallel place in that Gospel or Gospels, but not in the other or others.
[82] When, in the Gospels, and in the Evangelic statement, 1Co 11:23-25, the sign () occurs in a reference, it is signified that the word occurs in the parallel place in the other Gospels, which will always be found indicated at the head of the note on the paragraph. When the sign () is qualified, thus, Mk., or Mt. Mk., &c., it is signified that the word occurs in the parallel place in that Gospel or Gospels, but not in the other or others.
[83] alli= some cursive mss.
It is very interesting to remember that this same John came down to Samaria (Act 8:14-17) with Peter, to confer the gift of the Holy Spirit on the Samaritan believers.]
Fuente: The Greek Testament
Luk 9:55. , of what manner of Spirit) Namely, of that Spirit which is the Spirit of Christ, and the Spirit of grace. There may be compared with this the fact, that when Jesus prayed on the cross, employing the very words of the twenty-second and thirty-first psalms, yet He did not pray against His enemies, which would have been also in accordance with prophetical psalms, but for His enemies.-) ye. The appeal to Elias is hereby proved erroneous.
Fuente: Gnomon of the New Testament
and rebuked: 1Sa 24:4-7, 1Sa 26:8-11, 2Sa 19:22, Job 31:29-31, Pro 9:8, Mat 16:23, Rev 3:19
Ye know: Num 20:10-12, Job 2:10, Job 26:4, Job 34:4-9, Job 35:2-4, Job 42:6, Jer 17:9, Mat 26:33, Mat 26:41, Mat 26:51, Joh 16:9, Act 23:3-5, Act 26:9-11, Jam 3:10, 1Pe 3:9
Reciprocal: 2Sa 12:5 – David’s 2Sa 21:2 – in his zeal Job 31:31 – the men Psa 37:8 – fret Mat 19:13 – and the Mar 8:33 – he rebuked Luk 10:40 – my Rom 12:19 – give
Fuente: The Treasury of Scripture Knowledge
NOT DESTRUCTION BUT SALVATION
But He turned, and rebuked them, and said, Ye know not what manner of spirit ye are of. For the Son of Man is not come to destroy mens lives, but to save them.
Luk 9:55-56
No one can have failed to notice the marked difference between the stern spirit of Elijah and the gentle spirit of Christ. Of all the prophets of the Old Dispensation Elijah is the grandest and least civilised.
I. Hatred of the sin.Elijah and the old heroes, doubtless, had not learnt to distinguish between the sinners and the sin. Doubtless they had not learnt to love the sinner, while they hated the sin. It was reserved for after-times to teach men that. It required a higher teaching than had yet been granted to mankind. It required the teaching of the Son of God Himself. Ths spirit of Elijah was a spirit of justice, a spirit of righteous retribution, a spirit of terrible vengeance: the spirit of Christ was a spirit of tenderness, a spirit of compassion, a spirit of love.
II. The love for the sinner.But because the religion of Christ is a religion of love, because it bids us be kind, patient, long suffering, forgiving, do not fancy that therefore it is a religion of sentimentalism, fit only for weak women and effeminate men. It is nothing of the kind. It is a religion of mercy, but it is a religion of justice. It is a religion of charity and of intolerance of sin. It is a religion of love, but of hatred of oppression. If any man can see injustice and wrong done to those who cannot help themselvesand see it done, too, with callousness and indifferencethen that man may be very wise and prudent in the eyes of a hollow society, but he has lost the spirit of justice, which is the spirit of Christ.
Rev. James Vaughan.
Illustrations
(1) Renan tells us that in the pictures of the Greek Church Elijah is usually represented as surrounded by the decapitated heads of the Churchs enemies. And Prescott tells us that in the sixteenth century the brutal inquisitors of Spain tried to justify their fiendish deeds by appealing to Elijahs act in calling down fire from heaven, and saying, Lo, fire is the natural punishment of heretics. They did not understandor else they would notthat that act of Elijahs was for ever condemned by One Who was at once Elijahs Master and Elijahs God.
(2) What a changed world this world would be, if we could only always think of the soul of the man with whom we have to do! What a dignity, what a calmness, what a sweetness, would that sense of every mans eternity throw into the daily transactions of common life! The man I have to deal with has a soul!
Fuente: Church Pulpit Commentary
5
This means the brothers did not realize what kind of a spirit they were manifesting. It was just the reverse of what they should have shown.
Fuente: Combined Bible Commentary
But he turned, and rebuked them, and said, Ye know not what manner of spirit ye are of.
[Ye know not what manner of spirit ye are of.] What Elias once did to those of Samaria, the sons of Zebedee had an ambition to imitate in this place; dreaming (as it should seem) that there were those thunders and lightnings in their very name Boanerges; that should break out at pleasure for the death and destruction of those that provoked them. But could you not see, O ye sons of Zebedee, how careful and tender your Master was, from the very bottom of his soul, about the lives and well-being of mankind; how he healed the sick, cured those that were possessed with devils, and raised the dead? and will you be breathing slaughter and fire, and no less destruction to the town than what had happened to Sodom? Alas! you do not know, or have not considered, what kind of spirit and temper becomes the apostles of the Messiah.
Fuente: Lightfoot Commentary Gospels
Luk 9:55. Ye know not what manner of spirit ye are of. All the words of our Lords rebuke (Luk 9:55-56) are omitted in the best manuscripts, but found in many early versions. Some take the clause as a question: Know ye not what manner of spirit, etc. The thought is: Ye know not of what spirit you are the instruments when speaking thus; you think that you are working a miracle of faith in my service, but you are obeying a spirit alien from mine. (Godet, following Augustine and Calvin.)
Fuente: A Popular Commentary on the New Testament
Here we have our Saviour’s censure of the rash and hot motion of his disciples, which proceeded first from ignorance of themselves, Ye know not what spirit ye are of; you are not now under the rough and sour dispensation of the law, but under the calm and gentle institution of the gospel, which designs universal love, peace, and good-will, to all mankind.
Hence learn, first, that a cruel and revengeful spirit is directly contrary to the design and temper of Christianity.
Secondly, that no difference in religion, no pretence of zeal to God, can warrant and justify such a spirit and temper.
Again, this rashness in the disciples proceeded from their ignorance of Christ their Lord and Master, as well as of themselves: the Son of man did not come to destroy men’s lives, but to save them; that is, the proper intent and design of my coming was to save, and not to destroy, though the accidental event of it may be otherwise, through the malice and perverseness of men.
Learn, that it is the design of Christ and his holy religion to discountenance all fierceness, rage, and cruelty, in men, one towards another, and to inspire them universally with a spirit of love and unity. Christ is so far from allowing us to persecute them that hate us, that he forbids us to hate them that persecute us.
Fuente: Expository Notes with Practical Observations on the New Testament
9:55 But he turned, and rebuked them, and said, Ye know not what manner of {n} spirit ye are of.
(n) So the Hebrews say, that is, you do not know what will, mind, and counsel you are of: so the gifts of God are called the spirit because they are given by God’s Spirit, and so are the things that are contrary to them also called the spirit, which proceed from the wicked spirit, such as the spirit of covetousness, of pride, and madness.
Fuente: Geneva Bible Notes
Jesus strongly disapproved of James and John’s attitude, and He rebuked them (Gr. epetimesen, cf. Luk 4:35; Luk 4:41; Luk 8:24). Jesus’ mission did not call for Him to bring judgment yet. The group, therefore, proceeded to another presumably Samaritan village where they found lodging.
The point of the story is Jesus’ toleration of rejection without retaliation (cf. Luk 6:36). His attitude contrasts with the disciples’ attitude, which did not grow out of righteous indignation, because the Samaritans were rejecting the Messiah, but out of racial prejudice.