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Exegetical and Hermeneutical Commentary of Luke 9:46

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Then there arose a reasoning among them, which of them should be greatest.

46. a reasoning Rather, a dispute.

which of them should be greatest ] Their jealous ambition had been kindled partly by false Messianic hopes, partly perhaps by the recent distinction bestowed on Peter, James, and John. Observe how little Christ’s words to Peter had been understood to confer on him any special preeminence! This unseemly dispute was again stirred up at the Last Supper, Luk 22:24-26._

Fuente: The Cambridge Bible for Schools and Colleges

See the notes at Mat 18:1-5. Compare Mar 9:33-38.

Fuente: Albert Barnes’ Notes on the Bible

Luk 9:46-48

Which of them should be greatest

The greatest in the kingdom of heaven

Who ARE NOT the greatest in the kingdom of heaven?

1. The lofty in birth and the rich in possession have no claim, on such grounds, for this distinction.

2. Nor the loftiest in intellect.

3. Nor yet the man who–

(1) works the most;

(2) suffers the most;

(3) gives the most–in the service of God.

II. Who is the greatest in the kingdom of heaven?

1. The humble man.

2. He who is the most docile.

3. He who is most unworldly.

4. He who is most loving in spirit.

5. He who cherishes a forgiving spirit. (T. W. Aveling.)

Unhappiness of striving to be great

Some time since, says Dr. Payson, in a letter to a young clergyman, I took up a little work purporting to be the lives of sundry characters as related by themselves. Two of those characters agreed in remarking that they were never happy until they ceased striving to be great men.

A child

How children are emblematic of conversion

Let us consider how little children furnish an apt emblem of conversion, or rather, of those who are being converted.

1. More particularly, and in reference to those qualifications in which the disciples now showed that they were very deficient, and yet of which we must all be possessed, if we are to be saved–little children are comparatively humble. Whatever seeds of evil may lurk in their minds, it is almost impossible that they should imagine themselves equal to those who are grown up. They are almost unavoidably sensible of their inferiority and dependence. And this is the state of mind towards God, to which we, as sinners, must be brought. Let us not think more highly of ourselves than we ought to think; but let us think soberly. Let us not imagine that we are rich and increased in goods, and have need of nothing; but let us feel and confess that we are wretched, and miserable, and poor, and blind, and naked.

2. Intimately connected with this disposition of humility is a disposition of teachableness; and of this, too, children are, in a considerable degree, possessed. Aware that their parents and teachers surpass them in knowledge, they look to them that they may learn of them; and they are at first very much disposed to believe and receive, without gainsaying and without doubt, whatever they tell them. In this, too, we mark an essential feature in the character of true converts in relation to God.

3. Once more, here, children are comparatively free from worldliness and ambition. This world does not yet obviously appear to be their idol. They do not form plans or labour for the riches and the honours of public life. They readily associate with their inferiors, and do not aim at surpassing competitors for exalted stations. (J. Foote.)

True greatness

Apparently this was the first occasion on which the spirit of rivalry manifested itself among the disciples of our Lord. Followed close upon a scene which might well raise their hopes of personal distinction. Three of their number had just been witnesses of the Transfiguration; they had seen their Divine Master in that dazzling vesture of glory which betokened His coming accession. And it is conceivable that the special favour conferred upon the three who were admitted to that wonderful vision set all thinking. Then, too, it has been suggested that our Lords own promises to His disciples may have served to stir ambitious longings in their hearts.

1. Our Lord rebuked the first exhibition of the competitive spirit among His followers by taking a child and pointing to him as the true pattern of the essential grace of the gospel. The greatest is the humblest.

2. This ideal appeals to the best instincts of the human heart. (Canon Duckworth.)

Children and childhood

It is very good to me, in reading the Bible, to notice how much of the interest and hope of the world is made to depend upon the children that are unborn when the hope springs up. The hope of humanity rests in the children. When the Spartans replied to the king who demanded fifty of their children as hostages, We would prefer to give you a hundred of our most distinguished men, it was only an expression of the everlasting value of the child to any commonwealth and to every age. The great hope is always in the new birth. This the deepest reason for the unspeakable loyalty and reverence for children that so constantly filled the heart and life of Christ.

1. If it be true, then, that the hope of the world lies in the cradle, in what relation do we, who are now responsible for this new life, stand to it?

2. If we are wise and faithful to our trust there is in each child the making of a man or a woman who shall be a blessing and be blessed.

3. What is it, then, to receive a child in the name of Christ? This question would need no answer had there not been so many mistakes made about this simple, natural, and beautiful truth.

(1) Have faith in the Son of Man in the child. Guide and govern with best wisdom and love the life that is of the earth, earthy.

(2) Guard and reverence the Son of God in the child–the life that is from above. (R. Collyer.)

Christianity and childhood

Greek art gives us no children. Nay, it is equally true, though perhaps not so surprising, that up to the thirteenth century there were no Gothic children either. It was only when art was touched by Christianity, and when the Madonna and Child became the light of every honest heart and the joy of every pure soul, that pictures of children were possible. The tradition of the Beautiful Child lasted long. Then came a dark period in which children were ground to death by our millwheels, and the wealthy patrons of art could not conceive of the children of the poor except in vice and misery; and it is only now that you are beginning to restore the quiet earth to the steps of children. (Ruskin.)

Unobtrusiveness of the truly great

Travellers tell us that the forests of South America are full of the gem-like humming-bird, yet you may sometimes ride for hours without seeing one. They are most difficult to see when perched among the branches, and almost indistinguishable flying among the flowering trees; it is only every now and then that some accidental circumstance reveals the swarm of bejewelled creatures, and they flash upon the vision in white, red, green, blue, and purple. It is somewhat thus with society–the noblest, the most beautiful characters are not the obtrusive ones. Going through life carelessly, one might think all the people common enough; reading the newspapers, one might suppose the world to contain only bad men; but it may comfort us to remember the truly great and good shun observation and walk humbly with God. (W. L. Watkinson.)

Fuente: Biblical Illustrator Edited by Joseph S. Exell

Verse 46. There arose a reasoning] , A dialogue took place – one inquired, and another answered, and so on. See this subject explained on Mt 18:1, &c.

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible

See Poole on “Mat 18:1“, and following verses to Mat 18:6. See Poole on “Mar 9:33“, and following verses to Mar 9:37. This paragraph showeth what need there was of the preceding discourse, that our Saviour should prepare them with a preinforming them about his suffering, that when they saw it their faith in him as the Messiah might not fail; for they were possessed with the common notion of their country, that the Messiah should deliver them from the temporal pressures which they were under, and exercise a civil or military secular power; this made them think of places of priority and greatness, about which we often find them disputing. Our Lord, to bring them off that false notion of him and his kingdom, taketh a child, and setteth him before them, and saith, Whosoever shall receive this child, &c. What Luke saith must be interpreted by what we had before in Matthew and Mark. This child, that is, one that is as humble as this child, &c.: see the notes before mentioned.

Fuente: English Annotations on the Holy Bible by Matthew Poole

46-48. (See on Mt18:1-5).

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible

Then there arose a reasoning among them,…. The Vulgate Latin, Syriac, and Arabic versions read, “a thought entered into them”; suggested very likely by Satan, which broke out into words, and issued in a warm dispute among them; and this was in the way, as they were travelling from Caesarea Philippi, to Capernaum; see Mr 9:33.

Which of them should be greatest; that is, “in the kingdom of heaven”, as in Mt 18:1 in the kingdom of the Messiah, which they expected would be a temporal one: wherefore the dispute was not about degrees in glory, nor in grace; nor who should be the greatest apostle and preacher of the Gospel; but who should be prime minister to the king Messiah, when he should set up his monarchy in all its grandeur and glory.

Fuente: John Gill’s Exposition of the Entire Bible

A reasoning (). A dispute. The word is from , the verb used in Mr 9:33 about this incident. In Luke this dispute follows immediately after the words of Jesus about his death. They were afraid to ask Jesus about that subject, but Mt 18:1 states that they came to Jesus to settle it.

Which of them should be greatest ( ). Note the article with the indirect question, the clause being in the accusative of general reference. The optative with is here because it was so in the direct question (potential optative with retained in the indirect). But Luke makes it plain that it was not an abstract problem about greatness in the kingdom of heaven as they put it to Jesus (Mt 18:1), but a personal problem in their own group. Rivalries and jealousies had already come and now sharp words. By and by James and John will be bold enough to ask for the first places for themselves in this political kingdom which they expect (Mark 10:35; Matt 20:20). It is a sad spectacle.

Fuente: Robertson’s Word Pictures in the New Testament

A reasoning [] . A debate or discussion. See on ch. Luk 24:38, and Jas 1:22; Jas 2:4.

Fuente: Vincent’s Word Studies in the New Testament

THE ATTITUDE OF THE CHILD V. 46-48

1) “Then there arose a reasoning among them,” (eiselthen de dialogis mos en autois) “Then a debate or dispute arose among them,” among the Lord’s disciples, a carnal, covetous clamoring for esteem of position in His church for the future, when He was gone, Mar 9:34. They calculated the pros and cons of the future on the basis of “what’s in it for me?”

2) “Which of them should be greatest.” (to tis an eie meizon auton) “Who of them might be greatest,” Mat 18:1; Mar 9:33. Or which of them was even then greatest, while He was on His way to His betrayal and to the cross, void of humility, Joh 13:14.

Fuente: Garner-Howes Baptist Commentary

CRITICAL NOTES

Luk. 9:46. A reasoning.Rather, a dispute.

Luk. 9:47. Perceiving the thought of their heart.The word thought is the same as that in Luk. 9:46, translated reasoning. We are naturally led to understand that the disputation was not carried on or fully spoken out in the presence of Jesus. A childRather, a little child (R.V.).

Luk. 9:48.Meyer explains the idea of the passage as follows: This child, the child whom Jesus sets before His followers, stands as a type of the humble and childlike disciple; and (the dispute having been about the comparative greatness of the disciples) such a disciple is the greatest: he is so honoured by God that he stands on earth as the representative of Christ, and of God Himself, since he that is [willingly] least among you all, the same shall be [truly] great.

Luk. 9:49. In Thy name.The words in My name (Luk. 9:48) evidently suggested to John what he and others of the disciples had seen being done in the name of Christ. He was shocked at seeing one who was not of their company doing work which was not always possible for them to do (Luk. 9:40).

Luk. 9:50. Against us is for us.A better reading is, against you is for you (R.V.). The meaning of the two is, however, virtually the same: us includes both Christ and His people. Another, and at first sight a contradictory maxim is found in Mat. 12:30 : He who is not with Me is against Me. The whole section (Luk. 9:51 to Luk. 18:28) is the record of our Lords last journey from Galilee to Jerusalem; and most of the incidents related in it are peculiar to St. Luke. It was evidently not a direct journey, but a slow, solemn, and public progress, covering a period of some months. In Joh. 10:22 we find our Lord in Jerusalem at the feast of the Dedication (about the end of December). After that feast He retired to Bethany beyond Jordan: from this retreat He came to Bethany near Jerusalem to raise Lazarus from the dead: then He again retired to Ephraim, and six days before the Passover He returned to Jerusalem for the last time.

MAIN HOMILETICS OF THE PARAGRAPH.Luk. 9:46-50

Humility commended; Jealousy reproved.In very different frames of mind did Jesus and the twelve apostles return from the Mount of Transfiguration to Capernaum. His thoughts were fixed upon the cross, theirs upon places of honour in the kingdom which they believed He was about to establish on earth. This difference came out in their respective utterances. Jesus spoke for the second time about His coming sufferings, while the disciples disputed among themselves which of them should be the greatest. This dispute is a humiliating revelation of the mood in which the disciples of Jesus were, and showed how far they were from obeying the command so lately heard by three of them on the holy mountHear ye Him. The cross of which He spoke they thought not of; or, rather, they banished it from their thoughts, and fixed their attention upon the honours and rewards which could scarcely fail to be theirs when their Master had set up His kingdom. It was therefore most needful for Jesus to banish this spirit of selfish ambition from the minds of His disciples, if they were to co-operate with Him as ministers of the kingdom of God.

I. The lesson of humility.He chose a little child, and presented him to the disciples as a type of the feeble, the ignorant, and the poor, whom they were in danger of slighting and driving away by assuming airs of superiority, and also as a type of the humble in spirit. It is of the very nature of ambition to render him who cherishes it harsh and contemptuous towards others, especially towards those who are too weak and insignificant to be rivals. And hence, in order to be kind and gracious and loving in their relations with those to whom they ministered, the disciples needed to cast out from their minds the selfish schemes they were forming to secure their own advancement and high places in the kingdom. It is significant that Christ does not put an end to all strife by saying that there would not be difference of rank in that kingdomthat in it all would be equal. On the contrary, He distinctly says that there are grades of distinction there as well as in the kingdoms of the world; and He enunciates the principle according to which promotion would be given. He that is least among you all, the same shall be great. This child in its unpretentiousness, and simple trust and love, represents the type of character He would have them to imitate; and he who came nearest to it would become worthy of high rank in the kingdom of heaven.

II. Jealousy reproved.The consciences of the disciples seem to have been touched by the reproof of Christ. It recalled to the memory of some of them the attitude they had recently taken up in dealing with one who was a believer in Christ, but who, for some reason or other, had kept aloof from their company. So far from receiving him and approving the good work he was doing in Christs name, they had forbidden him to proceed further in it. They tell what they had done, apparently with an uneasy feeling that their action would not meet with their Masters approval. Perhaps the man whom they had interdicted was after all a little one whom they should have taken to their hearts, and not an enemy to be silenced. The same self-seeking spirit that had led them to dispute among themselves as to who should be greatest, had led them to resent any apparent encroachment upon their prerogatives as accredited ministers of Christ. The lesser fact that the exorcist followed not them over-shadowed the greater fact that he was a follower of their Lord. The reply of Christ, in which He claims as allies those who in faith in Him do good work, and in which He passes no censure upon those who are unattached to the visible Church, contains a lesson which His followers in all ages have been very slow to learn. Had it been learned, there would not have been the many exhibitions of bigotry and uncharitableness which have marred the history of the Church and diminished its power for doing good in the world. All would have been approved, encouraged, and helped who in the name of Christ strove against evil, and proved the genuineness of their attachment to Him by the success of their work. As it is, it is a defect of every organised form of Christianity that those connected with it look on all who are outside it with a certain measure of suspicion and jealousy and ill-will.

SUGGESTIVE COMMENTS ON Luk. 9:46-62

Luk. 9:46-62. Lessons to the Twelve.

I. Humility (Luk. 9:46-48).

II. Tolerance (Luk. 9:49-50).

III. Mercy (Luk. 9:51-56).

IV. Self-sacrifice (Luk. 9:57-62).W. Taylor.

The Disposition which Christ Approves.The aim of this whole section is to show the mind which our Lord desires to see in His disciples.

I. Childlike humility.

II. Gentle love.

III. Resolute self-devotion.

Luk. 9:46-56. How Christ rebuked Pride.

I. Pride is a common sin.

II. It takes various forms.

1. Pride of place (Luk. 9:46-48).

2. Pride of party (Luk. 9:49-50).

3. Offended pride (Luk. 9:51-56).W. Taylor.

Three Faults rebuked.Three wrong dispositions rebuked:

(1) ambition to be greatest;
(2) intolerance, in forbidding even exorcism;
(3) vindictiveness, in proposing to avenge an insult by calling down fire from heaven.

Luk. 9:46-50. Exclusiveness and Bigotry.The same spirit of pride that led the apostles to vie with each other as to who should be greatest prompted them to manifest exclusiveness and bigotry in forbidding exorcism in the name of Christ because the exorcist did not belong to their circle.

Luk. 9:46. Which should be the greatest.The disciples were guilty of a double fault:

1. They were inclined to dispute about the rewards of victory before they had accomplished their warfare.
2. They were animated by selfish ambition and jealousy.

The Crown and the Cross.The Saviours repeated predictions of His sufferings had not sunk into the minds of His disciples: they were thinking of the crown, while their Masters eye was fixed upon the cross.

Luk. 9:47. Set him by Him.They knew that the greatest in the kingdom of heaven is he who is nearest to Christ; but they asked which of them had the best claim to the place. Probably the rest of the apostles envied those who had been with Christ upon the mount, and this was the origin of their strife.

Luk. 9:48. This child.The central point of comparison is the childs humility. This humility

(1) frees the childs understanding from vain imaginations,
(2) the childs heart from rivalry, and
(3) the childs will from stubbornness.Van Oosterzee.

Luk. 9:49. We forbad him.Cf. the jealousy of Joshua against Eldad and Medad, and the noble answer of Moses (Num. 11:27-29).

Luk. 9:50. Forbid him not.

1. A reproof for the past.
2. A direction for the future.

He that is not, etc.When, in applied morals, we sit in judgment on ourselves, we should in ordinary circumstances apply the law stringently, He who is not with Christ is against Him. But when we are sitting in judgment on others, into whose hearts we cannot look directly, we should in ordinary circumstances apply the law generously, He who is not against Christ is with Him.Morison.

Two Complementary Sayings.In Mat. 12:30 we have a saying which is at first contradictory to this: He who is not with Me is against Me. Yet both are true. In the contest between good and evil neutrality is as bad as enmity, so that those not for Christ are against Him; yet we can recognise all as on our side who are striving against evil, even if they are not using our methods or formally taking their place beside us. While the apostles were taught this lesson in toleration, the man receives only negative praise. There are always earnest Christian labourers who decline to be orderly in their methods. Their irregularity calls for toleration, not approval.

Inward Unity and Outward Conformity.The saying in Matthew refers more to inward unity with Christ: this one to outward conformity with His people. The former may exist independently of the latter, and its existence unites real Christians, whatever their name and outward differences.

Lessons taught by the incident.

I. Beware of hasty conclusions concerning mens spiritual state based on merely external indications.

II. Forbid him not reminds us of the sorrowful fact that too often in the history of the Church it has been the spirit of the twelve rather than that of their Master which has predominated.

III. Outward union among Christians may be impracticable, yet the duty remains of recognising from the heart all who truly love Christ, whatever Church they may be in; they should be dearer to us than those in our own Church who may be in spirit and life not with Christ, but against Him.

A Lesson of Mercy.This text teaches us a lesson of mercy. It guides our estimate of others. It says: Do not make a man an offender for a word; do not let your sympathies be narrowed to the circle of those who express the same convictions in the same phrases, or seek the same end by the same precise means, as yourself. Be prepared to believe and act upon the belief that God is not limited to one field of action or to one kind of character, but can aid and bless the work, and will eventually accept the person of all those who love the Lord Jesus Christ in sincerity, and who avail themselves of His help in combating evil within and around them.Vaughan.

Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell

Appleburys Comments

True Greatness
Scripture

Luk. 9:46-48 And there arose a reasoning among them, which of them was the greatest. 47 But when Jesus saw the reasoning of their heart, he took a little child, and set him by his side, 48 and said unto them, Whosoever shall receive this little child in my name receiveth me: and whosoever shall receive me receiveth him that sent me: for he that is least among you all, the same is great.

Comments

which of them was the greatest.Peters prominence and avowed loyalty to Jesus may have given him some notion that he was of special importance. James and John who may have been relatives of Jesus were evidently hoping to be elevated to positions of importance in the kingdom when Jesus established it (Mat. 20:20-21).

he took a little child.Jesus took this an occasion to teach His disciples a much needed lesson on true greatness. He said, Whosoever shall receive this little child in my name receiveth me. Then He made the point, He that is least among you all is the one who is great. See also Mar. 10:43-45 for Jesus own example of true greatness.

Fuente: College Press Bible Study Textbook Series

Butlers Comments

SECTION 6

Taming Temperaments (Luk. 9:46-62)

46 And an argument arose among them as to which of them was the greatest. 47But when Jesus perceived the thought of their hearts, he took a child and put him by his side, 48and said to them, Whoever receives this child in my name receives me, and whoever receives me receives him who sent me; for he who is least among you all is the one who is great.

49 John answered, Master, we saw a man casting out demons in your name, and we forbade him, because he does not follow with us. 50But Jesus said to him, Do not forbid him; for he that is not against you is for you.

51 When the days drew near for him to be received up, he set his face to go to Jerusalem. 52And he sent messengers ahead of him, who went and entered a village of the Samaritans, to make ready for him; 53but the people would not receive him, because his face was set toward Jerusalem. 54And when his disciples James and John saw it, they said, Lord, do you want us to bid fire come down from heaven and consume them? 55But he turned and rebuked them. 56And they went on to another village.

57 As they were going along the road, a man said to him, I will follow you wherever you go. 58And Jesus said to him, Foxes have holes, and birds of the air have nests; but the Son of man has nowhere to lay his head. 59To another he said, Follow me. But he said, Lord, let me first go and bury my father. 60But he said to him, Leave the dead to bury their own dead; but as for you, go and proclaim the kingdom of God. 61Another said, I will follow you, Lord; but let me first say farewell to those at my home. 62Jesus said to him, No one who puts his hand to the plow and looks back is fit for the kingdom of God.

Luk. 9:46-48 Ambition: Jesus knew the Twelve had been having an argument (Gr. dialogismos, dialogue) as to which of them was the greatest. The transfiguration, the miracles, the warning about His impending confrontation with the political authorities and the explanation to Peter about His paying the Temple tax (Mat. 17:24-27) out of expediency only, convinced the Twelve that His kingdom was imminent. Since they still conceived of His kingdom as an earthly organization their first reaction was to begin jockeying for position. The temperament for ambition is, of course, a part of the nature created in man by his Maker. Otherwise, man would have no drive to subdue the world . . . and have dominion over it (Gen. 1:28). But, that temperament for ambition must be held in check under the revealed will of its Creator. When human ambition is not under the direction of its Creators will, it perverts, exploits and destroys. Thinking about the coming kingdom of God, the disciples were allowing visions of human grandeur to dance in their heads. They were all envisioning themselves in positions of power and human influence and already counting the personal accolades and wealth that would come their way. The disciples persisted in their efforts to gain favored positions until near the very end of Jesus earthly life (Mat. 20:20-28; Mar. 10:35-45; Luk. 22:24-26). Apparently the materialistic concept of the new messianic kingdom was deeply ingrained in the Jewish mentality.

Jesus wanted to make a vivid illustration of the true standard of greatness in Gods kingdom, so He called a child to His side. He said, Whoever receives this child . . . receives me. The Greek word dechomai means a warm, hospitable, embracing reception. The disciples thought in terms of ruling great masses of people. Jesus spoke of serving children. Ones political ambitions cannot be advanced by ministering to children. Hobbs puts it this way, Working with little children is a totally unselfish task. For it involves not what you can get from them, but what you can give to them. . . . It requires more grace and skill to guide a little child than to serve as chairman of the Board. . . . or, we might add, even as the ruler of a nation. The significance of all this is that Jesus seems to be saying that men may test their own spirituality and fitness for citizenship in His kingdom by their relation to children. The spirit of humility (lowliness of mind) that will serve a child is the spirit that will not cause anyone to stumble. To receive a child in Jesus name is, in essence, to become like a child (cf. Mat. 18:1-22; Mar. 9:33-50). Children are not concerned with human power and grandeur. Children know they are weak and gladly look to others for help and sustenance. Children are submissive and malleable. There are no false facades or veneers with them, they have to learn hypocrisy from adults. Most of all, children know how to love and be loved. They love to please others with actions of friendliness and loyalty. This is true greatness from Gods perspective. Most of the world would not see greatness in those terms. But Jesus said, . . . he who is least among you all is the one who is great . . . or, . . . whoever would be great among you must be your servant . . . (Mat. 20:26-27; Mat. 23:11; Luk. 22:26; Jh. Luk. 13:16; Luk. 15:20).

Luk. 9:49-50 Arbitrariness: Suffering embarrassment from this gentle but mistakable rebuke for their selfish ambition, the apostles became silent. Suddenly John remembered something he thought might please Jesus and put them back in His good graces. The apostles had observed a man casting out demons in the name of Jesus and they told him to stop because he was not one of the Twelve. Apparently, Jesus gave power to do miracles to other than the Twelve. Just three months after this He sends seventy disciples out two by two (Luk. 10:1 ff.) to evangelize and do miracles. In the first place, it was blatant presumption on their part to forbid someone working miracles in the name of Jesus. Jesus had never given them the authority for such action. In the second place, it betrays an attitude of loveless, hypocritical sectarianism to assume that no one can do anything in Jesus name unless he is one of the Twelve. This attitude, unchanged, would have forbidden John the Baptist, or Paul, or Silas, or Timothy from doing anything in the name of Jesus.

To do something in the name of Jesus is to acquiesce to Jesus authority and word, to do it according to His purpose or revealed will, and to acclaim His glory. When this is done it is not only approved but welcomed by Jesus, no matter who does it or in what cultural setting. Jesus told them they were wrong. Jesus must tame this temper of arbitrariness in those He will send into all the world to preach His gospel. They must surrender to the truth that whoever does the Lords will is to be received and not hindered from continuing to do His will even though they may not be with us socially, ethnically, culturally and methodologically. No greater cultural and methodological difference ever faced the followers of Christ than that of the first century Jewish-Gentile confrontation. That these apostles needed preparation for that confrontation is evident from Peters later problems documented in Act. 10:1-48; Act. 11:1-30 and Gal. 1:1-24; Gal. 2:1-21. He who works in the name of Jesus cannot be an enemy of the Lord, and he who is truly great in the kingdom will recognize that and live by it.

Luk. 9:51-56 Anger: Luke indicates that Jesus knew His major work in Galilee had come to an end. Jesus will return temporarily to the borders of Galilee for a brief ministry, but now the days are drawing near for Him to be received up (crucified and raised from the dead). He sets his face to go to Jerusalem. It is the time of the Feast of Tabernacles (Succoth), one of the three major feasts of the Jews. For many months He has avoided Judea, the center of opposition to His messianic claims. The time has now arrived for Him to throw out the clear, unequivocal, absolute claim to Messiahship. There would be no better place or time than Jerusalem, at the Feast of Tabernacles. Apparently Jesus was giving so much intense concentration to His goal in Jerusalem it registered on His face and the Samaritans of the village where He wished to find lodging were offended by it. The Samaritans seemed to be hospitable to Jews traveling through their land from Judea to Galilee (cf. Joh. 4:1-54), but they were offended when Jews seemed to be traveling through their land simply as a short-cut from Galilee to Jerusalem to observe Jewish holy days! Joh. 7:2-9 notes that Jesus unbelieving half-brothers had sarcastically suggested He should go with them to the feast and make a public play for support for His messiahship, if He was really what He claimed. Jesus refused, but went later as non-publicly as He could. The usual, public route to the Jewish feasts from Galilee to Jerusalem was down the eastern side of the Jordan river basin, crossing the Jordan at Jericho and up the Jericho road to Jerusalem. Jesus went, instead, on a more direct route, through Samaria. The hostility of Samaritans toward Jews and vice versa was centuries old, dating back to the days of Nehemiah or earlier. So any Jew, evidently hurrying through their land to a Jewish feast, was persona non grata.

The Feast of Sukkoth (Tabernacles) takes place about mid-October, five days after Yom Kippur (The Day of Atonement). According to Jewish law and tradition all male Jews were to go to Jerusalem to observe this feast. The people were to dwell in temporary (lean-to) dwelling places made of olive, pine, myrtle or palm branches (no cloth). They must take their meals in these booths and sleep in them. The lean-to must have one open side, not be more than 20 cubits high (30 ft.) and be open to the stars at night. Every morning the high priest, followed by a procession of the multitudes of worshipers, went to fetch water in a golden pitcher from the Pool of Siloam. Then they returned, singing the great Hallel, to pour the water and a wine offering on the altar of burnt offering in the Temple court. More offerings and sacrifices were offered during this feast than any other except Passover. In addition to all the sacrifices the Jews made on their own behalf, seventy bulls were sacrificed for the seventy nations of the world, in token of the messianic ingathering of the nations at which time the Jews anticipated (traditionally) they would rule the world. As a matter of fact, Sukkoth probably was intended by God to symbolize the messianic ingathering of the nationsinto the spiritual kingdom (the church). Jesus indicates this in Joh. 10:16. Every evening extraordinary festivities took place at the Court of Women in the Temple. The four great lampstands were lighted; Levite musicians with lutes and cymbals stood on the fifteen steps that led to the Court of Men of Israel. At the sound of the shophar (rams horn) a torch dance was begun and people sang and danced for hours. This is the most festive of all the celebrations of the Jewish year. It is the one at which the messianic fever would rise to its highest pitch. It is understandable why Samaritans would be offended at Jews using their country as a short-cut to attend such a festive gathering in Jerusalem.

The people of the village where Jesus wanted to stay overnight refused to accommodate Him. When James and John (Sons of Thunder) saw this, they were filled with anger and were ready to retaliate with fire from heaven to consume this village. They asked the Lord if that was what He wanted too. Jesus reply was a rebuke! A few ancient Greek texts of Lukes gospel (not the earliest texts), add, . . . and he said, You do not know what manner of spirit you are of; for the Son of man came not to destroy mans lives but to save them. Whatever Jesus might have said, He displayed the spirit He wished to cultivate in the apostles, for He went on to another village in hopes of finding lodging. Jesus wants all His disciples to control their temperament to anger. There are times when controlled anger is needful (cf. Exo. 32:19; Num. 16:15; 1Sa. 11:6; 1Sa. 20:34; Neh. 5:6; Psa. 97:10; Pro. 8:13; Amo. 5:15; Mar. 3:1-5; Heb. 1:9; Rom. 12:9; Eph. 4:26; Rev. 2:6). But the Lord has specifically prohibited the Christian from personal retaliation or vengeance against his enemies (cf. Rom. 12:14-21; Mat. 5:38-42, etc.). That does not prohibit the Christian from calling upon properly constituted civil authority for protection and judgment against the lawless and wicked. However, the individual Christian or citizen is not to take the law into his own hands to act as judge, jury and enforcer. Our anger must be controlled within the revealed will of God.

Luk. 9:57-62 Audacity and Affrontery: These verses are parallel to Matthews account (Mat. 8:18-22). Either Matthew or Luke (or perhaps both) recorded these conversations out of chronological order. Mat. 8:18-22 is considered by most harmonists as chronologically following Mat. 13:53. Matthew probably inserted the incident where he did (Luk. 8:18-22) to provide a cumulative documentation of Jesus teachings on discipleship. Luke may have inserted it where he did (Luk. 9:57-62) because it fits into the teachings of Jesus on taming temperaments. If these discussions of Jesus with impulsive and irreverent volunteers should be placed immediately after the sermon in parables (Mat. 13:53), then Luke should have chronologically placed them right after the same sermon (Luk. 8:18). Whatever the case, they are authentic words of Jesus and demand serious study and application to His divine revelation about true discipleship.

The first would-be disciple came to Jesus and said, I will follow you wherever you go. He was audacious, rash, hasty, over-confident and ignorant of the personal cost involved in discipleship to Jesus. Jesus never smooth-talked people into discipleship. He always insisted that those who wished to follow His way should count the cost (see Luk. 14:25-35). Jesus never pressured, psyched, or politicked anyone into following Him. He preached the truth with compassion and persuasive logic, but He never manipulated people with emotionalism. The other two men answered His call to discipleship with excuses they deemed of higher priority than immediate and total commitment to Him. What they wished to do first seems innocent enough (go to a fathers funeral, and say farewell to family). Seeing to the burial of dead bodies is of second priority, at least, to the saving of souls. There are always plenty of people who show no interest in following Jesuslet them take care of secondary issues. Nothing and no one is to come before obedience to clear, implicit commands from the word of Christ. Clinging to human ties or earthly associations or looking back and longing for them until they become more important than immediate obedience to Jesus makes a man unfit for discipleship. Those who wish citizenship in the kingdom of God must count the cost of discipleship and learn to live with the fact of Jesus Lordship (cf. Mat. 7:21; Luk. 6:46). They must surrender allthoughts (2Co. 10:3-5), bodies, families, possessionsto His command. Impulsive discipleship based on emotionalism is uncontrolled audacity. Putting anything or anyone on a higher priority than immediate obedience to Jesus is irreverence. Jesus will have none of it! Why? Because divided loyalty saves no mans soul. Salvation is afforded only to those who trust completely in Christ.

God made man with these temperaments. They serve useful purposes (see our notes on Luk. 4:1-13). But Jesus knows these temperaments must be under the control of the will of God or the devil will deceitfully seduce man into perverting them to his own self-destruction. Jesus knows that if these temperaments are tamed to conform to the will of God they will produce the image of God in manthey will produce perfected man. Jesus demonstrated Perfected Man controlling these temperaments within the will of God all through His life.

STUDY STIMULATORS:

Is the evangelistic tour of the Twelve apostles to be emulated by Christians today? In what way?

What effect did the kingdom fever have on the politicians of Jesus day? Does real Christianity still antagonize human rulers? Why? Can there ever be unity of Christianity and State?

Why did Jesus have compassion on the multitudes? Should we have compassion on the worldly-minded today?

Why did Jesus feed the five thousand?

Why did Jesus want to know what the Twelve thought about Him?

Just how much did Peter believe about Jesus when he made the good confession?

What did Peter refuse to confess about Jesus? Do men still refuse?

How does man really find himselffind real identity?

What does the transfiguration of Jesus mean in your relationship to Him?

10.

Do you believe it is possible to tame your temperament as Jesus indicated about ambition, anger, audacity and affrontery? How?

GIFTS, MIRACLES

(Heb. 2:3-4)

By Paul T. ButlerOBC Convention, Feb. 1977
Introduction

DEFINITION OF MIRACLE

An event occurring in the natural world, observed by the senses, produced by divine power, without any adequate human or natural cause, the purpose of which is to reveal the will of God and do good to man. (McCartney, in Twelve Great Questions About Christ)

Hume once argued: there is more evidence for regularity in nature than for irregularity; therefore, regularity and not irregularity must be the truth of the matter.

Certainly there is more evidence for the regular occurrence of nature than for any supernatural occurrence. If there werent we could not talk of miracles.

The argument of miracle rests on the regularity of nature generally.

Only if all the historical evidence available to man could show there is no being outside nature who can in any way alter it can there be an argument against the possibility of miracles. This evidence does not doindeed cannot do!

In our text four different words are used:

semeiois = signs

terasin = wonders

dunamesin = powerful deeds

merismois = distributions (of the Holy Spirit)

Milligan (Hebrews) says these words classify miracles as:

to their design (signs)

to their nature (wonders)

to their origin (supernatural power)

to their Christian aspect (distributions of the Holy Spirit)

II.

THE FACT OF MIRACLES RESTS ON THE HISTORICITY OF OUR NEW TESTAMENT TEXT

Were these writers eyewitnesses?

Are they credible

Are the documents authentic?

This is another subjectbut it is the fundamental subject.

PURPOSE OF MIRACLES

As our text points out, the primary purpose of miracles was to bear witness that the message from Jesus and that Jesus Himself was from God. Joh. 10:25; Joh. 10:37-38; Joh. 14:10-11; Mat. 9:1-8

The miracles do not prove Jesus to be the Son of Godmany men worked miraclesbut they prove Him to be a truthful messenger, and this truthful messenger says that He is God. Christ may have wrought miracles and not have been God; but He could not have wrought miracles and said that He was God without being God.

To demonstrate the mercifulness of God in the case of individual men. Miracles illustrate and explain the teaching of Jesus on the love and mercy of God.

To demonstrate Gods wrath upon sin and rebellious sinners Mat. 21:18-19 (cursed fig tree), Act. 13:11 (blinding of Elymas) Act. 5:5-10 (Ananias and Sapphira). Bible miracles taught not only Gods love and goodness but also His power and authority, and sometimes His righteous and fearful judgments.

Miracles of the Bible demonstrate clearly that miracles were never intended to be universal:

In extent: for they were always limited to few and special cases. Never have they been used to relieve suffering or prolong life here for all of Gods people universally.

Some received no miraculous deliverance here (Heb. 11:35-40)

John the Immerser, greatest born of women, worked no miracles, nor was he delivered miraculously (Mat. 11:7-11; Joh. 10:41).

Jesus could have healed all or raised all from dead but He didnt.

Paul healed many, but did not heal Trophimus and Timothy (Il Tim. Luk. 4:20; 1Ti. 5:23).

In result: All who were delivered from sickness had at other times to suffer again and die. All who were raised from the dead had to die again. Peter was delivered twice, but not a third time (God was no less compassionate and Peter no less believing).

II.

PASSING OF MIRACLES (AS SUCH)

It would take some convincing to persuade me that God does not work providentially in history today. I believe He answers when we pray (sometimes yes, sometimes no, sometimes without acting at all).

I teach Life of Christ, Old Testament Prophets and Revelation. You cannot study and teach those books and believe them for 20 years without believing God is active in the affairs of men and nations.

I do not deny that God could reinstitute an age of miracles such as we read in the Old Testament and New Testament if it suited His purpose.

It is just that I believe He will not because He has no further need of such miracles and signs. Here is why I believe that:

When that which is perfect is come, that which is in part shall be done away . . . 1Co. 13:10.

The reason for the election of the Jews in Christ (Eph. 1:1-23) was for a plan in the fulness of time, to unite all things in him. . . . (not for heaven, but for earth). Thus the plan was to unite both Jew and Gentile, slave and free, man and woman, into one body, the church. This is why the spiritual miraculous gifts were given in Eph. 4:11 f., for this ministry of unifying. These miraculous gifts were to last until the teleios man was formed (Eph. 4:13).

The identical context, outline, illustrations, and terminology in 1Co. 12:1-31; 1Co. 13:1-13; 1Co. 14:1-40 lead us to conclude that such is also the meaning of teleios there . . . to perfect both Jew and Gentile in the one body.

It is unquestionably apparent that the problem in both Ephesians and Corinthians was the immaturity and schismatic tendencies of the early church. In light of the frequent association of love with perfection (maturity)and in light of the fact that the entire epistle of I Cor. deals with the grand theme of divine love in the context of the childish immaturity of so many Christians at Corinth, it seems best to define the perfect in terms of the ultimate goal, aim, and end which Paul seeks to accomplish in bringing Gods people to the fulness of spiritual growth and maturity in Christ.

Pauls description of the carnal immaturity of Christians at Corinth serves to underscore his emphasis on the ultimate goal which he sets for them in chapter 13. Chapter 13 must be read in the context of the whole book and may not be interpreted apart from his charge in Luk. 14:1Make love your aim, and in Luk. 14:20 Do not be children in your thinking; in malice be babes, but in thinking be perfect.

When the perfect comes, says Paul, the tongues, etc. would cease. These miraculous gifts were not proofs of spiritual maturity. Paul does not say that these will cease when Jesus comes again, nor when the Corinthians get to heaven. Rather, that in time, during their life on earth, the miraculous demonstrations will cease.

I do not think perfect means just the completed canon of New Testament books; it also has to do with a perfected church.

The canons formation was by uninspired men (so far as we know). I believe every book in the New Testament is inspired and apostolic. But what if another scroll of antiquity is found with the same credentials as the books we now have? We would not have a perfectcomplete New Testament!

The perfect law of liberty was already at work when James wrote of it in Jas. 1:25. This perfect law was in action before the completion of our 27 books of the New Testament were formed in a New Testament. One could look into this law then and be blessed in obedience to it. It was the perfect law of freedom because it accomplished what the incomplete Law of Moses could not do. It is significant in this context that James also speaks of the children of God as being perfect and complete in the church (Jas. 1:4-5).

The end for which miracles were wrought, to attest to the veracity of Christ and His claims, to bring the church to maturity, and to bring about faith through which we may partake of the divine nature (2Pe. 1:3-4)this is the ultimate goal of Gods work with US. MIRACLES CAN NEVER BE AN ACCEPTABLE SUBSTITUTE FOR THIS INDWELLING (1Ti. 1:5; 2Pe. 1:3-11; 1Jn. 1:5-8; 1Jn. 3:1-6; 1Co. 12:31 to 1Co. 14:1; 2Co. 3:18). (See A Study of the Work of the Holy Spirit in Christians, by Seth Wilson, mimeo, OBC bookstore.)

Miracles are signs or works of the Holy Spirit, not the Holy Spirit Himself. They are the effects of which He is the cause. Miracles have been found where the personal indwelling of the Holy Spirit did not occur. (Mat. 10:1-42; Luk. 10:1-42, apostles and 70 disciples worked miracles months before Jesus said the Holy Spirit had not come yet, Joh. 7:38). King Saul on his way to murder Gods anointed was made to prophesy by the Spirit of God (1Sa. 19:18-24). Balaams ass (Num. 22:25-30). Cornelius (Act. 10:44-48).

It is evident that some men whom Christ called workers of iniquity claimed to have worked many miracles in His name. If they speak that boldly to His face, at judgment, does it not appear that they will be sincerely convinced that they have actually wrought such mighty works by His power here?

It does not appear that miraculous demonstrations are necessary effects whenever or wherever the Holy Spirit dwells in men. 1Co. 12:3 the man who honestly says Jesus is Lord manifests he has the Holy Spirit. 1Co. 12:29-30 shows that not all in the New Testament church had the gifts of miraculous works.

The word of God has the power to regenerate and to sanctify through faith which allows the Spirit of God to dwell in us Eph. 3:16-19; 1Ti. 1:5; Gal. 5:22-25; 2Pe. 1:3-4; 2Co. 3:18.

Miraculous deeds did not guarantee a spiritual church, The Corinthian church came behind in no gift and was enriched in all utterance and in all knowledge (1Co. 1:5-7); yet that church was notorious for errors in doctrine and evils in practice.

Are such wonders and signs always caused exclusively by the Holy Spirit? May some of the experience and utterances be caused by the workings of the subconscious mind, by something like hypnotic influences? (See The Psychology of Speaking in Tongues, by John P. Kildahl, Harper & Row.)

Scriptures warn of the possibility (at least in the first century) of lying wonders (Mat. 24:24; Mat. 7:22; 2Th. 2:9; 1Jn. 4:1-6; Rev. 13:14; Rev. 16:14; Rev. 19:20). Even the Old Testament warned against false prophets with signs (Deu. 13:1-5; Deu. 18:22; Isa. 8:20).

Isolated wonders do not necessarily prove a divine revelation from God. Bible miracles were part of a coherent combination of many miracles and messages to which they were significantly related. The extent and quality of Bible miracles and revelations is different from the many alleged miracles and prophecies of today or any century since apostles. Philips miracles and those of Simon Magus were different. Even Pharaoh could see (or should have) the difference between Moses miracles and those of his magicians. (Gal. 1:6-9) Even a gospel by angels, if different than Pauls would be condemned.

1Jn. 4:6 says it is not the Holy Spirit if men show they do not hear (heed and keep) the word of the apostles.

Jas. 3:13-18 shows that the Spirit of God does not cause men to be jealous and factiousdivisive.

WHEN THERE ARE SO MANY DENOMINATIONAL FACTIONS, ALLEGING TO HAVE THESE MIRACULOUS SIGNS AND WONDERS, YET STRIVING TO MAINTAIN THEIR DENOMINATIONAL DIFFERENCES EVEN IN THE FACE OF PLAIN SCRIPTURAL TEACHINGS?! What are we to conclude about their claims?

III.

FUNCTIONAL GIFTS (Rom. 12:1-13)

I believe all men and women have gifts from their Creator.

All may not have the same gifts or latent potentialities.

Some may have many more potentialities than others.

BUT THEY ARE ALL NEEDED AS FUNCTIONS IN THE BODY OF CHRIST. This is the important point: No gifts, capacities, talents, abilities (all given by the grace of God) are more important FUNCTIONALLY, than others.

The whole context here indicates Paul is talking not about miraculous gifts given by God for the same purposes as those of 1Co. 12:1-31; 1Co. 13:1-13; 1Co. 14:1-40; but of functional gifts, one of which at least every member of the body has (. . . I bid every one among you. . . .).

I like the way Carl Ketcherside explains it in Mission Messenger, Vol. 36, No. 10, Oct. 1974, Functioning Gifts.

Any gift freely bestowed by God is a gift of the Spirit, regardless of how it is communicated to the recipient. That is why I object to designating any period of time a charismatic age. There is no such thing as a charismatic age, for the simple reason that there is no non-charismatic age. There has never been a time when the will of God was not enhanced and promoted by gifts of grace. A gift is not charismatic because of its nature, method of reception, or effect, but because of its origin. It is charismatic because it is a gift of charis, grace.

The man who has the enviable gift of understanding and relieving the needy is charismatic as surely as one who has the gift of prophecy. The one who can give cheerfully and freely as his contribution to the work of the saints is charismatic. In view of this, I am not turned on by such expressions as The Spirit is working again in our time. The Spirit has never ceased working.

The gifts of God are varied. Paul wrote to a congregation which came behind in no gift and told them that the ability to restrain sexual passion, making marriage unnecessary was a charisma of God. But he also implied that the gift of sexual need which could be gratified in marriage was a charisma. I would that everybody lived as I do; but each of us has his own special gift from Godone in one direction and one in another (1Co. 7:7). It is quite evident that Pauls gift was in a different direction than that of the majority.

Eph. 4:7 But grace was given to each of us according to the measure of Christs gift.

Do not the parables teach that men are given (how else, but by the grace of God) talents and pounds according to different measures, and each one is expected to use (none are nonfunctional) and be rewarded according, not to what he does not have, but according to how he uses what he does have?

Now if we will follow the leading of the Spirit in His revealed will and make sure instead of worrying about having the Spirit that the Spirit has all of us, we will use our praxin (function, or action) charismata (gifts) for the benefit of the one body. Actually, if we simply let ourselves be transformed by the renewing of our minds . . . (Rom. 12:1-2) we will use our gifts of grace for the upbuilding of the body in love.

Even unconverted men and women have charismatic gifts! functional giftswhatever they have in potentialities they have by the grace of God but they are not allowing the Spirit to use them for the upbuilding of Christs body.

Does all this mean that the special supernatural gifts should also be continued by the Holy Spirit in the church today? No.

They were for special needs. The functional gifts will always be needed.

I do not need to see a miracle performed by anyone else, nor have one performed upon me, to produce faith in the revealed Word of God.

The original envoys of Jesus who gave the message were thoroughly accredited and their message was confirmed by miracles, wonders and signs. There is no sense in having miracles to confirm miracles, and once truth is confirmed it never needs to be confirmed again.

The spectacular, supernatural, signs and wonders were to cease (there is no doubt about that), but the functional gifts through which every member of the body may love man and God will abide!

AFTER ALL, THE GRACE OF GOD HAS GIVEN EACH OF US GIFTS FOR FUNCTIONING IN THE CHURCH AND WE USE THEM ACCORDING TO THE MEASURE OF OUR FAITH.

The miraculous, supernatural gifts could be given and made to function regardless of the measure of the faith of the person.

CONCLUSION

Accepting the possibility of miracles is a matter of morality. C.S. Lewis wrote, . . . the question whether miracles occur can never be answered simply by experience. Every event which might claim to be a miracle is, in the last resort something presented to our senses, something seen, heard, touched, . . . etc. and our senses are not infallible. If anything extraordinary seems to have happened, we can always say that we have been the victims of an illusion. If we hold a philosophy that excludes the supernatural, this is what we shall always say.
What we learn from experience depends on our philosophy of epistemology (theory of how one learns) and that ultimately rests on our moral honesty. Many people think one can decide whether a miracle occurred in the past by examining the evidence according to the ordinary rules of historical inquiry. But the ordinary rules cannot be worked until we have decided whether miracles are possible, and if so, how probable they are. So, we are back to whether we are being honest or not.

Mans ability to think and reason gives evidence that something beyond nature exists. The Naturalist cannot deny the thinking-reasoning process without thinking and reasoning! It is obvious that the thinking process is not just a natural event composed of cells, electric impulses, etc. Therefore, something other than nature exists.
Morality is another undeniable evidence of the possibility of that which is beyond nature. Even the great determinist Karl Marx held there was good behavior and bad behavior and subjected what he determined to be bad behavior to withering moral scorn. He could justify this only with the presupposition that there is a moral responsibilitysomething beyond natural reflex.
Why does liberal theology exclude miracles? Because it excludes the living God of Christianity and believes instead in a kind of God who obviously would not do miracles, or indeed anything else outside of nature.
Men are reluctant to face up to the fact of a living God. They much prefer an abstract Idea to a Person. An idea does nothing, demands nothing. It is there for a person to change, manipulate or obliterate as the whim calls for. But a living, supernatural, all-sovereign Person is something else! It is shocking to discover there is a Person, a feeling, thinking, moral Person who is Creator and Sustainer of life, alive and active in our everyday affairs. It is even more alarming to think this Person has the right to demand mental and moral control of our lives. C.S. Lewis puts it thus: You have had a shock like that before, in connection with smaller matterswhen the fishing line pulls at your hand, when something breathes beside you in the darkness. So here; the shock comes at the precise moment when the thrill of life is communicated to us along the clue we have been following. It is always shocking to meet life where we thought we were alone. Look out, we cry, its alive!

An impersonal Godwell and good. A subjective God of beauty, truth and goodness, inside our own headsbetter still. A formless life-force surging through us, a vast power which we can tapbest of all. But God Himself, alive, pulling at the other end of the cord, perhaps approaching at an infinite speed, the hunter, king, husband, that is quite another matter.
There comes a moment when the children who have been playing at cops and robbers hush suddenly: was that a real footstep in the hall? There comes a moment when people who have been dabbling in religion (called, mans search for God) suddenly draw back. Supposing we really found Him? Supposing He has worked miracles over and above and outside the natural order of things? We never meant it to come to than! Worse still, supposing He has found us?

Fuente: College Press Bible Study Textbook Series

(46) Then there arose a reasoning among them.Better, a dispute, or questioning. See Notes on Mat. 18:1-5, and Mar. 9:33-41.

Which of them should be greatest.Better, which of them was the greatest.

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

79. THE DISCIPLES CONTEND WHO SHOULD BE GREATEST, Luk 9:46-50 .

Mat 18:1-35; Mar 9:33-50. See notes on parallel sections.

We have now (Luk 9:51) arrived at an extended passage, (including Luk 9:51 to Luk 18:15,) which may be called THE GREAT LUKEAN SECTION; comprising Luke’s largest independent contribution to Gospel history. Commentators have generally looked upon this entire section as simply a miscellaneous collection of narratives and discourses, put in this place because the evangelist knew no better time and locality to assign them. Our Historical Synopsis (vol. i, pp. 9-16) is constructed according to the Harmony of Newcome, and we prefer to allow it to remain. But we incline to prefer, so far as this part of the Gospels is concerned, the later plan of Wieseler, by which the whole is brought into a beautiful harmony, especially with John, and a more spirited narrative life is infused into the entire passage.

There are in this section three notices of Jesus’s travels, (namely, Luk 9:51; Luk 13:22; Luk 17:11,) which divide the passage into three parts. Supposing the first to correspond with the going to the FEAST OF TABERNACLES, (Joh 7:14,) the second to the going, after the Feast of Dedication, from Perea to Bethany, to raise Lazarus, and thence to his retirement to Ephraim; and the third to his departing from Ephraim westward to the Jordan, to join the caravans, on their way TO HIS LAST PASSOVER at Jerusalem, and we shall have a beautiful harmony which will be verified by the details. These three points divide this whole Lukean section into three parts: first, the period before arriving at the Feast of Tabernacles, (Luk 9:51 to Luk 10:16😉 second, the interval between the Feast of Tabernacles and the Feast of Dedication, (Luk 10:17 to Luk 13:21😉 third, the interval between the Feast of Dedication and the Lord’s Last Passover. Hence we have the following:

HARMONY.

Before the Feast of Tabernacles

Jesus having been for some time driven from Judea into Galilee, Joh 7:1.

being advised by his brothers to go to the Feast of Tabernacles, Joh 7:2-9.

leaves Galilee for the last time Mat 19:1.

and sets his face towards Jerusalem Luk 9:51.

Having secretly sent messengers to pioneer his way through Samaria Luk 9:52-56.

after rejecting some unsuitable candidates Luk 9:57-62.

he selects and sends forth the SEVENTY Luk 10:1-16.

and arrives at Jerusalem in the midst of THE FEAST OF TABERNACLES, Joh 7:14.

Between the Feast of Tabernacle and the Feast of Dedication

Debates and discourses ensue at the Feast of Tabernacles Joh 7:15 to Joh 10:21.

On leaving he receives the return of the Seventy Luk 10:17-24.

and prosecutes a ministry in Judea Luk 10:25 to Luk 13:21.

Again he is in Jerusalem at THE FEAST OF DEDICATION; Joh 10:22-38.

Between the Feast of Dedication and the Last of Passover

but, driven by persecution, takes refuge in Peraea; Joh 10:39-42.

whence, returning towards Jerusalem, Luk 13:22.

he lingers, preaches, and travels three days, Luk 13:23 to Luk 17:10.

and arriving at Bethany, raises Lazarus Joh 11:1-53.

and retires to Ephraim for refuge Joh 11:54.

Thence travelling on the border land of Samaria and Galilee towards the Jordan, in order to join the Passover caravans for Jerusalem, Luk 17:11.

teaching and working miracles he comes to Jericho, Luk 17:12 to Luk 18:35.

on his way to his last PASSOVER at Jerusalem.

We affirm not this Harmony to be (what no Harmony over yet constructed is) demonstrably a programme of the true order of facts; but it incurs, perhaps, no more difficulties, and produces far happier adjustments, than any we have as yet examined.

Fuente: Whedon’s Commentary on the Old and New Testaments

‘And there arose a reasoning among them, which of them was the greatest.’

It is quite clear that the disciples had not learned the lesson of their encounter with the demon-possessed boy. Instead of feeling ashamed at their failure, and buckling down to prayer and humility in the light of it, they concentrated more on estimating their own greatness. And this then led to discussions among them as to who was the greatest. We are not told what measures they used by which to decide the issue. Possibly they compared their skills in preaching, in healing, in administration and so on, or the importance of some of their converts, or the ways in which Jesus relied on them, overlooking how much of their ability came through the work of the Holy Spirit, and that they only did what it was their duty to do. They probably failed to take note of the measure that Jesus set, ‘whoever shall do and teach these least commandments, he shall be called great within the Kingly Rule of Heaven’ (Mat 5:19), commandments which included loving their neighbour as themselves. Their thought was rather of prestige and position. But their arguments inevitably soon came to the attention of Jesus.

Fuente: Commentary Series on the Bible by Peter Pett

The Disciples Dispute Over Greatness ( Mat 18:1-5 , Mar 9:33-37 ) – Luk 9:46-50 reveals the respond of the disciples to the revelation of Jesus Christ as the Son of God, who dwells in glory and majesty. They become covetous to share in this glory (Luk 9:46-48) and jealous of others who may possess some of it (Luk 9:49-50). Both of these vices are the results of pride in man’s heart. Thus, Jesus spoke to them on humility (Luk 9:46-48) and unity (Luk 9:49-50) among His disciples. These two issues are a great problem among Christian leaders in the body of Christ today.

A Dispute Over Greatness In Luk 9:46-48 Jesus deals with pride in the hearts of the disciples as they argue over which one of them is the greatest. Therefore, He explains to them the principles of the Kingdom regarding greatness, which lies in humility.

Jealously Over Another’s Ministry ( Mar 9:38-40 ) After teaching on humility Jesus had to deal with jealously and division among His disciples (Luk 9:49-50). In this passage of Scripture Jesus responds to complains of others who were not with them by telling them a divine principle of unity in the body of Christ. This theme will later become a part of Paul’s message in his epistles as he teaches on unity in the body of Christ.

Fuente: Everett’s Study Notes on the Holy Scriptures

Lessons in Humility.

The question as to the greatest:

v. 46. Then there arose a reasoning among them which of them should be greatest.

v. 47. And Jesus, perceiving the thought of their heart, took a child and set him by Him,

v. 48. and said unto them, Whosoever shall receive this child in My name receiveth Me; and whosoever shall receive Me receiveth Him that sent Me; for he that is least among you, the same shall be great.

Just how great the spiritual denseness of the disciples was even at that time, appears from this incident. For while Jesus was concerned about the work of salvation, about the woe and weal of the whole world, the apostles were bickering, in petty jealousy, about rank in their own midst. There was a regular altercation about the question in their circle on this trifling matter. Luke does not relate that Jesus asked them about their dispute, being content to point out the lesson which Jesus taught. The Master took a little child and placed it beside Him as He was standing in their midst, telling them that by receiving this little child they would receive Him, and therefore also Him that sent Him. The little and insignificant in the eyes of the world is great in the eyes of Jesus, if there is faith to be found. And then He states the great paradox, the apparent contradiction which holds true in the kingdom of God: He that is smaller than all, he is great in the kingdom of God. He that is satisfied with the humblest, lowest position, if he can but serve the Master, he has the true qualities that make for greatness, and will be acknowledged in that way by Christ Himself.

Fuente: The Popular Commentary on the Bible by Kretzmann

Luk 9:46. Then there arose a reasoning , a debate, or dispute. As this dispute happened immediately after Jesus foretold his own sufferings and resurrection, some imagine that by his sufferings the disciples understood certain great difficulties which their Master was to meet with before the establishment of his kingdom; and by his resurrection from the dead, his surmounting those difficulties: however, the circumstances mentioned by St. Mat 17:23 that the prediction made them exceeding sorry, does not seem to agree so well with that supposition, unless the thought of his meeting with any opposition at all grieved them, even though they were sure he would surmount it. According to St. Luke’s representation in our version, this dispute happened at the time when our Lord rebuked his disciples for it; but we are expressly told, Mar 9:33 that it happened as they went to Capernaum. But the evangelists may be easily and perfectly reconciled by translating St. Luke’s words thus; Now, there had arisen a dispute, &c. namely, as they travelled into Capernauma translation entirely agreeable to the original.

Fuente: Commentary on the Holy Bible by Thomas Coke

Luk 9:46-50 . See on Mat 18:1-5 ; Mar 9:33-40 .

. . .] then came a thought in their hearts . A well-known pregnancy of expression in respect of , wherein the result of the the being in them is the predominant idea. See Bernhardy, p. 208. Another mode of regarding the rising of thoughts in the mind is expressed at Luk 24:38 .

. . .] who probably (possibly, see Khner, II. p. 478) would be greater, i.e. more to be preferred among them . [119] Comp. on 1Co 13:13 . This question of rank, which Mark introduces with greater historical detail, is not referred in Mark and Luke specially to the Messiah’s kingdom, as is the case in Matthew. See on Mar 9:33 . The occasion of the question is not stated in Mark and Luke (otherwise in Mat 18:1 ), and is by Theophylact quite arbitrarily sought in the cure of the demoniac, which the disciples had not been able to accomplish, and in view of the failure were throwing the blame upon one another.

] close to Himself . In such a position opposite to the disciples, as clearly to make common cause with Jesus Himself (see Luk 9:48 ).

Luk 9:48 . The meaning and train of thought in Luke are substantially the same as in Mar 9:36 f., as also in Mat 18:2 ff.; the same principles are enunciated in the same sense. The child placed there is the living type of the humble disciple as he, in opposition to that arrogant disposition in Luk 9:46 , ought to be. And this child standing there as such a moral type, i.e. every disciple of Christ like to him in unassuming humility, is so highly esteemed before God , that whosoever lovingly receives him, etc. For ( , introducing a confirmatory explanation) he who is less (than the others) among you all (to wit, subjectively, according to his own estimation of himself) is great (objectively, in accordance with his real worth). Therefore the saying of Jesus in Luke ought not to have been explained as wanting in point (de Wette) or without connection (Strauss), nor should it have been maintained that the placing of the child before the disciples was originally without reference to the dispute about rank (Weisse).

Luk 9:49 . As to the connection of thought with what precedes, see on Mar 9:38 . Luke follows him with abbreviations. But any reference to an attack on the ministerial efficiency of the Apostle Paul (Kstlin, p. 201) is quite arbitrarily read into Luk 9:50 .

. . ] on the ground of Thy name , giving out Him as the authority which the demons had to obey. In this sense they used the name of Jesus in the expulsion of demons. Comp. Luk 21:8 , Luk 24:47 ; Act 4:17 f.; and for actual cases, Act 3:6 ; Act 3:16 ; Act 16:18 .

. ] a frequent construction in the classical writers also, Lobeck, ad Phryn . p. 353 f. Comp. Rev 6:8 ; Rev 14:13 .

[119] Not: greater than they , as Weiss in the Jahrb. f. D. Theol . p. 96, supposes. That their question, according to Luke, was not so devoid of understanding is shown, moreover, by , ver. 48. Luke therefore had no wish to set aside the contest about rank.

Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary

46 Then there arose a reasoning among them, which of them should be greatest.

Ver. 46. See Mat 18:1 ; Mar 9:34 .

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

46 50. ] JESUS REBUKES THE DISCIPLES FOR THEIR EMULATION AND EXCLUSIVENESS. Mat 18:1-5 .Mar 9:33-40Mar 9:33-40 . The most detailed account is in Mark, where I have discussed the differences in the three narratives.

Fuente: Henry Alford’s Greek Testament

46. ] There is not the least occasion to confine . to the sense of an inward doubt and questioning in the heart of each; indeed I will venture to say that no interpreter would have thought of doing so, had not the narratives of Matt. and Mark, by mentioning an outward expression of this thought, offered a temptation to discover a discrepancy , of which Meyer, as usual, has not failed to avail himself. Had our narrative stood by itself, we should have understood it, as I do now, of a dispute which had taken place or was taking place, and which, though not actually spoken out before the Lord, was yet open to His discerning eye, so that not only the words, but the disputing of their thoughts, was known to Him.

The idea of . meaning that each one thought “Who is greater than I?” (Meyer, in loc.) is absurd enough. Still more absurd however is the harmonistic attempt of Greswell, to make two distinct events out of (1) the incident in Mark and Luke, and (2) that in Matthew; one, ‘ absente Petro ,’ the other ‘ reverso Petro, discipuli sponte contentionem suam ad Jesum referunt; de qua Ille uti prius, sed uberius, disserit .’ (Harmony, p. 192, 3.) He has been led into this partly by the lower, literal-harmonistic spirit which pervades his school, and partly by the assumption which connects this strife and discourse immediately with the incident about the tribute-money, for which there is not the least ground in the text of Matt.

Fuente: Henry Alford’s Greek Testament

Luk 9:46-50 . Who might be the greatest (Mat 18:1-5 , Mar 9:33-41 ).

Fuente: The Expositors Greek Testament by Robertson

Luk 9:46 . , now there entered in among them (the Twelve) a thought . Lk.’s way of introducing this subject seems to show a desire, by way of sparing the future Apostles, to make as little of it as possible. It is merely a thought of the heart ( , Luk 9:47 ), not a dispute as in Mk., and inferentially also in Mt. It came into their minds, how or why does not appear. Mk.’s narrative leads us to connect the dispute with Christ’s foreboding references to His Passion. While they walked along the way ( ), the Master thinking always, and speaking often, of His death, they, realising that a crisis of some sort was approaching but not knowing its nature, discussed the question ; so supplying the comic side of the tragic drama. , etc., this, viz. , who might be the greater of them , or, who might be greater than they . may be taken either partitively, or as a genitive of comparison. It is ordinarily taken in the former sense, whereby Lk.’s account is brought into line with the parallels; but Weiss (Mk.-Evang., also J. Weiss in Meyer) contends for the latter. His idea is that the Twelve, in Lk.’s view, were all conscious of their common importance as disciples of Jesus, and wondered if anybody could be greater than they all were. He connects the “thought” of the Twelve with the exorcist incident (Luk 9:49 ) as evincing a similar self-importance. This view cannot be negatived on purely exegetical grounds.

Fuente: The Expositors Greek Testament by Robertson

NASB (UPDATED) TEXT: Luk 9:46-48

46An argument started among them as to which of them might be the greatest. 47But Jesus, knowing what they were thinking in their heart, took a child and stood him by His side, 48 and said to them, “Whoever receives this child in My name receives Me, and whoever receives Me receives Him who sent Me; for the one who is least among all of you, this is the one who is great.”

Luk 9:46-48 This discussion is recorded in all three Synoptic Gospels (cf. Mar 9:33-37; Mat 18:1-5), but each is slightly different. Luk 9:37-56 have a series of events which reveals the disciples immaturity.

Here they argue over who of them was greatest (obviously they did not acknowledge Peter’s leadership). Jesus defines true greatness as service, not control!

SPECIAL TOPIC: SERVANT LEADERSHIP

Luk 9:47 “knowing what they were thinking in their heart” See the discussion at Luk 5:22; Luk 6:8.

There is a Greek manuscript variant in this phrase. Some texts have “knowing” (cf. MSS , B, F) and some have “seeing” (cf. MSS A, C, D, L, W, and the Vulgate). Either one makes sense in this context. UBS4 puts “knowing” in the text but gives it a C rating.

Luk 9:48 “in My name” See Special Topic below.

SPECIAL TOPIC: THE NAME OF THE LORD

“receives Him who sent Me” This phrase reflects the theological emphasis of John’s Gospel (cf. Joh 17:3; Joh 17:8; Joh 17:18; Joh 17:21; Joh 17:23; Joh 17:25). Jesus acknowledges His dependence on the Father (cf. Luk 10:16). Jesus serves also!

This same type of teaching is also found in Luk 22:26 and Mat 10:40-42. Jesus must have used this concept often in different teaching situations.

The truth is that greatness is in service and that those who men consider “the least” are significant to God.

Also, the life-changing power of Jesus’ name means that not only do we speak it, we must conform to and emulate Him. Jesus is the ultimate example of love, service and, therefore, greatness (cf. Mar 9:35 b).

SPECIAL TOPIC: SEND (APOSTELL)

Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley

among. Greek. en. App-104.

which = who,

greatest = greater.

Fuente: Companion Bible Notes, Appendices and Graphics

46-50.] JESUS REBUKES THE DISCIPLES FOR THEIR EMULATION AND EXCLUSIVENESS. Mat 18:1-5. Mar 9:33-40. The most detailed account is in Mark, where I have discussed the differences in the three narratives.

Fuente: The Greek Testament

Luk 9:46. , entered [arose] among) The flesh often takes occasion for its motions: and this, even when all things are opposed to it.

Fuente: Gnomon of the New Testament

Luk 9:46-50

26. JESUS TEACHING TRUE GREATNESS

Luk 9:46-50

46 And there arose a reasoning among them,-The parallel passage of this is Mar 9:33-37, and Mat 18:1-15 is analogous to it. As they went along the way a dispute arose, or “a reasoning among them,” as to who would be the greatest in this earthly kingdom that they supposed Jesus would establish. It seems that this argument followed immediately after the words of Jesus about his death. They were afraid to ask Jesus about that subject, but Mat 18:1 states that they came to Jesus to settle it. Luke makes it plain that it was not an abstract problem about greatness in the kingdom of heaven as they put it to Jesus, but a personal problem as to who would be the greatest in their own group; rivalries and jealousies had arisen and now sharp words had been spoken. A little later James and John became bold enough to ask for the first places for themselves in this political kingdom which they expected to be established. (Mat 20:20; Mar 10:35.)

47 But when Jesus saw the reasoning of their heart,-Jesus looked into their hearts and saw their ambitions and motives; he did not need that they should tell him what they were discussing along the way. The disciples seem to have gained some vague and indefinite idea from the predictions of Jesus that he would soon be declared the Messiah and would assume his royal power and set up his kingdom as an earthly ruler would do. Hence, the occasion of the “reasoning” among the disciples; they desired to know who would have the highest and most honorable place in this kingdom and who would have the greatest authority. If Jesus had intended that Peter should become the “pope,” this would have been the time and the place for his declaring it. Jesus rebuked their worldly ambitions and their jealousies by taking a little child and placing “him by his side.” Literally he took a child to himself, as Mar 9:36 has it, “in his arms,” and as Mat 18:2 says “in the midst of them.” All three attitudes follow one another as the disciples were probably in a circle around Jesus. Some have conjectured that Peter. There is no evidence as to the truthfulness of this tradition.

48 Whosoever shall receive this little child-The links of the chain are stated here; those that receive the child “in my name,” said Jesus, and those who received Jesus, received God, as God had sent him. The honored disciple is the one who welcomes little children “in my name” upon the basis of the name and authority of Jesus. This was a rebuke of the selfish ambition of the twelve. Ministry to Jesus is a mark of true greatness; ministry to children in the name of Jesus is a mark of greatness; ministry in the name of Jesus to anyone is a mark of greatness. True greatness is in service; those who serve most unselfishly are the greatest in the kingdom of God. The disciples of Jesus had not learned this, and many of his disciples have not yet learned this lesson.

49 And John answered and said,-There is some difficulty in locating the order of events here. Some place these events later in the ministry of Jesus as occurring on the way to the feast of tabernacles. (Joh 7:2-10.) There were persons among the Jews who attempted to exorcise demons by various methods, and some, like this person and the sons of Sceva in Act 19:13-14, did it by using the name of Jesus. It is probable that John introduced this at this time because he wanted to change the subject after the embarrassment of the rebuke for their dispute concerning greatness. John addressed Jesus as “Master”; Luke has already recorded this address four times. (Luk 5:5; Luk 8:24; Luk 8:45; Luk 9:33.) The disciples of Jesus were intolerant; they had a zeal for Jesus which was narrow and biased. Joshua forbade Eldad and Medad to prophesy because he was jealous for Moses. (Num 11:27-29.) Moses and Jesus were more tolerant than their followers. They forbade this man because he would not follow this special group of disciples of Jesus.

50 But Jesus said unto him, Forbid him not:-Luke is the only writer that expresses so briefly this incident. Mar 9:38-40 develops the words of Jesus somewhat more fully. The incident is related here by Luke because it is connected with the suggested link “in my name.” This man did not belong to the group of apostles, so John relates to the Master that they forbade his doing that work in the name of Jesus because he would not follow them. We are not told as to what result the apostles had in forbidding this man to do the work in the name of Jesus; we only have Jesus rebuking his disciples for forbidding him. Jesus said: “For he that is not against you is for you.”

Fuente: Old and New Testaments Restoration Commentary

Chapter 60

Two Things We Must Avoid

Let us be sure we read this paragraph in its context. The Lords disciples were not able to cast out the demonic spirit possessing the young man brought to them (Luk 9:37-40). They ran across a man they did not know who was preaching the gospel, who cast out devils in the name of Christ, and told him to quit. Then, as they walked along, congratulating themselves on their great works, they started arguing about which of them would be the greatest in the kingdom of heaven!

In Luk 9:46-50 our Lord Jesus Christ gives us two very important warnings. These are warnings needed in every age, warnings needed in every congregation, warnings needed by every believer. Here our Master tells us plainly that there are two things we must ever strive to avoid. We must strive to avoid these two terrible evils, because they are evils to which we are all prone and evils we seldom recognize in ourselves. We are very quick to spot them in others, but very slow to see them in ourselves. May God the Holy Spirit graciously cause us to hear his Word to us in this brief paragraph. Here our Master warns us that we must ever guard against and seek to avoid the horrible evils of pride and censorship.

Dispensational Premillenialism

Then there arose a reasoning among them, which of them should be greatest (Luk 9:46). As the Lords disciples were walking from Caesarea Philippi to Capernaum (Mar 9:33), they began to engage in an argument about which of them would be greatest in the kingdom of heaven (Mat 18:1). I am only guessing, but the argument probably got pretty heated.

The dispute was not about degrees in glory, or in grace, or who should be the greatest apostle and preacher of the gospel. The dispute was bad enough, but not that bad. You see, these men still thought the Lord Jesus had come here to establish a carnal, earthly, Jewish empire, a literal rather than a spiritual kingdom, an earthly kingdom rather than a heavenly kingdom. Their argument was about who should be prime minister to the Messiah, to the Lord Jesus in his kingdom.

Prophecy is not and should not be a matter of great concern in the church of God. We rejoice to know that Christ is coming again (Rev 1:7). When he comes, he will raise the dead, make all things new and sit in judgment over all his enemies (1Th 4:13-18, 2Th 1:7-10; 1Co 15:51-58; 2Pe 3:10-14; Rev 20:11-15). When the Lord Jesus comes again, our salvation will be complete. We are not in the least concerned about looking for signs and trying to figure out when the end shall be. It is absolutely evil to do so. Our business is serving and honouring our Redeemer until he comes.

Yet, the notion of dispensational, premillenialism is horribly evil. As it is with many today, it was the idea of the Jews, of the Pharisees in particular, and of these poor disciples that Christ, the Messiah, would establish a carnal, earthly, Jewish kingdom. And with that carnal doctrine, of necessity comes many carnal ideas, such as those expressed here. Be sure you understand these things …

Our Lord Jesus Christ is the King now, seated upon the throne of David, as Davids Son in heaven (Act 2:22-36).

Our Lords kingdom is his Church, the Israel of God, Abrahams spiritual seed, Gods elect whom he redeemed with his own precious blood. The kingdom of God is in you. The kingdom of God is not in meat and in drink, but in righteousness, and peace, and joy in the Holy Ghost (Rom 14:17).

We are born into the kingdom of heaven by the new birth (Joh 3:5-7; Rev 20:1-6). Faith in Christ is neither more nor less than bowing to the Son of God as your rightful Lord and King.

There is no such thing as a secret rapture, a seven year tribulation period, or a literal 1000 year millennial reign. It matters nothing to me what you believe or do not believe about prophetic systems, as long as you are not deluded by such baseless nonsense as that. The reason these things concern me is that they are not only without foundation in Scripture, they promote pride, divisiveness and carnal lusts after material things in the name of Christianity. Carnal religion promotes carnal hope; and carnal hope promotes carnal desires.

Deity Manifest

And Jesus, perceiving the thought of their heart, took a child, and set him by him (Luk 9:47). Here is another of those almost casual declarations of our Saviours deity. He who is the omniscient God perceives the thoughts of mens hearts. None but God can perceive the thoughts of anothers heart. And he who is God perceives the thoughts of all. Nothing is hidden from him. All things are naked and open to him with whom we have to do (Heb 4:13).

When our Master perceived the thoughts of the disciples hearts, when he would reprove them for their carnal strife, he picked up a child and set it beside himself in the presence of them all.

Matthew tells us that he sat this child in the midst of them all (Mat 18:1). He wanted them all to see the child. Seeing this child, had he said nothing at all, they should have perceived his purpose. The Lord Jesus wanted them to see that he who is but a child, the most humble and least in his own eyes, is the greatest in the Church and Kingdom of God. Putting this child beside himself, pointing to him, perhaps putting his arm around his shoulders, the Lord Jesus said, Whosoever shall receive this child in my name receiveth me: and whosoever shall receive me receiveth him that sent me: for he that is least among you all, the same shall be great (Luk 9:48).

We must be careful not to make anything more of this than is intended, and not to make anything less of it than is intended. There is nothing taught or implied here about children, about the baptism of children, or the conversion of children. Nothing! Certainly, there is nothing here to indicate that children are innocent and without sin before God until they reach an imaginary age of accountability!

Christianity

The lesson is about Christianity. Our Lord is here teaching us that as a child is simple, humble, dependent, trusting and unconcerned about worldly fame, power and wealth, so we ought to walk before God. As a child, knowing its weakness, depends upon its father, so we ought, as men and women conscious of our weakness, to depend upon Christ (2Co 12:10). As a little child realizes that he is ignorant and helpless, and therefore depends upon others to teach him, guide him, hold his hand and protect him, so we ought to look to Christ for everything. As children are quickly pacified when injured by others, so we ought to be quick in forgiving those who injure and offend us. As children naturally embrace other children, so we ought to embrace others, avoiding and putting aside those things that divide men and women from one another.

Whosoever shall receive this child, one like this child, not in age, but in meekness and humility, one that is not proud and haughty, ambitious of worldly honour and envious of others, whoever receives such a one into his house and heart (specifically, our Lord is talking about gospel preachers and the gospel we preach.) In my name because he belongs to me, because he is sent by me, because he represents me, because he delivers my message Receiveth me his Lord and Master, his Saviour and King.

Let us receive one another as Christ himself, in his name. Receive your brother because he belongs to Christ, because is one of his, bears his image, is a partaker of his grace, is loved of God, chosen, redeemed, accepted and an heir of God, joint heir with Christ and with us, one with Christ and one with us in the family of God! Such is Christs great regard to his people that he takes anything done for one of his elect as if it had been done to him.

And whosoever shall receive me, receiveth him that sent me. In exactly the same way as all who receive Christ receive the Father, so all who receive one of Christs disciples receive him. And all who mistreat one of his disciples mistreat him.

For he that is least among you all, in his own opinion, the one who truly considers himself the least, the same shall be great, highly honoured, greatly used of God.

And John answered and said, Master, we saw one casting out devils in thy name; and we forbad him, because he followeth not with us (Luk 9:49). Again, be sure to read this statement in its context. John was not here suddenly seeking to change the subject. Just the opposite: The Masters words pricked his heart. The Word of God brought to light the evil of something he and his brethren had recently done. Tender-hearted John was immediately broken hearted because he knew what they had done was totally contrary to the spirit of Christ.

In essence, he was saying, Oh, how terribly proud and haughty we have been! Master, I have something to confess. We saw a man the other day who was casting out devils in Your name, and we rebuked him, because he was not one of us.

And Jesus said unto him, Forbid him not: for he that is not against us is for us (Luk 9:50). The Master plainly rebuked that censorious spirit. He said, Do not ever take it upon yourself to rebuke, cut yourself off from, condemn, or even speak evil of any man (in public or in private) who is doing the same work you are doing, preaching the same gospel you are preaching, labouring in my name against the prince of darkness and for the souls of men, just because he is not one of your little group.

Pride

Pride is horribly evil and always divisive. We must ever guard against and strive to avoid that sinful, shameful pride that causes us to seek to promote, elevate, and exalt ourselves. Here is a little band of insignificant nobodies, publicans and fishermen, whom the Lord Jesus had chosen, sought out, called by his grace and made to be his disciples, (sinners forgiven! rebels conquered! prodigals recovered!), arguing about who should be the greatest! And each one thought he was more deserving of high honour than any of the others!

Such is the depravity of our hearts still! There is no sin, no evil to which we are more naturally and wickedly inclined than pride. May God give us grace ever to realize this and ever be aware of this monster in our hearts that we may watch and pray. No sin is more deeply rooted in our depraved hearts. It clings to us like glue. It is as much a part of us as darkness is a part of night. It never dies, until these bodies cease to breathe. It does not even weaken.

There is no evil of our hearts so hypocritical and deceitful as pride. It wears the robe of humility. It pretends to be meek. It wants desperately to appear self-abasing. Pride is found in the ignorant and the brilliant, the poor and the rich, the most useless and the most gifted.

Yet, there is absolutely nothing about us, any of us that should make, or even allow us to be proud. What can be more absurd than a proud man? Of all creatures, we who are the sons and daughters of Adam have the least reason to be proud. Of all men, we who are made to be the objects and recipients of Gods free grace in Christ have the least excuse for pride. Of all believers, sinners called and gifted of God to preach the gospel of Christ have the least reason to be proud! Nothing in this world is more contrary to the grace of God than our pride (1Co 4:7; Eph 3:8).

Nothing in the world is more contrary to the example our Lord Jesus left for us to follow than pride. Nothing is more contrary to our Saviours character than our pride (Joh 13:1-5; Joh 13:12-15; Php 2:1-8; Php 3:10).

Censorship

We must also constantly guard ourselves against and avoid our arrogant, proud tendency to censorship of our brethren. We should studiously avoid sitting in judgment over, criticizing, condemning, or in any way seeking to undermine the ministries of others who serve Christ, but are not aligned with us. That is precisely the meaning of our Lords words in Luk 9:50. And Jesus said unto him, Forbid him not: for he that is not against us is for us.

One of the most shameful, God dishonouring, gospel crippling deeds of Church history is the fact that throughout the history of Gods Church there have been many who equate serving Christ and defending the faith with dividing brethren. And this evil has never been more pervasive than it is today.

Be sure you understand my meaning. Our Lord is not here telling us that we are to be indifferent to sound doctrine, or that we are to compromise the gospel for the sake of getting along with others. Heresy is to be and must be exposed, identified and condemned. But there are many who serve the cause of Christ, who preach the gospel of Gods free and sovereign grace in Christ, who are not a part of our little group, our denomination, or our small circle of fellowship.

Let others, if they must, speak ill of us, separate themselves from us, censure us, and condemn us. We must not engage in such evil. For Christs sake, for the gospels sake, let us do what we can to promote unity in Gods Kingdom, among Gods people, and promote those who preach the gospel of Gods free grace in Christ. As in the days of Elijah, God still has his seven thousand (though, perhaps, unknown to us), who have not bowed the knee to Baal. We are all too prone to think like those of whom Job spoke, We are the men, and wisdom shall die with us (Job 12:2). If others choose not to identify themselves with Don Fortner and think and speak evil of Don Fortner, that is no big deal. If they preach the gospel of Christ, if God is using them, I rejoice and thank God for them (Num 11:27-29; Php 1:12-18).

May God give us grace to cease from strife and contention. May God the Holy Spirit teach us to rejoice in the labours, usefulness and success of others who serve his cause by the gospel, pulling down the strong holds of Satan and building the kingdom of our God. Forbid him not: for he that is not against us is for us. Let us give our time, efforts, and energies to the preaching of the gospel, aiming at the glory of God and the salvation of sinners on the brink of everlasting ruin. Let us preach Christ, not controversy, seek Gods glory, not personal greatness, seek to build up, not to tear down, hold up the cross, not a creed and seek the good of mens souls, not the smile of their approval. Like John the Baptist, let us point needy sinners to Christ, the Lamb of God, and say, Follow him, not us. Christ is not divided. Let us not be (Rom 14:4; 1Co 1:10; 1Co 3:9-10; 1Co 3:16-17; 1Co 10:15-17; Col 3:12-15).

Fuente: Discovering Christ In Selected Books of the Bible

Luk 14:7-11, Luk 22:24-27, Mat 18:1-5, Mat 20:20-22, Mat 23:6, Mat 23:7, Mar 9:33-37, Rom 12:3, Rom 12:10, Gal 5:20, Gal 5:21, Gal 5:25, Gal 5:26, Phi 2:3, Phi 2:14, 3Jo 1:9

Reciprocal: Mat 9:4 – knowing Mat 16:7 – they Mar 8:16 – General Mar 9:34 – they had Luk 9:45 – General

Fuente: The Treasury of Scripture Knowledge

Their mistaken idea of the kingdom explains why they could have these thoughts about the different ranks in it, for such distinctions exist in earthly powers.

Fuente: Combined Bible Commentary

THE verses we have now read contain two most important warnings. They are directed against two of the commonest evils which are to be found in the Church of Christ. He who gave them knew well what was in the heart of man. Well would it have been for the Church of Christ, if His words in this passage had received more attention!

In the first place, the Lord Jesus gives us a warning against pride and self-conceit. We are told that “there arose a reasoning among the disciples which of them should be the greatest.” Wonderful as it may seem, this little company of fishermen and publicans was not beyond the plague of a self-seeking and ambitious spirit. Filled with the vain notion that our Lord’s kingdom was to appear immediately, they were ready to wrangle about their place and precedency in it. Each thought his own claim the strongest. Each thought his own deserts and right to honor most unquestionable. Each thought that whatever place was assigned to his brethren, a principal place ought to be assigned to himself. And all this happened in the company of Christ Himself, and under the noon-tide blaze of His teaching. Such is the heart of man.

There is something very instructive in this fact. It ought to sink down deeply into the heart of every Christian reader. Of all sins there is none against which we have such need to watch and pray, as pride. It is a pestilence that walketh in darkness, and a sickness that destroyeth at noon-day.-No sin is so deeply rooted in our nature. It cleaves to us like our skin. Its roots never entirely die. They are ready, at any moment, to spring up, and exhibit a most pernicious vitality.-No sin is so specious and deceitful. It can wear the garb of humility itself. It can lurk in the hearts of the ignorant, the ungifted, and the poor, as well as in the minds of the great, the learned, and the rich. It is a quaint and homely saying, but only too true, that no pope has ever received such honor as pope “self.”

Let a prayer for humility and the spirit of a little child, form part of our daily supplications. Of all creatures none has so little right to be proud as man, and of all men none ought to be so humble as the Christian. Is it really true that we confess ourselves to be “miserable sinners,” and daily debtors to mercy and grace? Are we the followers of Jesus, who was “meek and lowly of heart,” and “made himself of no reputation” for our sakes? Then let that same mind be in us which was in Christ Jesus. Let us lay aside all high thoughts and self-conceit. In lowliness of mind, let us esteem others better than ourselves. Let us be ready, on all occasions, to take the lowest place. And let the words of our Savior ring in our ears continually, “He that is least among you all the same shall be great.”

In the second place, our Lord Jesus Christ gives us a warning against a bigoted and illiberal spirit. As in the preceding verses, so here, the occasion of the warning is supplied by the conduct of His own disciples. We read that John said to Him, “Master, we saw one casting out devils in thy name: and we forbade him, because he followeth not with us.” Who this man was, and why he did not consort with the disciples, we do not know. But we do know that he was doing a good work in casting out devils, and that he was doing what he did in the name of Christ. And yet John says, “we forbade him.”-Very striking is the reply which the Lord at once gave him: “Forbid him not: for he that is not against us is for us.”

The conduct of John and the disciples on this occasion is a curious illustration of the oneness of human nature, in every age. Thousands, in every period of Church history, have spent their lives in copying John’s mistake. They have labored to stop every man who will not work for Christ in their way, from working for Christ at all. They have imagined, in their petty self conceit, that no man can be a soldier of Christ, unless he wears their uniform, and fights in their regiment. They have been ready to say of every Christian who does not see everything with their eyes, “Forbid him! Forbid him! for he followeth not with us.”

The solemn remark of our Lord Jesus Christ, on this occasion, demands our special notice. He pronounces no opinion upon the conduct of the man of whom John speaks. He neither praises nor blames him for following an independent course, and not working with His disciples. He simply declares that he must not be forbidden, and that those who work the same kind of work that we do, should be regarded not as enemies, but allies. “He that is not against us is for us.”

The principle laid down in this passage is of great importance. A right understanding of it will prove most useful to us in these latter days. The divisions and varieties of opinion which exist among Christians are undeniably very great. The schisms and separations which are continually arising about Church-government, and modes of worship, are very perplexing to tender consciences.-Shall we approve those divisions? We cannot do so. Union is strength. The disunion of Christians is one cause of the slow progress of vital Christianity.-Shall we denounce, and hold up to public reprobation, all who will not agree to work with us, and to oppose Satan in our way? It is useless to do so. Hard words never yet made men of one mind. Unity was never yet brought about by force.-What then ought we to do? We must leave alone those who do not agree with us, and wait quietly till God shall think fit to bring us together. Whatever we may think of our divisions, the words of our Lord must never be forgotten: “Forbid them not.”

The plain truth is, that we are all too ready to say, “We are the men, and wisdom shall die with us.” (Job 12:2.) We forget that no Church on earth has an absolute monopoly of all wisdom, and that people may be right in the main, without agreeing with us. We must learn to be thankful if sin is opposed, and the Gospel preached, and the devil’s kingdom pulled down, though the work may not be done exactly in the way we like. We must try to believe that men may be true-hearted followers of Jesus Christ, and yet for some wise reason may be kept back from seeing all things in religion just as we do. Above all, we must praise God if souls are converted, and Christ is magnified,-no matter who the preacher may be, and to what Church he may belong. Happy are those who can say with Paul, “If Christ be preached, I rejoice, yea and will rejoice,” (Php 1:18.) and with Moses, “Enviest thou for my sake? Would God that all the LORD’s people were prophets, that all did prophesy.” (Num 11:29.)

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Notes-

v46.-[A reasoning.] The word so translated is the same that is rendered “thought” in the following verse.

[Which of then, should be the greatest.] The expectation of a temporal kingdom about to be set up by the Messiah, must have been the foundation of this desire of pre-eminence.

v48.-[This child.] We must beware that we do not wrest our Lord’s language about children here and elsewhere, into the false notion that children are naturally innocent, and without sin. The simplicity, unworldliness, and dependent spirit of a little child, arising from its sense of weakness, and feebleness, and ignorance of the world’s standard of good, are the real points in which the child is to be the Christian’s pattern.

v50.-[Forbid him not.] It is curious to observe the various practical applications of the great principle contained in this passage, which men have made at various periods of the Church’s history.

Bucer directs the passage against the Anabaptists and fanatics of his own time in Germany. He argues that it justifies Christians making use of the support and countenance of kings, princes, and other great persons in the world, if they are disposed to help the Gospel, even though they are not converted to God themselves.

Scott applies the passage to religious revivals, and argues that it should teach us neither lightly to condemn nor lightly to approve them.

Our own times appear to point out plainly that we should apply the passage to the subject of our relations with other religious denominations. In the face of such a Scripture as this, Churchmen should beware how they condemn and reprobate Dissenters, and Dissenters should beware how they denounce and revile Churchmen. Both parties would do well to leave off contention, and to learn to rejoice in any good that is doing in the world, by whatsoever means it may be done. If devils are cast out, we ought to be glad, though those who cast them out follow not with us.

One qualification only should always accompany our use of this passage of Scripture. We must not allow it to make us indifferent to sound doctrine. We must not think and talk as if it mattered nothing whether men are Jews, Socinians, Papists, or Protestants, so long as they seem earnest-minded men. The persons to whom the passage specially applies, are persons who do apostolic work in the name of Jesus,-who labour to pull down the kingdom of Satan by the use of Gospel weapons. Let us beware how we ever forbid such persons, or hinder them in their work.

Fuente: Ryle’s Expository Thoughts on the Gospels

Luk 9:46-50. THE DISCIPLES REBUKED for their emulation and exclusiveness. See on Mat 18:1-5; Mar 9:33-40; especially the latter. In the briefer narrative of Luke there is nothing at variance with the other accounts.

Luk 9:46 declares the fact of a dispute, and Luk 9:47 assumes that it was not spoken out before our Lord, but perceived by Him and brought to judgment. Luke notes the perception of their thought; Mark, the way in which the matter was brought up by our Lord; Matthew, their submission of the question to His decision.

He that is not against you is for you (Luk 9:50). This reading is to be accepted, and it presents substantially the same thought as that of the E. V. (and of Mar 9:40). The disciples (you) represent Christ and His people (us). On the connection of thought in Luk 9:49-50, see notes on Mar 9:38.

Fuente: A Popular Commentary on the New Testament

It may justly seem a wonder, that when our blessed Saviour discoursed so frequently with his disciples about his sufferings, that they should at the same time be disputing among themselves about precedency and pre-eminency, which of them should be the greatest, the first in place, and the highest in dignity and honor.

But from this instance we may learn, that the holiest and best of men are too prone to ambition, ready to catch at the bait of honor, to affect a precedency before, and superiority over others. Here the apostles themselves were touched with the itch of ambition; to cure this, our Saviour sets before them a little child, as the proper emblem of humility; showing that they ought to be as free from pride and ambition as a young child, which affects nothing of precedency.

Such as are of the highest eminency in the church, ought to be singularly adorned with the grace of humility, looking upon themselves as lying under the greatest obligation to be most eminently useful and serviceable to the church’s good.

Fuente: Expository Notes with Practical Observations on the New Testament

Luk 9:46-48. And there arose a reasoning among them According to our version here, this reasoning, or dispute, happened at the time when Jesus rebuked his disciples for it. But, Mar 9:33, we are expressly told, that it happened as they went into Capernaum. The evangelists, however, may be reconciled by translating Lukes words, , Now there had arisen a reasoning among them Namely, as they travelled to Capernaum. This kind of reasoning, it may be observed, always arose at the most improper times that could be imagined; which of them should be greatest Thus they clearly manifested their ambitious views, and their carnal, worldly spirit; and how entirely they misunderstood the nature of Christs kingdom, which is not of this world; and Jesus, perceiving the thought of their heart For he perfectly knew all that passed within them; took a child and said unto them If you would be truly great, humble yourselves to the meanest offices: he that is least in his own eyes shall be great indeed. For a full explanation of this occurrence, and of our Lords improvement of it, and lessons taught his disciples on the occasion, see the notes on Mat 18:1-6; and Mar 9:33-40, where the two next verses also are explained.

Fuente: Joseph Bensons Commentary on the Old and New Testaments

LXXIII.

FALSE AMBITION VERSUS CHILDLIKENESS.

(Capernaum, Autumn, A. D. 29.)

aMATT. XVIII. 1-14; bMARK IX. 33-50; cLUKE IX. 46-50.

c46 And there arose a reasoning among them, which of them was the greatest. b33 And he came to Capernaum: c47 But when Jesus saw the reasoning of their heart, band when he was in the house [probably Simon Peter’s house] he asked them, What were ye reasoning on the way? 34 But they held their peace: for they had disputed one with another on the way, who was the greatest. [The Lord with his disciples was now on his way back to Galilee from Csarea Philippi, where, some ten days before, he had promised the keys of the kingdom to Peter, and where he had honored Peter and the sons of Zebedee by a mysterious withdrawal into the mount. These facts, therefore, no doubt started the dispute as to which should hold the highest office in the kingdom. The fires of envy thus set burning were not easily quenched. We find them bursting forth again from time to time down to the very verge of Christ’s exit from the world– Mat 20:20-24, Luk 22:24.] 35 And he sat down, and called the twelve, and he said unto them, If any man would be first, he shall be last of all, and servant of all. [The spirit which proudly seeks to be first in place thereby consents to make itself last in character, for it reverses the graces of the soul, turning love into envy, humility into pride, generosity into selfishness, etc.] a1 In that hour came the disciples unto Jesus, saying, Who then is greatest in the kingdom of heaven? [Not comprehending our Lord’s answer and wishing to have him definitely point out the honored person, they now come asking this question. Had Jesus wished to teach the primacy of Peter, no better opportunity [430] could have been found.] 2 And he called to him a little child b36 And he took a child, cand set him by his side, band set him in the midst of them: and taking him in his arms, he said unto them, aVerily I say unto you, Except ye turn, and become as little children, ye shall in no wise enter into the kingdom of heaven. 4 Whosoever therefore shall humble himself as this little child, the same is greatest in the kingdom of heaven. [Jesus told them plainly that they must turn from their sin of personal ambition or they could not be his disciples–part of his kingdom–and he pointed them to a little child as the model in this particular, because the humble spirit in which the child looks up to its parents stood out in sharp contrast with their self-seeking, self-exalting ambition.] 5 And b37 Whosoever shall receive one of such little children {cthis little child} in my name, receiveth me: and whosoever shall receive {breceiveth} me, receiveth not me, but creceiveth him that sent me: for he that is least among you all, the same is great. [Greatness does not consist in place. Disciples who receive those of a childlike spirit and disposition that they may thereby honor the name of Christ are honored of Christ as the greatest. The words “in my name” probably suggested to John the incident which follows.] 49 And John answered and said, Master, bTeacher, we saw one casting out demons in thy name; and we forbade him, cbecause he followeth {bfollowed} cnot with us. [Was not one of our immediate company. This man’s actions had excited the jealousy of John. Jealousy as to official prerogative is very common. His zeal for Jesus reminds us of the friends of Moses ( Num 11:27-29). But Jesus shows that one who knows enough of him to use his power is not apt to dishonor him.] 50 But Jesus said unto him, bForbid him not: for there is no man who shall do a mighty work in my name, and be able quickly to speak evil of me. 40 For he that is not against us is for us. cfor he that is not against [431] you is for you. [The converse of this statement is found at Mat 12:30. The two statements taken together declare the impossibility of neutrality. If a man is in no sense against Christ, then he is for him; and if he is not for Christ, he is against him.] b41 For whosoever shall give you a cup of water to drink, because ye are Christ’s, verily I say unto you, he shall in no wise lose his reward. [Jesus here returns to the discussion of greatness, and reasserts the doctrine that the smallest act of righteousness, if performed for the sake of the King, shall be honored in the kingdom. For comment, see Isa 66:24, and refers to those worms which feed upon the carcasses of men. The fire and worm can hardly be taken literally, for the two figures are incompatible–worms do not frequent fires. The two figures depict hell as a state of decay which is never completed and of burning which does not consume. Some regard the worm as a symbol of the gnawings of remorse, and the fire as a symbol of actual punishment.] 49 For every one shall be salted with fire. [At this point many ancient authorities add, “and every sacrifice shall be salted with salt.”] 50 Salt is good: but if the salt have lost its saltness, wherewith will ye season it? Have salt in yourselves, and be at peace one with another. [We have here one of the most difficult passages in the Bible. If the word “fire” were found in an isolated text it might be taken as a symbol either of purification or of punishment. But the context here determines its meaning, for it has just been taken twice as a symbol of punishment. Salt is a symbol of that which preserves from decay. Now, Jesus has just been talking about the future state, with its two conditions or states [433] of bliss and punishment. In both of these states the souls of men are salted or preserved. Every one of the wicked is preserved by a negative or false salt–a worm which feeds but does not die, and a fire which consumes but refuses to go out. Though this state is a condition of life, it is such a negative and false condition that it is elsewhere termed a second death. It is therefore rightly called a “salted” or preserved condition, yet it contradicts the symbolic idea of saltness. As we understand it, the difficulty of the passage lies in this contradictory sense in which the term “salt” is used–a contradiction in which the term “eternal life” also shares, for eternal life is the constant contrast to life in hell, though that life also is spoken of as eternal. The true Christian–the man who offers his body as “a living sacrifice, holy, acceptable to God”–is preserved by the true salt or element of preservation, which is a divinely begotten life of righteousness within him. This is the good state of preservation which a man is counseled to obtain, and not to lose, since it will not be restored to him. The passage summarizes and contrasts the two states of future preservation, one being the salt of eternal life which preserves a man to enjoy the love of God in heaven, and the other being the salt of fire which preserves him in hell to endure the just punishment of God. The “every one” in Mar 9:49 refers to the sufferers mentioned in Mar 9:48.] a10 See that ye despise not one of these little ones: for I say unto you, that in heaven their angels do always behold the face of my Father who is in heaven. [Jesus here resumes his warning against that pride which exalts itself and despises the humble; disclosing the fact that the ministration of angels is not only general but special, certain angels being entrusted with the care of certain individuals, and all of them supplementing their own wisdom and power by direct access to the presence of God.] 12 How think ye? if any man have a hundred sheep, and one of them be gone astray, doth he not leave the ninety and nine, and go unto the mountains, and seek that which is goeth astray? 13 And if so be that he find it, verily I say unto you, [434] he rejoiceth over it more than over the ninety and nine which have not gone astray. 14 Even so it is not the will of your Father who is in heaven, that one of these little ones should perish. [Those who have led highly moral lives have a tendency to despise those who have been defiled by gross sin. This truth is abundantly illustrated by the conduct of the Pharisees, but that such little ones should not be despised Jesus speaks this warning parable. Though the sheep in the fold and the one that is lost have, as individuals, the same intrinsic value, yet this even balance of value is somewhat modified by the sentiments and emotions incident to loss and recovery. Moreover, the anxiety and trouble caused by the sheep’s wandering do not depreciate but rather enhance the value of that sheep, because the heart of the Shepherd is so replete with goodness that the misbehavior of the sheep prompts him to feel pity and compassion, rather than to cherish resentment and revenge. Sin does not add to a man’s intrinsic value in God’s sight–nay, it detracts from it; but it excites in the heart of God pity, compassion, and other tender emotions which make it extremely dangerous for those who hinder his reformation and imperil his soul by despising him.]

[FFG 430-435]

Fuente: McGarvey and Pendleton Commentaries (New Testament)

APOSTOLICAL AMBITION

Mat 18:1; Mar 9:33-35; Luk 9:46-47. Mark: And being in the house, He asked them, What were you disputing about with one another on the road? And they were silent; for on the road they had been disputing with one another which one should be greater. And He, sitting down, called the Twelve, and says to them, If any one wishes to be first, he shall be last of all, and the servant of all. We see here the outcropping of ambition among the apostles, each one wanting the pre-eminence in the gospel kingdom; thus most unequivocally illustrating their need of the fiery baptism, to consume all their ambition, and humiliate them, meek and lowly, at the feet of Jesus, in utter and eternal abandonment to God, to be taught by the Holy Ghost. This is demonstrative proof of the second work of grace in the Divine economy, as no one would dare to call in question the conversion of the apostles. They had already, pursuant to our Saviors commission, gone all over that country, preaching the gospel, casting out demons, and healing the sick. Jesus never sent out sinners to preach. He does not yoke up the devils cattle to pull the salvation wagon, but always uses His own. Jesus very pertinently notifies them that, in His kingdom, the one highest in office is least of all i.e., deepest down in the valley of humiliation and servant of all, as his official administrations include all, actually making him the benefactor of all his subordinates. While this is not always true in ecclesiastical officers, it is invariably the matter of fact in the kingdom of God; as in the Divine estimation, going down is coming up, and the enlargement of our field of labor simply magnifies our servitude to all included in these augmented dominions.

Fuente: William Godbey’s Commentary on the New Testament

Luk 9:46-50. The Question of Precedence. The Unattached Exorcist (Mar 9:33-40*, Mat 18:1-5*).Lk.s editorial hand is seen in his transferring Luk 9:48 b (he that is least, etc.) from its better position in Mk., and in his making Jesus see the reasoning of their heart. Mar 9:41-50 is omitted; Mar 10:1 = Luk 9:51.

Fuente: Peake’s Commentary on the Bible

Verse 46

The claim of the Catholic church for the supremacy of the pope, rests in a great measure on the alleged official supremacy of Peter over the other apostles,–the Roman pontiff being considered his successor. But this verse seems to indicate that, thus far at least, no such preminence of any one of their number was understood by the apostles themselves.

Fuente: Abbott’s Illustrated New Testament

9:46 {9} Then there arose a reasoning among them, which of them should be greatest.

(9) Ambition results in dishonour, but the result of modest obedience is glory.

Fuente: Geneva Bible Notes

8. The pride of the disciples 9:46-50

In contrast to the humble attitude of Jesus demonstrated in His willingness to submit to betrayal and death in God’s will, the disciples manifested pride. They had their own ideas about the coming kingdom, and they wanted to secure their own futures in it. This spirit of self-seeking was also obvious after Jesus made His first revelation of His death (Mar 8:32-33). Now the disciples showed a desire first for position and then prestige in the kingdom. Their inappropriate attitudes are instructive for all Christian disciples.

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

The glorification of self 9:46-48 (cf. Matthew 18:1-5; Mark 9:33-37)

Again Luke omitted several historical details and thereby focused the reader’s attention on the essential issues and the contrast with the previous pericope. Since the disciples did not understand Jesus’ role as the Suffering Servant, they could not see its implications for them as His disciples.

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

The Twelve were thinking about rank in the kingdom. They wondered which of them would have the highest position and the most prestige.

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

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