43<\/strong>. mighty power<\/em> ] Rather, majesty. 2Pe 1:16<\/span><\/strong>.<\/p>\n while they wondered<\/em> ] The power of the last miracle had rekindled some of their Messianic enthusiasm. Jesus had now reached the northern limits of Palestine, and apparently through bypaths, and with the utmost seeresy was retracing His steps, perhaps along the western bank of the Jordan, to Galilee, Mat 17:22<\/span>; Mar 9:30<\/span>.<\/p>\n he said unto his disciples<\/em> ] The imperfects in Mar 9:31<\/span> shew that these warnings of His approaching betrayal, death, and resurrection now formed a constant topic of His teaching.<\/p>\n Verse 43. The mighty power<\/B><\/I>] This majesty of God, . They plainly saw that it was a case in which any power inferior to that of God could be of no avail; and they were deeply struck with the majesty of God manifested in the conduct of the blessed Jesus.<\/P> <\/p>\n 43-45. the mighty power of God<\/B>“themajesty” or “mightiness” of God in this last miracle,the transfiguration, c.: the divine grandeur<\/I> of Christ risingupon them daily. By comparing Mat 17:22<\/span>Mar 9:30<\/span>, we gather that this hadbeen the subject of conversation between the Twelve and their Masteras they journeyed along.<\/P><\/p>\n And they were all amazed at the mighty power of God<\/strong>,…. Or at “the greatness”, or “majesty of God”; which was displayed in this cure: for the great power of God was manifestly seen in it, to the astonishment of the disciples, who could not cure this child, and of the parent and friends of it, and of the whole multitude: and to the confusion of the Scribes and Pharisees:<\/p>\n but while they wondered every one, at all things which Jesus did<\/strong>; and were applauding him for them, and speaking in his praise on account of them:<\/p>\n he said unto his disciples<\/strong>; privately, when they were alone together, the following words, that he might not seem to be lifted up with the praise of men; and also to show their inconstancy, that those who, now admired him, would one day crucify him; and to take off the thoughts of the disciples from a temporal kingdom and glory, they were so much in expectation of, and which every miracle of Christ, and the applause he got thereby among men, strengthened them in.<\/p>\n Ambition of the Disciples Reproved.<\/SPAN><\/SPAN><\/I><\/span><\/P> <\/TD> <\/TR> 43 And they were all amazed at the mighty power of God. But while they wondered every one at all things which Jesus did, he said unto his disciples, 44 Let these sayings sink down into your ears: for the Son of man shall be delivered into the hands of men. 45 But they understood not this saying, and it was hid from them, that they perceived it not: and they feared to ask him of that saying. 46 Then there arose a reasoning among them, which of them should be greatest. 47 And Jesus, perceiving the thought of their heart, took a child, and set him by him, 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 all, the same shall be great. 49 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. 50 And Jesus said unto him, Forbid him<\/I> not: for he that is not against us is for us.<\/P> We may observe here, I. The impression which Christ’s miracles made upon all that beheld them (v.<\/I><\/span> 43<\/span>): They were all amazed at the mighty power of God,<\/I> which they could not but see in all the miracles Christ wrought. Note, The works of God’s almighty power are amazing, especially those that are wrought by the hand of the Lord Jesus; for he is the power of God,<\/I> and his name is Wonderful.<\/I> Their wonder was universal: they wondered every one.<\/I> The causes of it were universal: they wondered at all things which Jesus did;<\/I> all his actions had something uncommon and surprising in them.<\/P> II. The notice Christ gave to his disciples of his approaching sufferings: The Son of man shall be delivered into the hands of men,<\/I> wicked men, men of the worst character; they shall be permitted to abuse him at their pleasure. That is here implied<\/I> which is expressed<\/I> by the other evangelists: They shall kill him.<\/I> But that which is peculiar here is, 1. The connection of this with what goes next before, of the admiration with which the people were struck at beholding Christ’s miracles (v.<\/I><\/span> 43<\/span>): While they all wondered at all things which Jesus did, he said this to his disciples.<\/I> They had a fond conceit of his temporal kingdom, and that he should reign, and they with him, in secular pomp and power; and now they thought that this mighty power<\/I> of his would easily effect the thing, and his interest gained by his miracles in the people would contribute to it; and therefore Christ, who knew what was in their hearts, takes this occasion to tell them again, what he had told them before, that he was so far from having men delivered into his hands<\/I> that he must be delivered into the hands of men,<\/I> so far from living in honour that he must die in disgrace; and all his miracles, and the interest he has by them gained in the hearts of the people, will not be able to prevent it. 2. The solemn preface with which it is introduced: “Let these sayings sink down into your ears;<\/I> take special notice of what I say, and mix faith with it; let not the notions you have of the temporal kingdom of the Messiah stop your ears against it, nor make you unwilling to believe it. Admit what I say, and submit to it.” Let it sink down into your hearts;<\/I> so the Syriac and Arabic read it. The word of Christ does us no good, unless we let it sink down into our heads and hearts. 3. The unaccountable stupidity of the disciples, with reference to this prediction of Christ’s sufferings. It was said in Mark, They understood not that saying.<\/I> It was plain enough, but they would not<\/I> understand it in the literal sense, because it agreed not with their notions; and they could not<\/I> understand it in any other, and were afraid to ask him<\/I> lest they should be undeceived and awaked out of their pleasing dream. But it is here added that it was hidden from them, that they perceived it not,<\/I> through the weakness of faith and the power of prejudice. We cannot think that it was in mercy<\/I> hidden from them, lest they should be swallowed up with overmuch sorrow at the prospect of it; but that it was a paradox, because they made it so<\/I> to themselves.<\/P> III. The rebuke Christ gave to his disciples for their disputing among themselves which should be greatest, v.<\/I><\/span> 46-48<\/span>. This passage we had before, and, the more is the pity, we shall meet with the like again. Observe here,<\/P> 1. Ambition of honour, and strife for superiority and precedency, are sins that most easily beset the disciples of our Lord Jesus, for which they deserve to be severely rebuked; they flow from corruptions which they are highly concerned to subdue and mortify, v.<\/I><\/span> 46<\/span>. They that expect to be great<\/I> in this world commonly aim high, and nothing will serve them short of being greatest;<\/I> this exposes them to a great deal of temptation and trouble, which they are safe from that are content to be little,<\/I> to be least,<\/I> to be less than the least.<\/I><\/P> 2. Jesus Christ is perfectly acquainted with the thoughts and intents of our hearts: He perceived their thoughts,<\/I> v.<\/span> 47<\/span><\/U><\/I><\/span>. Thoughts are words<\/I> to him, and whispers<\/I> are loud cries. It is a good reason why we should keep up a strict government of our thoughts because Christ takes a strict cognizance of them.<\/P> 3. Christ will have his disciples to aim at that honour which is to be obtained by a quiet and condescending humility, and not at that which is to be obtained by a restless and aspiring ambition. Christ took a child, and set him by him,<\/I> v.<\/span> 47<\/span><\/U><\/I><\/span> (for he always expressed a tenderness and kindness for little children), and he proposed this child<\/I> to them for an example. (1.) Let them be of the temper<\/I> of this child, humble<\/I> and quiet,<\/I> and easy<\/I> to itself; let them not affect worldly pomp, or grandeur, or high titles, but be as dead to them as this child; let them bear no more malice to their rivals and competitors than this child did. Let them be willing to be the least,<\/I> if that would contribute any thing to their usefulness, to stoop to the meanest office whereby they might do good.<\/I> (2.) Let them assure themselves that this was the way to preferment; for this would recommend them to the esteem of their brethren: they that loved Christ would therefore receive<\/I> them in his name,<\/I> because they did most resemble him, and they would likewise recommend themselves to his favour, for Christ would take the kindnesses done to them as done to himself: Whosoever shall receive one such child,<\/I> a preacher of the gospel that is of such a disposition as this, he placeth his respect aright, and receiveth me;<\/I> and whosoever receiveth me,<\/I> in such a minister, receiveth him that sent me;<\/I> and what greater honour can any man attain to in this world than to be received by men as a messenger of God and Christ, and to have God and Christ own themselves received and welcomed in him? This honour have all the humble disciples of Jesus Christ, and thus they shall be truly great that are least among them.<\/P> IV. The rebuke Christ gave to his disciples for discouraging one that honoured him and served him, but was not of their communion, not only not one of the twelve, nor one of the seventy, but not one of those that ever associated with them, or attended on them, but, upon occasional hearing of Christ, believed in him, and made use of his name with faith and prayer in a serious manner, for the casting out of devils. Now, 1. This man they rebuked and restrained;<\/I> they would not let him pray and preach, though it was to the honour of Christ, though it did good to men and weakened Satan’s kingdom, because he did not follow Christ with them;<\/I> he separated from their church, was not ordained as they were, paid them no respect, nor gave them the right hand of fellowship. Now, if ever any society of Christians in this world had reason to silence those that were not of their communion, the twelve disciples at this time had; and yet, 2. Jesus Christ chid them for what they did, and warned them not to do the like again, nor any that profess to be successors of the apostles: “Forbid him not<\/I> (v.<\/I><\/span> 50<\/span>), but rather encourage him, for he is carrying on the same design that you are, though, for reasons best known to himself, he does not follow with you;<\/I> and he will meet you in the same end,<\/I> though he does not accompany you in the same way.<\/I> You do well<\/I> to do as you do, but it does not therefore follow that he does ill<\/I> to do as he does, and that you do well to put him under an interdict, for he that is not against us is for us,<\/I> and therefore ought to be countenanced by us.” We need not lose any of our friends, while we have so few, and so many enemies. Those may be found faithful followers of Christ, and, as such, may be accepted of him, though they do not follow with us.<\/I> See Mar 9:38<\/span>; Mar 9:39<\/span>. O what a great deal of mischief to the church, even from those that boast of relation to Christ, and pretend to envy for his sake,<\/I> would be prevented, if this passage of story were but duly considered!<\/P> <\/p>\n Astonished [] <\/SPAN><\/span>. See on Mt 7:28<\/span>. <\/P> Mighty power [] <\/SPAN><\/span>. Used only by Luke and at 2Pe 1:16<\/span>, on which see note. <\/P> He did [] <\/SPAN><\/span>. Imperfect. Better, was doing.<\/P> <\/p>\n <\/strong><\/p>\n 1) “And they were all amazed at the mighty power of God.” <\/strong>(ekseplessonto de pantes epi te megaleioteti tou theou) “Then they were all astounded at the majesty of God,” of His majestic power shown through His compassionate Son, Mat 9:36<\/span>. That “a man” could speak and rule evil spirits amazed the multitude, Psa 139:14<\/span>; Zec 8:6<\/span>.<\/p>\n 2) “But while they wondered every one,” <\/strong>(panton de thaumazonton) “Then all marvelled,” wondered in awe, both the disciples and the multitudes who saw and heard what He had said and done, Luk 9:37<\/span>. Act 2:22<\/span> represents God as working miracles through Jesus, and this is why Jesus worked them, that men might believe He was God’s Son, Luk 19:10<\/span>.<\/p>\n 4) “He said unto his disciples,” <\/strong>(eipen pros tous mathetas autou) “He said directly, pointedly to His disciples,” the chosen witnesses who were following Him, constituting the main body of the church, at that time in Galilee, Joh 15:16<\/span>; Joh 15:27<\/span>; Act 1:21-22<\/span>; Act 10:37<\/span>.<\/p>\n (43) At the mighty power of God.<\/strong>The word so rendered is a somewhat remarkable one, and, like the exodos<\/em> of Luk. 9:31<\/span>, appears again in 2Pe. 1:16<\/span> in close connection with a reference to the history of the Transfiguration. There it is rendered majesty, and in Act. 19:27<\/span> magnificence. Here greatness<\/em> would, perhaps, be the best equivalent. St. Luke describes the emotion which the men of the East feel when they say <\/em>God is great.<\/p>\n The division of verses here is singularly unfortunate. The new paragraph should clearly begin, as above, with the words, But while they wondered.<\/p>\n 77.<\/em> JESUS FORETELLS HIS SUFFERINGS AND RESURRECTION, Luk 9:43-45<\/em><\/span><\/em> .<\/p>\n Mat 17:22-23<\/span><\/em>; Mar 9:30-32<\/span>, also notes on parallel sections in Mar 9:10<\/span>; Mar 16:10-11<\/span>.<\/p>\n ‘And they were all astonished at the majesty of God.’<\/p>\n As the crowds saw what had happened they were filled with astonishment at the wonder of what it revealed God to be. In 2Pe 1:16<\/span> the same word translated ‘majesty’ is applied to Jesus at the Transfiguration. It was also applied by idolaters to their goddess Artemis (Act 19:27<\/span>). It thus depicts glory and splendour and divinity. Luke undoubtedly intends us to connect its use here with Jesus as revealed on the mountain, while strictly applying it to God, because the crowds had not been on the mountain. Both can be seen as One in majesty.<\/p>\n Superficially it is tempting to see here a case of epilepsy, but it will not pass muster. Had it been epilepsy we can be sure that the disciples would have been able to heal it, and that Jesus would not have seen it as a special case needing a deeper level of spirituality. In fact Jesus makes clear that it was a particularly difficult kind of evil spirit to deal with. But it had no option but to obey Him. His act revealed the majesty of Jesus.<\/p>\n It Is Urgent That His Disciples Become Aware That He Will Be Delivered Up Into The Hands Of Men (Luk 9:43 b-45<\/span>).<\/p>\n This is the second warning that Jesus has given to them about what will happen to Him. He does not want them caught by surprise. He wants them to take His warning seriously.<\/p>\n Analysis.<\/p>\n a <\/strong> While all were marvelling at all the things which He did, He said to His disciples (Luk 9:43<\/span> b).<\/p>\n b <\/strong> “Let these words sink into your ears, for the Son of man shall be delivered up into the hands of men” (Luk 9:44<\/span>).<\/p>\n a <\/strong> But they understood not this saying, and it was concealed from them, that they should not perceive it, and they were afraid to ask Him about this saying (Luk 9:45<\/span>).<\/p>\n Note that in ‘a’ the crowds were marvelling at what He did, and in the parallel the disciples are afraid to ask Him about what He has said. In ‘b’ is the central point that they must allow the fact of His coming suffering at the hands of men ‘sink into their ears’. That is they must sit up and take very careful notice!<\/p>\n ‘But while all were marvelling at all the things which he did, he said to his disciples,’<\/p>\n Having come down from the mountain where He has spoken with Moses and Elijah about His coming ‘exodus’ He wants His disciples to become more aware of it than they are. But instead all the crowds are marvelling at what He has done, and that no doubt included the disciples (‘all’). So He once again takes His disciples on one side and speaks seriously with them.<\/p>\n The second prediction:<\/p>\n v. 43<\/strong>. And they were all amazed at the mighty power of God. But while they wondered, every one, at all things which Jesus did, He said unto His disciples,<\/strong><\/p>\n v. 44<\/strong>. Let these sayings sink down into your ears; for the Son of Man shall be delivered into the hands of men.<\/strong><\/p>\n v. 45<\/strong>. But they understood not this saying, and it was hid from them, that they perceived it not; and they feared to ask Him of that saying.<\/p>\n <\/strong> The people were greatly astonished at the majesty of God, revealed in the power that could work such a cure. This majesty is the essence of Jesus, it is given to Him as man, in the state of humiliation. He is true God and eternal Life. But while they were all wondering about the great deed which Jesus had performed, He took His disciples aside and spoke to them privately, affirming once more that they should set into their ears the words which He was now telling them, that they should remember them and get their understanding: It will be done that the Son of Man will be delivered into the hands of men. This is a certainty; and He wanted His disciples to become accustomed to the thought that such was the fulfillment of the Old Testament prophecies. But, as Luke remarks in a pitying aside, they did not understand this saying, and it was totally hidden from them to the extent that they did not have the faintest understanding of it. At the same time, they were afraid to ask Him with regard to this saying of His. The evidence of His ineffable majesty had stood out so strongly in His recent miracle that the disciples could not muster the courage to question Him on the matter.<\/p>\n Luk 9:43<\/span><\/em><\/strong>. <\/strong>And they were all amazed<\/em><\/strong><\/strong> All the disciples were amazed, when they considered the greatness of the power which Jesus shewed in his last miracle. It should seem that their wonder was accompanied with proportionably high expectations of happiness in that temporal kingdom which they were now convinced he could easily erect. Jesus, knowing this, thought fit, when they came into Galilee (the country where he had most followers) to moderate his disciples’ ambition, by predicting his own sufferings. <\/p>\n 43 45.<\/strong> ] OUR LORD’S SECOND ANNOUNCEMENT OF HIS DEATH. Mat 17:22-23<\/span> .Mar 9:30-32<\/span>Mar 9:30-32<\/span> .<\/p>\n 43, 44.<\/strong> ] <\/strong> the multitude in contrast with <\/strong> of Luk 9:44<\/span> .<\/p>\n <\/strong> . <\/strong> <\/strong> .,<\/strong> not (Meyer), ‘ the foregoing discourses and<\/em> wonders:<\/em> ’ that would give no sense, for the disciples were thinking exclusively of those already: nor strictly (Stier, but corrected in edn. 2) ‘ what I am about to tell you<\/em> ,’ so that . . should be [76] with below: but these sayings,<\/strong> of which this was now the second;<\/em> ‘these intimations which I make to you from time to time respecting My sufferings and death.’ The Resurrection<\/em> , expressly mentioned in the others, is omitted here.<\/p>\n [76] When, in the Gospels, and in the Evangelic statement, 1Co 11:23-25<\/span> , the sign () occurs in a reference, it is signified that the word occurs in the parallel place<\/em> in the other Gospels, which will always be found indicated at the head of the note<\/em> on the paragraph. When the sign () is qualified<\/em> , thus, ‘ Mk.,’ or ‘ Mt. Mk.,’ &c., it is signified that the word occurs in the parallel place in that Gospel or Gospels, but not in the other or others<\/em> .<\/p>\n Luk 9:43-45<\/span> . Second prediction of the Passion<\/em> (Mat 17:22-23<\/span> , Mar 9:30-32<\/span> ). , etc., while all were wondering at all the things which He did. The reference is to the cure of the epileptic, which led the multitude to see in Jesus the bearer of the majesty or greatness of the Almighty. . Jesus spoke a second time of His approaching death, in connection with this prevailing wonder, and His aim was to keep the disciples from being misled by it. The setting in Mt. and Mk. is different. There Jesus speaks of His passion, while He with the Twelve is wandering about in Galilee, endeavouring, according to Mk., to remain unnoticed, and He speaks of it simply because it is the engrossing theme with which His mind is constantly preoccupied. Here, on the other hand, the second announcement is elicited by an external occasion, the admiration of the people.<\/p>\n Luk 9:43<\/span> . . , the people were astonished at the majesty of God<\/em> , revealed in the power that could work such a cure. In Act 2:22<\/span> God is represented as working miracles through Jesus. So the matter is conceived here. But Lk. thinks of the majesty of God as immanent in Jesus.<\/p>\n NASB (UPDATED) TEXT: Luk 9:43-45<\/p>\n 43bBut while everyone was marveling at all that He was doing, He said to His disciples, 44″Let these words sink into your ears; for the Son of Man is going to be delivered into the hands of men.” 45But they did not understand this statement, and it was concealed from them so that they would not perceive it; and they were afraid to ask Him about this statement.<\/p>\n Luk 9:44<\/p>\n NASB, NRSV”Let those words sink into your ears”<\/p>\n NKJV”Let those words sink down into your ears”<\/p>\n TEV”Dont forget what I am about to tell you”<\/p>\n NJB”For your part, you must have these words constantly in mind”<\/p>\n This is an idiom (cf. Exo 17:14). The verb tithmi basically means “to place,” “to set,” or “to lay.” Here the imperative is used to encourage attention and remembrance. This phrase functions like Jesus’ “Amen, Amen” to introduce a significant truth statement.<\/p>\n “the Son of Man is going to be delivered into the hands of men” In all the Synoptic Gospels Jesus predicts and warns the disciples about the upcoming events in Jerusalem. This is an allusion to Isaiah 53, especially Luk 9:12, in the Septuagint (i.e., “deliverance”). Mark has a much fuller account in Luk 9:30-32. He predicted this for several reasons:<\/p>\n 1. to show His knowledge of future events<\/p>\n 2. to reveal the redemptive plan of God<\/p>\n 3. to try to help them prepare<\/p>\n Luk 9:45 Only Luke has this statement. Jesus spoke to them, but someone veiled (periphrastic perfect passive participle) their eyes (cf. Luk 18:34). Was it the Spirit or was it Satan? If it is the Spirit, then the disciples were just not ready to receive this truth. It would come in time. If Satan, then the purpose is to cause them not to understand and, therefore, cause more fear and confusion. What surprises me is that Jesus makes this statement to them and, for some reason, it is veiled. Why would Luke add this? What could be his purpose?<\/p>\n The confusion and fear of the disciples is revealed in the last phrase, “they were afraid to ask Him about this statement” (cf. Luk 9:36). This entire section deals with the Apostles’ immaturity.<\/p>\n amazed = astonished. <\/p>\n at. Greek. epi. App-104. Not the same word as in verses: Luk 9:31, Luk 9:61. <\/p>\n mighty power = majesty. Occurs only here, Act 19:27, and 2Pe 1:16. <\/p>\n wondered = were wondering. <\/p>\n Jesus. Most of the texts omit “Jesus” here. <\/p>\n 43-45.] OUR LORDS SECOND ANNOUNCEMENT OF HIS DEATH. Mat 17:22-23. Mar 9:30-32.<\/p>\n Luk 9:43. , they were struck with amazement) in mind.-) God is, , great; His works are , magnificent.-, whilst they were wondering) and were also expressing their wonder in words.-, said) For this one word the Gothic Version has the following: Quath Ptrus, Fan, du vve veis ni mahtedum usdreiban thamma: ith Jesus quath: thata kuni ni usgangith nibai in bidom jah in fastubnja: quath than; that is, Peter said, Lord, why were we not able to cast him out? And Jesus said, This sort goeth not forth but in prayer and fasting. Then He said, etc. Comp. App. Crit. Ed. ii. on this passage.[83] If Luke himself wrote these words, we must suppose that Peter along with the rest, struck with admiration at the magnificent miracles performed by the Lord, identifies himself with the inability of the disciples to perform the miracle, and acknowledges that if he had been present [which he was not, being at the transfiguration at the time], he would not have prevailed against the unclean spirit. Therefore he inquires the cause why not.[84]<\/p>\n [83] ABDab Vulg. support the omission of these words. c however agrees with Goth. Vers. in inserting them. They seem to me to have crept in here through the Harmonies and transcribers from the parallel passages, Mat 17:19; Mat 17:21, Mar 9:28-29.-ED. and TRANSL.<\/p>\n [84] However the Vers. Germ. omits this inserted clause.-E. B.<\/p>\n the mighty power <\/p>\n Or, the majesty of God. <\/p>\n amazed: Luk 4:36, Luk 5:9, Luk 5:26, Luk 8:25, Psa 139:14, Zec 8:6, Mar 6:51, Act 3:10-13 <\/p>\n Reciprocal: Luk 2:19 – General<\/p>\n 3<\/p>\n The words mighty power are from a Greek original that means “majesty,” and it is so translated in 2Pe 1:16. This impression of amazement was caused by the powerful circumstance of the boy’s recovery from so distressing an ailment.<\/p>\n Luk 9:43. The division of the verses is unfortunate; the first clause of this verse should be joined with Luk 9:42; see the paragraph in our text<\/p>\n And they were all astonished. The multitude in contrast with the disciples.<\/p>\n At the majesty of God, as displayed in this miracle.<\/p>\n But while all were marvelling. Quite indefinite. The conversation took place on the private journey to Capernaum, as we learn from the other accounts.<\/p>\n Observable it is how frequently our Saviour forewarned his disciples of his approaching sufferings, and as the time of his suffering drew nearer, he did more frequently warn them of his death. But all this was little enough to arm them against the scandal of the cross; and to reconcile them to the thoughts of his suffering condition; how an ordinary prophet should be delivered into the hands of men they could easily understand, but how the Messiah should be so treated they could not apprehend; for the disciples had taken up the common opinion, that the Messiah was to be a temporal prince, and should conquer and reign here upon earth; and how to reconcile this with being killed, they could no ways apprehend; and they were afraid to be too particular in their enquiries about it. <\/p>\n Now, from Christ’s so frequently warning his disciples of his approaching sufferings, we may gather that we can never hear, either too often or too much, of the doctrine of the cross, nor be too frequently instructed in our duty to prepare for a suffering state; as Christ went from his cross to his crown, from a state of abasement to a state of exaltation, so must all his disciples and followers expect likewise.<\/p>\n 6. The three last Incidents of Jesus’ Galilean Ministry: 9.43b-50. <\/p>\n CHAPTER 38<\/p>\n DEATH AND RESURRECTION<\/p>\n Mat 17:22-23; Mar 9:30-32; Luk 9:43-45. Mark: And having gone out from thence, they continued to journey through Galilee. As Galilee extends up to the very suburbs of Caesarea-Philippi, this passage is a clinching argument for the location of the transfiguration in that vicinity. Luke: Place these words in your ears; for the Son of man is about to be delivered into the hands of sinners. Matthew & Mark say: They will kill Him; and having been killed, on the third day He will arise. And they did not know this word, and it was hidden from them, in order that they may not understand it; and they feared to ask Him concerning this word. This took place in His conversation with His disciples while journeying down the Jordan, from Caesarea-Philippi, back to the sea of Galilee. You observe that this is the second time that He has positively told them about His coming arrest, execution, and resurrection. As you here see, it was hidden from them, so they did not understand it. Do you know that this dark veil wrapped the important item in our Lords biography till He had actually risen from the dead, though He had distinctly and positively spoken it out to them three times? Why was this revealed to them, and still withheld from them? It was really indispensable that it should be revealed, in order to the completion of the prophetical curriculum, destined, as in all bygone ages, to constitute the basis of faith for all future generations; hence the necessity of its revealment is clear and demonstrative. Then why was it withheld from them, so they never did receive it till after He had risen from the dead? This is equally obvious. If His disciples had understood it, they would have rallied His friends and fought for Him, thus precipitating on the country a bloody revolution, which Jesus did not want. Consequently, the blessed Holy Spirit just took it away from them, so they never caught the idea till after He had risen from the dead.<\/p>\n 9:43 {8} And they were all amazed at the mighty power of God. But while they wondered every one at all things which Jesus did, he said unto his disciples,<\/p>\n (8) We have no reason to promise ourselves rest and quietness in this world, seeing that they themselves who seemed to fawn upon Christ crucify him shortly after.<\/p>\n 7. Jesus’ announcement of His betrayal 9:43b-45 (cf. Matthew 17:22-23; Mark 9:30-32)<\/span><\/p>\n Luke’s narrative joins this event with the preceding one thematically. However the other Synoptics indicate that this conversation took place sometime later (Mat 17:22; Mar 9:31). Luke’s construction has the effect of contrasting the wonder of the people with their rejection that resulted in Jesus’ sufferings and death. Luke also stressed the fulfillment of divine purpose in Jesus’ passion.<\/p>\n The reaction of the crowd to Jesus’ exorcism (Luk 9:43 a) was typical of the reaction of the multitudes as He continued to minister (Luk 9:43 b). In the context of this popular approval, Jesus revealed again to His disciples that it would not continue. He prefaced His announcement with a demand for attention that sets their incomprehension off more strikingly. This announcement contained new information about His passion, namely, that someone-a human being, but ultimately God-would hand Jesus over to His enemies (cf. Rom 4:25; Rom 8:31-32). Jesus’ use of the title "Son of Man" (Luk 9:44) intensified the horror of such a prospect.<\/p>\n In conclusion, Luke centered attention on the reaction of the crowd. Jesus’ miracle amazed (Gr. exeplesonto<\/span>, cf. Luk 4:32) the people who recognized it as a demonstration of God’s great power (cf. Luk 5:25; Luk 7:16; Luk 7:18; Act 2:11; Act 19:17; 2Pe 1:16).<\/p>\n This sign should have convinced the crowd that Jesus was God.<\/p>\n And they were all amazed at the mighty power of God. But while they wondered every one at all things which Jesus did, he said unto his disciples, 43. mighty power ] Rather, majesty. 2Pe 1:16. while they wondered ] The power of the last miracle had rekindled some of their Messianic enthusiasm. Jesus had … Continue reading “Exegetical and Hermeneutical Commentary of Luke 9:43”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-25328","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/25328","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=25328"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/25328\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=25328"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=25328"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=25328"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
<\/P>
<\/P> <\/TD> <\/TR> <\/TABLE> Fuente: Matthew Henry’s Whole Bible Commentary<\/b><\/i><\/h4>\n
Fuente: Vincent’s Word Studies in the New Testament<\/b><\/i><\/h4>\n
Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Commentary Series on the Bible by Peter Pett<\/b><\/i><\/h4>\n
Fuente: Commentary Series on the Bible by Peter Pett<\/b><\/i><\/h4>\n
Fuente: The Popular Commentary on the Bible by Kretzmann<\/b><\/i><\/h4>\n
Fuente: Commentary on the Holy Bible by Thomas Coke<\/b><\/i><\/h4>\n
Fuente: Henry Alford’s Greek Testament<\/b><\/i><\/h4>\n
Fuente: Henry Alford’s Greek Testament<\/b><\/i><\/h4>\n
Fuente: The Expositors Greek Testament by Robertson<\/b><\/i><\/h4>\n
Fuente: The Expositors Greek Testament by Robertson<\/b><\/i><\/h4>\n
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: The Greek Testament<\/b><\/i><\/h4>\n
Fuente: Gnomon of the New Testament<\/b><\/i><\/h4>\n
Fuente: Scofield Reference Bible Notes<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Combined Bible Commentary<\/b><\/i><\/h4>\n
Fuente: A Popular Commentary on the New Testament<\/b><\/i><\/h4>\n
Fuente: Expository Notes with Practical Observations on the New Testament<\/b><\/i><\/h4>\n
Fuente: Godet Commentary (Luke, John, Romans and 1 Corinthians)<\/b><\/i><\/h4>\n
Fuente: William Godbey’s Commentary on the New Testament<\/b><\/i><\/h4>\n
Fuente: Geneva Bible Notes<\/b><\/i><\/h4>\n
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"