5<\/strong>. shake off the very dust from your feet<\/em> ] See Act 13:51<\/span>; Act 18:6<\/span>.<\/p>\n <\/p>\n 45<\/strong>. they understood not<\/em> ] This ignorance and incapacity, so humbly avowed, should be contrasted with the boldness and fulness of their subsequent knowledge as one of the strongest proofs of the change wrought in them by the Resurrection and the Descent of the Holy Spirit.<\/p>\n It was hid from them – <\/B>They had imbibed the common notions of the Jews that he was to be a prince and a conqueror, to deliver the nation. They could not understand how that could be, if he was soon to be delivered into the hands of his enemies to die. In this way it was hid from them – not by God, but by their previous false belief. And from this we may learn that the plainest truths of the Bible are unintelligible to many because they have embraced some belief or opinion before which is erroneous, and which they are unwilling to abandon. The proper way of reading the Bible is to lay aside all previous opinions and submit entirely to God. The apostles should have supposed that their previous notions of the Messiah were wrong, and should have renounced them. They should have believed that what Jesus then said was consistent with his being the Christ. So we should believe that all that God says is consistent with truth, and should forsake all other opinions.<\/P><\/p>\n Verse 45. But they understood not<\/B><\/I>] See Clarke on <\/span>Mr 9:32<\/span><\/span>.<\/P><\/p>\n 45. and they feared<\/B>“insomuchthat they feared.” Their most cherished ideas were so completelydashed by such announcements, that they were afraid of layingthemselves open to rebuke by asking Him any questions. <\/P> Lu9:46-48<\/span>. STRIFE AMONG THETWELVE WHOSHOULD BEGREATESTJOHNREBUKED FOR EXCLUSIVENESS.<\/P><\/p>\n But they understood not this saying<\/strong>,…. What was meant by being betrayed into the hands of men, and by his being put to death; they knew not, how these things could possibly be, for they could not by any means reconcile them with the notions they had of a temporal Redeemer, and victorious Messiah:<\/p>\n and it was hid from them, that they perceived it not<\/strong>; the true meaning of this saying was hid from their understanding, which was veiled with the above notion of the worldly grandeur of the Messiah, that they did not take it in;<\/p>\n and they feared to ask him of that saying<\/strong>, of the meaning of it; imagining that he had a secret mystical meaning in it, which they could not reach; lest he should reproach them with their dulness and stupidity; or should rebuke them with the like sharpness and severity he had reproved Peter not long ago, upon the same head.<\/p>\n It was concealed from them <\/B> ( ‘ <\/SPAN><\/span>). Periphrastic past perfect of <\/SPAN><\/span>, a common verb, but only here in the N.T., to cover up, to hide from. This item only in Luke.<\/P> That they should not perceive it <\/B> ( <\/SPAN><\/span>). Second aorist middle subjunctive of the common verb <\/SPAN><\/span> used with <\/SPAN><\/span>, negative purpose. This explanation at least relieves the disciples to some extent of full responsibility for their ignorance about the death of Jesus as Mr 9:32<\/span> observes, as does Luke here that they were afraid to ask him. Plummer says, “They were not allowed to understand the saying then, in order that they might remember it afterwards, and see that Jesus had met His sufferings with full knowledge and free will.” Perhaps also, if they had fully understood, they might have lacked courage to hold on to the end. But it is a hard problem. <\/P> <\/p>\n <\/strong><\/p>\n 1) “But they understood not this saying,” <\/strong>(hoi de egnooun to hrema touto) “Yet they knew not (understood not) this statement,” the meaning of what He had said, a matter that He explained to them further, after His resurrection. They could not comprehend how or that the victor over this demon should become victim of a traitor man, Luk 24:25-27<\/span>; Luk 24:44-45<\/span>.<\/p>\n 2) “And it was hid from them,” <\/strong>(kai en parakekalummenon op auton) “And it was having been veiled (hidden) from them.” They did not understand the Divine purpose and necessity of His betrayal and death and resurrection, at this time, Mat 27:4<\/span>; Joh 18:2<\/span>; Act 7:52<\/span>.<\/p>\n 3) “And they perceived it not:” <\/strong>(hina me aisthontai auto) “Lest they should perceive it,” but they were troubled and “exceeding sorry,” Mat 17:23<\/span>; Mar 9:32<\/span>.<\/p>\n 4) “And they feared to ask him of that saying.” <\/strong>(kai ephobounto erotesai auton peri tou hrematos toutou) “And they feared to ask him about what He had already told them,” Mar 9:32<\/span>. The stupidity of the apostles seems incredible, yet it may be no more than that of many of His servants today, to believe the word concerning Divine matters that are at hand, regarding their duties in His Church, in the light of fulfilling prophecies.<\/p>\n ‘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.’<\/p>\n But the disciples were still blinded by their own ideas. They could not believe that men would treat badly One Who did such good. Were not the crowds with Him, marvelling at His doings?<\/p>\n ‘It was concealed from them, that they should not perceive it.’ The passive verb would normally suggest that, as with the last verse, the One spoken of is God. The idea then is that God has a purpose for not letting the truth about Jesus’ coming suffering dawn on them. Perhaps His purpose was simply in order to make them ask Jesus about it. There is no reason why they should not have done so. But seemingly they were afraid to ask Him. And God would not help them to understand it until they did.<\/p>\n Others consider that we must see here the hand of the Evil One. He does not want them to catch on to what is happening.<\/p>\n Either way their situation shows a sad lack of confidence in Him. We have already seen them condemned as unbelieving, now they fail to demonstrate an openness with Jesus. There was still much that needed doing in their hearts.<\/p>\n The Pride Of The Disciples Needs to be Humbled (Luk 9:46-48<\/span>).<\/p>\n We might have expected that the news that Jesus was to suffer at the hands of the authorities would have given the disciples a great deal to discuss and to talk about, and have been very humbling But the little heed that they took of that comes out in the fact that their discussion turned rather on which of them was the greatest. Each wanted to be top dog. Having left all to follow Him they wanted to establish their own order of merit. And each thought that they should be at or near the top.<\/p>\n The question of who was the greatest occurs a number of times among the disciples in a number of ways (Luk 18:14-17<\/span>; Luk 22:24-27<\/span>; Mat 18:1-4<\/span>; Mat 20:20-28<\/span> (Mar 10:35-45<\/span>); Luk 23:11-12<\/span>; Mar 9:34-37<\/span>). It was the natural question that men ask, for all natural men want to be great. (These arguments incidentally count against the idea that they saw Peter as their leader even when they allowed him to be their spokesman). But they had to learn that such thoughts were quite out of place for Christian disciples. To be thinking like that at all was to be in the wrong. Jesus says that the Christian disciple seeks rather to be the least, for then he becomes great in God’s eyes, and that this is especially true when it comes to dealing with little children.<\/p>\n Analysis.<\/p>\n a <\/strong> There arose a reasoning among them, which of them was the greatest (Luk 9:46<\/span>).<\/p>\n b <\/strong> When Jesus saw the reasoning of their heart, He took a little child, and set him by His side, and said to them, “Whoever shall receive this little child in My name receives Me, and whoever shall receive Me receives Him who sent me (Luk 9:47-48<\/span> a).<\/p>\n a <\/strong> For he who is least among you all, the same is great (Luk 9:48<\/span> b).<\/p>\n Note that in ‘a’ the question is, who is the greatest, and in the parallel we receive the reply. But central to the whole in ‘b’ is Jesus comment about the little child.<\/p>\n Luk 9:45<\/span><\/em><\/strong>. <\/strong>And they feared to ask him<\/em><\/strong><\/strong> “Either they imagined that Christ, by the positive manner in which he delivered his prophesy, understood it to be adapted to their capacities, and therefore they dreaded to ask any farther explanation; or they were afraid to be more particularly informed of what contradicted their favourite notion of a temporal deliverer.” <\/p>\n 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. <\/p>\n<\/p>\n <\/strong><\/p>\n Ver. 45. They understood not this saying<\/strong> ] So besotted they were with that carnal conceit of an earthly kingdom, still retained by the Jews to this day. <\/p>\n 45.<\/strong> ] <\/strong> not to be evaded by forcing it to mean ‘ so that they did not<\/em> ,’ but to be rendered that they might not,<\/strong> as in Mat 1:22 alli [77] . It was the divine purpose<\/em> , that they should not at present be aware of the full significancy of these words.<\/p>\n [77] alli= some cursive mss.<\/p>\n understood not = were ignorant of. <\/p>\n saying. Greek. rhema. Not the same word as in Luk 9:44. See note on Mar 9:32. <\/p>\n hid = veiled. <\/p>\n perceived it not = should not understand it. Not the same word as in Luk 9:47. <\/p>\n 45.] -not to be evaded by forcing it to mean so that they did not , but to be rendered that they might not, as in Mat 1:22 alli[77]. It was the divine purpose, that they should not at present be aware of the full significancy of these words.<\/p>\n [77] alli= some cursive mss.<\/p>\n Luk 9:45. , that they perceived it not) , knowing a thing, or understanding it (referring to ), produces , sense, or perception and feeling of it: when the former is wanting, the latter is necessarily so.<\/p>\n Luk 9:46, Luk 2:50, Luk 18:34, Mat 16:22, Mar 8:16-18, Mar 8:32, Mar 8:33, Mar 9:10, Mar 9:32, Joh 12:16, Joh 12:34, Joh 14:5, Joh 16:17, Joh 16:18, 2Co 3:14-16 <\/p>\n Reciprocal: Psa 119:19 – hide Eze 17:12 – Know Mat 13:51 – Have Mat 15:16 – General Mat 16:21 – began Joh 4:33 – General Joh 16:31 – Do Joh 20:9 – they Joh 21:12 – durst Act 7:25 – but Phi 1:18 – and I<\/p>\n 5<\/p>\n The disciples had thought from the start that Jesus was going to set up an earthly kingdom. Such a government would require the bodily presence of the king, hence they were confused over this prediction that he was to be delivered unto men.<\/p>\n Luk 9:45. It was hid from them, that they should not perceive it. Peculiar to Luke. The meaning is plain. They were not permitted to understand the full meaning. Only those who fail to notice the necessity for careful training in the case of the disciples, will doubt the gracious character of this method of concealing in order to reveal.<\/p>\n Verse 45 <\/p>\n They perceived it not; they did not understand it.–They feared to ask him, &c. This and similar expressions, occasionally occurring, evince the deep reverence with which Jesus was regarded by his disciples, and the reserve which he maintained in his daily intercourse with them. And yet he was nearly of the same age with them, and they were by no means certain that he was the Messiah.<\/p>\n However this announcement did not make sense to the disciples. This was probably because of the popular view of the Messiah that still influenced them, the glorious prophecies about the Son of Man in the Old Testament, and Jesus’ great popularity. Most important they did not understand because God hid this understanding from them (cf. Luk 24:16). That is, they understood the words but could not understand how this would happen, partly because of their limited faith. They remembered Jesus’ words, but they only understood the prediction after Jesus’ resurrection. Perhaps they were afraid to ask Jesus to clarify what He said because they feared to hear what they suspected, that Jesus would indeed die soon.<\/p>\n "Some interpreters understand the statement, ’It was hid from them that they might not understand it,’ as indication that God prevented the disciples from understanding. [Note: Footnote 39: See, e.g., R. J. Dillon, "Previewing Luke’s Project from His Prologue (Luke 1:1-4)," Catholic Biblical Quarterly 43 (1981):216.] <\/span> While the passive formulation may hint at divine involvement, I would caution against the assumption that human resistance is not an important factor at this point in the narrative. If a divine purpose is involved, it is a purpose which works in and through human resistance, for which humans remain responsible." [Note: Tannehill, 1:227.] <\/span><\/p>\n Thus there was a "suffering secret" as well as a "messianic secret" in Jesus ministry. [Note: Marshall, The Gospel . . ., p. 393.] <\/span> The "messianic secret" was the fact that Jesus was the divine Messiah, which He revealed only gradually before the Triumphal Entry. He withheld this information to preclude superficial and premature acceptance of Himself by the multitudes. The "suffering secret" was the information about Jesus’ passion that God revealed to the disciples only gradually before the Resurrection.<\/p>\n 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. 5. shake off the very dust from your feet ] See Act 13:51; Act 18:6. Fuente: The Cambridge Bible for Schools and Colleges 45. they understood not ] This … Continue reading “Exegetical and Hermeneutical Commentary of Luke 9:45”<\/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-25330","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/25330","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=25330"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/25330\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=25330"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=25330"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=25330"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/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
Fuente: Robertson’s Word Pictures in the New Testament<\/b><\/i><\/h4>\n
Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n
Fuente: Commentary Series on the Bible by Peter Pett<\/b><\/i><\/h4>\n
Fuente: Commentary on the Holy Bible by Thomas Coke<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Henry Alford’s Greek Testament<\/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: 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: Abbott’s Illustrated New Testament<\/b><\/i><\/h4>\n
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"