Luke 9:43–62

Luke 9:43-48 Matthew 17:22-23 Mark 9:30-36 Luke 9:43-48 22. And while they remained in Galilee, Jesus said to them, The Son of man will be delivered into the hands of men: 23. And they will kill him, and on the third day he will rise again. And they were deeply grieved. Matthew 18:1-5 1. At that time the disciples came to Jesus, saying, Who is the greatest in the kingdom of heaven? 2. And Jesus, having called a little child to him, placed him in the midst of them, 3. And said, Verily I say to you, Unless you be converted, and become as little children, you shall not enter into the kingdom of heaven. 4. Whosoever then shall humble himself like this little child, he is the greatest in the kingdom of heaven. 5. And whosoever shall receive such a little child in my name receiveth me. 30. And departing thence, they passed through Galilee, and he was desirous that nobody should know it. 31. For he taught his disciples, and said to them, The Son of man is delivered into the hands of men, and they will kill him; and, after being killed, he will arise on the third day. 32. but they knew not what he said, and were afraid to ask him. 33. And he came to Capernaum; [495] and when he was come into the house, he asked them, What were you disputing about among yourselves on the road? 34. But they were silent; for they had disputed among themselves by the way who was the greatest. 35. And when he had sat down, he called the twelve, and said to them, If any man choose to be first, he shall be last of all, [496] and servant of all. 36. And he took a child, and placed him in the midst of them; and when he had taken him in his arms, he said to them, 37. Whosoever shall receive one of such children in my name receiveth me; and whosoever receiveth me receiveth not me, but him that sent me. 43. But while all were wondering at everything that he did, he said to his disciples, 44. Put these words in your ears; for the Son of man shall be delivered into the hands of men. 45. But they understood not that saying, and it was hidden from them, so that they did not perceive it, and they were afraid to ask him concerning this saying. 46. And a dispute arose among them, which of them was the greatest. 47. But Jesus, seeing the thought of their heart, took a child, and placed him near him, 48. And said to 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 shall be great. Matthew 17:22. And while they remained in Galilee. The nearer that the time of his death approached, the more frequently did Christ warn his disciples, lest that melancholy spectacle might give a violent shock to their faith. It was shortly after the miracle had been performed that this discourse was delivered; for Mark says that he went from that place to Galilee, in order to spend there the intervening time in privacy; for he had resolved to come to Jerusalem on the day of the annual sacrifice, because he was to be sacrificed at the approaching Passover. The disciples had previously received several intimations on this subject, and yet they are as much alarmed as if nothing relating to it had ever reached their ears. So great is the influence of preconceived opinion, that it brings darkness over the mind in the midst of the clearest light. The apostles had imagined that the state of Christ's kingdom would be prosperous and delightful, and that, as soon as he made himself known, he would be universally received with the highest approbation. They never thought it possible that the priests, and scribes, and other rulers of the Church, would oppose him. Under the influence of this prejudice, they admit nothing that is said on the other side; for Mark says that they understood not what our Lord meant. Whence came it that a discourse so clear and distinct was not understood, but because their minds were covered by the thick veil of a foolish imagination? They did not venture to make any farther inquiry. This must have been owing, in part, to their reverence for their Master; but I have no doubt that their grief and astonishment at what they had heard kept them silent. Such bashfulness was not altogether commendable; for it kept them in doubt, and hesitation, and sinful grief. In the meantime, a confused principle of piety, rather than a clear knowledge of the truth, kept them attached to Christ, and prevented them from leaving his school. A certain commencement of faith and right understanding had been implanted in their hearts, which made their zeal in following Christ not very different from the implicit faith of the Papists; but as they had not yet made such progress as to become acquainted with the nature of the kingdom of God and of the renewal which had been promised in Christ, I say that they were guided by zeal for piety rather than by distinct knowledge. In this way we come to see what there was in them that deserved praise or blame. But though their stupidity could not entirely be excused, we have no reason to wonder that a plain and distinct announcement of the cross of their Master, and of the ignominy to which he would be subjected, appeared to them a riddle; not only because they reckoned it to be inconsistent with the glory of the Son of God that he should be rejected and condemned, but because it appeared to them to be highly improbable that the grace which was promised in a peculiar manner to the Jews should be set at naught by the rulers of the nation. But as the immoderate dread of the cross, which had suddenly seized upon them, shut the door against the consolation which was immediately added, arising out of the hope of the resurrection, let us learn that, when the death of Christ is mentioned, we ought always to take into view at once the whole of the three days, that his death and burial may lead us to a blessed triumph and to a new life. Matthew 18:1. At that time the disciples came to Jesus. It is evident from the other two Evangelists, that the disciples did not come to Christ of their own accord, but that, having secretly disputed on the road, they were brought out of their lurking-places, and dragged forth to light. There is nothing inconsistent with this in the account given by Matthew, who hastens to Christ's reply, and does not relate all the circumstances of the case, but passes over the commencement, and relates in a summary manner the reason why Christ rebuked the foolish ambition of his disciples for the highest rank. When Christ makes inquiry about a secret conversation, and forces the disciples to acknowledge what they would willingly have kept back, this teaches us that we ought to beware of all ambition, however carefully it may be concealed. We must also attend to the time at which this occurred. The prediction of his death had made them sad and perplexed; but as if they had received from it unmingled delight, as if they had tasted of the nectar which the poets feign, [497] they immediately enter into a dispute about the highest rank. [498] How was it possible that their distress of mind vanished in a moment, but because the minds of men are so devoted to ambition, that, forgetful of their present state of warfare, they continually rush forward, under the delusive influence of a false imagination, to obtain a triumph? And if the apostles so soon forgot a discourse which they had lately heard, what will become of us if, dismissing for a long period meditation on the cross, we give ourselves up to indifference and sloth, or to idle speculations? But it is asked, what occasioned the dispute among the disciples? I reply, as the flesh willingly shakes off all uneasiness, they left out of view every thing that had given rise to grief, and fixed on what had been said about the resurrection; and out of this a debate sprung up among idle persons. And as they refuse the first part of the doctrine, for which the flesh has no relish, God permits them to fall into a mistake about the resurrection, and to dream of what would never take place, that, by mere preaching, Christ would obtain a kingdom, an earthly kingdom, and would immediately rise to the highest prosperity and wealth. There were two faults in this debate. First, the apostles were to blame for laying aside anxiety about the warfare to which they had been called, and for demanding beforehand repose, and wages, and honors, as if they had been soldiers that had served their time. The second fault is, that, instead of laboring with one consent, as they ought to have done, to render mutual assistance, and to secure for their brethren as large a share of honors as for themselves, they strove with wicked ambition to excel each other. If we wish that our manner of life should receive the approbation of the Lord, we must learn to bear patiently the burden of the cross that has been laid on us, till the proper time arrive for obtaining the crown, and, as Paul exhorts, in honor preferring one another, (Romans 12:10.) To the first of these faults is closely allied the vain curiosity of those persons in the present day, who, leaving the proper duties of their calling, eagerly attempt to fly above the clouds. The Lord, who in the Gospel invites us to his kingdom, points out to us the road by which we are to reach it. Fickle persons, who give themselves no concern about faith, patience, calling on God, and other exercises of religion, dispute about what is going on in heaven; as if a man who was about to commence a journey made inquiry where a lodging-place was situated, but did not move a step. Since we are commanded by the Lord to walk on the earth, those who make the condition of departed saints in heaven the subject of eager debate will be found, in so doing, to retard their own progress towards heaven. 2. And Jesus called a child to him. The general meaning is, that those who desire to obtain greatness by rising above their brethren, will be so far from gaining their object that they do not even deserve to occupy the lowest corner. He reasons from contraries, because it is humility alone that exalts us. As we are more powerfully affected by appearances presented to the eyes, he holds up to them a little child as an emblem of humility. When he enjoins his followers to become like a child, this does not extend indiscriminately to all points. We know that in children there are many things faulty; and accordingly Paul bids us be children, not in understanding, but in malice, (1 Corinthians 14:20;) and in another passage he exhorts us to strive to reach the state of a perfect man, (Ephesians 4:13.) But as children know nothing about being preferred to each other, or about contending for the highest rank, Christ desires that their example should banish from the minds of his followers those eager longings after distinction, which wicked men and the children of the world continually indulge, that they may not be allured by any kind of ambition. It will perhaps be objected, that children, even from the womb, have a native pride, which leads them to desire the highest honor and distinction; but the reply is obvious, that comparisons must not be too closely or too exactly carried out, so as to apply at all points. The tender age of little children is distinguished by simplicity to such an extent, that they are unacquainted with the degrees of honor, and with all the incentives to pride; so that they are properly and justly held out by Christ as an example. 3. Unless you are converted. To the example of little children must be referred the conversion of which he now speaks. Hitherto they had been too much habituated to the ordinary customs of men; and if they would gain their object, they must pursue a totally different course. [499] Every one wished for himself the first or the second rank; but Christ does not allot even the lowest place to any man who does not lose sight of distinctions and humble himself On the contrary, he says, 4. Whosoever shall humble himself lik…

DEMONIAC AND LUNATIC BOY HEALED--CHRIST'S SECOND EXPLICIT ANNOUNCEMENT OF HIS DEATH AND RESURRECTION. (Luk 9:37-45) the mighty power of God--"the majesty" or "mightiness" of God in this last miracle, the transfiguration, &c.: the divine grandeur of Christ rising upon them daily. By comparing Mat 17:22, and Mar 9:30, we gather that this had been the subject of conversation between the Twelve and their Master as they journeyed along.

these sayings--not what was passing between them about His grandeur [MEYER, &c.], but what He was now to repeat for the second time about His sufferings [DE WETTE, STIER, ALFORD, &c.]; that is, "Be not carried off your feet by all this grandeur of Mine, but bear in mind what I have already told you, and now distinctly repeat, that that Sun in whose beams ye now rejoice is soon to set in midnight gloom." "The Son of man," says Christ, "into the hands of men"--a remarkable antithesis (also in Mat 17:22, and Mar 9:31).

and they feared--"insomuch that they feared." Their most cherished ideas were so completely dashed by such announcements, that they were afraid of laying themselves open to rebuke by asking Him any questions.

And they were all amazed at the mighty power of God,.... 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: but while they wondered every one, at all things which Jesus did; and were applauding him for them, and speaking in his praise on account of them: he said unto his disciples; 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.

Let these sayings sink down into your ears,.... The Vulgate Latin, Arabic, and Ethiopic versions read, "in your hearts": Christ's sense is, that they would, diligently attend to them, seriously consider them, and carefully lay them up in their memories; and what he refers to are not the words he had spoken, but what he was about to say; namely, as follow: for the son of man shall be delivered into the hands of men; by whom he should be killed, though he should rise again the third day; See Gill on Matthew 17:22, Matthew 17:23

But they understood not this saying,.... 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: and it was hid from them, that they perceived it not; 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; and they feared to ask him of that saying, 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.

We may observe here, I. The impression which Christ's miracles made upon all that beheld them (Luk 9:43): They were all amazed at the mighty power of God, 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, and his name is Wonderful. Their wonder was universal: they wondered every one. The causes of it were universal: they wondered at all things which Jesus did; all his actions had something uncommon and surprising in them. II. The notice Christ gave to his disciples of his approaching sufferings: The Son of man shall be delivered into the hands of men, wicked men, men of the worst character; they shall be permitted to abuse him at their pleasure. That is here implied which is expressed by the other evangelists: They shall kill him. 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 (Luk 9:43): While they all wondered at all things which Jesus did, he said this to his disciples. 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 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 that he must be delivered into the hands of men, 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; 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; 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. It was plain enough, but they would not understand it in the literal sense, because it agreed not with their notions; and they could not understand it in any other, and were afraid to ask him 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, through the weakness of faith and the power of prejudice. We cannot think that it was in mercy 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 to themselves. III. The rebuke Christ gave to his disciples for their disputing among themselves which should be greatest, Luk 9:46-48. This passage we had before, and, the more is the pity, we shall meet with the like again. Observe here, 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, Luk 9:46. They that expect to be great in this world commonly aim high, and nothing will serve them short of being greatest; this exposes them to a great deal of temptation and trouble, which they are safe from that are content to be little, to be least, to be less than the least. 2. Jesus Christ is perfectly acquainted with the thoughts and intents of our hearts: He perceived their thoughts, Luk 9:47. Thoughts are words to him, and whispers 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. 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, Luk 9:47 (for he always expressed a tenderness and kindness for little children), and he proposed this child to them for an example. (1.) Let them be of the temper of this child, humble and quiet, and easy 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, if that would contribute any thing to their usefulness, to stoop to the meanest office whereby they might do good. (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 them in his name, 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, a preacher of the gospel that is of such a disposition as this, he placeth his respect aright, and receiveth me; and whosoever receiveth me, in such a minister, receiveth him that sent me; 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. 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; 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; 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 (Luk 9:50), 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; and he will meet you in the same end, though he does not accompany you in the same way. You do well to do as you do, but it does not therefore follow that he does ill 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, 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. See Mar 9:38, Mar 9:39. 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, would be prevented, if this passage of story were but duly considered!

Luke 9:49-56 Matthew 19:1-2 Mark 9:38-40 Luke 9:49-56 1. And it happened, when Jesus had finished these discourses, he departed from Galilee, and came into the coasts of Judea beyond Jordan. 2. And great multitudes followed him, and he cured them there. 38. And John answered him, saying, Master, we saw one casting out devils in thy name, and he followeth not us; and we forbade him, because he followeth him, because he followeth not us. 39. And Jesus said, Forbid him not; for there is no man who, if he has performed a miracle in my name, can easily speak evil of me. 40. For he who is not against us is for us. Mark 10:1 1. And when he had risen thence, he came into the coasts of Judea, through the district which is beyond Jordan. And again the multitudes assemble to him, and again he taught them, as he was accustomed. 49. And John answering said, Master, we saw one casting out devils in thy name; and we forbade him, because he followeth not with us. 50. And Jesus said to him, Forbid him not; for he who is not against us is for us. 51. And it happened, when the days of his being received up were in course of being fulfilled, and he set his face steadfastly to go to Jerusalem. 52. And he sent messengers before his face; and they went and entered into a town of the Samaritans, to make ready for him: 53. And they did not receive him, because his face was as if he were going to Jerusalem. [584] 54. And when his disciples James and John saw it, they said, Lord, wilt thou that we command fire to come down from heaven, and consume them, even as Elijah did? 55. And Jesus, turning, rebuked them, saying, You know not of what spirit you are. 56. For the Son of man is not come to destroy men's lives, but to save them. And they went into another village. Mark 9:38. Master, we saw one. Hence it is evident that the name of Christ was at that time so celebrated, that persons who were not of the number of his intimate disciples used that name, or perhaps even abused it, for I will not venture to avouch any thing on this point as certain. It is possible that he who is here mentioned had embraced the doctrine of Christ, and betaken himself to the performance of miracles with no bad intention; but as Christ bestowed this power on none but those whom he had chosen to be heralds of his Gospel, I think that he had rashly taken, or rather seized upon, this office. Now though he was wrong in making this attempt, and in venturing to imitate the disciples without receiving a command to do so, yet his boldness was not without success: for the Lord was pleased, in this way also, to throw luster around his name, [585] as he sometimes does by means of those of whose ministry he does not approve as lawful. It is not inconsistent with this to say, that one who was endued with special faith followed a blind impulse, and thus proceeded inconsiderately to work miracles. I now come to John and his companions. They say that they forbade a man to work miracles Why did they not first ask whether or not he was authorized? For now being in a state of doubt and suspense, they ask the opinion of their Master. Hence it follows, that they had rashly taken on themselves the right to forbid; and therefore every man who undertakes more than he knows that he is permitted to do by the word of God is chargeable with rashness. Besides, there is reason to suspect the disciples of Christ of ambition, because they are anxious to maintain their privilege and honor. For how comes it that they all at once forbid a man who is unknown to them to work miracles, but because they wish to be the sole possessors of this right? For they assign the reason, that he followeth not Christ; as much as to say, "He is not one of thy associates, as we are: why then shall he possess equal honor?" 39. Forbid him not. Christ did not wish that he should be forbidden; not that he had given him authority, or approved of what he did, or even wished his disciples to approve of it, but because, when by any occurrence God is glorified, we ought to bear with it and rejoice. Thus Paul, (Philippians 1:18,) though he disapproves of the dispositions of those who used the Gospel as a pretense for aggrandizing themselves, yet rejoices that by this occurrence the glory of Christ is advanced. We must attend also to the reason which is added, that it is impossible for any man who works miracles in the name of Christ to speak evil of Christ, and therefore this ought to be reckoned as gain; for hence it follows, that if the disciples had not been more devoted to their own glory than anxious and desirous to promote the glory of their Master, they would not have been offended when they saw that glory heightened and enlarged in another direction. And yet Christ declares that we ought to reckon as friends those who are not open enemies. 40. For he who is not against us is for us. He does not enjoin us to give a loose rein to rash men, and to be silent while they intermeddle with this and the other matter, according to their own fancy, and disturb the whole order of the Church: for such licentiousness, so far as our calling allows, must be restrained. He only affirms that they act improperly, who unseasonably prevent the kingdom of God from being advanced by any means whatever. And yet he does not acknowledge as his disciples, or reckon as belonging to his flock, those who hold an intermediate place between enemies and friends, but means that,. so far as they do no harm, they are useful and profitable: for it is a proverbial saying, which reminds us that we ought not to raise a quarrel till we are constrained. Luke 9:51. While the days of his being received up, etc. Luke alone relates this narrative, which, however, is highly useful on many accounts. For, first, it describes the divine courage and firmness of Christ [586] in despising death; secondly, what deadly enmities are produced by differences about religion; thirdly, with what headlong ardor the nature of man is hurried on to impatience; next, how ready we are to fall into mistakes in imitating the saints; and, lastly, by the example of Christ we are called to the exercise of meekness. The death of Christ is called his being received up, (analepsis) not only because he was then withdrawn from the midst of us, [587] but because, leaving the mean prison of the flesh, he ascended on high. 52. And he sent messengers. It is probable that our Lord was, at that time, attended by a great multitude of followers; for the messengers were not sent to prepare a splendid banquet, or to select some magnificent palace, but only to tell that a vast number of guests were approaching. They again, when excluded and repulsed, wait for their Master. Hence, too, we learn, what I remarked in the second place, [588] that when men differ among themselves about the doctrines of religion, they readily break out into hatred of each other; for it was an evidence of very bitter hatred to withhold food from the hungry, and lodging from those who were fatigued. But the Samaritans have such a dislike and enmity at the Jewish religion, that they look upon all who follow it as unworthy of any kindness. Perhaps, too, they were tormented with vexation at being despised; for they knew that their temple was detested by the Jews as profane, and that they were considered to be spurious and corrupt worshippers of God. But as the superstition once admitted kept so firm a hold of them, they strove, with wicked emulation, to maintain it to the last. At length the contention grew so hot, that it consumed both nations in one conflagration; for Josephus assures us that it was the torch which kindled the Jewish war. Now though Christ might easily have avoided that dislike, he chooses rather to profess himself to be a Jew, than by an indirect denial to procure a lodging. 53. He steadfastly set his face. By this expression Luke has informed us that Christ, when he had death before his eyes, rose above the fear of it, and went forward to meet it; but, at the same time, points out that he had a struggle, and that, having vanquished terror, [589] he boldly presented himself to die. For if no dread, no difficulty, no struggle, no anxiety, had been present to his mind, what need was there that he should set his face steadfastly? [590] But as he was neither devoid of feeling, nor under the influence of foolish hardihood, he must have been affected by the cruel and bitter death, or rather the shocking and dreadful agony, which he knew would overtake him from the rigorous judgment of God; and so far is this from obscuring or diminishing his glory, that it is a remarkable proof of his unbounded love to us; for laying aside a regard to himself that he might devote himself to our salvation, through the midst of terrors he hastened to death, the time of which he knew to be at hand. 54. And when His disciples James and John saw it. The country itself had perhaps suggested to them the desire of thundering immediately against the ungodly; for it was there that Elijah had formerly destroyed, by a fire from heaven, the king's soldiers who had been sent to apprehend him, (2 Kings 1:10.) It therefore occurred to them that the Samaritans, who so basely rejected the Son of God, were at that time devoted to a similar destruction. And here we see to what we are driven by a foolish imitation [591] of the holy fathers. James and John plead the example of Elijah, but they do not consider how far they differ from Elijah; they do not examine properly their own intemperate zeal, nor do they look at the calling of God. Under a pretext equally plausible did the Samaritans cloak their idolatry, our fathers worshipped in this mountain, (John 4:20.) But both were in the wrong; for, neglecting the exercise of judgment, they were apes rather than imitators of the holy fathers. Now though it is doubtful whether they think that they have the power in their own hand, or ask Christ to give it to them, I think it more probable that, elated with foolish confidence, they entertain no doubt that they are able to execute vengeance, provided that Christ give his consent. 55. You know not of what spirit you are By this reply he not only restrained the unbridled fury of the two disciples, but laid down a rule to all of us not to indulge our temper. For whoever undertakes any thing, ought to be fully aware that he has the authority and guidance of the Spirit of God, and that he is actuated by proper and holy dispositions. Many will be impelled by the warmth of their zeal, but if the spirit of prudence be wanting, their ebullitions end in foam. Frequently, too, it happens, that the impure feelings of the flesh are mingled with their zeal, and that those who appear to be the keenest zealots for the glory of God are blinded by the private feelings of the flesh. And therefore, unless our zeal be directed by the Spirit of God, it will be of no avail to plead in our behalf, that we undertook nothing but from proper zeal. But the Spirit himself will guide us by wisdom and prudence, that we may do nothing contrary to our duty, or beyond our calling, nothing, in short, but what is prudent and seasonable; and, by removing all the filth of the flesh, he may impart to our minds proper feelings, that we may desire nothing but what God shall suggest. Christ likewise blames his disciples because, though they are widely distant from the spirit of Elijah, [592] they rashly take upon themselves to do what he did. For Elijah executed the judgment of God, which had been committed to him by the Spirit; but they rush to vengeance, not by the command of God, but by the movement of the flesh. And therefore the examples of the saints are no defense to us, unless the same Spirit that directed them dwell in us. Footnotes: [584] "Pourtant que sa face estoit tournee pour aller en Ierusalem;" -- "because his face was turned to go to Jerusalem." [585] "Pour avancer la gloire de son nom;" -- "to advance the glory of his name." [586] "La magnanimit…

John answered, &c.--The link of connection here with the foregoing context lies in the words "in My name" (Luk 9:48). "Oh, as to that," said John, young, warm, but not sufficiently apprehending Christ's teaching in these things, "we saw one casting out devils in Thy name, and we forbade him: Were we wrong?" "Ye were wrong." "But we did because he followeth not us,'" "No matter. For (1) There is no man which shall do a miracle in My name that can lightly [soon] speak evil of Me' [Mar 9:39]. And (2) If such a person cannot be supposed to be 'against us,' you are to consider him 'for us.'" Two principles of immense importance. Christ does not say this man should not have followed "with them," but simply teaches how he was to be regarded though he did not--as a reverer of His name and a promoter of His cause. Surely this condemns not only those horrible attempts by force to shut up all within one visible pale of discipleship, which have deluged Christendom with blood in Christ's name, but the same spirit in its milder form of proud ecclesiastic scowl upon all who "after the form which they call a sect (as the word signifies, Act 24:14), do so worship the God of their fathers." Visible unity in Christ's Church is devoutly to be sought, but this is not the way to it. See the noble spirit of Moses (Num 11:24-29).

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 Mark 9:33. Which of them should be greatest; that is, "in the kingdom of heaven", as in Matthew 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.

And Jesus perceiving the thought of their heart,.... Not by any words he had heard; for the dispute was on the road, as they came along behind him; but as the omniscient God, who is the discerner of the thoughts and intents of the heart, he was privy to all their ambition, and the vanity of their minds, and to all their reasonings and debates: though he was before them, and out of the reach of hearing of them: and when he came to Capernaum, after having asked them what they disputed about by the way; he took a child and set him by him. The Ethiopic version reads, "before them", the disciples; and Matthew and Mark say, "he set him in the midst of them"; all which were true, Jesus sitting in the midst of them; so, that the child he set by him, was in the middle of them and before them; See Gill on Matthew 18:2.

And said unto them, whosoever shalt receive this child,.... Or "one such little child", as in Matthew 18:5 and so the Syriac version here, "a child like to this"; and the Arabic version, "one like to this child"; not in age, but in meekness and humility; one that is not proud and haughty, ambitious of worldly honour, and envious at the superior state of others: whoever receives such an one into his house and heart, and the Gospel he preaches, in my name; because he belongs to me, is sent by me, and represents me, and delivers my message: receiveth me; represented by him, and will be so taken: and whosoever shall receive me, receiveth him that sent me; See Gill on Mark 9:37. For he that is least among you all; that is so, in his own opinion, and behaves as such in his conduct, who is lowly and meek, and humble; and so the Ethiopic version, rather interpreting than translating, renders it, "for he that makes himself humble, who is lesser than all"; who considers himself as the least of the apostles, and unworthy to be one, as did the Apostle Paul: the same shall be great; shall be highly honoured with gifts, and made greatly useful, as the above mentioned apostle was: a saying like this, the Jews have (u); "every one, , "that makes himself little", for the words of the law in this world, , "shall be made great" in the world to come;'' that is, in the days of the Messiah: and again it is said by (w) them, "worthy is he that makes himself little in this world, how great and high shall he be in that world!--whoever is little shall be great, and he that is great shall be little.'' (u) T. Bab Bava Metzia, fol. 85. 2.((w) Zohar in Num. for. 70. 1. & Tosaphta in Zohar in Gen. fol. 76. 2.

And John answered and said, Master,.... The Syriac and Persic versions read, "our Master": we saw one casting out devils in thy name, and we forbad him; See Gill on Mark 9:38. Because he followeth not with us; the Syriac, Persic, and Ethiopic versions read, "because he followeth not thee with us"; did not join in company with them, and follow Christ along with them, and as they did.

And Jesus said unto him, forbid him not,.... "Or forbid not" him, or any other so doing: for he that is not against us, is for us: in two exemplars of Beza's it is read, "for he is not against you": the Vulgate Latin, and Syriac versions, instead of "us", in both clauses read "you", and so likewise the Persic and Ethiopic versions; See Gill on Mark 9:39, Mark 9:40.

STRIFE AMONG THE TWELVE WHO SHOULD BE GREATEST--JOHN REBUKED FOR EXCLUSIVENESS. (Luk 9:46-48) (See on Mat 18:1-5).

This passage of story we have not in any other of the evangelists, and it seems to come in here for the sake of its affinity with that next before, for in this also Christ rebuked his disciples, because they envied for his sake. There, under colour of zeal for Christ, they were for silencing and restraining separatists: here, under the same colour, they were for putting infidels to death; and, as for that, so for this also, Christ reprimanded them, for a spirit of bigotry and persecution is directly contrary to the spirit of Christ and Christianity. Observe here, I. The readiness and resolution of our Lord Jesus, in prosecuting his great undertaking for our redemption and salvation. Of this we have an instance, Luk 9:51 : When the time was come that he should be received up, he stedfastly set his face to go to Jerusalem. Observe 1. There was a time fixed for the sufferings and death of our Lord Jesus, and he knew well enough when it was, and had a clear and certain foresight of it, and yet was so far from keeping out of the way that then he appeared most publicly of all, and was most busy, knowing that his time was short. 2. When he saw his death and sufferings approaching, he looked through them and beyond them, to the glory that should follow; he looked upon it as the time when he should be received up into glory (Ti1 3:16), received up into the highest heavens, to be enthroned there. Moses and Elias spoke of his death as his departure out of this world, which made it not formidable; but he went further, and looked upon it as his translation to a better world, which made it very desirable. All good Christians may frame to themselves the same notion of death, and may call it their being received up, to be with Christ where he is; and, when the time of their being received up is at hand, let them lift up their heads, knowing that their redemption draws nigh. 3. On this prospect of the joy set before him, he stedfastly set his face to go to Jerusalem the place where he was to suffer and die. He was fully determined to go, and would not be dissuaded; he went directly to Jerusalem, because there now his business lay, and he did not go about to other towns, or fetch a compass, which if he had done, as commonly he did, he might have avoided going through Samaria. He went cheerfully and courageously thither, though he knew the things that should befall him there. He did not fail nor was discouraged, but set his face as a flint, knowing that he should be not only justified, but glorified (Isa 50:7), not only not run down, but received up. How should this shame us for, and shame us out of, our backwardness to do and suffer for Christ! We draw back, and turn our faces another way from his service who stedfastly set his face against all opposition, to go through with the work of our salvation. II. The rudeness of the Samaritans in a certain village (not named, nor deserving to be so) who would not receive him, nor suffer him to bait in their town, though his way lay through it. Observe here, 1. How civil he was to them: He sent messengers before his face, some of his disciples, that went to take up lodgings, and to know whether he might have leave to accommodate himself and his company among them; for he would not come to give offence, or if they took any umbrage at the number of his followers. He sent some to make ready for him, not for state, but convenience, and that his coming might be no surprise. 2. How uncivil they were to him, Luk 9:53. They did not receive him, would not suffer him to come into their village, but ordered their watch to keep him out. He would have paid for all he bespoke, and been a generous guest among them, would have done them good, and preached the gospel to them, as he had done some time ago to another city of the Samaritans, Joh 4:41. He would have been, if they pleased, the greatest blessing that ever came to their village, and yet they forbid him entrance. Such treatment his gospel and ministers have often met with. Now the reason was because his face was as though he would go to Jerusalem; they observed, by his motions, that he was steering his course that way. The great controversy between the Jews and the Samaritans was about the place of worship - whether Jerusalem or mount Gerizim near Sychar; see Joh 4:20. And so hot was the controversy between them that the Jews would have no dealings with the Samaritans, nor they with them, Joh 4:9. Yet we may suppose that they did not deny other Jews lodgings among them, no, not when they went up to the feast; for if that had been their constant practice Christ would not have attempted it, and it would have been a great way about for some of the Galileans to go to Jerusalem any other way than through Samaria. But they were particularly incensed against Christ, who was a celebrated teacher, for owning and adhering to the temple at Jerusalem, when the priests of that temple were such bitter enemies to him, which, they hoped, would have driven him to come and worship at their temple, and bring that into reputation; but when they saw that he would go forward to Jerusalem, notwithstanding this, they would not show him the common civility which probably they used formerly to show him in his journey thither. III. The resentment which James and John expressed of this affront, Luk 9:54. When these two heard this message brought, they were all in a flame presently, and nothing will serve them but Sodom's doom upon this village: "Lord," say they, "give us leave to command fire to come down from heaven, not to frighten them only, but to consume them." 1. Here indeed was something commendable, for they showed, (1.) A great confidence in the power they had received from Jesus Christ; though this had not been particularly mentioned in their commission, yet they could with a word's speaking fetch fire from heaven. Theleis eipōmen - Wilt thou that we speak the word, and the thing will be done. (2.) A great zeal for the honour of their Master. They took it very ill that he who did good wherever he came and found a hearty welcome should be denied the liberty of the road by a parcel of paltry Samaritans; they could not think of it without indignation that their Master should be thus slighted. (3.) A submission, notwithstanding, to their Master's good will and pleasure. They will not offer to do such a thing, unless Christ give leave: Wilt thou that we do it? (4.) A regard to the examples of the prophets that were before them. It is doing as Elias did? they would not have thought of such a thing if Elijah had not done it upon the soldiers that came to take him, once and again, Kg2 1:10, Kg2 1:12. They thought that this precedent would be their warrant; so apt are we to misapply the examples of good men, and to think to justify ourselves by them in the irregular liberties we give ourselves, when the case is not parallel. 2. But though there was something right in what they said, yet there was much more amiss, for (1.) This was not the first time, by a great many, that our Lord Jesus had been thus affronted, witness the Nazarenes thrusting him out of their city, and the Gadarenes desiring him to depart out of their coast; and yet he never called for any judgment upon them, but patiently put up with the injury. (2.) These were Samaritans, from whom better was not to be expected, and perhaps they had heard that Christ had forbidden his disciples to enter into any of the cities of the Samaritans (Mat 10:5), and therefore it was not so bad in them as in others who knew more of Christ, and had received so many favours from him. (3.) Perhaps it was only some few of the town that knew any thing of the matter, or that sent that rude message to him, while, for aught they knew, there were many in the town who, if they had heard of Christ's being so near them, would have gone to meet him and welcomed him; and must the whole town be laid in ashes for the wickedness of a few? Will they have the righteous destroyed with the wicked? (4.) Their Master had never yet upon any occasion called for fire from heaven, nay, he had refused to give the Pharisees any sign from heaven when they demanded it (Mat 16:1, Mat 16:2); and why should they think to introduce it? James and John were the two disciples whom Christ had called Boanerges - sons of thunder (Mar 3:17); and will not that serve them, but they must be sons of lightning too? (5.) The example of Elias did not reach the case. Elijah was sent to display the terrors of the law, and to give proof of that, and to witness as a bold reprover against the idolatries and wickednesses of the court of Ahab, and it was agreeable enough to him to have his commission thus proved; but it is a dispensation of grace that is now to be introduced, to which such a terrible display of divine justice will not be at all agreeable. Archbishop Tillotson suggests that their being now near Samaria, where Elijah called for fire from heaven, might help to put it in their heads; perhaps at the very place; but, though the place was the same, the times were altered. IV. The reproof he gave to James and John for their fiery, furious zeal (Luk 9:55): He turned with a just displeasure, and rebuked them; for as many as he loves he rebukes and chastens, particularly for what they do, that is irregular and unbecoming them, under colour of zeal for him. 1. He shows them in particular their mistake: Ye know not what manner of spirit ye are of; that is, (1.) "You are not aware what an evil spirit and disposition you are of; how much there is of pride, and passion, and personal revenge, covered under this pretence of zeal for your Master." Note, There may be much corruption lurking, nay, and stirring too, in the hearts of good people, and they themselves not be sensible of it. (2.) "You do not consider what a good spirit, directly contrary to this, you should be of. Surely you have yet to learn, though you have been so long learning, what the spirit of Christ and Christianity is. Have you not been taught to love your enemies, and to bless them that curse you, and to call for grace from heaven, not fire from heaven, upon them? You know not how contrary your disposition herein is to that which it was the design of the gospel you should be delivered into. You are not now under the dispensation of bondage, and terror, and death, but under the dispensation of love, and liberty, and grace, which was ushered in with a proclamation of peace on earth and good will toward men, to which you ought to accommodate yourselves, and not by such imprecations as these oppose yourselves." 2. He shows them the general design and tendency of his religion (Luk 9:56): The Son of man is not himself come, and therefore does not send you abroad to destroy men's lives, but to save them. He designed to propagate his holy religion by love and sweetness, and every thing that is inviting and endearing, not by fire and sword, and blood and slaughter; by miracles of healing, not by plagues and miracles of destruction, as Israel was brought out of Egypt. Christ came to slay all enmities, not to foster them. Those are certainly destitute of the spirit of the gospel that are for anathematizing and rooting out by violence and persecution all that are not of their mind and way, that cannot in conscience say as they say, and do as they do. Christ came, not only to save men's souls, but to save their lives too - witness the many miracles he wrought for the healing of diseases that would otherwise have been mortal, by which, and a thousand other instances of beneficence, it appears that Christ would have his disciples do good to all, to the utmost of their power, but hurt to none, to draw men into his church with the cords of a man and the bands of love, but not think to drive men into it with a rod of violence or the scourge of the tongue. V. His retreat from this village. Christ would not only not punish them for their rudeness, but would not insist upon his right of travel…

THE PERIOD OF HIS ASSUMPTION APPROACHING CHRIST TAKES HIS LAST LEAVE OF GALILEE--THE SAMARITANS REFUSE TO RECEIVE HIM. (Luk 9:51-56) the time was come--rather, "the days were being fulfilled," or approaching their fulfilment. that he should be received up--"of His assumption," meaning His exaltation to the Father; a sublime expression, taking the sweep of His whole career, as if at one bound He was about to vault into glory. The work of Christ in the flesh is here divided into two great stages; all that preceded this belonging to the one, and all that follows it to the other. During the one, He formally "came to His own," and "would have gathered them"; during the other, the awful consequences of "His own receiving Him not" rapidly revealed themselves. he steadfastly set his face--the "He" here is emphatic--"He Himself then." See His own prophetic language, "I have set my face like a flint" (Isa 50:7). go to Jerusalem--as His goal, but including His preparatory visits to it at the feasts of tabernacles and of dedication (Joh 7:2, Joh 7:10; Joh 10:22-23), and all the intermediate movements and events.

messengers before his face . . . to make ready for him--He had not done this before; but now, instead of avoiding, He seems to court publicity--all now hastening to maturity.

did not receive him, because, &c.--The Galileans, in going to the festivals at Jerusalem, usually took the Samaritan route [JOSEPHUS, Antiquities, 20.6.1], and yet seem to have met with no such inhospitality. But if they were asked to prepare quarters for the Messiah, in the person of one whose "face was as though He would go to Jerusalem," their national prejudices would be raised at so marked a slight upon their claims. (See on Joh 4:20).

James and John--not Peter, as we should have expected, but those "sons of thunder" (Mar 3:17), who afterwards wanted to have all the highest honors of the Kingdom to themselves, and the younger of whom had been rebuked already for his exclusiveness (Luk 9:49-50). Yet this was "the disciple whom Jesus loved," while the other willingly drank of His Lord's bitter cup. (See on Mar 10:38-40; and Act 12:2). That same fiery zeal, in a mellowed and hallowed form, in the beloved disciple, we find in Jo1 5:10; Jo3 1:10. fire . . . as Elias--a plausible case, occurring also in Samaria (Kg2 1:10-12).

know not what . . . spirit--The thing ye demand, though in keeping with the legal, is unsuited to the genius of the evangelical dispensation. The sparks of unholy indignation would seize readily enough on this example of Elias, though our Lord's rebuke (as is plain from Luk 9:56) is directed to the principle involved rather than the animal heat which doubtless prompted the reference. "It is a golden sentence of Tillotson, Let us never do anything for religion which is contrary to religion" [WEBSTER and WILKINSON].

For the Son of man, &c.--a saying truly divine, of which all His miracles--for salvation, never destruction--were one continued illustration. went to another--illustrating His own precept (Mat 10:23).

And it came to pass, when the time was come,.... Or "days were fulfilled", an usual Hebraism; when the period of time fixed for his being in Galilee was come to an end: when he had fulfilled his ministry, and finished all his sayings, and wrought all the miracles he was to work in those parts; when he was to quit this country, and go into Judea, and up to Jerusalem, signified in the next clause: that he should be received up; or as all the Oriental versions rightly render the words, "when the time, or days of his ascension were fulfilled"; not of his ascension to heaven, as interpreters generally understand the passage, because the word is used of that, in Mark 16:19 Acts 1:2 much less as others, of his being taken and lifted up from the earth upon the cross, and so signifies his crucifixion, and sufferings, and death; for of neither of these can it be said, that the time of them was come, or the days fulfilled, in which either of these should be: for if Christ was now going to the feast of tabernacles, as some think, it must be above half a year before his death, and still longer before his ascension to heaven: and if to the feast of dedication, it was above three months to his ascension: hence interpreters that go this way, are obliged to interpret it, that the time drew near, or was drawing on, or the days were almost fulfilled; whereas the expression is full and strong, that the time was come, and the days were fulfilled; and which was true in the sense hinted at, that now the time was up, that Jesus must leave the low lands of Galilee, having finished his work there; and go into the higher country of Judea, and so up to Jerusalem; for of his ascension from Galilee to Jerusalem are the words to be understood; See Gill on Matthew 19:1. See Gill on Mark 10:1 And it is observable that after this, he never went into Galilee any more; and this sense is confirmed by what follows: he steadfastly set his face to go to Jerusalem; or "strengthened his face", as the Vulgate Latin and Ethiopic versions; set his face like a flint, as in Isaiah 1:7 denoting not impudence, as hardening of the face is used in Proverbs 21:29 but boldness, courage, constancy and firmness of mind: or "he prepared his face", as the Syriac; or "turned his face", as the Arabic, he looked that way, and set forward; or as the Persic version renders it, "he made a firm purpose", he resolved upon it, and was determined to go to Jerusalem, his time being up in Galilee; and though he knew what he was to meet with and endure; that he should bear the sins of his people, the curse of the law, and wrath of God; that he should have many enemies, men and devils to grapple with, and undergo a painful, shameful, and accursed death; yet none of these things moved him, he was resolutely bent on going thither, and accordingly prepared for his journey; See Gill on 2 Kings 12:17.

And sent messengers before his face,.... Who very likely were his two disciples, James and John, since they so highly resented the ill treatment their master met with from the Samaritans: and they went; before him: and entered into a village of the Samaritans; or "city", as the Vulgate Latin, Persic, and Ethiopic versions read, and so one of Stephens's copies; which lay in the way from Galilee to Judea, where the disciples had been forbid to enter, that is, in order to preach, Matthew 10:5 To make ready for him; to prepare a lodging, and proper food for him and his disciples, as they passed on in their journey, for his intention was not to make any stay there.

And they did not receive him,.... The Ethiopic version reads "them", the messengers; but it should rather seem that they did receive the messengers, and promised them lodging and entertainment; being glad that so great a person would honour them with his presence, hoping that miracles would be done by him, among them; and that he would stay with them, and show some approbation of them, and their worship; but when Christ came in person, with his disciples and the multitude, they would not admit him; the reason follows, because his face was as though he would go to Jerusalem: by all circumstances, by his words and looks, and gestures; by all that they could see and hear, and learn from him, his determination was to make no stay with them, but proceed on to Jerusalem, after he had took a night's lodging with them, and had refreshed himself and company and therefore they would not receive him: it had been of a long time a controversy between the Jews and Samaritans, which was the right place of worship; whether at the temple at Jerusalem, or whether at their temple on Mount Gerizzim? Now if Christ would have interested himself in this contest, in favour of them, and would have staid with them, and worshipped where they did, they would have gladly received him; but they perceived he was going to Jerusalem, either to keep the feast of "tabernacles" there, or the feast of the dedication of the temple; and if the latter, it must be still more provoking to them, because it showed, that he preferred that temple to theirs: and however, it seems to be on this account that they would not admit him, because he favoured the temple worship at Jerusalem; otherwise his bare going thither, could not give the offence.

And when his disciples, James and John, saw this,.... The Persic version reads thus; when "James and John, and the disciples saw this"; that is, the other disciples besides them, so making all the disciples say what follows; whereas only those two are intended, who having been the messengers, were the more provoked at this indignity to their Lord and master: they said, Lord, wilt thou that we command fire to come down from heaven, and consume them; being enraged at this conduct of the Samaritans towards, Christ, and burning with love to him, and zeal for his honour; being "Boanerges's", sons of thunder, they were for punishing of them in a most terrible manner, even with, fire from heaven; by which Sodom and Gomorrah, and the cities of the plain, were destroyed: this they doubted not of doing, knowing what miraculous power was conferred upon them; but did not think proper to attempt to exert it, until they had asked leave of Christ to do it: even as Elias did; upon the two captains of fifties, with their fifties, as recorded in 2 Kings 1:9 This clause was wanting in a certain copy of Beza's, and is not in the Vulgate Latin version; but is in other copies and versions, and by all means to be retained.

But he turned and rebuked them,.... He turned himself about to them, and looking upon them with a stern countenance, sharply reproved them for their intemperate zeal, their passion of wrath, and anger, and desire of revenge: and said, ye know not what manner of spirit ye are of; or do not consider that this is not the true spirit of zeal, but of anger and revenge; and is not agreeable to the spirit of the meek and humble followers of Christ, or to the Spirit of God, and those gifts of his bestowed on them, nor to the spirit of the Gospel dispensation: so good men, for want of attention, may not know sometimes from what spirit they act; taking that for a good one, which is a very bad one; being covered with specious pretenses of love and zeal, and the examples of former saints; not observing the difference of persons; times, and things.

For the son of man,.... Meaning himself, in his state of humiliation: is not come to destroy men's lives; the word "men's" is omitted in the Vulgate Latin, Syriac, and Persic versions: and both words, "men's lives", are left out in the Arabic version: but to save them; as they might easily observe, by his casting out devils from the bodies of men, and healing all sorts of diseases: and therefore, though it was agreeably to the legal dispensation, and the times of Elijah, to punish offenders in such a manner, it was not agreeably to the Gospel dispensation, and to the ends of the Messiah's coming into the world: so far in this verse, and the latter part of the former verse, are left out in five ancient copies of Beza's, and in the Ethiopic version, but are in the rest of the Eastern versions, and in other copies, and are rightly retained: and they went to another village; in Samaria, more civil and courteous, and less prejudiced, and where they got lodging and entertainment.

We have here an account of three several persons that offered themselves to follow Christ, and the answers that Christ gave to each of them. The two former we had an account of in Mat 19:21. I. Here is one that is extremely forward to follow Christ immediately, but seems to have been too rash, hasty, and inconsiderate, and not to have set down and counted the cost. 1. He makes Christ a very large promise (Luk 9:57): As they went in the way, going up to Jerusalem, where it was expected Christ would first appear in his glory, one said to him, Lord, I will follow thee withersoever thou goest. This must be the resolution of all that will be found Christ's disciples indeed; they follow the Lamb whithersoever he goes (Rev 14:4), though it be through fire and water, to prisons and deaths. 2. Christ gives him a necessary caution, not to promise himself great things in the world, in following him, but, on the contrary, to count upon poverty and meanness; for the Son of man has not where to lay his head. We may look upon this, (1.) As setting forth the very low condition that our Lord Jesus was in, in this world. He not only wanted the delights and ornaments that great princes usually have, but even such accommodations for mere necessity as the foxes have, and the birds of the air. See what a depth of poverty our Lord Jesus submitted to for us, to increase the worth and merit of his satisfaction, and to purchase for us a larger allowance of grace, that we through his poverty might be rich, Co2 8:9. He that made all did not make a dwelling-place for himself, not a house of his own to put his head in, but what he was beholden to others for. He here calls himself the Son of man, a Son of Adam, partaker of flesh and blood. He glories in his condescension towards us, not only to the meanness of our nature, but to the meanest condition in that nature, to testify his love to us, and to teach us a holy contempt of the world and of great things in it, and a continual regard to another world. Christ was thus poor, to sanctify and sweeten poverty to his people; the apostles had not certain dwelling-place (Co1 4:11), which they might the better bear when they knew their Master had not; see Sa2 11:11. We may well be content to fare as Christ did. (2.) As proposing this to the consideration of those who intend to be his disciples. If we mean to follow Christ, we must lay aside the thoughts of great things in the world, and not reckon upon making any thing more than heaven of our religion, as we must resolve not to take up with any thing less. Let us not go about to compound the profession of Christianity with secular advantages; Christ has put them asunder, let us not think of joining them together; on the contrary, we must expect to enter into the kingdom of heaven through many tribulations, must deny ourselves, and take up our cross. Christ tells this man what he must count upon if he followed him, to lie cold and uneasy, to fare hard, and live in contempt; if he could not submit to this, let him not pretend to follow Christ. This word sent him back, for aught that appears; but it will be no discouragement to any that know what there is in Christ and heaven to set in the scale against this. II. Here is another, that seems resolved to follow Christ, but he begs a day, Luk 9:59. To this man Christ first gave the call; he said to him, Follow me. He that proposed the thing of himself fled off when he heard of the difficulties that attended it; but this man to whom Christ gave a call, though he hesitated at first, yet, as it should seem, afterwards yielded; so true was that of Christ, You have not chosen me, but I have chosen you, Joh 15:16. It is not of him that willeth, nor of him that runneth (as that forward spark in the foregoing verses), but of God that showeth mercy, that gives the call, and makes it effectual, as to this man here. Observe, 1. The excuse he made: "Lord, suffer me first to go and bury my father. I have an aged father at home, who cannot live long, and will need me while he does live; let me go and attend on him until he is dead, and I have performed my last office of love to him, and then I will do any thing." We may here see three temptations, by which we are in danger of being drawn and kept from following Christ, which therefore we should guard against: - (1.) We are tempted to rest in a discipleship at large, in which we may be at a loose end, and not to come close, and give up ourselves to be strict and constant. (2.) We are tempted to defer the doing of that which we know to be our duty, and to put if off to some other time. When we have got clear of such a care and difficulty, when we have despatched such a business, raised an estate to such a pitch, then we will begin to think of being religious; and so we are cozened out of all our time, by being cozened out of the present time. (3.) We are tempted to think that our duty to our relations will excuse us from our duty to Christ. It is a plausible excuse indeed: "Let me go and bury my father, - let me take care of my family, and provide for my children, and then I will think of serving Christ;" whereas the kingdom of God and the righteousness thereof must be sought ad minded in the first place. 2. Christ's answer to it (Luk 9:60): "Let the dead bury their dead. Suppose (which is not likely) that there are none but the dead to bury their dead, or none but those who are themselves aged and dying, who are as good as dead, and fit for no other service, yet thou hast other work to do; go thou, and preach the kingdom of God." Not that Christ would have his followers or his ministers to be unnatural; our religion teaches us to be kind and good in every relation, to show piety at home, and to requite our parents. But we must not make these offices an excuse from our duty to God. If the nearest and dearest relation we have in the world stand in our way to keep us from Christ, it is necessary that we have a zeal that will make us forget father and mother, as Levi did, Deu 33:9. This disciple was called to be a minister, and therefore must not entangle himself with the affairs of this world, Ti2 2:4. And it is a rule that, whenever Christ calls to any duty, we must not consult with flesh and blood, Gal 1:15, Gal 1:16. No excuses must be admitted against a present obedience to the call of Christ. III. Here is another that is willing to follow Christ, but he must have a little time to talk with his friends about it. Observe, 1. His request for a dispensation, Luk 9:61. He said, "Lord, I will follow thee; I design no other, I am determined to do it: but let me first go bid them farewell that are at home." This seemed reasonable; it was what Elisha desired when Elijah called him,Let me kiss my father and my mother; and it was allowed him: but the ministry of the gospel is preferable, and the service of it more urgent than that of the prophets; and therefore here it would not be allowed. Suffer me apotaxasthai tois eis ton oikon mou - Let me go and set in order my household affairs, and give direction concerning them; so some understand it. Now that which was amiss in this is, (1.) That he looked upon his following Christ as a melancholy, troublesome, dangerous thing; it was to him as if he were going to die and therefore he must take leave of all his friends, never to see them again, or never with any comfort; whereas, in following Christ, he might be more a comfort and blessing to them than if he had continued with them. (2.) That he seemed to have his worldly concerns more upon his heart than he ought to have, and than would consist with a close attendance to his duty as a follower of Christ. He seemed to hanker after his relations and family concerns, and he could not part easily and suitably from them, but they stuck to him. It may be he had bidden them farewell once, but Loth to depart bids oft farewell, and therefore he must bid them farewell once more, for they are at home at his house. (3.) That he was willing to enter into a temptation from his purpose of following Christ. To go and bid them farewell that were at home at his house would be to expose himself to the strongest solicitations imaginable to alter his resolution; for they would all be against it, and would beg and pray that he would not leave them. Now it was presumption in him to thrust himself into such a temptation. Those that resolve to walk with their Maker, and follow their Redeemer, must resolve that they will not so much as parley with their tempter. 2. The rebuke which Christ gave him for this request (Luk 9:62): "No man, having put his hand to the plough, and designing to make good work of his ploughing, will look back, or look behind him, for then he makes balks with his plough, and the ground he ploughs is not fit to be sown; so thou, if thou hast a design to follow me and to reap the advantages of those that do so, yet if thou lookest back to a worldly life again and hankerest after that, if thou lookest back as Lot's wife did to Sodom, which seems to be alluded to here, thou art not fit for the kingdom of God." (1.) "Thou art not soil fit to receive the good seed of the kingdom of God if thou art thus ploughed by the halves, and not gone through with." (2.) "Thou art not a sower fit to scatter the good seed of the kingdom if thou canst hold the plough no better." Ploughing is in order to sowing. As those are not fit to be sown with divine comforts whose fallow ground is not first broken up, so those are not fit to be employed in sowing who know not how to break up the fallow ground, but, when they have laid their hand to the plough, upon every occasion look back and think of quitting it. Note, Those who begin with the work of God must resolve to go on with it, or they will make nothing of it. Looking back inclines to drawing back, and drawing back is to perdition. Those are not fit for heaven who, having set their faces heavenward, face about. But he, and he only, that endures to the end, shall be saved.

Luke 9:57-62 Matthew 8:19-22 Luke 9:57-62 19. And a scribe approaching said to him, Master, I will follow thee whithersoever thou shalt go. 20. And Jesus saith to him, Foxes have holes, and birds of the air have nests: but the Son of man hath not where to lay his head. 21. And another of his disciples said to him, Lord, permit me first to go and bury my father. 22. And Jesus said to him, Follow me, and allow the dead to bury their dead. 57. And it happened, while they were walking in the way, one said to him, I will follow thee withersoever thou shalt go. 58. Jesus said to him, Foxes have holes, and birds of the air have nests: but the Son of man hath not where to lay his head. 59. And he said to another, Follow me. And he said, Lord, permit me to go first and bury my father. 60. And Jesus said to him, Allow the dead to bury their dead: but go thou and proclaim the kingdom of God. 61. And another said to him, I will follow thee, Lord, but permit me first to bid farewell to those who are in my house. 62. Jesus said to him, No man who, having put his hand to the plough, shall look back, is fit for the kingdom of God. Matthew 8:19. And a scribe approaching. Two men are here presented to us by Matthew, and three by Luke, all of whom were prepared to become disciples of Christ, but who, having been prevented by a diversity of vices from following the right course, receive a corresponding variety of replies. It might at first sight appear strange, that Christ sends back, and does not admit into his family, one who offers to follow him immediately and without delay: while he detains another along with him who, by asking leave for a time, showed himself to be slower and less willing. But there are the best reasons for both. Whence arose the great readiness of the scribe to prepare himself immediately to accompany Christ, but from his not having at all considered the hard and wretched condition of his followers? We must bear in mind that he was a scribe, who had been accustomed to a quiet and easy life, had enjoyed honor, and was ill-fitted to endure reproaches, poverty, persecutions, and the cross. He wishes indeed to follow Christ, but dreams of an easy and agreeable life, and of dwellings filled with every convenience; whereas the disciples of Christ must walk among thorns, and march to the cross amidst uninterrupted afflictions. The more eager he is, the less he is prepared. He seems as if he wished to fight in the shade and at ease, neither annoyed by sweat nor by dust, and beyond the reach of the weapons of war. There is no reason to wonder that Christ rejects such persons: for, as they rush on without consideration, they are distressed by the first uneasiness of any kind that occurs, lose courage at the first attack, give way, and basely desert their post. Besides, this scribe might have sought a place in the family of Christ, in order to live at his table without expense, and to feed luxuriously without toil. Let us therefore look upon ourselves as warned, in his person, not to boast lightly and at ease, that we will be the disciples of Christ, while we are taking no thought of the cross, or of afflictions; but, on the contrary, to consider early what sort of condition awaits us. The first lesson which he gives us, on entering his school, is to deny ourselves, and take up his cross, (Matthew 16:24.) 20. Foxes have holes. The Son of God describes by these words what was his condition while he lived on the earth, but, at the same time, informs his disciples what sort of life they must be prepared to expect. And yet it is strange that Christ should say, that he had not a foot of earth on which he could lay his head, while there were many godly and benevolent persons, who would willingly receive him into their houses. But this was spoken, it ought to be observed, as a warning to the scribe, not to expect an abundant and rich hire, as if he had a wealthy master, while the master himself receives a precarious subsistence in borrowed houses. 21. Lord, permit me to go first and bury my father. We have said, that the scribe was rejected by Christ as a follower, because he made his offer without consideration, and imagined that he would enjoy an easy life. The person whom Christ retains had an opposite fault. He was prevented from immediately obeying the call of Christ by the weakness of thinking it a hardship to leave his father. It is probable that his father was in extreme old age: for the mode of expression, Permit me to bury, implies that he had but a short time to live. Luke says that Christ ordered him to follow; while Matthew says that he was one of his disciples But he does not refuse the calling: he only asks leave for a time to discharge a duty which he owes to his father. [506] The excuse bears that he looked upon himself as at liberty till his father's death. From Christ's reply we learn, that children should discharge their duty to their parents in such a manner that, whenever God calls them to another employment, they should lay this aside, and assign the first place to the command of God. Whatever duties we owe to men must give way, when God enjoins upon us what is immediately due to himself. All ought to consider what God requires from them as individuals, and what is demanded by their particular calling, that earthly parents may not prevent the claims of the highest and only Father of all from remaining entire. 22. Allow the dead to bury their dead. By these words Christ does not condemn burial: for it would have been shameful and cruel to throw away the bodies of the dead unburied, and we know that the custom of burying originated in a divine command, and was practiced by the saints, in order to strengthen the hope of the last resurrection. He intended only to show, that what ever withdraws us from the right course, or retards us in it, deserves no other name than death Those only live, he tells us, who devote all their thoughts, and every part of their life, to obedience to God; while those who do not rise above the world, -- who devote themselves to pleasing men, and forget God, -- are like dead men, who are idly and uselessly employed in taking care of the dead. Luke 9:60. But go thou and proclaim the kingdom of God. Matthew has only the words, Follow me: but Luke states more fully the reason why he was called, which was, that he might be a minister and preacher of the Gospel. Had he remained in a private station, there would have been no absolute necessity for leaving his father, provided he did not forsake the Gospel on his father's account. [507] But the preaching of the Gospel does not allow him to remain at home, and therefore Christ properly takes him away from his father. While the amazing goodness of Christ appears in bestowing so honorable an office on a man who was still so weak, it deserves our notice, that the fault which still cleaved to him is corrected, and is not overlooked and encouraged. Luke 9:61. And another said. Matthew does not mention this third person. It appears that he was too strongly attached to the world, to be ready and prepared to follow Christ. True, he offers to join the family of Christ, but with this reservation, after he has bid farewell to those who are in his house; that is, after he has arranged his business at home, as men are wont to do when preparing for a journey. This is the true reason why Christ reproves him so severely: for, while he was professing in words that he would be a follower of Christ, he turned his back upon him, till he had despatched his worldly business. 62. He who, after having put his hand to the plough, shall look back, is unfit for the kingdom of God. We must carefully inquire what this declaration of Christ means. They are said to look back, who become involved in the cares of the world, so as to allow themselves to be withdrawn from the right path; particularly, when they plunge themselves into those employments which disqualify them to follow Christ. Footnotes: [506] "Jusque a ce qu'il se soit acquitte envers son pere du devoir que nature commande;" -- "until he has discharged that duty to his father which nature requires." [507] "Pour faire son devoir envers son pere;" -- "to do his duty to his father."

INCIDENTS ILLUSTRATIVE OF DISCIPLESHIP. (Luk 9:57-62) I will follow . . . but--The second disciple had a "but" too--a difficulty in the way just then. Yet the different treatment of the two cases shows how different was the spirit of the two, and to that our Lord addressed Himself. The case of Elisha (Kg1 19:19-21), though apparently similar to this, will be found quite different from the "looking back" of this case, the best illustration of which is that of those Hindu converts of our day who, when once persuaded to leave their spiritual fathers in order to "bid them farewell which are at home at their house," very rarely return to them. (Also see on Mat 8:21.)

No man, &c.--As ploughing requires an eye intent on the furrow to be made, and is marred the instant one turns about, so will they come short of salvation who prosecute the work of God with a distracted attention, a divided heart. Though the reference seems chiefly to ministers, the application is general. The expression "looking back" has a manifest reference to "Lot's wife" (Gen 19:26; and see on Luk 17:32). It is not actual return to the world, but a reluctance to break with it. (Also see on Mat 8:21.) Next: Luke Chapter 10

Sermon L. [C. Ben.] On the words of the Gospel, Luke ix. 57, etc., where the case of the three persons is treated of, of whom one said, “I will follow thee whithersoever thou goest,” and was disallowed: another did not dare to offer himself, and was aroused; the third wished to delay, and was blamed. 1. Give ye ear to that which the Lord hath given me to speak on the lesson of the Gospel. For we have read, that the Lord Jesus acted differently, when one man offered himself to follow Him, and was disallowed; another did not dare this, and was aroused; a third put off, and was blamed. For the words, “Lord, I will follow Thee whithersoever Thou goest,” Luke ix. 57. Phil. ii. 21. Matt. vii. 21. John ii. 25. Luke ix. 58. 2. And then forthwith to another who was silent, and said nothing, and promised nothing, He saith, “Follow Me!” As much evil as He saw in the other, so much good saw He in this man. “Follow Me,” Luke ix. 59. tion made him delay. But the Lord Christ when He is preparing men for the Gospel, will have no excuse from this carnal and temporal affection interfere. It is true that both the law of God prescribes these duties, and the Lord Himself reproves the Jews, because they destroyed this very commandment of God. And the Apostle Paul has in his Epistle laid it down, and said, “This is the first commandment with promise.” What? “Honour thy father and thy mother.” Eph. vi. 2. Luke ix. 60. Cant. ii. 4, Sept. 2 Macc. vii. 22. 3. See now how another disciple presented himself, to whom no one said anything: he said, “Lord, I will follow Thee, but I will first go to bid them farewell which are at my house.” Luke ix. 61. Luke ix. 62. Rom. xi. 3, etc. 4. Beware, O Christian, beware of pride. For though thou art a follower of the saints, ascribe it always wholly to grace; for that there should be any “remnant” in thee, the grace of God hath brought to pass, not thine own deserts. For the Prophet Isaiah again having this remnant in view, had said already, “Except the Lord of Hosts had left us a seed, we should have become as Sodom, and should have been like unto Gomorrah.” Isa. i. 9. Rom. xi. 5, 6. Præsumis.

lieve in Christ?” Thou sayest, “I do believe.” “What dost thou believe? That all thy sins may be forgiven thee freely through Him?” Then hast thou what thou hast believed. O grace gratuitously given! And thou, righteous man, what dost thou believe, that thou canst not keep thy righteousness without God? That thou art righteous then, impute it wholly to His mercy; but that thou art a sinner, ascribe it to thine own iniquity. Be thou thine own accuser, and He will be thy gracious Deliverer. For every crime, wickedness, or sin comes of our own negligence, and all virtue and holiness come of God’s gracious goodness. “Let us turn to the Lord.”

And it came to pass, as they went in the way,.... From one village of the Samaritans, to the other; though if this is the same history related in Matthew 8:19 it was as Christ went from Capernaum to the sea side, in order to go to the other side of it; and must be inserted here, without regard to the order of time: a certain man said unto him; if the same as in Matthew, he is there said to be a "Scribe"; Lord, I will follow thee, wheresoever thou goest. The Arabic and Ethiopic versions read these words by way of question, "Lord, shall I not follow thee wheresoever thou goest?" See Gill on Matthew 8:19.

And Jesus said unto him, foxes have holes,.... Both the words of this man to Christ, and Christ's answer to him, are exactly the same as in Matthew, which makes it look as if it was the same history; though it is not improbable, that Christ might be accosted in the same manner by another person, at another time and place, and return a like answer to each; See Gill on Matthew 8:20.

And he said unto another, follow me,.... According to Matthew, one of his disciples, who had attended him some time, and whom he now called to the ministerial work; See Gill on Matthew 8:20. The Ethiopic version reads, "another said to him, shall I not follow thee?" but without any foundation: they are certainly the words of Christ, directed to another person, at the same time he met with the former: but he said, Lord, suffer me first to go and bury my father; See Gill on Matthew 8:21.

Jesus said unto him, let the dead bury the dead,.... See Gill on Matthew 8:22. but go thou and preach the kingdom of God; that the kingdom of heaven is at hand, the Gospel dispensation is now ushering in, and the kingdom of the Messiah is setting up; go and publish the things concerning the kingdom of grace, which lies not in outward rites and ceremonies, but in righteousness and peace, and joy in the Holy Ghost; and declare the things relating to the kingdom of glory, and eternal life and happiness; assert, that unless a man is born again, and has a better righteousness than his own, he is neither fit for, nor has he a right unto everlasting bliss.

And another also said,.... "To him", as the Syriac and Arabic versions add, that is, to Christ; the Ethiopic version reads, "and a third said to him"; for this is the third person mentioned in this relation of Luke's; only two are spoken of by Matthew, but a third is added here: Lord, I will follow thee; he moves it himself, to be a disciple of his, and a preacher of his Gospel, only with this condition: but let me first go bid them farewell, which are at home at my house: as Elisha desired Elijah, that he might go and kiss his father and his mother and then he promises he would follow him, 1 Kings 19:20. The Syriac version adds, "and I will come"; and the Persic, "and give commands, and then, will I:come": and the phrase not only signifies, that he desired to take leave of his friends, but to compose and set in order his family affairs, and dispose of his worldly effects among his domestics, relations, and friends, in the best manner he could; and then he should have leisure, and be at liberty to follow Christ, and attend his service.

And Jesus said unto him,.... The copulative "and", is left out in the Vulgate Latin, Syriac, Arabic, and Persic versions: no man having put his hand to the plough; or "ploughshare", as reads the Syriac version; or "plough handle", as the Persic; referring, as Beza thinks, to the business of Elisha, in 1 Kings 19:19 And looking back; behind him; for the ploughman ought to look before him, on his plough, and the ground he is ploughing, or he is not fit to be a ploughman; nor will he make proper furrows, or do his work well; and so he that enters upon the ministerial work, and looks back, and engages himself in the affairs of the world, sets his heart on them, and spends his time in them, is not fit for the kingdom of God: that is, to preach the kingdom of God, as in Luke 9:60. He cannot serve God and mammon, his own interest, and the interest of Christ; he cannot rightly perform the work of the ministry, whilst his thoughts and time are taken up in the affairs of the world.