ลูกา 9:54 วิจารณ์

In this chapter we have, I. The commission Christ gave to his twelve apostles to go out for some time to preach the gospel, and confirm it by miracles (Luk 9:1-6). II. Herod's terror at the growing greatness of our Lord Jesus (Luk 9:7-9). III. The apostles' return to Christ, his retirement with them into a place of solitude, the great resort of people to them notwithstanding, and his feeding five thousand men with five loaves and two fishes (Luk 9:10-17). IV. His discourse with his disciples concerning himself and his own sufferings for them, and their for him (Luk 9:18-27). V. Christ's transfiguration (Luk 9:28-36). VI. The cure of a lunatic child (Luk 9:37-42). VII. The repeated notice Christ gave his disciples of his approaching sufferings (Luk 9:43-45). VIII. His check to the ambition of his disciples (Luk 9:46-48), and to their monopolizing the power over devils to themselves (Luk 9:49, Luk 9:50). IX. The rebuke he gave them for an over-due resentment of an affront given him by a village of the Samaritans (Luk 9:51-56). X. The answers he gave to several that were inclined to follow him, but not considerately, or not zealously and heartily, so inclined (Luk 9:57-62).

Then he called his twelve disciples together,.... The Persic version reads, "all his twelve disciples", the other nine, besides the three that were with him, when he raised Jairus's daughter, recorded in the foregoing chapter; the Vulgate Latin, Arabic, and Ethiopic versions read, "the twelve apostles", for so Christ had named his disciples; See Gill on Mat 6:13. The Syriac version only reads, "his own twelve"; and this is agreeably to Luke's way of speaking; see Luk 8:1. And gave them power and authority over all devils; that is, all kinds of devils, particularly to cast them out of the bodies of men, possessed by them: and to cure diseases; of all sorts.

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 Mat 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 Mat 8:19.

For they knew both that when Phineas had slain the idolaters it was counted to him for righteousness; (Numb. 25:8, Ps. 107:31) and that at the prayer of Elijah fire came down from heaven, that the injuries of the prophet might be avenged. (2 Kings 1:10, 12.) But let him be avenged who fears. He who fears not, seeks not vengeance. At the same time the merits of the Prophets are likewise shown to have been in the Apostles, seeing that they claim to themselves the right of obtaining the same power of which the Prophet was thought worthy; and fitly do they claim that at their command fire should come down from heaven, for they were the sons of thunder.

But as yet they were not so, nay, being stirred up with fervid zeal, they wished to bring down fire from heaven upon them. It follows, And when his disciples James and John saw this, they said, Lord, will thou that we command fire to come down from heaven, &c.

They thought it much juster that the Samaritans should perish for not admitting our Lord, than the fifty soldiers who tried to thrust down Elijah.

For holy men who well knew that that death which detaches the soul from the body was not to be feared, still because of their feelings who feared it, punished some sins with death, that both the living might be struck with a wholesome dread, and those who were punished with death might receive harm not from death itself but from sin, which would be increased were they to live.

Christ sends his apostles to preach and work miracles, Luk 9:1-6. Herod, hearing of the fame of Jesus, is perplexed; some suppose that John Baptist is risen from the dead; others, that Elijah or one of the old prophets was come to life, Luk 9:7-9. The apostles return and relate the success of their mission. He goes to a retired place, and the people follow him, Luk 9:10, Luk 9:11. He feeds five thousand men with five loaves and two fishes, Luk 9:12-17. He asks his disciples what the public think of him, Luk 9:18-21. Foretells his passion, Luk 9:22. Shows the necessity of self-denial, and the importance of salvation, Luk 9:23-25. Threatens those who deny him before men, Luk 9:26. The transfiguration, Luk 9:27-36. Cures a demoniac, Luk 9:37-43. Again foretells his passion, Luk 9:44, Luk 9:45. The disciples contend who shall be greatest, Luk 9:46-48. Of the person who cast out devils in Christ's name, but did not associate with the disciples, Luk 9:49, Luk 9:50. Of the Samaritans who would not receive him, Luk 9:51-56. Of the man who wished to follow Jesus, Luk 9:57, Luk 9:58. He calls another disciple who asks permission first to bury his father, Luk 9:59. Our Lord's answer Luk 9:60-62.

That we command fire - Vengeance belongs to the Lord. What we suffer for his sake, should be left to himself to reprove or punish. The insult is offered to him, not to us. See the note on Mar 3:17.

MISSION OF THE TWELVE APOSTLES. (Luk 9:1-6) power and authority--He both qualified and authorized them.

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).