Luke 9:51
Verse
Context
Sermons
Keith Daniel
Carter Conlon
Dick Brogden
William MacDonald
John Piper
George Verwer
John McGregorSummary
Commentary
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
- Tyndale
Adam Clarke Bible Commentary
That he should be received up - Bishop Pearce says: "I think the word αναληψεως must signify, of Jesus's retiring or withdrawing himself, and not of his being received up: because the word συμπληρουσθαι, here used before it, denotes a time completed, which that of his ascension was not then. The sense is, that the time was come, when Jesus was no longer to retire from Judea and the parts about Jerusalem as he had hitherto done; for he had lived altogether in Galilee, lest the Jews should have laid hold on him, before the work of his ministry was ended, and full proofs of his Divine mission given, and some of the prophecies concerning him accomplished. John says, Joh 7:1 : Jesus walked in Galilee; for he would not walk in Jewry, because the Jews sought to kill him. Let it be observed, that all which follows here in Luke, to Luk 19:45, is represented by him as done by Jesus in his last journey from Galilee to Jerusalem." He steadfastly set his face - That is, after proper and mature deliberation, he chose now to go up to Jerusalem, and firmly determined to accomplish his design.
Jamieson-Fausset-Brown Bible Commentary
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.
John Gill Bible Commentary
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 Kg2 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.
Matthew Henry Bible Commentary
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 travelling the road (which was as free to him as to his neighbours), would not attempt to force his way, but quietly and peaceably went to another village, where they were not so stingy and bigoted, and there refreshed himself, and went on his way. Note, When a stream of opposition is strong, it is wisdom to get out of the way of it, rather than to contend with it. If some be very rude, instead of revenging it, we should try whether others will not be more civil.
Tyndale Open Study Notes
9:51–19:44 Jesus’ journey to Jerusalem was a new phase in the suffering mission of the Messiah. In this section, Jesus prepared his disciples for what was to come, while the opposition from the Jewish leaders increased. 9:51 Jesus resolutely set out for Jerusalem: Though the route was indirect, Jerusalem was Jesus’ ultimate destination.
Luke 9:51
The Samaritans Reject Jesus
50“Do not stop him,” Jesus replied, “for whoever is not against you is for you.”51As the day of His ascension approached, Jesus resolutely set out for Jerusalem.52He sent messengers on ahead, who went into a village of the Samaritans to make arrangements for Him.
- Scripture
- Sermons
- Commentary
God's Four Warnings
By Keith Daniel3.5K56:59WarningISA 7:14MAT 2:13MAT 4:12LUK 9:51ROM 1:16ROM 1:20In this sermon, the preacher highlights four significant moments in the Bible where God looked and warned humanity. The first moment is when God created the lights in the heavens to divide the day from the night and give light upon the earth. The second moment is when Satan tempted mankind to disobey God, resulting in the fall of humanity and their vulnerability to evil. The third moment is in Genesis 6, where God sees the wickedness of man and regrets creating them. The fourth moment is when God creates the creatures of the sea and the earth. Throughout these moments, God's judgment and sorrow are evident. The sermon emphasizes the consequences of disobedience and the importance of heeding God's warnings.
Calling Down Fire
By Carter Conlon2.9K48:24AngerMAT 6:33LUK 9:51LUK 9:53JHN 3:16REV 12:11In this sermon, the speaker discusses the story of Elijah and the prophets of Baal from the Bible. He emphasizes the importance of having a life built on a sure foundation, represented by the stones Elijah used to build the altar. The speaker also highlights the need to let go of desires for vengeance and judgment, instead embracing mercy and love. He concludes by expressing a longing to see people set free from sin and darkness, and encourages listeners to have a heart that God can use in these last days.
The Blessing of Being Like Jesus
By Dick Brogden2.3K30:03Christ LikenessMAT 6:33MAT 8:20MAT 19:23LUK 9:51LUK 12:15JHN 9:4JHN 15:13The video discusses the importance of understanding and reacting to the world of Islam, particularly in the Arab world. It emphasizes that Islam is the premier challenge of our time and that this generation must grapple with it. The speaker highlights the Arab center as the heart of the Arab world, where the ideology, finances, and philosophy of Islam are spread. The video concludes with a prayer for the viewers to be like Jesus and to embrace God's will, even in the face of challenges and fatigue.
Yosemite Bible Conference 1996-03 More Like Christ
By William MacDonald1.3K46:38Christ LikenessMAT 6:33MAT 11:20LUK 9:51JHN 4:34ACT 20:35The sermon transcript discusses the importance of living a life that reflects the character of Jesus Christ. The speaker emphasizes the need to be more like Jesus in both our actions and words, so that others may be drawn to Him. The sermon also highlights the significance of giving and serving others, as Jesus taught that it is more blessed to give than to receive. The speaker encourages believers to live with integrity and to prioritize kindness and courtesy, even if it means sacrificing personal gain or a good story.
He Set His Face to Go to Jerusalem
By John Piper1.1K30:36JerusalemLUK 9:44LUK 9:51ROM 9:22In this sermon, Pastor John Piper discusses the significance of Palm Sunday and the anticipation of Jesus' triumphal entry into Jerusalem. He describes the scene of believers waving palm branches and praises Jesus for dying for each one of them. The sermon then transitions to the scripture passage in Luke 9:51, where Jesus sets his face towards Jerusalem. The Pharisees are threatened by Jesus' authority and popularity, leading them to ask Jesus to rebuke his disciples. However, Jesus affirms his kingship and declares that even if the disciples were silent, the stones would cry out in praise.
Thoughts in the Book of Judges
By George Verwer1.0K22:14JudgesJDG 5:3MAT 6:33LUK 9:51ROM 8:181CO 15:572CO 4:172TI 4:7In this sermon, the speaker discusses the importance of loving one's neighbor as oneself. He shares a personal experience of realizing the significance of a small act of kindness towards his brother. The speaker emphasizes that even though these small acts may seem unimportant in the grand scheme of things, they are actually of great importance to God. He then references 1 Corinthians 9:24, where the Apostle Paul talks about the goal of running the race of life to obtain the prize. The speaker encourages the audience to live their lives with the goal of pleasing God and loving others.
Let the King of Glory Come In
By John McGregor63638:06JesusPSA 24:7LUK 9:51In the video, the speaker begins by emphasizing the need to focus on the Savior rather than worldly success. They believe that God is positioning the church for a long-term reach to the city and beyond, and that this new beginning should be approached with God's agenda in mind. The speaker then discusses the importance of recognizing God as the Creator and acknowledging that everything belongs to Him. They also highlight the concept of believers being the temple of the living God, and the significance of renewing the relationship with God through communion. The speaker concludes by urging the congregation to have the courage to live out their faith at home as well.
The Discipline of a Right Spirit
By Todd Atkinson44144:45Spiritual DisciplinesGraceRight SpiritLUK 9:51Todd Atkinson emphasizes the importance of maintaining a right spirit in our interactions with others, particularly when faced with rejection or disappointment. He reflects on the disciples' reaction to the Samaritans' lack of welcome towards Jesus, highlighting their desire to call down judgment rather than extend grace. Atkinson reminds us that true discipleship involves practicing mercy and understanding the spirit of grace that Jesus embodies. He encourages the congregation to be open to correction and to examine their own hearts for any unsanctified attitudes that may arise in challenging situations. Ultimately, the message calls for a commitment to embodying a spirit of love and mercy in all our relationships.
The Manifestation of the Spirit
By G.W. North24144:40Spirit Of GodLUK 9:51LUK 9:54In this sermon, the speaker emphasizes the importance of love as the manifestation of the spread of God's word. They highlight the significance of the voice in conveying the message, stating that the voice is more significant than the words themselves. The speaker references Ephesians 4:3 and 1 Corinthians 14 to support their point about the unity of the spirit and the importance of sound in conveying the message. They also mention the role of nature in understanding spiritual truths, using the example of a grass reed to illustrate the principle. Overall, the sermon emphasizes the need for love, unity, and the power of the voice in spreading the word of God.
Luke 9
By John Nelson Darby0Discipleship and Self-DenialIdentity of ChristMAT 16:24MRK 8:34LUK 9:22LUK 9:26LUK 9:28LUK 9:51LUK 9:57JHN 12:25HEB 2:5John Nelson Darby explores the profound themes in Luke 9, emphasizing the identity of Jesus as the Son of Man and the necessity of self-denial for His followers. He highlights the significance of the Transfiguration, where Jesus reveals His glory, and the call for disciples to take up their cross daily. Darby stresses the importance of faith in recognizing Christ's power and the need to prioritize spiritual over earthly ties, illustrating the rejection Jesus faced and the implications for those who follow Him. The sermon concludes with a call to embrace the cross and the heavenly calling, reminding believers of the eternal significance of their choices in light of Christ's sacrifice.
The Gospel of Luke
By Arno Clemens Gaebelein0LUK 9:51LUK 10:27LUK 11:9LUK 12:32LUK 13:3LUK 14:27LUK 15:7LUK 16:13LUK 17:5LUK 18:17LUK 19:10Arno Clemens Gaebelein preaches about the journey of the Lord Jesus towards Jerusalem, emphasizing the rejection He faced and the necessity of repentance and faith. The parables and teachings in the Gospel of Luke reveal the compassion, power, and glory of the Son of Man, who came to seek and save the lost. The miracles, warnings, and interactions with various individuals and groups highlight the importance of prayer, service, and discipleship in following Christ.
Jesus, the Ultimate Example of Faith's Results
By Bob Hoekstra0ISA 49:5ISA 50:4MAT 26:67LUK 4:22LUK 9:51Bob Hoekstra preaches on the prophetic passage in Isaiah 50:4-7, highlighting Jesus as the ultimate example of faith and the blessed consequences of trusting in the Lord. Jesus, as the promised Servant of the Lord, was discipled by the Father and equipped to minister to burdened lives. Despite the mounting difficulties He faced, Jesus trusted in the Father and fulfilled the prophecies about His suffering and ultimate victory. Through faith, Jesus was prepared, strengthened, sustained, and used by God, setting an example for believers to experience the same blessed results of faith.
What Spirit Are Ye Of?
By G.W. North0Spirit Of ChristDiscipleshipLUK 9:51G.W. North reflects on an incident from Luke 9:51-56, where the apostles, frustrated by the Samaritans' rejection of Jesus, ask if they should call down fire from heaven like Elijah. Jesus rebukes them, stating, 'ye know not what spirit ye are of,' highlighting that their desire for vengeance was not aligned with His spirit of love, grace, and forgiveness. North emphasizes that while the apostles had gifts of faith or miracles, they lacked the true Spirit of Christ, as they had not yet been baptized into Him. This incident illustrates the distinction between being part of Jesus' company and embodying His Spirit, which is essential for true discipleship. The sermon calls for believers to reflect on the spirit they operate in and to align themselves with the spirit of Christ.
Our Lord Steadfastly Setting His Face to Go to Jerusalem Luke 9:51-62
By R.A. Torrey0Commitment to ChristDiscipleshipLUK 9:51R.A. Torrey emphasizes the unwavering commitment of Jesus as He sets His face toward Jerusalem, illustrating the misunderstandings of His disciples regarding the cost of true discipleship. He discusses the three would-be disciples who each fail to grasp the seriousness of following Christ, highlighting the need for a complete dedication that prioritizes Jesus above all earthly ties and comforts. Torrey warns against the dangers of procrastination and half-hearted commitments, urging believers to fully embrace the call of Christ without looking back. The sermon serves as a reminder that true discipleship requires sacrifice, readiness to face hardships, and a willingness to leave behind worldly attachments. Ultimately, Torrey calls for a deep reflection on what it means to follow Jesus wholeheartedly.
Luke 13:34
By Chuck Smith0Rejection of ProphetsGod's GraceMAT 24:21LUK 9:51LUK 13:34LUK 18:31Chuck Smith emphasizes Jesus' sorrow over Jerusalem, illustrating His journey towards the city where He would face rejection and death. He reflects on the prophetic significance of Jesus' mission, highlighting the stubbornness of the people who have historically rejected God's messengers. Despite their rebellion, Jesus expresses a deep desire to gather them under His protection, showcasing His love and grace. Smith warns of the tragic consequences for those who refuse this shelter, reminding listeners of God's patience and the urgency of accepting His offer of salvation. Ultimately, the sermon calls for a response to God's grace before it's too late.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
- Tyndale
Adam Clarke Bible Commentary
That he should be received up - Bishop Pearce says: "I think the word αναληψεως must signify, of Jesus's retiring or withdrawing himself, and not of his being received up: because the word συμπληρουσθαι, here used before it, denotes a time completed, which that of his ascension was not then. The sense is, that the time was come, when Jesus was no longer to retire from Judea and the parts about Jerusalem as he had hitherto done; for he had lived altogether in Galilee, lest the Jews should have laid hold on him, before the work of his ministry was ended, and full proofs of his Divine mission given, and some of the prophecies concerning him accomplished. John says, Joh 7:1 : Jesus walked in Galilee; for he would not walk in Jewry, because the Jews sought to kill him. Let it be observed, that all which follows here in Luke, to Luk 19:45, is represented by him as done by Jesus in his last journey from Galilee to Jerusalem." He steadfastly set his face - That is, after proper and mature deliberation, he chose now to go up to Jerusalem, and firmly determined to accomplish his design.
Jamieson-Fausset-Brown Bible Commentary
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.
John Gill Bible Commentary
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 Kg2 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.
Matthew Henry Bible Commentary
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 travelling the road (which was as free to him as to his neighbours), would not attempt to force his way, but quietly and peaceably went to another village, where they were not so stingy and bigoted, and there refreshed himself, and went on his way. Note, When a stream of opposition is strong, it is wisdom to get out of the way of it, rather than to contend with it. If some be very rude, instead of revenging it, we should try whether others will not be more civil.
Tyndale Open Study Notes
9:51–19:44 Jesus’ journey to Jerusalem was a new phase in the suffering mission of the Messiah. In this section, Jesus prepared his disciples for what was to come, while the opposition from the Jewish leaders increased. 9:51 Jesus resolutely set out for Jerusalem: Though the route was indirect, Jerusalem was Jesus’ ultimate destination.