Chapter Ix:51–62
CHAPTER IX:51–62
Outline of Chapter 9:51–62
Theme: The Work Thou Gavest Him to Do
9:51–56 A Samaritan Village Refuses to Welcome Jesus
9:57–62 Would-Be Followers of Jesus
9:51–56 A Samaritan Village Refuses to Welcome Jesus
51 Now it came about that, as the predetermined days before his ascension were running out,353 Jesus resolutely set out for354 Jerusalem. 52 And he sent messengers on ahead.355 They went and entered a village of the Samaritans to make preparations for him. 53 But the people (there) refused to welcome him, because he was headed for356 Jerusalem. 54 Now when the disciples James and John saw this, they asked, “Lord, do you want us to bid fire to come down from heaven and consume them?”357 55 But he turned and rebuked them.358 56 And they went to another village.
51. Now it came about that, as the predetermined days before his ascension were running out, Jesus resolutely set out for Jerusalem.
As has been shown and is clear from the present passage and also from 9:53; 10:38; 13:22, 33, 34; 17:11; 18:31; 19:11, 28, 29, Jesus is starting out on his way to Jerusalem, the cross, etc. Verse 51 implies at least the following:
a. Everything in Christ’s life, including this trip to Jerusalem, happened in accordance with the divine plan.
b. Jesus himself was fully conscious of this fact (9:22, 27, 31; 22:22).
c. Not only that, but his will was in harmony with it. Though the contemplation of the indescribable bitterness that lay ahead meant nameless agony for him (12:50), he was fully determined to accomplish “the work which the Father had given him to do” (John 17:4).
d. Luke, writing long after Calvary, etc., had become history, does not say “before his death” but “before his ascension.” He realized that the cross was a steppingstone to the crown. Cf. Heb. 12:2.
52, 53. And he sent messengers on ahead. They went and entered a village of the Samaritans to make preparations for him. But the people (there) refused to welcome him, because he was headed for Jerusalem.
The reason for Jesus’ action is clear. The unheralded arrival of a group of perhaps thirteen men—Jesus plus The Twelve—to be fed and lodged, would have caused hardship.
However, the Samaritans who received the news did not greet it with rejoicing or even with indifference. On the contrary, in essence they said, “Go away. We do not want you.”
There had long been a feud between the Jews and the Samaritans, a mixed race (II Kings 17:24–41). Is it not true that toward the close of the sixth century b.c. the Jews had rejected the offer of the Samaritans to help in the rebuilding of Jerusalem’s temple (Ezra 4:1–3)? Sometime later had not one of the Maccabean rulers, John Hyrcanus, destroyed the Samaritan temple on Mt. Gerizim? In order to gain an insight into the extent of the bitterness between Jews and Samaritans one should read Josephus, Jewish War II.232–246; Antiquities XX.118–126. Frequently, as Josephus informs us, Galilean Jews, on their way to Jerusalem to attend a religious festival, would pass through Samaria. So implacable was the resentment of Samaritans toward such Jewish pilgrims that, instead of showing hospitality, they would hinder the travelers in every way, even to the extent of actually murdering some of them. See also N.T.C. on John, Vol. I, pp. 159–161.
54. Now when the disciples James and John saw this, they asked, Lord, do you want us to bid fire to come down from heaven and consume them?
James and John, originally fishermen by trade, were sons of Zebedee (Luke 5:10). They were among Christ’s earliest disciples (Matt. 4:21, 22; Mark 1:19, 20; see also N.T.C. on John, Vol. I, p. 106). They also figure in other narratives (Mark 5:37, cf. Luke 8:51; Matt. 17:1, cf. Mark 9:2 and Luke 9:28; Matt. 20:20–28, cf. Mark 10:35–45). Probably because of their fiery nature, of which they give evidence here in Luke 9:54, Jesus called them “sons of thunder” (Mark 3:17; for one of these two brothers, namely, John, see also Luke 9:49, 50).
These two disciples, then, asked the Lord whether he wanted them to call down fire from heaven to consume these inhospitable Samaritans. At this point some manuscripts (cf. A.V.) add the words as Elijah did. Although this addition is not supported by the best textual evidence, it must be considered possible that the two brothers, having recently seen Elijah on the Mount of Transfiguration, were reminded of the incident recorded in II Kings 1:10–12.
Viewed in the most favorable light, the question asked by James and John was a manifestation of loyalty to their Master. Also, their question demonstrated faith in God—or in Jesus—who, they firmly believed, would, in answer to their request, immediately bestow upon them the power to imitate Elijah’s deed.
Nevertheless, they were sadly mistaken. What a vast contrast between their attitude and that of Jesus, who said, “For God sent his Son into the world, not to condemn the world, but in order that the world might be saved through him” (John 3:17); “I did not come in order to judge the world but in order to save the world” (John 12:47); and “For the Son of man came to seek and to save what was lost” (Luke 19:10).
What immediately follows requires no comment. 55. But he turned and rebuked them. There is insufficient manuscript evidence for the addition, “And he said, You do not know of what kind of spirit you are, for the Son of man did not come to destroy men’s lives, but to save them.” Nevertheless, these added words may very well express the essence of the rebuke.
56. And they went to another village, perhaps to a Jewish village near the Galilee-Samaria border.
For Practical Lessons and Greek Words, etc., see pp. 564–566.
9:57–62 Would-Be Followers of Jesus
Cf. Matt. 8:19–22
57 As they were walking along the road, a man said to him, “I will follow you wherever you go.” 58 Jesus replied, “The foxes have holes,359 the birds of the air roosts, but the Son of man has nowhere to lay his head.”
59 He said to another man, “Follow me.” But he answered, “Lord, allow me first to go home and bury my father.” 60 Jesus said to him, “Let the dead bury their own dead, but as for you, go and proclaim the kingdom of God.”
61 Still another man said, “I will follow you, Lord, but first permit me to say good-bye to the folks at home.” 62 Jesus replied, “No one who has just put his hand to a plow and (then) continues to look back is fit for the kingdom of God.”
Christ’s firm determination to go to Jerusalem, there to die for all those who would place their trust in him, is here contrasted with the weak, conditional commitment (?) of three would-be followers. It is as if Jesus were saying, “My own determination to accomplish the task assigned to me, whatever the cost, must be an example to all my followers.” The connection between verses 51–56 and verses 57–62 reminds us of that between verse 9:22 and verse 9:23 f. Thus viewed, the link between verses 51–56 and the paragraph about to be considered is topical rather than chronological.
57. As they were walking along the road, a man said to him, I will follow you wherever you go.
The opening words are very indefinite: place and time are not indicated and are of no importance in the present context. As was stated earlier, “Though it is true that the Perean Ministry is ever in the background and is basic, the evangelist allows himself the freedom any time the Spirit so guides him to include in the narrative incidents that occurred, or dominical sayings that were spoken, during the Great Galilean or the Retirement ministries.”
It is clear from Matt. 8:19–22 that at least the first two incidents—those recorded in Luke 9:57–60—occurred during the Great Galilean Ministry, more precisely just previous to Christ’s departure by boat from Capernaum to the land of the Gadarenes or Gergesenes. See Matt. 8:19 f.; cf. Mark 4:35.
As to the first aspirant, what he says to Jesus is a remarkable declaration indeed, especially coming, as Matthew states, from a scribe. For a description of scribes and their functions see above, on Luke 9:22. As a group the scribes were generally hostile to Jesus (Luke 5:21, 30; 6:7; 9:22; 11:53, 54; 15:2; 19:47; 20:1, 2, 19, 46; 22:2, 66–71; 23:10). Moreover, the scribes were themselves teachers; yet this teacher acknowledges Jesus as his teacher and so addresses him. Finally, of his sincerity there can be no doubt. At the particular moment when he uttered his promise he actually meant it: he wanted to be a constant follower of Jesus.
There is something very attractive about the words, “I will follow you wherever you go.” Who can read them without being immediately reminded of Ruth’s glorious resolution, “Wherever you go, I will go …” (Ruth 1:16, 17)? Nevertheless, as Christ’s answer clearly indicates, this man’s intentions were not altogether honorable. He saw crowds, miracles, enthusiasm, etc. It seemed so good to be closely associated with the One who was in the very center of all this action. So, he wanted to be Christ’s disciple, but he failed to understand the implications of discipleship, namely, self-denial, sacrifice, service, suffering! 58. Jesus replied, The foxes have holes, the birds of the air roosts, but the Son of man has nowhere to lay his head. Foxes were plentiful in the country of Christ’s travels (Judg. 15:4; Neh. 4:3; Ps. 63:10; Song of Sol. 2:15; Lam. 5:18; Ezek. 13:4). Their holes, dens, or lairs were often burrows in the ground. From these they would make their nightly raids, not only hunting frogs, rabbits, mice, poultry, and birds, but also devouring eggs, fruits, etc., and devastating the fields, orchards, and vineyards. The point Jesus emphasizes is, however, that these animals have their definite dwelling-places, their homes to which they return again and again. The same is true also with respect to birds. Ecological conditions (weather, food supply) permitting, they have their definite roosts, temporary lodging places, the place where they, as it were, pitch their tents. If “enemies” try to intrude, they drive them away if they can at all do so.
For “the Son of man” (see on 5:24), things are entirely different, however. In his wandering from place to place he, for whom there was no room in the inn, has no place on which he can figure to spend the night. As the story develops, Judea rejects him (John 5:18), Galilee casts him out (John 6:66), Gadara begs him to leave its district (Matt. 8:34), Samaria refuses him lodging (Luke 9:53), earth will not have him (Matt. 27:23), and finally even heaven forsakes him (Matt. 27:46). Therefore let the scribe figure the cost before he builds the tower. Let him consider that permanent discipleship implies struggle and warfare. It is said that at the time of the Civil War (U.S.) there were many volunteers who eagerly joined the ranks, as if going to war meant nothing more than taking part in parades, drills, and reviews, and receiving medals and honors! To be sure, there are glorious rewards for all true followers of the Lord, but it is ever the way of the cross that leads home (Matt. 10:24; Luke 14:26; John 16:33; II Tim. 3:12; Heb. 13:13). Whether this scribe ever became a steadfast follower is not recorded. After all, that is not nearly as important as is the lesson itself.
As has been shown, the would-be follower mentioned in verses 57, 58 was too ready to become one of Christ’s constant disciples. The next aspirant is too unready:
59. He said to another man, Follow me.—But he answered, Lord, allow me first to go home and bury my father.
While the first aspirant offered to follow Jesus, this man is asked by Jesus to follow. He evidently belonged to that large group of people that had been impressed by the words and works of Jesus. Frequently this aspirant was to be found in Christ’s audience. When he reported his experiences to others, he spoke favorably and enthusiastically about Jesus. In the wider sense of the term he was therefore a disciple of Jesus. His desire is to become a disciple in the more narrow sense, a steady follower, one who belongs to the inner circle. However, he does not seem to be quite ready to take this step immediately. If he does not exactly impose his own terms for joining the group, he at least inquires about the possibility of making a time reservation. His father has just died. So this aspirant asks Jesus to allow him first to go home and bury his father.360
According to custom, burial generally took place very soon after death (John 11:1, 14, 17; Acts 5:5, 6, 10). In Israel giving an honorable burial to the dead was considered a duty and a kindness (Mic. 6:8) that ranked higher than any other service requiring attention. Filial piety obliged a son to attend to this bestowal of the final act of devotion. Cf. Gen. 25:9; 35:29; 49:28–50:3; 50:13, 14, 26; Josh. 24:29, 30; etc. According to the rabbis, providing a decent burial for one’s dear one took precedence over almost everything else, including attending religious services, studying the law, etc.361 It is not surprising therefore that Jesus was asked by this man for permission to first bury his father. On the surface the request for delay seemed to be reasonable.
At first glance the answer he received comes as somewhat of a surprise:
60. Jesus said to him, Let the dead bury their own dead, but as for you, go and proclaim the kingdom of God. What Jesus means is clear enough, namely, “Let those who are spiritually dead tend to the funeral of one who belongs to their own company.” The question might be asked, however, “Why did not Jesus consent to this request, especially since this aspirant, having performed his functions in connection with the funeral of his father, could then immediately return, to be with Jesus?” Various possibilities occur to the mind:
1. As customarily conducted, funeral ceremonies were not exactly conducive to spiritual growth and edification. They were noisy affairs, often characterized by excessive and hypocritical mourning. See Matt. 9:23, 24; Mark 5:38–40; Luke 8:52, 53: vociferous wailing suddenly changes into derisive laughter. Jesus wanted to spare the man this agony. He wanted him to receive a blessing for himself and to be a blessing to others by spending much time with the Savior, so that, thus strengthened in the faith, this “disciple” would be able to “proclaim the kingdom of God,” as Jesus orders him to do.
2. As the parallel passage (Matt. 8:18) indicates, Jesus had already issued the order to leave and was about to embark. If this man wanted to be in Christ’s immediate company he must therefore join right now. Others could attend to the funeral.
3. The fact that Jesus is sovereign Lord, and that following him means doing whatever he commands, without any qualification, condition, or reservation, must be deeply impressed upon the mind and heart of this man (cf. John 15:14). Jesus knew that the aspirant was the kind of individual who stood in special need of being reminded of this.
4. Jesus wishes to teach him that in the kingdom of heaven the ties pertaining to earthly family life are superseded by those that knit together the members of the heavenly or spiritual family (cf. Luke 8:19–21 and see N.T.C. on Eph. 3:14, 15).
Mentioning these four points does not mean endorsing them all! We do not know which and how many of the suggested answers were present in the mind of Christ when he said, “Follow me.…” There may even have been other reasons. I trust, however, that those suggested will have shown that the mashal (veiled and pointed remark) here uttered, far from being unreasonable, was filled with wisdom. As given, it suited this particular person, as, for example, Luke 18:22 answered the needs of “the rich young ruler.” Occasions and personalities differ, and to conclude from the answer Jesus gave that believers must never help to provide for, or attend, funerals of unbelievers, including those of members of their own family, would be completely unwarranted. It would be just as unjustified as to declare that Matt. 5:34 (see on that passage) condemns every oath.
And now the third aspirant, the one whose case is described only in Luke:
61. Still another man said, I will follow you, Lord, but first permit me to say good-bye to the folks at home.
What could be wrong with that request? Was it not altogether reasonable? However, we have already taken note of the fact that also in connection with the second aspirant, on the surface the request seemed moderate, yet was rejected.
In order to arrive at a reasonable interpretation of these rejected requests we should take account of the fact that Jesus was able to see what we cannot see. He was able to search hearts and to read minds (Luke 5:20, 22; 6:8; John 1:47; 2:25; 21:17). He knew that for this particular person it would be dangerous first to go home. His priorities had not as yet been well established. He had not as yet reached the ideal mentioned in Col. 1:18, “that in all things he [Christ] might have the pre-eminence.”
In a sense this man reminds us of the first aspirant, for in both cases the would-be follower volunteers his allegiance by saying, “I will follow you.” Jesus knows, however, that this third aspirant, on reaching “the folks at home,” would fall an easy prey to their fervent and emotional pleas to stay home and not to join Jesus and his company.
62. Jesus replied, No one who has just put his hand to a plow and (then) continues to look back is fit for the kingdom of God.
The fact that this proverb was not original with Jesus but can be traced back to Hesiod (fl. about 800 b.c.) does not make it any less appropriate. The man who puts his hand to a plow and starts plowing forward, but then immediately looks back and continues to do so, constantly trying to plow forward while he looks behind him, cannot run a straight furrow. It is entirely proper for him to stop his plow and then, while standing still, to view what he has done, in order to correct mistakes. But to plow in one direction while looking in the opposite direction will never do.
This man’s heart was divided. He should stop following the example of the Israelites (I Kings 18:21), and instead should follow in Paul’s footsteps (Phil. 3:13, 14). Then, by God’s grace and power, he will be “fit” for the kingdom of God, “very useful to the Master” (II Tim. 2:21). He must learn to say, and to mean it:
Teach me to love Thee as Thine angels love,
One holy passion filling all my frame—
The baptism of the heaven-descended Dove;
My heart an altar, and Thy love the flame.
—George Croly362
Practical Lessons Derived from 9:51–62
Verse 51
“Jesus resolutely set out,” etc. See also Dan. 1:8. What, if anything, is right; and what, if anything, is wrong with New Year’s resolutions?
Verse 52
“And he sent messengers on ahead,” etc. There is a very practical lesson here. What is it?
Verses 53, 54
“But the people (there) refused to welcome him,” etc. “Lord, do you want us to bid fire to come down from heaven and consume them?”
It is clear that the disciples had not yet taken to heart the lesson of Exod. 23:4, 5; II Kings 6:21–23; Matt. 5:44 (cf. Rom. 12:19–21).
Verses 57–62
How would you distribute the following three failures among the three aspirants, assigning one failure to each?
a. failure to pay undivided attention to one’s task.
b. failure to render to Christ the unselfish devotion of the heart.
c. failure to allow Christ to have the pre-eminence in one’s life.
Notes on Greek Words, Phrases, and Constructions in 9:51–62
Verse 51
For συμπληροῦσθαι, pres. pass. (durative) infinitive of συμπληρόω see the note on 8:23 on page 443.
ἀνάλημψις* (here gen. -εως), ascension; cf. ἀναλαμβάνω, in the sense of: to take up (used of Christ’s ascension in Acts 1:2, 11, 22; I Tim. 3:16).
The expression “he set his face to go to” and (verse 53) “his face was going to” (thus literally for both expressions) remind one of Ezek. 6:2; 13:17; 14:8; 15:7. In fact, the entire passage (verses 51–53) is strongly Semitic in style. See also II Sam. 17:11b.
ἐστήρισεν (alternate form of ἐστήριξεν), third per. s. aor. act. indicat. of στηρίζω, to set, set up, fix, make strong, strengthen. See also Luke 16:26; 22:32; Acts 18:23; used several times by Paul, beginning with Rom. 1:11; see also James 5:8; I Peter 5:10; II Peter 1:12; Rev. 3:2. The verb is derived from the very prolific Aryan root STA; cf. establish, which in several cases is also a good translation.
Note the various forms, used in verses 51–57, of the verb πορεύομαι: πορεύεσθαι, pres. middle infinitive; πορευθέντες, pl. aor. participle; ῆ̓ν πορευόμενον, periphrastic imperfect; ἐπορεύθησαν, aor. indicat.; and πορευομένων, gen. pl. pres. participle. The basic meaning of the verb is: to go, travel, proceed. Cf. Bosporus, emporium.
Verse 52
ὡς, here indicating purpose; hence, to, in order to.
ἑτοιμάσαι, aor. act. infinitive of ἑτοιμάζω, to prepare, make ready.
Verse 53
οὐκ ἐδέξαντο, they did not welcome, refused to receive or welcome; third per. pl. aor. indicat. act. of δέχομαι, a word of frequent occurrence in the New Testament, especially in Luke’s writings.
Verse 54
θέλεις, sec. per. s. pres. indicat. of θέλω, to be willing, to wish, want, be disposed to.
εἴπωμεν, first per. pl. subjunct. (here deliberative) of εἶπον (used as 2nd aor. of λέγω, here in the sense of: to bid). Note that ἵνα is not needed between θέλεις and εἴπωμεν. For θέλω without ἵνα see also Mark 10:36, 51; 14:12. There is a tendency not only in Greek but in language generally to omit words that are not felt to be strictly necessary. Usually the longer and the shorter expression exist side by side for a while. Thus also in English “in order to” often becomes “to,” and many a “that” is today simply omitted.
ἀναλῶσαι, aor. infinitive act. of ἀναλίσκω (ἀνά and ἁλίσκω; hence, to use up, destroy, consume). Cf. analyze in the sense of “to take apart.”
Verse 55
στραφείς, nom. s. masc. 2nd aor. pass. (reflexive) participle of στρέφω; see also Luke 7:9, 44; 10:22, 23; 14:25; 22:61; 23:28, the identical form in each case.
For ἐπετίμησεν see the note on 4:35 on page 267.
Verse 57
ἀκολουθήσω, both here and in verse 61, first per. s. fut. indicat. of ἀκολουθέω; cf. ἀκολούθει in verse 59, sec. per. s. pres. (durative) imperat.: follow and keep on following. Cf. acolyte, anacoluthon.
ἀπέρχῃ (after ὅπου ἐὰν), sec. per. s. pres. subjunct. of ἀπέρχομαι, to go away, to go.
Verse 58
ἀλώπεκες, nom. pl. of ἀλώπηξ, fox; see also 13:32 and Matt. 8:20. Cf. vulpecula, vulpine.
φωλεούς, acc. pl. of φωλεός, lair, hole, den; so also in Matt. 8:20.
κατασκηνώσεις, acc. pl. of κατασκήνωσις, a place where a bird can set down (κατά) its tent (σκηνή); hence, a roost.
Verses 59–61
ἐπίτρεψον, in verses 59 and 61, sec. per. s. aor. imperat. of ἐπιτρέπω, to turn to, entrust, permit, allow.
θάψαι, in verses 59 and 60, aor. act. infinitive of θάπτω, to bury. Cf. epitaph.
ἄφες, sec. per. s. 2nd aor. imperat. of ἀφίημι, let. See the note on 4:39 on page 271.
ἀποτάξασθαι, aor. infinitive of ἀποτάσσομαι, to take leave of, bid farewell (or: say good-bye) to; so also in Mark 6:46; Acts 18:18, 21; II Cor. 2:13; but in Luke 14:33, to give up, part with. Closely related to the latter meaning is also the sense of this same verb in Josephus, Antiquities XI.232, to refuse.
Verse 62
ἄροτρον*, plow. Cf. arable.
Note aor. (punctiliar) act. participle ἐπιβαλών, lit. having put (his hand) to, followed by the pres. act. (durative) participle βλέπων, continuing to look (back). Translation, “No one who has just put his hand to a plow and (then) continues to look,” etc.
εὔθετος (from εὖ̓ and θετός, from τίθημι), well placed, well adapted, fit. So also in 14:35; in Heb. 6:7: useful.
Summary of Chapter 9:51–62
See p. 532.
323 S.BK., Vol. I, p. 571.
324 Or: kept trying.
325 Or: food.
326 Or: blessed them.
327 Or: were satisfied.
329 The subject Prayer Postures is treated in some detail in N.T.C. on I and II Timothy and Titus, pp. 103, 104.
330 Notes on Greek words, phrases, and constructions in 9:1–17 begin on page 483.
Gram. N.T. (Bl.-Debr.) F. Blass and A. DeBrunner, A Greek Grammar of the New Testament and Other Early Christian Literature
A.V. Authorized Version (King James)
331 Or: the crowds.
332 Or: has risen again.
333 There is a vague resemblance between Mark 8:11–13 and Luke 11:29–32.
334 In the original γάρ is never found at the very beginning of a sentence. In the present case, as often, it is in each instance the second word. In English, however, γάρ is properly represented by the first word in the sentence. So also A.R.V., N.A.S., R.S.V., Williams, etc.
335 See N.T.C. on John, Vol. I, p. 206; and on γάρ as represented in Mark 8:35; Luke 9:24, see L.N.T. (A. and G.), p. 151.
336 A. Plummer, op. cit., pp. 249, 250; R. C. H. Lenski, op. cit., p. 332; S. Greijdanus, Korte Verklaring, pp. 238, 239; N. Geldenhuys, op. cit., p. 277. On the other hand, see A. B. Bruce, op. cit., Vol. I, p. 531; F. W. Danker, op. cit., p. 115; footnote on Luke 9:27 in Berkeley Version, p. 70; and N. B. Stonehouse, The Witness of Luke to Christ, pp. 155, 156.
337 See E. E. Ellis, op. cit., p. 141. In fact, C. R. Erdman, op. cit., p. 97, is among those who regard Christ’s transfiguration as the fulfilment of Luke 9:27. So does A. Stöger, op. cit., Vol. I, pp. 176, 177.
338 This location is favored also by W. Ewing in his article “Transfiguration, Mount of,” I.S.B.E., Vol. V, p. 3006; and by E. G. Kraeling, Rand McNally Bible Atlas, New York, etc., 1966. He mentions Jebel Kan’an, north of Capernaum, as another possibility.
339 Luke 9:44 abbreviates, omitting any reference to the third day. But, as Matthew and Mark clearly indicate, the fuller report in all three cases includes both the humiliation and the subsequent exaltation.
340 Notes on Greek words, phrases, and constructions in 9:18–36 begin on page 509.
A.V. Authorized Version (King James)
R.S.V. Revised Standard Version
N.E.B. New English Bible
341 Or: greatness.
342 Or: delivered; or: handed over.
343 A new verse should have started here.
344 I present it here in abbreviated form. For the full text of the illustration see the author’s Survey of the Bible, pp. 106, 107.
345 Or: knowing their thoughts.
346 Notes on Greek words, phrases, and constructions in 9:37–50 begin on page 523.
Gram. N.T. (Bl.-Debr.) F. Blass and A. DeBrunner, A Greek Grammar of the New Testament and Other Early Christian Literature
N.T.C. W. Hendriksen, New Testament Commentary
347 See the article by G. Ogg, “The Central Section of the Gospel According to St. Luke,” NTSt, Vol. 18, No. 1 (Oct. 1971), pp. 39–53.
348 Those who are nevertheless interested in such a summary should consult Ogg’s fine article, pp. 39, 40.
350 Among several others who in their commentaries—see Bibliography at the close of this volume for titles—defend the “one journey” view are Gilmour, Godet, and Harrington; also Ogg in the article to which reference was made. For excellent material see also A. Plummer, op. cit., p. 261. He accepts the journeys to Jerusalem that are reported by John, and then correctly states, “But although there is room in Luke’s narratives for what John tells, we do not know where to place it.”
351 For example, B. Furst, How to Remember, 1948 (place of publication not indicated), p. 132; D. M. Roth, The Famous Roth Memory Course, Cleveland, 1934, p. 160.
352
Allis, O. T., “The Parable of the Leaven,” EQ, 19 (1947), pp. 254–273.
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Baverstock, A. H., “The Unjust Steward: An Interpretation,” Th, 35 (1937), pp. 78–83.
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Bruce, A. B., The Parabolic Teaching of Christ, New York, 1895.
Buttrick, G. A., The Parables of Jesus, New York, 1928.
Calvin, J., Commentary on a Harmony of the Evangelists, Matthew, Mark, and Luke (tr. of Commentarius in Harmoniam Evangelicam, Opera Omnia), Grand Rapids, 1949 ff.
Carlston, C. E., “Reminiscence and Redaction in Luke 15:11–32, ” JBL, 94 (1975), pp. 368–390.
Chappell, C. C., Sermons from the Parables, Nashville, 1933.
Childs, A. T., Parables to the Point, Philadelphia, 1963.
Coates, T., The Parables for Today, St. Louis, 1971.
Crossan, J. D., In Parables, New York, etc., 1973.
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353 Or: were being completed.
354 Literally: set his face to go to.
355 Literally: before his face.
356 Literally: his face was going toward.
357 There is insufficient evidence for the addition, “… as Elijah did.”
358 Probably also unauthentic are the words added in some manuscripts: “And he said, ‘You do not know of what spirit you are, for the Son of man did not come to destroy men’s lives but to save them.”
A.V. Authorized Version (King James)
359 Or: lairs.
360 The suggestion that the father had not really died, and that what the disciple meant was this, “Let me stay home with my father until he dies and I provide for his funeral,” does not impress me as being very valuable. In that case Jesus would be implying that at that future point of time those whose duty it would then be to provide for the funeral would still be spiritually dead, that also the father would have died in unbelief, etc. The words of Jesus clearly apply to a present situation.
361 Cf. S.BK., Vol. I, pp. 487–489.
362 Notes on Greek words, phrases, and constructions in 9:51–62 begin on page 564.