Luke 9:43

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!

Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

§ 77.—JESUS FORETELLS HIS SUFFERINGS AND RESURRECTION, Luk_9:43-45.

Mat_17:22-23; Mar_9:30-32, also notes on parallel sections in Mar_9:10; Mar_16:10-11.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

CHAPTER 38

DEATH AND RESURRECTION

Mat 17:22-23; Mar 9:30-32; Luk 9:43-45. Mark: “And having gone out from thence, they continued to journey through Galilee.” As Galilee extends up to the very suburbs of Caesarea-Philippi, this passage is a clinching argument for the location of the transfiguration in that vicinity. Luke: “Place these words in your ears; for the Son of man is about to be delivered into the hands of sinners.” Matthew & Mark say: “They will kill Him; and having been killed, on the third day He will arise.” “And they did not know this word, and it was hidden from them, in order that they may not understand it; and they feared to ask Him concerning this word.” This took place in His conversation with His disciples while journeying down the Jordan, from Caesarea-Philippi, back to the sea of Galilee. You observe that this is the second time that He has positively told them about His coming arrest, execution, and resurrection. As you here see, “it was hidden from them,” so they did not understand it. Do you know that this dark veil wrapped the important item in our Lord’s biography till He had actually risen from the dead, though He had distinctly and positively spoken it out to them three times? Why was this revealed to them, and still withheld from them? It was really indispensable that it should be revealed, in order to the completion of the prophetical curriculum, destined, as in all bygone ages, to constitute the basis of faith for all future generations; hence the necessity of its revealment is clear and demonstrative. Then why was it withheld from them, so they never did receive it till after He had risen from the dead? This is equally obvious. If His disciples had understood it, they would have rallied His friends and fought for Him, thus precipitating on the country a bloody revolution, which Jesus did not want. Consequently, the blessed Holy Spirit just took it away from them, so they never caught the idea till after He had risen from the dead.

William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.

Luk 9:43. Ἐξεπλήσσοντο, they were struck with amazement) in mind.—μεγαλειότητι) God is, μέγας, great; His works are μεγαλεῖα, magnificent.—θαυμαζόντων, whilst they were wondering) and were also expressing their wonder in words.—εἶπε, said) For this one word the Gothic Version has the following: Quath Pætrus, Fan, du vve veis ni mahtedum usdreiban thamma: ith Jesus quath: thata kuni ni usgangith nibai in bidom jah in fastubnja: quath than; that is, Peter said, Lord, why were we not able to cast him out? And Jesus said, This sort goeth not forth but in prayer and fasting. Then He said, etc. Comp. App. Crit. Ed. ii. on this passage.[83] If Luke himself wrote these words, we must suppose that Peter along with the rest, struck with admiration at the magnificent miracles performed by the Lord, identifies himself with the inability of the disciples to perform the miracle, and acknowledges that if he had been present [which he was not, being at the transfiguration at the time], he would not have prevailed against the unclean spirit. Therefore he inquires the cause why not.[84]

[83] ABDab Vulg. support the omission of these words. c however agrees with Goth. Vers. in inserting them. They seem to me to have crept in here through the Harmonies and transcribers from the parallel passages, Mat 17:19; Mat 17:21, Mar 9:28-29.—ED. and TRANSL.

[84] However the Vers. Germ. omits this inserted clause.—E. B.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Luk 9:43-45 . Second prediction of the Passion (Mat 17:22-23 , Mar 9:30-32 ). πάντων θαυμαζόντων , etc., while all were wondering at all the things which He did. The reference is to the cure of the epileptic, which led the multitude to see in Jesus the bearer of the majesty or greatness of the Almighty. εἶπε . Jesus spoke a second time of His approaching death, in connection with this prevailing wonder, and His aim was to keep the disciples from being misled by it. The setting in Mt. and Mk. is different. There Jesus speaks of His passion, while He with the Twelve is wandering about in Galilee, endeavouring, according to Mk., to remain unnoticed, and He speaks of it simply because it is the engrossing theme with which His mind is constantly preoccupied. Here, on the other hand, the second announcement is elicited by an external occasion, the admiration of the people.

Luk 9:43 . ἐπὶ τῇ μεγαλειότητι τ . Θεοῦ , the people were astonished at the majesty of God , revealed in the power that could work such a cure. In Act 2:22 God is represented as working miracles through Jesus. So the matter is conceived here. But Lk. thinks of the majesty of God as immanent in Jesus.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

6. The three last Incidents of Jesus’ Galilean Ministry: 9.43b-50.

1 st. The Second Announcement of the Passion: Luk 9:43 b-45.

We may infer from the two other Syn. (Mat 17:22-23; Mar 9:30-32), more especially from Mark, that it was during the return from Caesarea Philippi to Capernaum that Jesus had this second conversation with His disciples respecting His sufferings. Luke places it in connection with the state of excitement into which the minds of those who were with Jesus had been thrown by the preceding miracles. The Lord desires to suppress this dangerous excitement in the hearts of His disciples. And we can understand, therefore, why this time Jesus makes no mention of the resurrection (comp. Luk 9:22). By the pronoun ὑμεῖς, you, He distinguishes the apostles from the multitude: “You who ought to know the real state of things.” The expression θέσθε εἰς τὰ ὦτα, literally, put this into your ears, is very forcible. “If even you do not understand it, nevertheless impress it on your memory; keep it as a saying.”

The sayings which they are thus to preserve, are those which are summarized in this very 44th verse, and not, as Meyer would have us think, the enthusiastic utterances of the people to which allusion is made in Luk 9:43. The for which follows is not opposed to this meaning, which is the only natural one: “Remember these sayings; for incredible as they appear to you, they will not fail to be realized.”

The term, be delivered into the hands of men, refers to the counsel of God, and not to the treachery of Judas.

They can know very little of the influence exercised by the will on the reason who find a difficulty in the want of understanding shown by the disciples (Luk 9:45). The prospect which Jesus put before them was regarded with aversion (Mat 5:23), and consequently they refused to pay any serious attention to it, or even to question Jesus about it (Mar 5:32). Nothing more fully accords with psychological experience than this moral phenomenon indicated afresh by Luke. The following narrative will prove its reality. The ἵνα, in order that, Luk 9:45, does not signify simply, so that. The idea of purpose implied in this conjunction refers to the providential dispensation which permitted this blindness.

2 d. The question: Which is the greatest? Luk 9:46-48.

This incident also must belong, according to Matthew and Mark, to the same time (Mat 18:1 et seq.; Mar 9:33 et seq.). According to Mark, the dispute on this question had taken place on the road, during their return from Caesarea to Capernaum. “What were ye talking about by the way?” Jesus asked them after their arrival (Luk 9:33); and it was then that the following scene took place in a house which, according to Matthew, was probably Peter’s. We have several other indications of a serious dispute between the disciples happening about this time; for example, that admonition preserved by Mark at the end of the discourse spoken by Jesus on this occasion (Luk 9:50): “Have salt in yourselves, and be at peace among yourselves;” then there is the instruction of Jesus on the conduct to be pursued in the case of offences between brethren, Mat 18:15: “If thy brother sin against thee...;” lastly, the question of Peter: “How many times am I to forgive my brother?” and the answer of Jesus, Luk 18:21-22. All these sayings belong to the period of the return to Capernaum, and are indications of a serious altercation between the disciples. According to the highly dramatic account of Mark, it is Jesus Himself who takes the initiative, and who questions them as to the subject of their dispute. Shame-stricken, like guilty children, at first they are silent; then they make up their minds to avow what the question was about which they had quarrelled. Each had put forward his claims to the first place, and depreciated those of the rest. Peter had been the most eager and, perhaps, the most severely handled. We see how superficial was the impression made on them by the announcement of their Master’s sufferings. Jesus then seated Himself (Mar 9:35), and gathering the Twelve about Him, gave them the following instruction. All these circumstances are omitted by Matthew. In his concise way of dealing with facts, contrary to all moral probability, he puts the question: Which of us is the greatest? into the mouth of the disciples who address it to Jesus. All he regards as important is the teaching given on the occasion. As to Luke, Bleek, pressing the words ἐν αὐτοῖς, in them, supposes that, according to him, we have simply to do with the thoughts which had arisen in the hearts of the disciples (comp. Luk 9:47, τῆς καρδίας), and not with any outward quarrel. But the term εἰσῆλθε, occurred, indicates a positive fact, just such as that Mark so graphically describes; and the expression in them, or among them, applies to the circle of the disciples in the midst of which this discussion had taken place.

Jesus takes a child, and makes him the subject of His demonstration. It is a law of heaven, that the feeblest creature here below shall enjoy the largest measure of heavenly help and tenderness (Mat 18:10). In conformity with this law of heaven, Jesus avows a peculiar interest in children, and commends them to the special care of His own people. Whoever entering into His views receives them as such, receives Him. He receives Jesus as the riches which have come to fill the void of his own existence, which in itself is so poor, and in Jesus, God, who, as a consequence of the same principle, is the constant complement of the existence of Jesus (Joh 6:57). Consequently, for a man to devote himself from love to Jesus to the service of the little ones, and so make himself the least, is to be on the road towards possessing God most completely, and becoming the greatest.

The meaning of Jesus’ words in Matthew is somewhat different, at least as far as concerns the first part of the answer. Here Jesus lays down as the measure of true greatness, not a tender sympathy for the little, but the feeling of one’s own littleness. The child set in the midst is not presented to the disciples as one in whom they are to interest themselves, but as an example of the feeling with which they must themselves be possessed. It is an invitation to return to their infantine humility and simplicity, rather than to love the little ones. It is only in the 5th verse that Matthew passes from this idea, by a natural transition, to that which is contained in the answer of Jesus as given by Luke and Mark. It is probable that the first part of the answer in Matthew is borrowed from another scene, which we find occurring later in Mark (Mar 10:13-16) and Luke (Luk 18:15-17), as well as in Matthew himself (Luk 19:13-15); this Gospel combines here, as usual, in a single discourse elements belonging to different occasions. Meyer thinks that in this expression, receive in my name, the in my name refers not to the disposition of him who receives, but of him who is received, in so far as he presents himself as a disciple of Jesus. But these two notions: presenting oneself in the name of Jesus (consciously or unconsciously), and being received in this name, cannot be opposed one to the other. As soon as the welcome takes place, one becomes united with the other.

The Alex. reading ἐστί, is, is more spiritual than the Byz. ἔσται, shall be, which has an eschatological meaning. It is difficult to decide between them.

Frédéric Louis Godet — Commentaries on Luke, John, Romans, and 1 Corinthians — English translation (T&T Clark, Edinburgh, 1870s–1890s) — public domain. Text from a community e-Sword module.

We have no cause to promise ourselves rest and quietness in this world, seeing that they themselves which seemed to fawn upon Christ, do shortly after crucify him.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

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.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 43. The mighty power] This majesty of God, μεγαλειοτητι του Θεου. They plainly saw that it was a case in which any power inferior to that of God could be of no avail; and they were deeply struck with the majesty of God manifested in the conduct of the blessed Jesus.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(43) At the mighty power of God.—The word so rendered is a somewhat remarkable one, and, like the exodos of Luk_9:31, appears again in 2Pe_1:16 in close connection with a reference to the history of the Transfiguration. There it is rendered “majesty,” and in Act_19:27 “magnificence.” Here greatness would, perhaps, be the best equivalent. St. Luke describes the emotion which the men of the East feel when they say “God is great.”

The division of verses here is singularly unfortunate. The new paragraph should clearly begin, as above, with the words, “But while they wondered.”

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

43. mighty power] Rather, majesty. 2Pe_1:16.

while they wondered] The power of the last miracle had rekindled some of their Messianic enthusiasm. Jesus had now reached the northern limits of Palestine, and—apparently through bypaths, and with the utmost seeresy—was retracing His steps, perhaps along the western bank of the Jordan, to Galilee, Mat_17:22; Mar_9:30.

he said unto his disciples] The imperfects in Mar_9:31 shew that these warnings of His approaching betrayal, death, and resurrection now formed a constant topic of His teaching.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

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 Mar 9:33.

Which of them should be greatest; that is, "in the kingdom of heaven", as in Mat 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.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

And they were all amazed at the mighty power of God. But while they wondered every one at all things which Jesus did, he said unto his disciples. Once more were kindled the disciples" hopes of an earthly royalty in the Person of that strange Messiah. For was he not Messiah after all, who with a word worked such stupendous works as the miracle they had just witnessed? But Jesus read their thoughts, and again tells them (in ver. 44) of the terrible doom which awaited him. They must remember there was no earthly crown or human sovereignty for him.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

the mighty power

Or, the majesty of God.

The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.

The second prediction:

v. 43. And they were all amazed at the mighty power of God. But while they wondered, every one, at all things which Jesus did, He said unto His disciples,

v. 44. Let these sayings sink down into your ears; for the Son of Man shall be delivered into the hands of men.

v. 45. But they understood not this saying, and it was hid from them, that they perceived it not; and they feared to ask Him of that saying.

The people were greatly astonished at the majesty of God, revealed in the power that could work such a cure. This majesty is the essence of Jesus, it is given to Him as man, in the state of humiliation. He is true God and eternal Life. But while they were all wondering about the great deed which Jesus had performed, He took His disciples aside and spoke to them privately, affirming once more that they should set into their ears the words which He was now telling them, that they should remember them and get their understanding: It will be done that the Son of Man will be delivered into the hands of men. This is a certainty; and He wanted His disciples to become accustomed to the thought that such was the fulfillment of the Old Testament prophecies. But, as Luke remarks in a pitying aside, they did not understand this saying, and it was totally hidden from them to the extent that they did not have the faintest understanding of it. At the same time, they were afraid to ask Him with regard to this saying of His. The evidence of His ineffable majesty had stood out so strongly in His recent miracle that the disciples could not muster the courage to question Him on the matter.

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

Observable it is how frequently our Saviour forewarned his disciples of his approaching sufferings, and as the time of his suffering drew nearer, he did more frequently warn them of his death. But all this was little enough to arm them against the scandal of the cross; and to reconcile them to the thoughts of his suffering condition; how an ordinary prophet should be delivered into the hands of men they could easily understand, but how the Messiah should be so treated they could not apprehend; for the disciples had taken up the common opinion, that the Messiah was to be a temporal prince, and should conquer and reign here upon earth; and how to reconcile this with being killed, they could no ways apprehend; and they were afraid to be too particular in their enquiries about it.

Now, from Christ’s so frequently warning his disciples of his approaching sufferings, we may gather that we can never hear, either too often or too much, of the doctrine of the cross, nor be too frequently instructed in our duty to prepare for a suffering state; as Christ went from his cross to his crown, from a state of abasement to a state of exaltation, so must all his disciples and followers expect likewise.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

43–45. For this second statement of the Lord's suffering at Jerusalem, see notes on Matt. 17:22, 23 and Mark 9:31, 32.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

they were all amazed at the greatness of God

Jesus performed the miracle, but the crowd recognized that God was the power behind the healing.

everything he was doing

"everything Jesus was doing"

Let these words go deeply into your ears

This is an idiom that means they should pay attention. AT: "Listen carefully and remember" or "Do not forget this" (See: Idiom)

The Son of Man will be betrayed into the hands of men

This can be stated with an active clause. Here "hands" refers to power or control. AT: "they will betray the Son of Man and put him in the control of men" (See: Active or Passive and Metonymy)

The Son of Man will be betrayed into the hands of men

Jesus is speaking about himself in the third person. The word "hands" is a synecdoche for the people whose hands they are or a metonym for the power that uses those hands. You may need to make explicit who these men are. AT: "I, the Son of Man will be betrayed into the hands of men" or "The Son of Man will be betrayed into the power of his enemies" or "I, the Son of Man will be betrayed to my enemies" (See: First, Second, or Third Person and Synecdoche and Metonymy and Assumed Knowledge and Implicit Information)

It was hidden from them

This can be stated in active form. AT: "God hid the meaning from them" (See: Active or Passive)

translationWords

amazed

God

disciple

word

Son of Man

hand

understand

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

43. τῇ μεγαλειότητι. ‘Majesty.’ 2Pe 1:16. Vulg[204] ‘magnitudine.’

[204] Vulg. Vulgate.

θαυμαζόντων. The power of the last miracle had rekindled some of their Messianic enthusiasm. Jesus had now reached the northern limits of Palestine, and—apparently through bypaths, and with the utmost secrecy—was retracing His steps, perhaps along the western bank of the Jordan, to Galilee, Mat 17:22; Mar 9:30.

εἶπεν. The imperfects in Mar 9:31 shew that these warnings of His approaching betrayal, death, and resurrection now formed a constant topic of His teaching.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

43-45.] Our Lord’s second announcement of His death. Mat 17:22, Mat 17:23.Mar 9:30-32Mar 9:30-32.

43,

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

43. This also is peculiar to Lk., who omits the rebuke to the disciples, thus again sparing them. The division of the verses is unfortunate, half of ver. 43 belonging to one section and half to another. For μεγαλειότητι comp. Act 19:27; 2Pe 1:16: Latin texts have magnitudo (Vulg.), magnificentia (e), magnalia (d). The πάντες in the first half of the verse, and the πάντων ἐπὶ πᾶσιν in the second half, strongly illustrate Lk.’s fondness for πᾶς: see on 7:35 and 11:4; and comp. Act 4:10, Act 17:30, Act 21:28, Act 24:3.

43-45. The Second Announcement of the Passion. Mat 17:23; Mar 9:31, Mar 9:32.

Besides the πάντων and πᾶσιν, we have as marks of Lk.’s style, θαυμαζόντων ἐπί, the attraction in πᾶσιν οἷς, πρός after εῖπεν (ver. 43), and the analytical ἦν παρακεκελυμμένον (ver. 45). See on 2:33 and 3:19.

43. θαυμαζόντων ἐπὶ πᾶσιν οἷς ἐποίει. See small print on 2:33 and 3:19. The imperfects include more than the preceding incident. It was because, the people were so constantly in an attitude of empty admiration and wonder at His miracles, that Jesus tells the disciples of the real nature of His Messiahship. He is not going to reign as an earthly king, but to suffer as a criminal.

Here d has one of several attempts to reproduce the gen. abs. in Latin: omnium autem mirantium. Comp.et cogitantium omnium (3:15); audientium autem eorum (19:11); quorundam dicentium (21:5); accipientium autem eorum (24:31); hæc autem eorum loquentium (24:36).

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

Astonished [εξεπησσοντο] . See on Mt 7:28.

Mighty power [μεγαλειοτητι] . Used only by Luke and at 2Pe 1:16, on which see note.

He did [εποιει] . Imperfect. Better, was doing.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.