Luke 9:56

Luk 9:56. Ψυχὰς, souls [lives]) which are precious.—ἑτέρεν, another) A most excellent and clearly-obvious plan; see Mat 2:12; Num 20:21.—κώμην, village) the inhabitants of which were εὐγενέστεροι, of a more liberal spirit, than those of whom Luk 9:52 speaks.

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

Luk 9:56 . εἰς ἑτέραν κώμην , to another village, probably in Galilee; both in the borderland.

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

For the Son of man, &c.--a saying truly divine, of which all His miracles--for salvation, never destruction--were one continued illustration.

went to another--illustrating His own precept (Mat 10:23).

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 56. And they went to another village.] Which probably did entertain them; being, perhaps, without the Samaritan borders.

The words, Ye know not of what spirit ye are; for the Son of man is not come to destroy men's lives, but to save them, are wanting in ABCEGHLS-V, and in many others. Griesbach leaves the latter clause out of the text. It is probable that the most ancient MSS. read the passage thus: But he turned, and rebuked them, and said, Ye know not of what spirit ye are. And they went to another village. See the authorities in GRIESBACH.

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

(56) For the Son of man is not come to destroy men’s lives.—Here, again, we have to note the absence of the words from many of the better MSS. It is, perhaps, open to conjecture that they were inserted from an oral tradition that had preserved what the Evangelist in his written record had omitted.

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

56. For the Son of man is not come, &c. This clause is omitted by the majority of uncials, and some editors therefore regard it as a repetition of Luk_19:10 or Mat_18:11. However that may be, we have the same sentiment in Joh_3:17; Joh_12:47; 1Ti_1:15. The Sons of Thunder we re shewing the spirit of the Talmud (which says, “Let not the Samaritans have part in the Resurrection”) rather than that of the Gospel (Luk_10:33, Luk_17:18; Act_1:8).

they went to another village] The word heteran (not allin) perhaps implies that it was a Jewish, not a Samaritan village. Num_20:21; Mat_2:12.

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.

Jesus said unto him, let the dead bury the dead,.... See Gill on Mat 8:22.

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

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

For the Son of man ... - You should imitate, in your spirit, the Son of man. “He” came not to destroy. If he had come for that purpose, he would have destroyed these Samaritans; but he came to save. He is not soon angry. “He” bears patiently opposition to himself, and “you” should bear opposition to “him.” You should catch his spirit; temper your zeal like his; seek to do good to those who injure you and him; be mild, kind, patient, and forgiving.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

But to save souls. It might be translated, to save men’s lives;[4] but is seems better here to stick to the letter, especially since in most Greek copies we read, the souls of men. (Witham)

===============================

[BIBLIOGRAPHY]

Animas in most Greek copies, Greek: psuchas anthropon.

====================

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

56. They went to another village—Where the friends of Jesus may have been numerous.

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

For the Son of man is not come to destroy men"s lives, but to save them. This entire clause is absent in a large majority of the elder authorities. On every principle of criticism it must be, if not struck out, at least marked as of doubtful authenticity. Commentators are, however, vary loth to part with the words, which breathe, as has been remarked, "a spirit far purer, loftier, and rarer than is usually discernible in ecclesiastical interpolations." They are certainly very old, as old almost as the apostolic age, being found in the Italic and Peshito, the most venerable of versions. Many, therefore, of the contemporaries of apostolic men must have read these words as a genuine utterance of our Lord. And they went to another village. The Greek word translated "another" suggests that our Lord, after the insult offered by the Samaritans, quietly turned his steps to a Jewish community.

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

56. ὁ γὰρ υἱὸς … σῶσαι. These words omitted by אABCD La[197] Ti[198] W.H[199] are almost certainly spurious.

[197] La. Lachmann.

[198] Ti. Tischendorf.

[199] W.H. Westcott and Hort.

56. [ὁ γὰρ υἱὸς … σῶσαι.] This clause is omitted by the majority of uncials, and some editors therefore regard it as a repetition of Luk 19:10 or Mat 18:11. However that may be, we have the same sentiment in Joh 3:17; Joh 12:47; 1Ti 1:15. The Sons of Thunder were shewing the spirit of the Talmud (which says, “Let not the Samaritans have part in the Resurrection”) rather than that of the Gospel (Luk 10:33, Luk 17:18; Act 1:8).

ἐπορεύθησαν εἰς ἑτέραν κώμην. They abandoned their original plan and itinerary, and ‘went into a different village.’ The word ἑτέραν (not ἄλλην) perhaps implies that it was a Jewish, not a Samaritan village. Num 20:21; Mat 2:12.

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.

56. ἐπορεύθησαν εἰς ἑτέραν κώμην. Although ἑτέραν might very well mean a village of another kind, yet the probability is that it does not mean a non-Samaritan village. The difference lay in its being friendly and hospitable. There is no intimation that Jesus abandoned His plan of passing through Samaria and turned back to go round by Peræa. Moreover, to have gone away from all the Samaritans, because one Samaritan village had proved inhospitable, might have encouraged the intolerant spirit which He had just rebuked. With Hahn, Baur, Schenkel, and Wieseler we may assume that this other village was Samaritan also, although there is a strong consensus of opinion the other way.

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