The Path of Greatness

Hello everyone.  

I will continue my exegesis of Luke 9, continuing the story with a discussion of what makes greatness. Here is my translation of Luke 9:46-50:

46 An argument arose among the disciples as to who among them was the greatest. 47 Jesus, knowing what they were thinking in their hearts, took a child and stood the child next to him. 48 Then he said to his disciples, “Whoever receives this child in my name, receives me. And whoever receives me, receives the one who sent me, because whoever is least among all of you, that person is the greatest.” 49 Answering this, John said, “Master, we saw someone casting out demons in your name, so we stopped him, because he was not following along with us. 50 Jesus responded, “Don’t stop him, because whoever is not against us is with us.”

In verse 44, Jesus shared with them that he is going to be betrayed and killed.  What are the apostles thinking about?  Which one of them is the best. Darrell Bock shares a noticeable contrast here.  Jesus has been focused on serving, while his disciples seem to be focused on their own self-importance.  His humility is contrasted with their pride. (Bock, 894.)

As the disciples are arguing amongst themselves as which of them was the greatest.  Peter, James and John had plenty of weapons for such an argument, having just witnessed something that the other disciples had not seen, but had been told not to talk about it. I can imagine one of them trying to win an argument, “If you had seen what I’ve seen, you would admit that I am greater than you.” 

“Oh, what have you seen?” 

“Well, I can’t talk about it, but you knew....”

The problem was that none of them understood what it meant to be great.  They probably thought greatness meant that they would hold some prominent place in Jesus’ earthly reign, after he drove the Romans out and restored Israel. They certainly did not seem to understand that greatness came from humility and service. 

Jesus brings in a child and has the child stand there next to him and he says that the one who receives this child receives Jesus and ultimately God himself.  That person is the greatest.  In the Greek, the text uses the word παιδίον (paidon).  It means ‘child’ and does give gender.  I have always pictured this as a little boy, but I wonder if perhaps it might have been a little girl, to get the message across, knowing the man-centered society that they lived in, serving or as Jesus says receiving a little girl would have shown some true humility. Bock says that in Jewish society, spending time with children under twelve was basically considered a waste of your time. (Bock, 894,895.) 

Jesus is calling on his disciples to change the way that they see people.  They should be kind to the lowly in such a way that ignores status.  Receiving someone in Jesus’ name means to recognize their value.  What Jesus is wanting the disciples to see is that everyone has value, even the lowliest person, and in this case, children. 

John makes an attempt to respond, and he shows even more clearly just how much he does not understand what Jesus is talking about.  He says in verse 49, “Master, we saw someone casting out demons in your name, so we stopped him, because he was not following along with us.” 

Jesus has just talked to them about inclusiveness, receiving children, and John's response is to talk about how they had excluded someone. He undoubtedly thought he was doing a good thing, here. But it was the opposite of what Jesus was talking about. Jesus is trying to teach how to be great.  John, not only misses the message, but continues in his incorrect thinking.  Someone else has been casting out demons in Jesus name, but since he was not part of the group that John was a part, John and at least one other person told them to stop what they were doing.  

I’m not sure what John was thinking when he said this, but I suspect that this was John’s newest argument for his own greatness. It is an odd response to what Jesus had just said to them about greatness coming from receiving children, plus it had nothing to do with what Jesus was talking about. 

Jesus let’s John know that this was the wrong way to handle that situation.  One did not have to be a part of this particular group to follow Jesus.  If the guy could cast out demons, why stop him?  Casting out a demon is a positive thing. 

The apostles argued about greatness without really understanding what true greatness meant.  Jesus, in this passage and throughout his time on Earth presented a true path of greatness.  It wasn't about building yourself up and convincing others of your greatness.  It was a path of willing self-sacrifice and seeing the value in others. 

Tom 

Jesus Got the Power

Seasons greetings everyone. 

I hope you have had good holidays.  I want to continue sharing from my exegesis of Luke 9.  In my last post, we looked at the Transfiguration.  Now, in verse 37, Luke tells a different story that happens the next morning. Luke says that they came down the mountain the next day. So, Jesus, Peter, James and John spent the night on the mountain after the Transfiguration.  I wonder what they talked about.  

Anyway, Matthew, Mark and Luke all give an account of this story. Mark tells that as Jesus approached the crowd, the other disciples were in the middle of a big argument with the teachers of law. (Mark 9:14-17)  When Jesus asks what they were arguing about, a man tells him that his son was possessed by a demon.  The apostles had been unable to drive it out.  Luke leaves the details about the argument out. 

The boy’s problem: He was possessed by a demon that would throw him into convulsions, making him foam at the mouth, and in the course of these convulsions, the demon would bring harm to the boy's body. Matthew mentions that the demon would try to throw the boy into fire or water. (Matthew 17:15) Matthew uses the Greek word σεληνιάζεται (selayniazetai) which means ‘having epilectic seizures.’  Darrell Bock talks about this, saying, “Jews and other ancients saw epilepsy as particularly devastating and as very difficult to cure.” (Bock, 881)

Bock makes an interesting observation, The blame for the lack falls on those offering the healing, not on the one seeking it.  (Bock, 883) The argument apparently started because of the apostles inability to drive the demon out. The man says that the disciples were οὐκ ἠδυνήθησαν (ouk aydunaythaysan). The Greek word οὐκ means ‘not.’ While ἠδυνήθησαν express the power or ability to do something.  So the apostles were unable to do it, or you could say that they lacked the power to do it. 

But, the disciples had power. At the beginning of chapter 9, Jesus gives them power to heal the sick and to cast out demons.  They should have been able to do it.  This was apparently a powerful demon, and the apostles were unable to drive it out. In response, Jesus expressed some disappointment here about their faithlessness, saying, “O faithless and rebellious generation, How long will I have to endure you?” Who was he calling 'faithless and rebellious'? Was it the apostles, the crowd or the argumentative teachers of the law, all of them?  I am not sure. He also asks in verse 40, “How long must I endure you?” This is an interesting statement from Jesus  He had come from Heaven and would be returning there soon enough. And we know that Jesus loves people, but it appears that at this moment he is espressing some exasperation with humanity, including his disciples. 

So, Jesus had the boy brought to him, and the demon tried one more last-ditch effort to harm the boy.  Jesus, however, had the power that his apostles lacked and rebuked the demon, driving him out. Jesus then gives the unpossessed boy back to his father. 

Luke doesn’t record it, but both Matthew and Mark tell us that the apostles came to Jesus and asked why they could not drive the demon out.  Matthew tells that Jesus talked about having the faith of a mustard seed. Mark records that Jesus told them some demons would come out through prayer. We have an important spiritual principle, here: Some difficult spiritual opposition can only be overcome through prayer. (Bock 883) Some situations are simply too big for us to handle on our own. I have certainly found this to be true. Luke 9:43 says that everyone there responded with amazement.  Truly they have witnessed an amazing miracle that only Jesus had the power to perform. 

After this, Jesus again tells them that he is going to be handed over to be killed.  This is the second time, but they are unable to understand what Jesus is talking about.  Luke says that the meaning of what Jesus was saying was hidden from them. Bock explains their inability to understand like this: They could not comprehend how this could take place as Jesus has described it, since he is the Chosen One.  Jesus challenges their thinking about what God’s deliverance would mean. (Bock, 889) The disciples would eventually understand what Jesus as Messiah means, but not yet. 

Tom 

      Darrell Bock, Luke, Volume 1:1:1-9:50, Grand Rapids, Michigan, Baker Academics, 1994. 

Waking up to the Transfiguration

Hello everyone.

Today I will continue with my exegesis of Luke 9.  In my most recent post, Jesus has talked about what it means to truly follow him.  Now, about a week later, Jesus takes his three closest disciples, Peter, James and John and goes up on a mountain to pray.  

We know that the disciples were constantly arguing over which of them was the greatest.  I’m sure that these three felt that they had a leg up on this argument, since they were the ones that Jesus took with him for all of the best stuff.  These were the same three that had witnessed the raising of Jairus’ daughter from the dead.  Now they will be allowed to see the Transfiguration. 

As Jesus prayed, something came over him and he shined.  His face changed and his clothing shined like lightning. Ἐξαστράπτων (exastraptone) can be translated as 'shining like lightning.'  Biblehub.com translates the word as ‘became dazzling.’ Jesus dazzled. 

Two men appeared.  Somehow the apostles were recognizable them as Moses and Elijah, two of the all-time greats of the Old Testament. These two men represent a significant portion of the Old Testament.  Moses representing the Law and Elijah representing the Prophets. 

They have appeared and are talking with Jesus.  For Jesus to be seen with such heroes and luminaries of the Old Testament, it had to be quite a big deal for the three apostles.  What they did not realize yet, was that Jesus was greater than either of these two great men, and in fact, they were fortunate to be talking to Jesus.  In our modern vernacular, niether Moses nor Elijah is the GOAT, Jesus is.

Luke gives some details about the conversation.  Moses, Elijah and Jesus were talking about Jesus’ departure and all of the things that Jesus was going to fulfill in Jerusalem.  In other words, this was a conversation that was primarily about Jesus' upcoming crucifixion. It is difficult to know how much of the conversation Peter, James and John overheard.  It is likely that even what they may have heard, they didn’t really understand, since Jesus had already been talking about his death and they didn't really grasp what he was talking about. 

It must have been tiring to be with Jesus. Like we will see later in Gethsemane, Peter, James and John were sleeping.  They woke up to the sight of Jesus standing, talking with Moses and Elijah. 

Peter, undoubtedly impressed, but not knowing what to say, blurts out, “Let’s build three shrines, one for you, one for Moses and one for Elijah.  Peter thinks that he is complimenting Jesus, by placing him on the same level as Moses and Elijah.  Jesus however is not complemented by this, since he is greater than they are.  Luke says that Peter "but he didn’t realize what he was saying."  In other words, Peter speaks, while basically not knowing what he was talking about.  

The four of them then get enveloped in a cloud and a voice comes from the heavens saying, “This is my son, whom I have chosen. Listen to him.” This is the second time that God’s voice has spoken from Heaven, declaring Jesus to be His son.  (He does so in Luke 3, right after being baptized by John.) It is a terrifying experience for the three apostles. 

God’s message here is important.  Was it said in response to Peter’s statement equating Jesus with the two heroes of the Old Testament? First, “This is my son.”  It is not just Jesus claiming to be the son of God.  God is claiming Jesus as his son. Second, “whom I have chosen.”  Jesus has been chosen by God for a specific purpose.  To redeem humanity. Finally, “Listen to him.” Moses and Elijah were great men, but they were not on the level of Jesus.  The Law and the Prophets served their purpose, but Jesus is greater than Moses and Elijah.  Jesus is bringing a new paradigm to our relationship with God.  So now, we must listen to Jesus, as his way will be greater than the way of the Law and Prophets. There is an allusion to Deut. 18:15 here: “The Lord your God will raise up for you a prophet like me from among you, from your fellow Israelites. You must listen to him.” 

The voice from Heaven that spoke in Luke 3, directed His comments to Jesus.  This time the statement is directed at a different audience, his followers, telling them that Jesus is the greatest, and that they must do as he days.  Afterwards, the apostles were afraid to talk about what they had seen.  Who would have believed their story, anyway ? 

Tom 

If Anyone Would Follow Me

Hello everyone,

Tonight I am writing a continuation of the my last post, that I wrote almost a month ago.  So, a quick refresher is in order.  Jesus has asked his disciples, who they think he is.  Peter correctly responds that Jesus is the Messiah of God. Jesus tells them not to tell anyone about this, and then tells that he is going to suffer greatly, be rejected by the authorities, and be killed. This is a tough message for the apostles, one that they do not really understand. And here is where we pick the story.

Jesus follows up this tough message with another tough message for his disciples.  He has been talking about being killed, and tells them that if they are going to follow him, they too must deny themselves, take up their cross and follow. (Luke 9:23)

Darrell Bock explains it like this: “Discipleship is summed up in three commands: ἀρνησάσθω (arnesastho, deny oneself), ἀράτω (arato, take up), and ἀκολουθείτω (akoloutheito, follow). The tense sequence shows that fundamental decisions made about the self and about day-by-day bearing of the cross emerge in a continual following of Jesus.”  Bock goes on to say that in this sequence the last part ‘following’ emerges when we practice the first two: denying ourselves and taking up our cross daily. (Bock, 852.)

There is foreshadowing here, as Jesus carried his own cross, telling his disciples they must carry their own.  The difference is that Jesus carried his cross to his place of execution, but his instructions to the disciples are to carry their crosses every day.  We can only be executed once, so what Jesus is saying to his disciples is metaphor.  Dying to ourselves is part of our daily walk with Jesus. 

Luke says that Jesus made this statement to everyone that was there, not just as an aside to his disciples.  Jesus was not afraid to speak plainly to everyone about the cost of following him.  

Jesus’ description of discipleship continues by stating that in losing life, we gain it.  Holding on to this life, leads to losing it, but giving life for the sake of Christ leads to gaining life.  This is backwards thinking to us. You gain when you give?  Our self-indulgent nature thinks that we gain when we take, not when we give. 

Jesus has laid out both the risk of following him and the risk of not following him.  The cost is high in both cases. To follow him, we must deny ourselves and take up our crosses daily.  In other words, we give up ourselves for him. That is a heavy cost. To choose to not follow him, according to Luke 9:24, we lose ourselves. Also a heavy cost. 

Jesus goes on to say that the value of saving our life in him, is priceless. Its value is greater than all of the wealth in the world.  Here is my translation of what Jesus is saying in verse 25, “How does a man profit, if he gains the whole world, yet loses and forfeits himself?” It's rhetorical, I suppose.  We understand that we can't put a price on salvation. 

In verse 26 Jesus tells his followers that they cannot be ashamed of him, or he will be ashamed of them in return on the day of Judgment.  We cannot be ashamed to publicly acknowledge Jesus as our Lord. As disciples of Jesus, we confess his lordship and accept his teachings. Jesus deserves our full allegience. 

Tom