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Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Luke 9:43–50. His three-level outline is real structure in the source text, so it is rendered as structure.
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!
Historical interpretation
Seven Centuries of Reception
13 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
While all thus were wondering at the miracles, He foretell His passion. For miracles do not save, but the cross conveys the benefit. Hence he adds, For the Son of man shall be delivered into the hands of men.
While all thus were wondering at the miracles, He foretels His passion. For miracles do not save, but the cross conveys the benefit. Hence he adds, For the Son of man shall he delivered into the hands of men.
(non occ.) It seems indeed to me that this was a wise man. For he said not to the Saviour, "Do this or that," but, Look on my son, for this suffices for His salvation; as the prophet said, Look on me, and have mercy on me; and he says, on my son, to show that his was a reasonable forwardness in crying out aloud among the multitude. He adds, for he is mine only child. As if to say, There is none other I can expect to be the consolation of my old age. He next enters into the sufferings, that he may move his Hearer to compassion, saying, And, lo, the spirit taketh him. He then seems to accuse the disciples, but his answer is rather a justification of his casting aside his fear, saying, And I besought thy disciples to cast him out: and they could not. As if he said, Think not that I have come lightly unto Thee. Marvellous is Thy greatness! I did not intrude upon Thy presence at once, but went first to Thy disciples. Because they failed to work the cure, I am now compelled to approach Thee. Our Lord therefore does not blame him, but the faithless generation; for it follows, And Jesus answering said, O faithless and perverse generation.
He might indeed have healed him by His simple command, but He makes his sufferings public, bringing the weak in faith to the sight of things present. Then the devil, when he perceived our Lord, rends and dashes the child clown; as it follows, And as he was yet a coming, the devil threw him down, and tare him; that so first the sufferings should be made manifest, then the remedy be applied.
(Hom. 57. in Matt.) But that this man was much weakened in faith, the writings of the Gospel show us in several places. In that place where he says, Help thou my unbelief; (Mark 9:21, 23.) and, If thou canst. And in that where Christ said, All things are possible to him that believeth, &c.
(ubi sup.) Hence it seems to me more correct to account the father of the demoniac unbelieving, because he also casts reproach upon the holy Apostles, saying that they could not subdue the evil spirits. But it were better to have sought favour from God by honouring Him, for He has respect to them that fear Him. But he who says that those are weak with respect to their power over evil spirits, who have obtained that power from Christ, calumniates rather the grace than those who are adorned with that grace in whom Christ works. Christ is therefore offended with the accusation of the saints, to whom was entrusted the word of holy preaching. Wherefore the Lord rebukes him and those like-minded with him, saying, O faithless and perverse generation. As if He said, Because of your unbelief the grace has not received its accomplishment.
(Hom. 57. in Matt.) Now He does not direct His words to him alone, but to all the Jews, lest He should cause him to doubt. For it must have been that many were offended.
(ubi sup.) Hereby also He shows that His departure was desired by Him, not because the suffering of the cross was grievous, but rather their conversation.
(ubi sup.) The Lord however does this not for display, but for the father's sake, that upon seeing the devil disturbed at the mere summons, he might thus at least be led to the belief of the future miracles; of which it follows, And Jesus rebuked the unclean spirit, and healed the child, and delivered him again unto his father.
(non occ.) Every thing that Jesus did claimed admiration from all men for a peculiar and divine light reflected upon each of His works, according to the Psalms, honour and majesty wilt thou lay upon him. (Ps. 21:5.) Although all indeed marvelled at those things which He did, He however addresses what follows, not to all, but to His disciples; as it is said, But while they wondered every one, &c. He had shown His glory on the mount to His disciples, and after this delivered a man from an evil spirit, but it was necessary for Him to undergo His passion for our salvation. Now His disciples might have been perplexed, saying, "Have we then been deceived in that we thought him to be God?" That they might know then what was to happen to Him, He bids them lay up in their minds as a certain deposit the mystery of His passion, saying, Let these sayings sink down in your hearts. By the word your, He distinguishes them from others. For the multitude were not to know that He was about to suffer, but were rather to be assured that the dead would rise again, destroying death, lest they should be offended.
Now some one perhaps will say, How were the disciples ignorant of the mystery of the cross, seeing that it was touched upon in several places by the shadows of the Law? But as Paul relates, Even unto this day, when Moses is read, the vail is upon their hearts. (2 Cor. 3:15.) It becomes then those who approach Christ, to say, Open thou my eyes, that I may behold the wonderful things out of thy law. (Ps. 119:18.)
In order that those who were going to teach the whole world might know exactly his mystery, he usefully and necessarily explains it clearly to them beforehand. He says, “Lay these words to your hearts; for the Son of man is about to be delivered into the hands of men.” The reason that led Christ to speak this is, I think, a subject both useful and necessary for our consideration. He had then led Peter, James and John up into the mountain. He was transfigured before them, and his countenance shone as the sun. He showed them the glory, with which in due time he will arise upon the world. He will come, not in humiliation such as ours or in the lowliness of the human condition as such, but in the majesty and splendor of the Godhead, and in transcendent glory. Again, when he came down from the mountain, he delivered a man from a wicked and violent spirit. He certainly was ready to bear for our sakes his saving passion and endure the wickedness of the Jews. As the minister of his mysteries, he by the grace of God “tasted death for every man.” When this happened, there is nothing unlikely in supposing that the disciples would be troubled. Perhaps in their secret thoughts even they would say, “How is One so glorious, who raised the dead by his godlike power, rebuked the seas and winds, and by a word crushed Satan, now seized as a prisoner and caught in these murderers’ traps? Were we mistaken in thinking that he is God? Have we fallen from the true opinion regarding him?” Those who did not know the mystery that our Lord Jesus Christ would endure the cross and death would find therein an occasion of stumbling.
Now before not his father but the devil possessed him, but now the Evangelist adds that the people were astonished at the greatness of God, saying, And all were amazed at the mighty power of God, which he says, because of the gift of Christ, who conferred on the holy Apostles also the power of working divine miracles, and having the mastery over evil spirits.
The mystery of the passion may be seen also in another instance. According to the Mosaic law, two goats were offered. They were not different in any way from one another, but they were alike in size and appearance. Of these, one was called “the lord,” and the other was called “sent-away.” When the lot was cast for the one called “lord,” it was sacrificed. The other one was sent away from the sacrifice, and therefore had the name of “sent-away.” Who was signified by this? The Word, though he was God, was in our likeness and took the form of us sinners, as far as the nature of the flesh was concerned. The male or female goat was sacrificed for sins. Death was our desert, for we had fallen under the divine curse because of sin. When the Savior of all undertook the responsibility, he transferred to himself what was due to us and laid down his life, that we might be sent away from death and destruction.
This ignorance of the disciples proceeds not so much from slowness of understanding as from affection, for since they were yet carnal and ignorant of the mystery of the cross, they could not believe that He whom they thought to be really God would suffer death. And because they were often accustomed to hear Him speak by figure, they thought that He meant figuratively something else, by what He said of His betrayal.
Certain places accord with certain events. On the Mount our Lord prays, is transfigured, reveals the secrets of His glory to His disciples; as He descends to the lower parts, He is received by a large concourse. As it is said, And it came to pass, that on the next day, when he was come down from the hill, much people met him. Above He makes known the voice of the Father, below He expels the evil spirits. Hence it follows, And, behold, a man of the company cried out, saying, Master, I beseech thee look upon my son.
Not that weariness has overcome His patience, but after the manner of a physician, when he sees a sick man acting contrary to his commands, he says, 'How long shall I come to thy house, when I order one thing, you do another. But to prove that He was not angry with the man, but with the sin, He immediately added, Bring thy son hither.
Now in a mystical manner in proportion to their deserts docs our Lord daily ascend to some men, seeing that the perfect and those whose conversation is in heaven, He glorifies by exalting higher, instructing them in things eternal, and teaching them things which can not be heard by the multitude, but to others he descends, in that He strengthens the earthly and foolish men, teaching and chastening them. Now this demoniac Matthew calls a lunatic; Mark, deaf and dumb. (Matt. 17:15, Mark 9:25.) Matthew signifies those who change as the moon, increasing and decreasing through different vices, Mark those who are dumb in not confessing the faith, deaf in not hearing the very word of faith. While the boy is coming to our Lord, he is dashed to the ground; because men when turned to the Lord are often grievously afflicted by the devil, that he may instil a hatred of virtue, or revenge the injury of his expulsion. As in the beginning of the Church he waged as many fierce conflicts as he had to bewail losses suddenly brought upon His kingdom. But our Lord rebukes not the boy who suffered violence, but the evil spirit who inflicted it; for he who desires to correct the sinner, ought by reproof and abhorrence to drive away the vice, but to revive the man by gentleness, until he can restore him to the spiritual father of the Church.
(ubi sup.) This also our Lord commands, since He knew His disciples to be imperfect, seeing that they had not yet received the full measure of the Spirit, lest the hearts of others who had not seen should be prostrated by sorrow, and lest the traitor should be stirred up to a frantic hatred.
By the word perverse, He shows that this wickedness in them was not originally or by nature, for by nature indeed they were upright, being the seed of Abraham, but became perverted through malice.
Now our Lord in condescension to their infirmities and governing them with a kind of economy, did not permit them to understand what was said of the cross; as it follows, But they understood not.
Mark also the reverence of the disciples in what follows, And they feared to ask him of that saying. For fear is the first step to reverence.
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Summary
Luke 9:43 captures the profound impact of Jesus' recent miracle on the astonished crowd, highlighting their universal amazement at the divine power displayed through Him. This moment of widespread wonder serves as a crucial pivot point, as Jesus immediately turns from the public spectacle to deliver a significant, private teaching to His disciples, setting the stage for deeper revelations about His mission and impending suffering.
Context
Literary Context
This verse immediately follows Jesus' powerful exorcism and healing of a demon-possessed boy, a miracle that occurred after His disciples had failed to cast out the demon (Luke 9:37-42). This event is itself situated shortly after the Transfiguration (Luke 9:28-36), where Jesus' divine glory was momentarily unveiled to Peter, James, and John. The contrast between the disciples' impotence and Jesus' effortless authority underscores His unique divine identity and power. The crowd's amazement in Luke 9:43 is a direct response to this recent, overwhelming demonstration of divine power, and it sets up the subsequent, more challenging teaching about the Son of Man's suffering and betrayal (Luke 9:44-45).
Historical & Cultural Context
Jesus' ministry took place within a Jewish society deeply steeped in the expectation of a Messiah. However, popular understanding often envisioned a political or military deliverer who would overthrow Roman rule and restore Israel's earthly kingdom. Miracles, especially exorcisms and healings, were widely seen as signs of divine favor and prophetic authentication, aligning with the expected powerful works of the Messiah. The crowds' amazement was a natural, culturally conditioned response to such extraordinary displays of power, which they would have interpreted as evidence of God's direct intervention. This public reaction provided a backdrop against which Jesus could then introduce a radically different understanding of His messianic role—one that involved suffering and death, challenging deeply held cultural assumptions about power and glory.
Key Themes
Luke 9:43 contributes to several overarching themes in Luke's Gospel. Firstly, it powerfully reinforces the theme of Jesus' Divine Authority and Power, showcasing Him as the one through whom "the mighty power of God" is manifested. This aligns with Luke's consistent portrayal of Jesus as the Son of God, endowed with unparalleled authority over sickness, demons, and even death, as seen in His various miracles throughout Luke's Gospel. Secondly, it highlights the Contrast Between Public Admiration and Private Discipleship. While the crowds are amazed by the spectacle, Jesus immediately shifts to prepare His inner circle for a deeper, and often difficult, understanding of His mission. This foreshadows the theme of the Suffering Messiah, as Jesus' subsequent teaching in Luke 9:44 will reveal that His path to glory involves suffering and rejection, a concept the disciples struggle to grasp, as evidenced in Luke 18:31-34.
Exposition and Analysis
Key Word Analysis
From the Strong's definition, this word means "to strike with astonishment." It conveys a sense of being utterly overwhelmed, as if struck by a powerful force. The crowd's reaction was not mere surprise but a profound, almost physical, impact of awe and wonder at the magnitude of what they witnessed.
This term signifies "superbness, i.e., glory or splendor; magnificence, majesty." It's not just raw strength, but power that is majestic, awe-inspiring, and indicative of divine grandeur. It emphasizes that Jesus' actions were not just impressive human feats but manifestations of God's own glorious and majestic power.
This word means "to wonder; by implication, to admire." While similar to "amazed," it suggests a sustained state of astonished admiration and contemplation. The crowd wasn't just momentarily shocked but continued to marvel and ponder "at all things which Jesus did," indicating a deep impression left by the entirety of His ministry, not just the recent miracle.
Verse Breakdown
"¶ And they were all amazed at the mighty power of God."
This opening clause describes the immediate and universal reaction of the crowd. The "all" emphasizes the pervasive nature of their astonishment. Their amazement is specifically directed "at the mighty power of God," indicating that they perceived Jesus' actions as a direct manifestation of divine, majestic authority, not merely human skill. This highlights the undeniable, supernatural quality of Jesus' ministry.
"But while they wondered every one at all things which Jesus did,"
The conjunction "But" signals a shift, even as the crowd's wonder continues. The phrase "every one at all things which Jesus did" broadens their admiration beyond the single recent miracle to encompass the entirety of Jesus' miraculous works. This sustained "wondering" suggests a deep impression and ongoing contemplation of Jesus' extraordinary deeds, setting the stage for the narrative pivot.
"he said unto his disciples,"
This final clause marks the crucial transition in the narrative. Despite the widespread public amazement and continued wonder, Jesus deliberately turns away from the crowd's adulation to address His inner circle, the disciples. This immediate shift from public spectacle to private instruction underscores Jesus' purpose: His mission is not merely to impress crowds with power but to prepare His followers for the deeper, often challenging, realities of His kingdom and His true messianic identity.
Literary Devices
Luke 9:43 effectively employs several literary devices. The most prominent is Contrast, as the universal amazement and wonder of the crowd are immediately juxtaposed with Jesus' private instruction to His disciples. This highlights the difference between superficial admiration of power and the deeper, often difficult, call to discipleship. There is also a strong element of Foreshadowing, as the verse sets up Jesus' subsequent revelation of His impending suffering and death (Luke 9:44), which stands in stark contrast to the "mighty power" the crowd just witnessed. The phrase "all amazed" and "every one" can be seen as Hyperbole, emphasizing the overwhelming and widespread nature of the crowd's reaction, even if not every single person was literally struck with the same intensity. Finally, the verse functions as a Narrative Transition, moving the focus from public demonstration and acclamation to a more intimate, crucial teaching moment within Jesus' inner circle, signaling a shift in the disciples' training.
Theological and Thematic Connections
Luke 9:43 serves as a powerful theological statement about the nature of God's power revealed in Jesus and the distinct call of discipleship. The crowd's amazement at "the mighty power of God" unequivocally affirms Jesus' divine authority and the inbreaking of the Kingdom of God through His ministry. However, Jesus' immediate pivot to His disciples reveals that true understanding of His mission transcends mere appreciation of miracles. It implies a deeper, often counter-intuitive, path of following Him, one that will involve suffering and self-denial, a truth that the disciples themselves struggled to comprehend. This verse underscores that while God's power is manifest, His ultimate plan for redemption involves a suffering Messiah, a concept that requires more than just wonder—it demands faith, commitment, and a willingness to embrace the cross.
Reflection and Application
Luke 9:43 presents us with a profound challenge: how do we respond to the revelation of God's power? Like the crowd, it is natural and right to be amazed and wonder at God's magnificent works, whether in creation, in personal provision, or in the transformative power of the Gospel. However, Jesus' immediate turn to His disciples reminds us that God calls us beyond mere admiration to committed, understanding discipleship. It's not enough to be impressed by what God does; we are called to listen to what He says and to align our lives with His will, even when His path seems contrary to our expectations of glory and power. This verse urges us to move from being mere spectators of God's mighty deeds to active participants in His kingdom, willing to embrace the full, often challenging, implications of following Christ, including the call to self-denial and cross-bearing. Our wonder should lead to worship, and our worship to obedient action, seeking to understand the deeper truths of God's redemptive plan.
Questions for Reflection
FAQ
Why were the disciples unable to heal the boy, but Jesus could?
The immediate context in Luke 9:37-42 shows the disciples' failure to cast out the demon, leading Jesus to lament their "faithless and twisted generation." Jesus' subsequent healing of the boy demonstrates His unique, inherent divine authority and power, which transcends that given to His disciples. While Jesus had previously empowered them to cast out demons (Luke 9:1), this particular instance highlighted a spiritual deficiency or lack of faith on their part, which Jesus later addressed (though not explicitly detailed in Luke, Matthew and Mark's accounts mention the need for prayer and fasting for such cases). Jesus' effortless command underscored His identity as the Son of God, not just a prophet or healer, and the source of all true power.
What is the significance of Jesus turning from the crowd to His disciples immediately after such a powerful miracle?
This immediate pivot is highly significant. It signals that while public miracles serve to validate Jesus' identity and the inbreaking of God's kingdom, His primary focus is on preparing His inner circle for the deeper, often counter-intuitive, realities of His mission. The crowd's amazement was a natural human response to power, but Jesus knew His disciples needed to grasp the full scope of His messianic role, which included suffering and death, not just displays of glory. This transition from public spectacle to private instruction underscores the call to move beyond mere admiration to committed, understanding discipleship, preparing them for the challenging truths that lay ahead, such as His impending passion foretold in Luke 9:44.
Christ-Centered Fulfillment
Luke 9:43, with its depiction of universal amazement at the "mighty power of God" displayed by Jesus, points profoundly to Christ's divine nature and His ultimate fulfillment of God's redemptive plan. The "magnificence" or "majesty" (Greek: megaleiótēs) of God's power seen in Jesus' miracles foreshadows the full revelation of His glory as the Son of God, who is "the radiance of the glory of God and the exact imprint of his nature" (Hebrews 1:3). Yet, the immediate shift from public acclamation to private instruction about His impending suffering reveals the counter-cultural nature of Christ's kingdom. The One who wields such immense power is also the Suffering Servant of Isaiah 53, who would humble Himself, even to the point of death on a cross (Philippians 2:5-8). This verse encapsulates the paradox of Christ: His divine power is undeniable, but it is ultimately channeled through self-sacrificial love, culminating in His atoning death and resurrection, which alone brings true salvation and the full manifestation of God's glorious power.