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Commentary on Luke 9 verses 51–56
This passage of story we have not in any other of the evangelists, and it seems to come in here for the sake of its affinity with that next before, for in this also Christ rebuked his disciples, because they envied for his sake. There, under colour of zeal for Christ, they were for silencing and restraining separatists: here, under the same colour, they were for putting infidels to death; and, as for that, so for this also, Christ reprimanded them, for a spirit of bigotry and persecution is directly contrary to the spirit of Christ and Christianity. Observe here,
I. The readiness and resolution of our Lord Jesus, in prosecuting his great undertaking for our redemption and salvation. Of this we have an instance, Luk 9:51 : When the time was come that he should be received up, he stedfastly set his face to go to Jerusalem. Observe 1. There was a time fixed for the sufferings and death of our Lord Jesus, and he knew well enough when it was, and had a clear and certain foresight of it, and yet was so far from keeping out of the way that then he appeared most publicly of all, and was most busy, knowing that his time was short. 2. When he saw his death and sufferings approaching, he looked through them and beyond them, to the glory that should follow; he looked upon it as the time when he should be received up into glory (Ti1 3:16), received up into the highest heavens, to be enthroned there. Moses and Elias spoke of his death as his departure out of this world, which made it not formidable; but he went further, and looked upon it as his translation to a better world, which made it very desirable. All good Christians may frame to themselves the same notion of death, and may call it their being received up, to be with Christ where he is; and, when the time of their being received up is at hand, let them lift up their heads, knowing that their redemption draws nigh. 3. On this prospect of the joy set before him, he stedfastly set his face to go to Jerusalem the place where he was to suffer and die. He was fully determined to go, and would not be dissuaded; he went directly to Jerusalem, because there now his business lay, and he did not go about to other towns, or fetch a compass, which if he had done, as commonly he did, he might have avoided going through Samaria. He went cheerfully and courageously thither, though he knew the things that should befall him there. He did not fail nor was discouraged, but set his face as a flint, knowing that he should be not only justified, but glorified (Isa 50:7), not only not run down, but received up. How should this shame us for, and shame us out of, our backwardness to do and suffer for Christ! We draw back, and turn our faces another way from his service who stedfastly set his face against all opposition, to go through with the work of our salvation.
II. The rudeness of the Samaritans in a certain village (not named, nor deserving to be so) who would not receive him, nor suffer him to bait in their town, though his way lay through it. Observe here, 1. How civil he was to them: He sent messengers before his face, some of his disciples, that went to take up lodgings, and to know whether he might have leave to accommodate himself and his company among them; for he would not come to give offence, or if they took any umbrage at the number of his followers. He sent some to make ready for him, not for state, but convenience, and that his coming might be no surprise. 2. How uncivil they were to him, Luk 9:53. They did not receive him, would not suffer him to come into their village, but ordered their watch to keep him out. He would have paid for all he bespoke, and been a generous guest among them, would have done them good, and preached the gospel to them, as he had done some time ago to another city of the Samaritans, Joh 4:41. He would have been, if they pleased, the greatest blessing that ever came to their village, and yet they forbid him entrance. Such treatment his gospel and ministers have often met with. Now the reason was because his face was as though he would go to Jerusalem; they observed, by his motions, that he was steering his course that way. The great controversy between the Jews and the Samaritans was about the place of worship - whether Jerusalem or mount Gerizim near Sychar; see Joh 4:20. And so hot was the controversy between them that the Jews would have no dealings with the Samaritans, nor they with them, Joh 4:9. Yet we may suppose that they did not deny other Jews lodgings among them, no, not when they went up to the feast; for if that had been their constant practice Christ would not have attempted it, and it would have been a great way about for some of the Galileans to go to Jerusalem any other way than through Samaria. But they were particularly incensed against Christ, who was a celebrated teacher, for owning and adhering to the temple at Jerusalem, when the priests of that temple were such bitter enemies to him, which, they hoped, would have driven him to come and worship at their temple, and bring that into reputation; but when they saw that he would go forward to Jerusalem, notwithstanding this, they would not show him the common civility which probably they used formerly to show him in his journey thither.
III. The resentment which James and John expressed of this affront, Luk 9:54. When these two heard this message brought, they were all in a flame presently, and nothing will serve them but Sodom's doom upon this village: "Lord," say they, "give us leave to command fire to come down from heaven, not to frighten them only, but to consume them."
1.Here indeed was something commendable, for they showed, (1.) A great confidence in the power they had received from Jesus Christ; though this had not been particularly mentioned in their commission, yet they could with a word's speaking fetch fire from heaven. Theleis eipōmen - Wilt thou that we speak the word, and the thing will be done. (2.) A great zeal for the honour of their Master. They took it very ill that he who did good wherever he came and found a hearty welcome should be denied the liberty of the road by a parcel of paltry Samaritans; they could not think of it without indignation that their Master should be thus slighted. (3.) A submission, notwithstanding, to their Master's good will and pleasure. They will not offer to do such a thing, unless Christ give leave: Wilt thou that we do it? (4.) A regard to the examples of the prophets that were before them. It is doing as Elias did? they would not have thought of such a thing if Elijah had not done it upon the soldiers that came to take him, once and again, Kg2 1:10, Kg2 1:12. They thought that this precedent would be their warrant; so apt are we to misapply the examples of good men, and to think to justify ourselves by them in the irregular liberties we give ourselves, when the case is not parallel.
2.But though there was something right in what they said, yet there was much more amiss, for (1.) This was not the first time, by a great many, that our Lord Jesus had been thus affronted, witness the Nazarenes thrusting him out of their city, and the Gadarenes desiring him to depart out of their coast; and yet he never called for any judgment upon them, but patiently put up with the injury. (2.) These were Samaritans, from whom better was not to be expected, and perhaps they had heard that Christ had forbidden his disciples to enter into any of the cities of the Samaritans (Mat 10:5), and therefore it was not so bad in them as in others who knew more of Christ, and had received so many favours from him. (3.) Perhaps it was only some few of the town that knew any thing of the matter, or that sent that rude message to him, while, for aught they knew, there were many in the town who, if they had heard of Christ's being so near them, would have gone to meet him and welcomed him; and must the whole town be laid in ashes for the wickedness of a few? Will they have the righteous destroyed with the wicked? (4.) Their Master had never yet upon any occasion called for fire from heaven, nay, he had refused to give the Pharisees any sign from heaven when they demanded it (Mat 16:1, Mat 16:2); and why should they think to introduce it? James and John were the two disciples whom Christ had called Boanerges - sons of thunder (Mar 3:17); and will not that serve them, but they must be sons of lightning too? (5.) The example of Elias did not reach the case. Elijah was sent to display the terrors of the law, and to give proof of that, and to witness as a bold reprover against the idolatries and wickednesses of the court of Ahab, and it was agreeable enough to him to have his commission thus proved; but it is a dispensation of grace that is now to be introduced, to which such a terrible display of divine justice will not be at all agreeable. Archbishop Tillotson suggests that their being now near Samaria, where Elijah called for fire from heaven, might help to put it in their heads; perhaps at the very place; but, though the place was the same, the times were altered.
IV. The reproof he gave to James and John for their fiery, furious zeal (Luk 9:55): He turned with a just displeasure, and rebuked them; for as many as he loves he rebukes and chastens, particularly for what they do, that is irregular and unbecoming them, under colour of zeal for him.
1.He shows them in particular their mistake: Ye know not what manner of spirit ye are of; that is, (1.) "You are not aware what an evil spirit and disposition you are of; how much there is of pride, and passion, and personal revenge, covered under this pretence of zeal for your Master." Note, There may be much corruption lurking, nay, and stirring too, in the hearts of good people, and they themselves not be sensible of it. (2.) "You do not consider what a good spirit, directly contrary to this, you should be of. Surely you have yet to learn, though you have been so long learning, what the spirit of Christ and Christianity is. Have you not been taught to love your enemies, and to bless them that curse you, and to call for grace from heaven, not fire from heaven, upon them? You know not how contrary your disposition herein is to that which it was the design of the gospel you should be delivered into. You are not now under the dispensation of bondage, and terror, and death, but under the dispensation of love, and liberty, and grace, which was ushered in with a proclamation of peace on earth and good will toward men, to which you ought to accommodate yourselves, and not by such imprecations as these oppose yourselves."
2.He shows them the general design and tendency of his religion (Luk 9:56): The Son of man is not himself come, and therefore does not send you abroad to destroy men's lives, but to save them. He designed to propagate his holy religion by love and sweetness, and every thing that is inviting and endearing, not by fire and sword, and blood and slaughter; by miracles of healing, not by plagues and miracles of destruction, as Israel was brought out of Egypt. Christ came to slay all enmities, not to foster them. Those are certainly destitute of the spirit of the gospel that are for anathematizing and rooting out by violence and persecution all that are not of their mind and way, that cannot in conscience say as they say, and do as they do. Christ came, not only to save men's souls, but to save their lives too - witness the many miracles he wrought for the healing of diseases that would otherwise have been mortal, by which, and a thousand other instances of beneficence, it appears that Christ would have his disciples do good to all, to the utmost of their power, but hurt to none, to draw men into his church with the cords of a man and the bands of love, but not think to drive men into it with a rod of violence or the scourge of the tongue.
V. His retreat from this village. Christ would not only not punish them for their rudeness, but would not insist upon his right of travelling the road (which was as free to him as to his neighbours), would not attempt to force his way, but quietly and peaceably went to another village, where they were not so stingy and bigoted, and there refreshed himself, and went on his way. Note, When a stream of opposition is strong, it is wisdom to get out of the way of it, rather than to contend with it. If some be very rude, instead of revenging it, we should try whether others will not be more civil.
No one's table or roof did He despise: indeed, Himself ministered to the washing of the disciples' feet; not sinners, not publicans, did He repel; not with that city even which had refused to receive Him was He wroth, when even the disciples had wished that the celestial fires should be forthwith hurled on so contumelious a town.
And I, on the contrary, the severe rebuke of Christ on His disciples, when they were for inflicting a like visitation on that obscure village of the Samaritans. The heretic, too, may discover that this gentleness of Christ was promised by the selfsame severest Judge.
Because it was necessary that the true Lamb should there be offered, where the typical lamb was sacrificed; but it is said, he stedfastly set his face, that is, He went not here and there traversing the villages and towns, but kept on His way straight towards Jerusalem.
(v. Theophyl. in loc.) They thought it much juster that the Samaritans should perish for not admitting our Lord, than the fifty soldiers who tried to thrust down Elijah.
Because it was necessary that the true Lamb should there be offered, where the typical lamb was sacrificed; but it is said, he steadfastly sethis face, that is, He went not here and there traversing the villages and towns, but kept on His way straight towards Jerusalem.
They thought it much juster that the Samaritans should perish for not admitting our Lord, than the fifty soldiers who tried to thrust down Elijah.
Mark that He was unwilling to be received by those who He knew had not turned to Him with a simple heart. For if He had wished, He might have made them devout, who were undevout. But God calls those whom He thinks worthy, and whom He wills He makes religious. But why they did not receive Him the Evangelist mentions, saying, Because his face was as if he would go to Jerusalem.
For they knew both that when Phineas had slain the idolaters it was counted to him for righteousness; (Numb. 25:8, Ps. 107:31) and that at the prayer of Elijah fire came down from heaven, that the injuries of the prophet might be avenged. (2 Kings 1:10, 12.)
But let him be avenged who fears. He who fears not, seeks not vengeance. At the same time the merits of the Prophets are likewise shown to have been in the Apostles, seeing that they claim to themselves the right of obtaining the same power of which the Prophet was thought worthy; and fitly do they claim that at their command fire should come down from heaven, for they were the sons of thunder.
But the Lord is not moved against them, that He might show that perfect virtue has no feeling of revenge, nor is there any anger where there is fulness of love. For weakness must not be thrust out, but assisted. Let indignation be far from the religious, let the high-souled have no desire of vengeance. Hence it follows, But he turned and rebuked them, and said, Ye know not what manner of spirit ye are of.
For we must not always punish the offender, since mercy sometimes does more good, leading thee to patience, the sinner to repentance. Lastly, those Samaritans believed the sooner, who were in this place saved from fire.
When the time was near at hand in which it behoved our Lord to accomplish His life-giving Passion, and ascend up to heaven, He determines to go up to Jerusalem, as it is said, And it came to pass, &c.
And He sends messengers to make a place for Him and His companions, who when they came to the country of the Samaritans were not admitted, as it follows, And sent messengers before his face: and they went, and altered into a village of the Samaritans, to make ready for him. And they did not receive him.
But our Lord, Who knew all things before they came to pass, knowing that His messengers would not be received by the Samaritans, nevertheless commanded them to go before Him, because it was His practice to make all things conduce to the good of His disciples. Now He went up to Jerusalem as the time of His suffering drew near. In order then that they might not be offended, when they saw Him suffer, bearing in mind that they must also endure patiently when men persecute them, He ordained beforehand as a kind of prelude this refusal of the Samaritans. It was good for them also in another way. For they were to be the teachers of the world, going through towns and villages, to preach the doctrine of the Gospel, meeting sometimes with men who would not receive the sacred doctrine, allowing not that Jesus sojourned on earth with them. He therefore taught them, that in announcing the divine doctrine, they ought to be filled with patience and meekness, without bitterness, and wrath, and fierce enmity against those who had done any wrong to them. But as yet they were not so, nay, being stirred up with fervid zeal, they wished to bring down fire from heaven upon them. It follows, And when his disciples James and John saw this, they said, Lord, will thou that we command fire to come down from heaven, &c.
It says, “When the days drew near for him to be received up, he set his face to go to Jerusalem.” This means that after he would endure his saving passion for us, the time would come when he should ascend to heaven and dwell with God the Father, so he determined to go to Jerusalem. This is, I think, the meaning of his “set his face.”
Let then the Heathen cease to mock the Crucified, as if He were a man, who it is plain, as God, both foresaw the time of His crucifixion, and going voluntarily to be crucified, sought with stedfast face, that is, with resolute and undaunted mind, the spot where He was to be crucified.
Or the Samaritans see that our Lord is going to Jerusalem, and do not receive Him. For the Jews have no dealings with the Samaritans, (John 4:9.) as John shows.
For holy men who well knew that that death which detaches the soul from the body was not to be feared, still because of their feelings who feared it, punished some sins with death, that both the living might be struck with a wholesome dread, and those who were punished with death might receive harm not from death itself but from sin, which would be increased were they to live.
The Lord blames them, not for following the example of the holy Prophet, but for their ignorance in taking vengeance while they were yet inexperienced, perceiving that they did not desire correction from love, but vengeance from hatred. After that He had taught them what it was to love their neighbour as themselves, and the Holy Ghost also had been infused into them, there were not lacking these punishments, though far less frequent than in the Old Testament, because the Son of man came not to destroy men's lives, but to save them. As if He said, And do you therefore who are sealed with His Spirit, imitate also His actions, now determining charitably, hereafter judging justly.
But it came to pass, when the days of his assumption were accomplished, he steadfastly set his face to go to Jerusalem. By 'day of assumption,' he means the time of his passion, which drawing near, he gradually approaches Jerusalem. Let the pagans cease, therefore, to mock as if he were merely a crucified man, as the time of his crucifixion was foreseen as God, and determined to go to the place where he was to be crucified with a firm face, that is, with resolute and fearless mind.
But if one understands that they did not receive Him for this reason, because He had determined to go to Jerusalem, an excuse is found for them, who did not receive Him. But we must say, that in the words of the Evangelist, And they did not receive him, is implied that He did not go into Samaria, but afterwards as if some one had asked St. Luke, he explained in these words, why they did not receive Him. And He went not to them, i. e. not that He was unable, but that He did not wish to go there, but rather to Jerusalem.
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SUMMARY
Luke 9:51 marks a profound and pivotal moment in Jesus's earthly ministry, signaling a decisive shift in the narrative of Luke's Gospel. This verse introduces the final, resolute phase of His journey, as He, with unwavering determination, turns His steps directly towards Jerusalem. This eastward trajectory is not merely a geographical movement but a divinely appointed progression towards the culmination of His redemptive mission, encompassing His suffering, death, resurrection, and ultimate ascension. It underscores His conscious and steadfast commitment to fulfilling the Father's will, even in the face of the immense suffering He knew awaited Him in the holy city.
CONTEXT
Literary Context: This verse immediately follows the profound event of the Transfiguration, where Moses and Elijah appeared with Jesus, speaking of His "departure" or "exodus" (Greek: exodos). This "exodus," to be accomplished in Jerusalem, encompasses His crucifixion, resurrection, and ascension. The divine confirmation of His path at the Transfiguration empowers Jesus to move forward with unwavering resolve. Luke 9:51 thus initiates a significant and unique section of Luke's Gospel, often referred to as the "Travel Narrative" (extending from Luke 9:51 to Luke 19:27), detailing Jesus's teachings, parables, and interactions specifically as He journeys towards Jerusalem, knowing full well what awaits Him there. This extended journey emphasizes the intentionality and purpose behind His final approach to the cross.
Historical & Cultural Context: Jerusalem was the spiritual, political, and cultural heart of Judaism, the site of the Temple, and the place where prophets were often rejected and killed. For Jesus to "set His face to go to Jerusalem" was to embrace His destiny as the Suffering Servant, fulfilling ancient prophecies. The city was a focal point for Jewish messianic expectations, yet also a place of intense religious and political opposition to Jesus. His journey was not a casual visit but a deliberate pilgrimage to the place of ultimate sacrifice, echoing the Passover lambs brought to Jerusalem for slaughter. Culturally, setting one's face towards a destination signified firm resolve and commitment, a concept deeply understood in the ancient Near East.
Key Themes: Luke 9:51 powerfully introduces several overarching themes that permeate the remainder of Luke's Gospel. Firstly, it highlights Divine Purpose and Sovereignty, emphasizing that Jesus's life and destiny were not accidental but part of a preordained divine plan for salvation, as confirmed by the heavenly conversation at the Transfiguration. Secondly, it underscores Jesus's Unwavering Determination and Obedience, portrayed by the powerful imagery of "stedfastly set his face." This resolve, despite foreknowledge of suffering, demonstrates His complete submission to the Father's will, echoing prophetic imagery of the suffering servant who set his face like a flint. Finally, the phrase "should be received up" introduces the theme of Sacrifice and Exaltation, pointing not only to His ultimate ascension but encompassing the entire climactic period of His Passion, death, and resurrection, all of which were necessary for His eventual glorification. This journey to Jerusalem is the path to His "exodus" and subsequent triumph.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Luke 9:51 is rich in literary significance. The phrase "he stedfastly set his face to go to Jerusalem" is a powerful Hebraism, reflecting Old Testament prophetic language (e.g., Isaiah 50:7) that denotes unwavering determination and resolve in the face of adversity. This imagery provides a profound sense of Jesus's intentionality and obedience. The entire verse functions as a dramatic Turning Point or Pivot in Luke's narrative, shifting the geographical and thematic focus from Galilee to the decisive journey towards Jerusalem. It serves as a narrative hinge, introducing the "Travel Narrative" section of the Gospel. Furthermore, the mention of "the time was come that he should be received up" acts as significant Foreshadowing, hinting at the Passion, Resurrection, and Ascension that will unfold in Jerusalem, building suspense and emphasizing the divine orchestration of these events. There is also Symbolism in Jerusalem itself, representing not just a city but the place of ultimate sacrifice and the fulfillment of God's redemptive plan.
THEOLOGICAL AND THEMATIC CONNECTIONS
Luke 9:51 stands as a profound theological statement, revealing Jesus's divine nature, His perfect obedience, and the sovereign plan of God for salvation. His resolute journey to Jerusalem underscores the intentionality of His sacrifice, demonstrating that His suffering was not a tragic accident but a deliberate act of love and submission to the Father's will. This commitment to His "exodus" (Passion, Resurrection, Ascension) highlights the foundational truth that salvation is accomplished through Christ's unwavering resolve to fulfill His mission, culminating in His atoning death and victorious resurrection. It portrays Jesus as the ultimate example of purposeful living and steadfast devotion to God's calling, even when it leads to immense personal cost.
REFLECTION AND APPLICATION
Luke 9:51 offers profound lessons for believers today, challenging us to emulate Christ's steadfastness in our own walk of faith. Jesus's unwavering resolve to fulfill His divine purpose, even in the face of immense suffering, calls us to examine our own commitment to God's will. Are we willing to embrace the path God has set before us, even when it is difficult, unpopular, or requires significant personal sacrifice? This verse encourages us to live with intentionality, aligning our lives and decisions with God's greater plan, rather than being swayed by fleeting desires or worldly pressures. Just as Jesus fixed His gaze on Jerusalem, we are called to fix our gaze on Christ, the author and finisher of our faith, trusting that He will equip us to face adversity with the same steadfast determination. His journey reminds us that true discipleship often involves a costly commitment, but it is a path that ultimately leads to glory and the fulfillment of God's purposes in and through us.
Questions for Reflection
FAQ
What is the significance of the phrase "should be received up" in Luke 9:51?
Answer: The phrase "should be received up" (Greek: analēpsis) is highly significant. While it directly points to Jesus's ultimate ascension into heaven, in this specific context, it encompasses the entire culminating period of His earthly ministry. This includes His Passion (suffering), His crucifixion, His resurrection, and finally, His ascension. It signifies the completion of His redemptive work on earth and His triumphant return to the Father. This broader meaning emphasizes that Jesus was moving towards a divinely appointed "exodus" from this world, a concept also discussed by Moses and Elijah with Jesus during the Transfiguration.
What does it mean that Jesus "stedfastly set his face to go to Jerusalem"?
Answer: This powerful expression is a Hebraism, meaning to show firm resolve, unwavering determination, and unyielding commitment. It indicates that Jesus made a deliberate and irreversible decision to proceed towards Jerusalem, fully aware of the suffering and death that awaited Him there. It's not a casual journey but a resolute act of obedience to the Father's will, demonstrating His complete dedication to His mission. This imagery echoes the prophetic description of the Suffering Servant in Isaiah 50:7, who "set his face like a flint." It underscores Jesus's courage and divine purpose in embracing His destiny.
Why is Luke 9:51 considered a pivotal turning point in Luke's Gospel?
Answer: Luke 9:51 marks a crucial narrative shift in Luke's Gospel. Prior to this verse, Jesus's ministry is primarily focused on Galilee and the surrounding regions. From this point onward, Luke dedicates a substantial portion of his Gospel (often called the "Travel Narrative," Luke 9:51-19:27) to Jesus's teachings, parables, and interactions specifically as He journeys towards Jerusalem. This deliberate focus on the journey to the holy city underscores the intentionality of His final approach to the cross and resurrection. It emphasizes that His suffering and death were not accidental but a divinely orchestrated culmination of His mission, highlighting His unwavering commitment to fulfilling God's redemptive plan.
CHRIST-CENTERED FULFILLMENT
Luke 9:51 is profoundly Christ-centered, revealing the very heart of Jesus's redemptive mission. His resolute decision to "stedfastly set his face to go to Jerusalem" is the ultimate demonstration of His obedient love, not only for the Father but for humanity. This journey was the path to His "receiving up," a term encompassing His Passion, crucifixion, resurrection, and ascension—the very core of the gospel. In His unwavering resolve, we see the perfect Lamb of God willingly going to the slaughter, fulfilling the ancient prophecies and offering Himself as the once-for-all sacrifice for sin. This verse foreshadows the profound humility and obedience described in Philippians 2:8, where Christ "humbled himself, and became obedient unto death, even the death of the cross." His steadfastness in the face of unspeakable suffering ultimately led to His glorious exaltation, as He was "received up" to the Father's right hand, becoming the source of eternal salvation for all who believe (Hebrews 5:9). Thus, Luke 9:51 is not merely a geographical marker but a theological declaration of Christ's purposeful journey to accomplish our redemption, culminating in His victory over sin and death and His glorious return to His heavenly throne (Acts 1:9-11).