Luke 9:56

KJV

For the Son of man is not come to destroy men's lives, but to save [them]. And they went to another village.

KJV (with Strong's)

For {G1063} the Son {G5207} of man {G444} is {G2064} not {G3756} come {G2064} to destroy {G622} men's {G444} lives {G5590}, but {G235} to save {G4982} them. And {G2532} they went {G4198} to {G1519} another {G2087} village {G2968}.

Complete Jewish Bible

And they went on to another village.

Berean Standard Bible

And He and His disciples went on to another village.

American Standard Version

And they went to another village.

Commentary

### SUMMARY
Luke 9:56 encapsulates a profound moment in Jesus' ministry, where He decisively clarifies the true nature of His mission. Following His disciples' impulsive desire to call down judgment upon a Samaritan village that rejected Him, Jesus rebukes their vengeful spirit, asserting that His purpose is not to destroy human lives but to save them. This statement serves as a foundational declaration of His redemptive work, highlighting His divine patience, mercy, and the non-coercive, salvific character of His kingdom, even in the face of overt hostility.

### CONTEXT
* **Literary Context:** This verse is situated within a pivotal section of Luke's Gospel, as Jesus "steadfastly set His face to go to Jerusalem" [Luke 9:51](/luke/9-51 "Luke 9:51 - Jesus' Resolve to Jerusalem"). This determined journey signals the approaching climax of His earthly ministry. As Jesus sent messengers ahead to a Samaritan village to prepare for His arrival, they were met with rejection because His ultimate destination was Jerusalem, a city despised by Samaritans. Incensed by this affront, James and John, whom Jesus had nicknamed "Sons of Thunder" [Mark 3:17](/mark/3-17 "Mark 3:17 - Jesus Names the Sons of Thunder"), asked if they should command fire to come down from heaven and consume the village, echoing the actions of the prophet Elijah [2 Kings 1:10](/2_kings/1-10 "2 Kings 1:10 - Elijah Calls Down Fire"). Jesus' response in Luke 9:56 is a direct and immediate repudiation of their vengeful impulse, serving as a crucial teaching moment about the nature of His kingdom and the mission of His followers. The subsequent action, "And they went to another village," underscores Jesus' peaceful and non-retaliatory approach, choosing to move on rather than engage in conflict or judgment.
* **Historical & Cultural Context:** The deep-seated animosity between Jews and Samaritans, stemming from centuries of religious and ethnic division, forms the backdrop of this incident. Samaritans were considered half-breeds and heretics by Jews, having a distinct temple on Mount Gerizim and rejecting much of the Jewish canon, leading to a mutual avoidance of interaction [John 4:9](/john/4-9 "John 4:9 - Samaritan-Jewish Relations"). Jesus' decision to pass through Samaria, rather than take the longer route around it, was itself a counter-cultural act, demonstrating His disregard for ethnic boundaries in His mission. The disciples' reaction reflects a common Jewish expectation of the Messiah as a conquering king who would bring judgment upon Israel's enemies and establish an earthly kingdom by force. Their desire to call down fire aligns with this expectation of divine retribution against those who oppose God's chosen. Jesus' response, however, radically redefines the Messiah's role, emphasizing a mission of salvation and mercy over judgment and destruction, challenging the prevailing cultural and religious paradigms of His day.
* **Key Themes:** Luke 9:56 powerfully contributes to several overarching themes in Luke's Gospel and the broader biblical narrative. Firstly, it unequivocally establishes **the saving mission of Christ**. Jesus' declaration that He came "not to destroy men's lives, but to save them" is a concise summary of His entire redemptive purpose, contrasting sharply with the destructive impulses of humanity and even His own disciples. This theme is central to the Gospel, as seen in passages like [Luke 19:10](/luke/19-10 "Luke 19:10 - The Son of Man Came to Seek and Save the Lost"), where Jesus states He "is come to seek and to save that which was lost." Secondly, the passage highlights **divine patience and mercy**. Despite outright rejection and hostility from the Samaritans, Jesus does not retaliate. Instead, He demonstrates profound forbearance, choosing to move on rather than inflict punishment, reflecting God's character as "slow to anger, and plenteous in mercy" [Psalm 103:8](/psalms/103-8 "Psalm 103:8 - God's Compassion"). Finally, this incident underscores the **misunderstanding of discipleship**. James and John, despite being part of Jesus' inner circle, still harbored a worldly understanding of power and justice, desiring vengeance rather than grace. This reveals the ongoing process of transformation required for disciples to align their hearts and actions with the true, loving, and salvific nature of Christ's kingdom, a theme consistently explored throughout the Gospels as disciples grapple with the radical demands of following Jesus.

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **Son of man (Greek, _huiós tou ánthrōpou_):** This is Jesus' most frequent self-designation, appearing over 80 times in the Gospels. Composed of G5207 (_huiós_), meaning "son," and G444 (_ánthrōpos_), meaning "man" or "human being," this phrase emphasizes both Jesus' true humanity and His unique, divinely appointed role as the Messiah. It draws heavily from the prophetic vision in [Daniel 7:13-14](/daniel/7-13-14 "Daniel 7:13-14 - The Son of Man Coming with Clouds"), where a "Son of man" figure is given everlasting dominion and glory. Thus, in using this title, Jesus simultaneously affirms His solidarity with humanity and asserts His transcendent authority and eschatological mission.
* **destroy (Greek, _apóllymi_):** Derived from G622 (_apóllymi_), this verb means "to destroy fully," "to perish," or "to lose." In this context, it refers to the literal destruction of human life, as desired by James and John. Jesus' explicit denial of this as His purpose sharply contrasts with the Old Testament instances of divine judgment and highlights a new covenantal emphasis on salvation. It signifies a complete ruin or loss, whether physical or spiritual.
* **save (Greek, _sṓzō_):** From G4982 (_sṓzō_), this word means "to save," "to deliver," "to preserve," "to rescue," or "to heal." It encompasses a holistic sense of well-being, including spiritual salvation, physical healing, and deliverance from danger. Jesus' declaration that He came "to save" directly opposes the idea of destruction, emphasizing His mission to bring life, wholeness, and reconciliation to humanity, rather than condemnation or annihilation.

#### Verse Breakdown
* **"For the Son of man is not come":** This initial clause, introduced by G1063 (_gár_, "for"), provides the reason and purpose behind Jesus' actions and rebuke. The self-designation "Son of man" (G5207 _huiós_ G444 _ánthrōpos_) underscores His unique identity and authority. The verb "is come" (G2064 _érchomai_) signifies His advent and the very reason for His incarnation. Jesus is explicitly stating the fundamental nature of His earthly mission, setting it apart from the expectations and desires of His disciples.
* **"to destroy men's lives":** Here, Jesus directly addresses and rejects the vengeful impulse displayed by James and John. The word "destroy" (G622 _apóllymi_) refers to causing ruin or perishing, while "lives" (G5590 _psychḗ_) refers to the soul, breath, or life principle of human beings (G444 _ánthrōpos_). This clause reveals that the disciples' desire for retributive justice, even if seemingly justified by the Samaritans' rejection, is fundamentally contrary to the character and purpose of Christ's coming. His mission is not one of condemnation or annihilation.
* **"but to save [them]":** This is the antithetical and redemptive core of Jesus' statement, introduced by "but" (G235 _allá_), which signifies a strong contrast. The verb "to save" (G4982 _sṓzō_) encapsulates the entirety of Jesus' mission: to deliver, heal, preserve, and bring wholeness to humanity. This is the positive, life-giving purpose for which He incarnated. It underscores that even in the face of rejection, His response is one of grace and an unwavering commitment to redemption.
* **"And they went to another village":** This concluding clause, connected by "and" (G2532 _kaí_), describes the immediate practical outcome of Jesus' declaration. Instead of engaging in conflict or judgment, Jesus and His disciples simply "went" (G4198 _poreúomai_) "to" (G1519 _eis_) "another" (G2087 _héteros_) "village" (G2968 _kṓmē_). This action embodies the very principle Jesus just articulated: a peaceful withdrawal, demonstrating patience, non-retaliation, and a continued focus on His saving mission elsewhere, rather than dwelling on rejection.

#### Literary Devices
Luke 9:56 employs several significant literary devices that amplify its message. The most prominent is **Antithesis**, or **Contrast**, seen in the direct opposition between "not come to destroy" and "but to save." This stark juxtaposition powerfully highlights the fundamental nature of Jesus' mission, distinguishing it from the punitive desires of His disciples and emphasizing His redemptive purpose. The phrase "Son of man" functions as a **Self-designation**, a recurring motif throughout the Gospels, which carries rich theological weight, simultaneously affirming Jesus' humanity and His divine, messianic authority. The statement itself serves as an **Implicit Rebuke** to James and John, correcting their misguided zeal without harsh condemnation, but rather by clearly articulating the true spirit of His kingdom. Finally, the narrative employs **Action as Illustration**, where Jesus' subsequent act of simply moving on to "another village" vividly demonstrates the principle of patience, non-retaliation, and persistent pursuit of His mission, rather than engaging in destructive confrontation.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Luke 9:56 is a profound theological statement, revealing the very heart of God's redemptive character as embodied in Jesus Christ. It underscores that the divine purpose, particularly in the New Covenant, is fundamentally one of grace, reconciliation, and life, rather than immediate retribution or condemnation. This passage challenges any notion of a vengeful or destructive Messiah, instead presenting Jesus as the ultimate deliverer who seeks to restore humanity, even in the face of rejection. It teaches that God's patience extends even to those who oppose Him, offering an opportunity for repentance and salvation rather than immediate judgment. This divine patience is not weakness but a powerful expression of love, aiming to draw all people to Himself. It redefines the nature of divine power, demonstrating that true strength lies in self-giving love and the ability to overcome evil with good, rather than with overwhelming force.

* [John 3:17](/john/3-17 "John 3:17 - God Sent Not to Condemn")
* [1 Timothy 1:15](/1_timothy/1-15 "1 Timothy 1:15 - Christ Jesus Came to Save Sinners")
* [Matthew 18:11](/matthew/18-11 "Matthew 18:11 - The Son of Man Came to Save the Lost")

### REFLECTION AND APPLICATION
Luke 9:56 offers timeless and transformative lessons for believers today, challenging us to align our hearts and actions with the very mission of Christ. In a world often characterized by division, judgment, and the desire for retribution, this verse calls us to embody a spirit of grace and salvation. When faced with rejection, opposition, or even outright hostility, our natural inclination might be to retaliate, to seek justice in a way that aligns with worldly standards of vengeance. However, Jesus' example here is clear: His kingdom operates on principles of love, patience, and the pursuit of life, not destruction. We are called to be agents of reconciliation, not condemnation, extending mercy and seeking to "save" rather than to "destroy." This means actively pursuing peace, speaking words of life, and demonstrating compassion even to those who may be unwelcoming or antagonistic. It also requires a constant examination of our own motives, ensuring that our zeal for God is tempered by His boundless love and His desire for all to come to repentance and salvation.

#### Questions for Reflection
* **How do I typically react when my faith or efforts to share the Gospel are rejected or met with hostility?**
* **In what areas of my life might I be tempted to "call down fire" rather than extend grace and seek reconciliation?**
* **How can I more consistently embody Christ's mission to "save" rather than "destroy" in my interactions with others, particularly those who are difficult or opposed to me?**
* **What does it mean for me to "go to another village" when faced with insurmountable resistance, maintaining a spirit of peace and continuing the mission elsewhere?**

### FAQ

**Why is part of this verse sometimes bracketed or omitted in modern translations?**

Answer: The portion "For the Son of man is not come to destroy men's lives, but to save [them]" is enclosed in brackets in some translations (like the KJV) or omitted in others (like the ESV, NIV, NASB) because of textual variations among ancient Greek manuscripts. The earliest and most reliable manuscripts (e.g., Codex Vaticanus, Codex Sinaiticus) do not contain this clause. It appears in later manuscripts, suggesting it may have been a scribal addition, perhaps to clarify Jesus' purpose in light of the disciples' misguided zeal, or to harmonize with similar statements found elsewhere in the Gospels, such as [John 3:17](/john/3-17 "John 3:17 - God Sent Not to Condemn") or [Matthew 18:11](/matthew/18-11 "Matthew 18:11 - The Son of Man Came to Save the Lost"). While textual critics generally prioritize the shorter reading due to the principle that scribes were more likely to add than omit, the theological truth expressed in the bracketed phrase is entirely consistent with Jesus' character and mission as presented throughout the New Testament.

**What does "Son of Man" truly mean in this context?**

Answer: "Son of Man" (Greek: _ho huios tou anthrōpou_) is Jesus' most frequent self-designation, and it carries a dual significance. Firstly, it emphasizes His genuine **humanity** – He is truly a human being, sharing in our experiences and limitations. Secondly, and more profoundly, it refers to a specific, divinely appointed figure from Old Testament prophecy, particularly [Daniel 7:13-14](/daniel/7-13-14 "Daniel 7:13-14 - The Son of Man Comes with Clouds"), who is given eternal dominion and authority. In Luke 9:56, Jesus uses this title to assert His unique **messianic authority** and to define the true nature of His mission. He is not just any man, but the prophesied Son of Man, whose purpose is not to bring judgment and destruction, as the disciples mistakenly assumed, but to bring salvation and life.

**Why were James and John called "Sons of Thunder," and how does this incident reflect that nickname?**

Answer: James and John were nicknamed "Boanerges," which means "Sons of Thunder" [Mark 3:17](/mark/3-17 "Mark 3:17 - Jesus Names the Sons of Thunder"), by Jesus Himself. This nickname likely reflected their fiery, intense, and sometimes impetuous personalities. The incident in Luke 9:56 perfectly illustrates this characteristic. Their immediate reaction to the Samaritan villagers' rejection was to call for divine judgment—to "command fire to come down from heaven, and consume them"—a powerful, destructive act akin to a lightning strike or a clap of thunder. This impulsive desire for retribution, rather than patience or mercy, clearly demonstrates the "thunderous" zeal and perhaps even a degree of self-righteous indignation that earned them their distinctive moniker.

### CHRIST-CENTERED FULFILLMENT
Luke 9:56 stands as a pivotal Christ-centered declaration, revealing the very essence of the New Covenant and Jesus' redemptive purpose. His explicit statement, "For the Son of man is not come to destroy men's lives, but to save [them]," foreshadows the ultimate act of salvation on the cross. Unlike the disciples who sought immediate retribution, Jesus embodies God's profound patience and long-suffering, demonstrating that His kingdom is established not through coercive power or destructive judgment, but through self-sacrificial love and the offer of new life. This refusal to destroy culminates in His willingness to be destroyed (crucified) for the sake of humanity's salvation. He came not to condemn the world, but that the world through Him might be saved [John 3:17](/john/3-17 "John 3:17 - God Sent Not to Condemn"). His entire life and ministry were a living demonstration of this salvific mission, reaching its zenith when He, the Lamb of God, took away the sin of the world [John 1:29](/john/1-29 "John 1:29 - Jesus, the Lamb of God"). Through His death and resurrection, Jesus secured eternal life for all who believe, fulfilling His purpose to give life and give it more abundantly [John 10:10](/john/10-10 "John 10:10 - Life Abundant"), thereby offering complete deliverance from spiritual destruction and reconciling humanity to God [2 Corinthians 5:18-19](/2_corinthians/5-18-19 "2 Corinthians 5:18-19 - Ministry of Reconciliation").

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Matthew 20:28

Even as the Son of man came not to be ministered unto, but to minister, and to give his life a ransom for many.

Romans 12:21

Be not overcome of evil, but overcome evil with good.

John 3:17

For God sent not his Son into the world to condemn the world; but that the world through him might be saved.

John 10:10

The thief cometh not, but for to steal, and to kill, and to destroy: I am come that they might have life, and that they might have [it] more abundantly.

Matthew 18:10

Take heed that ye despise not one of these little ones; for I say unto you, That in heaven their angels do always behold the face of my Father which is in heaven.

1 Peter 2:21

For even hereunto were ye called: because Christ also suffered for us, leaving us an example, that ye should follow his steps:

1 Peter 2:23

Who, when he was reviled, reviled not again; when he suffered, he threatened not; but committed [himself] to him that judgeth righteously: