Jesus was a man of patience

JESUS WAS A MAN OF PATIENCE
EDITED BY GLENN PEASE
Jesus Is Patient
SusanH. Lawrence
When the time was coming near for Jesus to depart, he was determined to go
to Jerusalem. He sent some messengersaheadofhim, who went into a town in
Samaria to make everything ready for him. But the people there would not
welcome him, because he was set on going to Jerusalem. When James and
John, followers ofJesus, saw this, they said, “Lord, do you want us to callfire
down from heaven and destroy those people?” But Jesus turned and scolded
them. [And Jesus said, “You don’t know what kind of spirit you belong to.
The Son of Man did not come to destroy the souls of people but to save
them.”] Then they went to another town. (Luke 9:51-56)
What is your reactionwhen you find people refusing to respond to the love of
Christ or when someone rejects youor your faith? When the Samaritans
didn’t welcome Jesus, Jamesand John wanted to retaliate. Jesus had
instructed them in an earlier verse, “If people do not welcome you, shake the
dust off of your feetas you leave the town, as a warning to them.” (Luke 9:5)
However, that didn’t seemenough for James and John. They wanted to
respond swiftly and harshly. Jesus chose to respond to the rejection with love
and patience.
Even when we want to respond swiftly and harshly, we need to remember
judgment is God’s business, not ours. He doesn’t use his power to help us
carry out our personalvendettas. We need to follow Jesus’leadand respond
in patience and compassion. Goddeals with those who rejecthim
unashamedly in his own time. We respond in obedience, reflecting God’s
patience.
The Lord is not slow in doing what he promised—the waysome people
understand slowness. But Godis being patient with you. He does not want

anyone to be lost, but he wants all people to change their hearts and lives. (2
Peter3:9)
Luke 9:54 Whenthe disciplesJames and John saw
this, they asked, "Lord, do You want us to call down
fire from heavento consume them?"
The disciples were quick on the triger finger, but Jesus was patient and if he
had angerto deal with He waitedfor the right time to express it as he did with
the Pharisees. He never let angermake him want to destroy anyone, for He
came only to save.
BIBLEHUB RESOURCES
Pulpit Commentary Homiletics
Wisdom, Duty, Danger
Luke 9:51-55
W. Clarkson
Among the various difficulties in this passagethat have been the subject of
exegeticaldebate, we may clearly discernthree important lessons.
I. OUR WISDOM IN FRONT OF APPARENT EVIL. At this time our Lord
had before him the dark days which would bring his ministry to a close. The
contemplation of them had evidently gone down deep into his own mind, but

he found none to share the thought or to sympathize with him in the prospect.
He askedhis disciples to let these things "sink down into their ears" (ver. 44),
but they understood him not. He was the sole possessorofthe greatsecretof
his coming sorrow, struggle, and death. How did he face it? With an
immovable resolutenessofsoul. "He steadfastlysethis face to go up to
Jerusalem." Whatreasonhave we to be thankful for that holy and noble
tenacity of spirit! Could anything less strong than that have carried him,
unscathed, through all that followed? And if there had been any, even the
slightestfailure, what would have been the consequencesto our race? When
we have to face a future of pain, or of separationand attendant loneliness and
single-handedness ofstruggle, or of strong and sustainedtemptation, in what
spirit shall we face that? In the temper of calm and devout resoluteness;with
a full and fixed determination to go bravely and unfalteringly through,
shrinking from no suffering, enduring the worstthat man caninflict, yielding
nothing to the enemy of our soul. An unflinching resoluteness willdo great
things for us.
1. It will save us from much suffering; for cowardice and apprehension do not
simply add to human wretchedness;they multiply it.
2. It will save us from the chief peril and go far to secure us the victory. The
greatestofall perils before us is that of recreancy, uufaithfulness to our own
convictions. An unstable mind is only too likely to be guilty of it. A resolute
spirit is almost certain to escape it.
3. It will place us by the side of our Divine Leader and of the noblestof his
followers. We shall be treading in the footsteps ofhim who "steadfastlysethis
face," etc., andwho went up to that city of martyrs and gloriouslytriumphed
there.
II. OUR DUTY IN THE PRESENCE OF A PROFESSEDPROPHET. "They
did not receive him;... They went to another village." How much is contained,
in these simple words, of human folly and privation! These villagers were
profoundly prejudiced againstChrist, and declined absolutely to see what he
could do, to hear what he would say. They would not "judge for themselves"
on the evidence ready to be furnished. Anti consequentlythey suffered a great

privation. The greatHealer and Teacherof mankind went another way; their
sick went unhealed, their souls went unenlightened, while Divine tenderness
and truth found other hearts and homes. Often since then has Christ gone, in
the personof some one of his prophets or spokesmen, to the city, to the village,
to the home, to the individual heart, and offeredhis truth, his grace, his
salvation. But deep-seatedprejudice, or strong material interests, or keenlove
of pleasure, has barred the way. He has not been received. And as he does not
force an entrance anywhere, he has gone elsewhere;he has passedby, and all
the treasure of his truth has been unpossessed, allthe blessednessofhis
salvationunknown. Of what unimaginable good, ofwhat highestheritage,
does human folly deprive itself!
III. OUR DANGER OF MISTAKING THE LOWER FOR THE HIGHER
FEELING. The apostles, James andJohn, gave vent to a burst of strong
resentment, and proposed to have a severe punishment inflicted. They
supposedthemselves to be actuatedby an honourable and acceptable
indignation. But Jesus "turned, and rebuked them;" they were entirely
mistaken; their feeling was not that of pure indignation, it was tainted by an
unholy irritation againstmen who would not receive them and their Master;
moreover, the desire for immediate punishment was to give place, under
Christian teaching, to a determination to win to a better way. Not extinction
but reformation, not the infliction of the death which is due but the conferring
of the life which is undeserved, not rigorous exactionbut patient pity, not the
folded fist of law but the open and extended hand of helpfulness, is the
Christian thing. When we find ourselves giving way to wrath and proposing
punishment, we do wellto ask ourselves whetherwe are sure we know the
"spirit we are of," and whether there is not a "more excellentway" for
Christian feet to tread. - C.
Biblical Illustrator
He steadfastlyset His face to go to Jerusalem

Luke 9:51-56
Christ hastening to the cross
A. Maclaren, D. D.
I. THE PERFECT CLEARNESS WITHWHICH ALL THROUGH
CHRIST'S LIFE HE SAW THE INEVITABLE END.
II. OUR LORD'S PERFECTWILLINGNESS FOR THE SACRIFICE
WHICH HE SAW BEFORE HIM.
III. THERE WAS IN CHRIST A NATURAL HUMAN SHRINKING FROM.
THE CROSS. Thatsteadfastand resolvedwill held its own, overcoming the
natural human reluctance. "He setHis face." All along that consecratedroad
He walked, and eachsteprepresents a separate actof will, and eachseparate
act of will represents a triumph over the reluctance of flesh and blood. We are
far too much accustomedto think of our Saviour as presenting only the
gentler gracesofhuman nature. He presents those that belong to the stony
side just as much. In Him is all power, manly energy, resolvedconsecration;
everything that men call heroism.
(A. Maclaren, D. D.)
Why did Christ go up to Jerusalem?
A. Maclaren, D. D.
He went there to precipitate the collisionand to make His crucifixion certain.
He was under the ban of the Sanhedrim, but perfectly safe as long as he
stopped down among the hills of Galilee. He was as unsafe when He went up
to Jerusalemas John Huss when he went to the Council of Constance with the
Emperor's safe-conductin his belt; or as a condemned heretic would have
been in the old days if he had gone and stood in that little dingy square outside
the palace ofthe Inquisition at Rome, and there, below the obelisk, preached
his heresies.Christ had been condemned in the council of the nation; but
there were plenty of hiding-places among the Galileanhills, and the frontier

was close athand, and it neededa long arm to reach from Jerusalemall the
way across Samaria to the far north. Knowing that, He steadfastlysetHis face
to go to Jerusalem, and, if I might use the expression, went straightinto the
lion's mouth. Why? BecauseHe chose to die.
(A. Maclaren, D. D.)
The face towardJerusalem
Every step of the Lord Jesus Christ left a footprint for His followers to study.
This incident, too often overlookedas unimportant, has some suggestive
lessons forthe Christian.
1. It teaches thatwe should never shrink from a path of duty, howevermany
may be the obstacleswe encounter.
2. Such an uncompromising religion must not expect any help or hospitality
from the world. Jesus found Himself on hostile soil as soonas He setfoot in
Samaria.
3. It was probably about the time of His repulse by the Samaritans that Jesus
delivered those solemn injunctions to His followers about taking up their cross
daily if they would be His disciples. He drew a sharp line, and made a clean
issue. It is a religion of this fibre that the times demand. Such living brings
happy dying. Dean Alford askedthat it might be inscribed on his tombstone:
"This is the inn of a traveller on his way to Jerusalem
T. L. Cuyler, D. D.
Let us determine so to live that, when Death calls our names on his roll, we
may be found with our faces steadfastlysettoward"Jerusalemthe Golden."
(T. L. Cuyler, D. D.)

Steadfastnes in the path of duty
T. L. Cuyler, D. D.
The Master's example teaches us to march unflinchingly forward in the path
of duty, with our faces steadfastlysettoward God. This is not an age of heroic
Christianity. There is more pulp than pluck in the average Christian
professorwhen self-denialis required. The men and womenwho not only
rejoice in doing their duty for Christ, but evenrejoice in overcoming
uncomfortable obstaclesin doing it, are quite too scarce. The piety that is
most needed is a piety that will stand a pinch; a piety that would rather eat an
honest crust than fare sumptuously on fraud; a piety that canwork up stream
againstcurrents; a piety that sets its face like a flint in the straight, narrow
road of righteousness.
(T. L. Cuyler, D. D.)
Boldness ofthe decided man
Paxton Hood.
The decisive man walks by the light of his own judgment: he has made up his
mind; and, having done so, henceforthaction is before him. He cannot bear to
sit amidst unrealized speculations:to him speculationis only valuable that it
may be resolvedinto living and doing. There is no indifference, no delay. The
spirit is in arms: all is in earnest. Thus Pompey, when hazarding his life on a
tempestuous sea in order to be at Rome on an important occasion, said, "It is
necessaryfor me to go:it is not necessaryfor me to live." Thus Caesar, when
he crossedthe Rubicon, burned the ships upon the shore which brought his
soldiers to land, that there might be no return.
(Paxton Hood.)
The battle-face
Sunday SchoolTimes.

Oliver Cromwell's men just before the battle used to look at their general, and
whisper to eachother, "See, he has on his battle-face." Whenthey saw that
set, iron face they felt that defeat was impossible. Determined striving towards
one point is the bestway of gaining that point. Try to walk in a straight line
over a field of snow, keeping your eyes fixed on the ground as you walk. When
you look back on the track, you find it far from straight. Walk over the field
again, this time keeping your eye fixed on some definite point ahead. That will
keepyou in the straightline, and will save you from fruitless wandering on
this side or that. Jesus, keeping the end of His work in view, set His face
towards it. So should we do with our work.
(Sunday SchoolTimes.)
Wilt Thou that we command fire?
Our Lord and the Samaritans
J. Foote, M. A.
The conduct of these Samaritans in refusing to receive Christ and His
disciples, was, indeed, very sinful; but the transport of rage into which that
conduct threw His disciples, or at leastsome of His disciples, and the proposal
which it provoked them to make, were most lamentable and most unchristian.
That John, especially, whose usualtemper was so gentle and so affectionate,
should have been so forward in this affair, is very strange, and ought to be
consideredas an instructive warning of the necessityfor the most charitable
and meek to be constantlyon their guard againstthe first risings of prejudice,
passion, and false zeal, lestthe fierce spirit obtain the mastery over them.
They imagined that they were influenced by a purely religious spirit — by a
hatred of sin, and a regardto the honour of Christ: whereas, theywere really
led to make such a proposalby the original prejudice which, as Jews, they
indulged againstthe Samaritans, and, still more, by their now irritated pride,
party feeling, blind zeal, personalresentment, violence, and passion.

I. LET US ADMIRE, AND IN OUR SPHERE AND MEASURE IMITATE,
THE NOBLE FIRMNESS DISPLAYED BY OUR LORD AND MASTER ON
THIS OCCASION.
II. LET US BEWARE OF RESEMBLINGTHESE SAMARITANS IN NOT
RECEIVING THE LORD JESUS CHRIST. Though they were not
immediately destroyed, yet their sin was great; nay, the very circumstance of
the merciful forbearance showntowards them, manifests, with peculiar
clearness,the heaviness ofthe guilt they incurred by rejecting such goodness.
III. Let us observe how plainly EVERY KIND AND EVERY DEGREE OF
PERSECUTION ARE HERE FORBIDDEN. Fire from heavenmight prove a
doctrine to be true; but fire kindled under any such pretence, by men, or any
other species ofpersecution, could prove nothing but their own bigotry and
cruelty. Indeed, such is the constitution of the human mind, that it is ready to
call in question, or to suspect, even the truth itself, when any attempt is made
to support it by such means.
IV. In all we do, and especiallyin what we do under the name of religion, LET
US CAREFULLY CONSIDER WHAT MANNER OF SPIRIT WE ARE OF.
"The servant of the Lord must not strive, but be gentle unto all men."
V. LET US BE VERY THANKFUL WHEN WE THINK OF THE
GRACIOUS PURPOSE FOR WHICH THE SON OF GOD IS HERE SAID
TO HAVE COME INTO THE WORLD.
(J. Foote, M. A.)
A visit from Christ
John James.
We are not told the name of the village, and it is well the Scriptures are silent
on the matter, for the name deserves to be buried in oblivion; and all those
who perpetrate such inhumanity should have an opportunity of blotting out
such disgrace. Nordo we know who were the messengerswhomChrist sent to
make ready for Him. Perhaps they were disciples, or followers, oradherents

— anyhow, they were doubtless in sympathy with Him. The Saviour, then,
desires to become the Guest of men in this world. He is ever sending
messengersbefore His face to prepare His way. Here, then, we have —
I. PIONEERS— "He sent messengers before His face." Pioneersin every
sphere are those who go in advance and prepare the way, or actas heralds
and announce the coming of those who are to follow. His coming is anticipated
by the many and varied mercies and blessings of life, even as the glory of day
is heralded by the early dawn. The loving Saviour we may be sure is close to
the bounties of Providence and the privileges of the gospel. Education, too, is
always in advance of Him. He sends it forth on its beneficent mission to give
men right ideas, and to awakenin them a sense ofneed and longing.
Education, too, like the sappers and miners, goes forwardto remove
obstructions, to cut down wild, luxuriant growth, to make a way through the
wilderness, and to bridge over the ugly, dangerous chasms. The mercy of
grace, religious instruction, the service of the sanctuary, the preaching of the
Word — these are like the predictions which went before the Saviour, like the
stars of the morning, true harbingers of the coming day. Yes, Jesus Christis
near the Temple and the teaching there — near the institutions and
ordinances of worship. He is not far from pain and sorrow, from affliction,
bereavement, and death. Now all these pioneers have come to you, my friends;
have come to you with a mission in the interests of Christ, and for your
eternal good. The question, therefore, arises:How have they been received?
What has been the result of their visits?
II. PREPARATION — "TO make ready for Him." The pioneers in all time
have gone before Christ to prepare His way, and the things of which I have
spoken, and which come into our every life, are sent not only to herald the
approachof the Saviour, but to help men to realize His nearness with their
deep and present need of Him. When the light of the morning comes peeping
in at the window, it tells the world that the sun has arisen and will soonflood
the earth with brightness and glory. The dawn ever predicts the day, and
prepares for it, and it ever seems to sayto men, "Give it welcome;up with the
blinds; open the windows, and let the light of the day come in." When the
blade, the leaf, the blossomappear, they speak ofthe coming summer and
harvest, and suggestthat every barn and granary be got ready. And so when

Christ sends His messengers in advance of Him, He desires that they should
prepare for Him. There are three things which the pioneers of Christ seek to
do — inform, awaken, andcommand, and all are intended to prepare for a
full and hearty receptionof Christ. They inform — tell men that Christ, that
infinite goodnessand love are in the events, in the experiences oflife, and that
Christ is coming near through them — is thus visiting to bless. They say, "He
is coming," and the soul asks, "Who is He?" Zaccheus, hearing that Christ
was to pass that way, had his curiosity aroused, and was thus moved towards
the sycamore tree, that He might see Jesus, who He was. Theycommand —
coming from Christ and for Him, they declare His will, His requirements;
they tell men to make ready for Him, and to give Him welcome and
entertainment, to put awayprejudice and indifference, to turn out all
intruders, and to let the rightful ownerof their spirits in; and that they would
rightly regardthese visitations, and the voices which speak — for they are in
truth the voice of Christ — and their messagemay be summed up in one
verse, "Behold!stand at the door and knock."
III. PREJUDICE — "They did not receive Him." The Samaritans did not
because oftheir antipathy to the Jews;they allowedprejudice to overcome
discretion, and even reasonitself; but they did not know Christ, or they would
not have actedthus, nor were they conscious ofwhat they lostby rejecting
Him.
IV. PASSING — "They went to another village." Jesus wentfrom those who
were unwilling, to others who were disposedto entertain Him, and this He is
doing to-day. Anxious to enter every heart, He passes by the indifferent and
obstinate. He does not force Himself upon man.
(John James.)
Ye know not what manner of spirit ye are of.
Intolerance rebuked
W. H. Lewis, D. D.

1. We may notice here, in the first place, the power and evil of prejudice. The
Samaritans seemin generalto have been very favourably disposedtowards
our Lord, as was seenon various occasions. Why, then, did they now refuse to
receive Him? It was because He was going up to Jerusalemto the Passover.
They claimed that Mount Gerizim was the place where men ought to worship;
but our Lord was on His way to worship at the Temple, on Mount Zion, and
thus showedthat He favoured their old enemies the Jews, and declaredHis
preference far their religion. When Christ came from Judaea to Jacob's well
they kindly receivedHim. If He would renounce the Jews, become a
Samaritan prophet, and teachin their synagogues, theywould have welcomed
Him most cordially; but forasmuch as "He steadfastlysetHis face to go to
Jerusalem," they would have nothing to do with Him. Thus they lost their last
opportunity of hearing Jesus, for He was now on His way to be crucified. Nor
were the disciples much better in the spirit they displayed than the
Samaritans.
2. We may notice, secondly, the mischiefs of a wrong interpretation of
Scripture. "Wilt Thou that we command fire to come down from heavenand
consume them, as Elias did?" Now Elias'conduct was very different from
theirs, and his example gave no sanctionto their proposedvengeance. Upon a
perversion of Scripture, the supreme divinity of Jesus has been denied, the
atonement rejected, goodworks pronouncedunnecessary, a future
punishment discarded; yea, all the thousand forms of error, and all the
monstrous sects ofChristendom have been based upon just such a mistake as
these disciples made, in pleading the seeming sanctionof Elijah's example, for
that which it did not warrant.
3. We have, in the third place, in our Lord's conduct on this occasion, a
beautiful lessonof tolerance towards those who are in error.
4. We may also learn from our Lord's treatment of these Samaritans, how to
estimate the comparative evil of error.
5. We have in the conclusionof this history, the glorious end of the Saviour's
mission. "He came not to destroy men's lives, but to save them." His whole

work was one of salvation. His miracles were those of healing. His teaching
was for the saving of the soul.
(W. H. Lewis, D. D.)
Our Lord's treatment of erroneous zeal
B. Beddome, M. A.
I. NOTICE WHAT IS IMPLIED IN THE PROPOSALOF THE TWO
DISCIPLES.
1. This proposaldiscovers atleast some acquaintance with the writings of the
Old Testament, for it refers to an event which happened many centuries
before, and which is remarkable in the history of Elijah.
2. It appears that the disciples had some distrust of their own judgment, and
were willing to submit to Christ's direction. Their language is, Lord, wilt
Thou that we should do this? They would do nothing rashly, nothing but what
He approved; and in this they furnish an example worthy of imitation.
3. The language implies strong faith: "Wilt Thou that we command fire from
heaven?" The disciples felt persuaded that if the Lord gave authority, the
miracle would be performed. They had commanded unclean spirits out of
persons, and were obeyed; and why might they not expectthe same, if they
calledfor fire from heaven?
4. They had a zealfor God, though not according to knowledge;it was
sufficiently fervid, but not well directed. It was promised to the disciples that
they should be baptized with the Holy Ghostand with fire; that they should be
endowedwith extraordinary gifts and extraordinary zeal, yet not for the
purpose of destroying men's lives, but to save them.
5. Their zeal expressedgreatindignation againstsin, and in this it was
commendable.
6. It was a zealwhich expressedgreataffectionfor their Lord and Master. To
see Him slighted and insulted, shut out of doors, and denied the common

necessitiesandcivilities of life, was more than they could bear; they therefore
wished to resentsuch churlish behaviour.
7. There was, however, too much asperity in their zeal, and a want of
Christian meekness and charity.
II. OBSERVE THE TREATMENTTHEY MET WITH FROM THEIR
LORD: "He turned and rebuked them, and said, Ye know not what manner
of spirit ye are of." There is a mixture of mildness and severity in this reproof.
He upbraids them with ignorance, and especiallyignorance ofthemselves, and
of the motives by which they were influenced.
1. They were unacquainted with the infirmities of their own spirit, the temper
they derived from constitutionalcauses, andwhich had been insensibly
confirmed by habit.
2. They were not aware of the principles and motives by which their present
conduct was influenced. The springs of actionought at all times to be severely
inspected, because if an action be materially good, it is not morally and
intrinsically so, unless it, principle be goodalso. A corrupt motive depraves
and renders unacceptable to God the most laudable actions.Conclusion:
1. From the instance before us we see whata mixture of goodand evil there
may be in the same persons.
2. If Christ's immediate disciples, who had the advantage of such instructions
and such an example, did not know what manner of spirit they were of, no
wonder that so many misapprehensions and mistakes are found amongstus.
Who can understand his errors?
3. We see that particular actings of the mind may be wrong, even where the
generalframe and temper of it is right.
4. Though the disciples did not wellknow the motives by which they were
influenced, yet Christ did, for He searcheththe reins and the heart. He
knowethwhat is in man, and needeth not that any one should testify. All the
Churches shall know this, and He will give to every man according to his
works (Matthew 9:4; Mark 2:8; Revelation2:23).

(B. Beddome, M. A.)
The vindictive spirit rebuked
J. Parker, D. D.
You can't make Eliases. Youmay do just the very thing Elias did, and so
make the greaterfools of yourselves. Elias is sent when the world needs him
— son of thunder, son of consolation, eachwill be sent from heaven at the
right time, and be furnished with the right credentials. But how delightful it is
to set fire to somebodyelse!The dynamitard is a characterin ancienthistory.
Would it not be convenientfor the Church always to have in its pocketjust
one little torpedo that it could throw in the way of somebody who differed in
not what manner of spirit ye are of." The spirit of Christianity is a spirit of
love, a spirit of sympathy, a spirit of felicity, a spirit that can weepover cities
that have rejectedthe Son of Man. Then said He, or saidthe historian — the
words might be His, for they are part of His very soul — "Forthe opinion
from somebody else!The Lord Jesus willnot have this; He said, "Ye know
Son of Man is not come to destroy men's lives, but to save them" (ver. 56). Tell
this everywhere. Go ye into all the world and say to every creature, "The Son
of Man is not come to destroy men's lives, but to save them." The strongest
man amongstus might devote his life to that sweet, high task. The brightest
genius that ever revelled in poem or picture might devote all its energies to the
revelation of that sacredtruth. There are destroyers enough. Nature itself is
often a vehement and unsparing destroyer. We are our own destroyers. There
needs to be somewhere a saviour, a loving heart, a redeeming spirit, a
yearning soul, a mother-father that will not let us die.
(J. Parker, D. D.)
Ungodly nature of revenge
A young man who had greatcause of complaint againstanother, told an old
hermit that he was resolvedto be avenged. The goodold hermit did all that he

could to dissuade him; but, seeing that it was impossible, and the young man
persistedin seeking vengeance, he said to him, "At least, my young friend, let
us pray togetherbefore you execute your design." Then he began to pray in
this way: "It is no longernecessary, O God! that Thou shouldst defend this
young man, and declare Thyselfhis protector, since he has takenupon himself
the right of seeking his own revenge." The young man fell on his knees before
the old hermit, and prayed for pardon for his wickedthought, and declared
that he would no longer seek revenge ofthose who had injured him.
False zeal
Archbishop Tillotson.
"Ye know not what manner of spirit ye are of"; that is, ye own yourselves to
be My disciples, but do you considerwhat spirit now acts and governs you?
I. THE OPPOSITION OF THIS SPIRIT TO THE TRUE SPIRIT AND
DESIGN OF THE CHRISTIAN RELIGION.
1. This spirit which our Saviour here reproves in His disciples, is directly
opposite to the main and fundamental precepts of the gospel, which command
us to "love one another," and "to love all men," even our very enemies; and
are so far from permitting us to persecute those who hate us, that they forbid
us to hate those who persecute us. They require us to be "merciful, as our
Father which is in heaven is merciful"; and to "follow peace with all men,"
and to "show all meekness to all men."
2. This spirit is likewise directly opposite to the greatpatterns and examples of
our religion, our blessedSaviour and the primitive Christians.
II. THE UNJUSTIFIABLENESSOF THIS SPIRIT UPON ANY PRETENCE
WHATSOEVER OF ZEAL FOR GOD AND RELIGION.
(Archbishop Tillotson.)
Religious repulsions

H. W. Beecher.
This little exquisite bit of human nature and Divine nature stands recordedin
the Bible among a hundred other dramas, brief but significant. The
Samaritans and the Jews were two very religious, very conscientious peoples.
That they were religious was evident from the fact that they hated eachother
so thoroughly that they would have no dealings one with another. Of all
hatred there is none like religious hatred. The Samaritan was a bastard Jew.
When you come to look at the conduct of the Samaritans you naturally feel a
gooddeal of surprise; for it is other people's inhospitality that surprises us,
not our own. But when you turn round and look at the disciples what do you
think of them? You have genuine Jewish orthodoxy againstthe orthodoxy of
the Samaritans, and both of them were hatred. I do not wonderthat the old
Oriental nations sacrificedmen to their gods, and that human offerings were
burned on their altars. The whole religious world has been burning victims to
their gods, their creeds, and their conscienceseversince. Of the two here the
Jews show to the leastadvantage. The Samaritans only wanted not to have
anything to do with Jesus. The disciples on the other hand, wantedto burn up
the Samaritans, to pulverise them to ashes. On the whole, I think the
Samaritans were a little more religious than the Jews. Whatdid the Saviour
do? He quietly went to another village, but not until He had rebuked these
disciples. And see how the rebuke was administered. Not as most of us would
have done it. "Ye know not what manner of spirit ye are of," &c.
(H. W. Beecher.)
Misdirectedenthusiasm
Prof. Momerie, M. A. , D. Sc.
The next worstthing to being destitute of enthusiasm altogetheris to expend it
on the wrong objects. As the poet says —
What is enthusiasm? What can it be
But thought enkindled to a high degree,

That may, whateverbe its ruling turn,
Right or not right, with equal ardour burn
That which concerns us, therefore, is to see
What species ofenthusiasts we be."
Here was enthusiasm, and enthusiasm for Christ; but it was expending itself
in unchristian, and even anti-Christian channels. We are constantlymeeting,
in our every-day experience, with instances ofmisdirected enthusiasm. The
important thing to do is to discoverChrist's idea of Christianity, and to let our
enthusiasm go forth into the same channels in which His was wont to flow. If
this be our earnest and constantendeavour, then, although we may sometimes
make mistakes, althoughwe may, like the Boanerges,incur the rebuke, "Ye
know not what spirit ye are of," it will be a gentle rebuke — one of pity rather
than of condemnation.
(Prof. Momerie, M. A. , D. Sc.)
The story of the Sons of Thunder
Canon Luckock.
The Samaritans believed that their copy of the Law was the only authentic
one; that God had forsakenZion and chosenGerizim, and placedHis Name
there; that it was in their country that the Messiah was destinedto appear,
and not in Judaea. It was in connectionwith this latter article of their belief
that the conversationarose whichis related in the text. It is the common
assumption that what the Samaritanvillagers were guilty of was merely a
breach of hospitality. I believe there was something far worse. Jesushad been
there before, and they had treatedHim hospitably then. It is said that before
setting out on this journey Jesus sentmessengers before His face. It cannot be
that these were only couriers, to provide food and shelter. They were heralds,
speciallysent to tell the Samaritans that the Messiahwas coming. It was this
that urged them to refuse Him food and shelter. John and James, freshfrom
the Transfigurationscene, and knowing that He was certainly the Sonof God,

were indignant at the rejectionof His claims, and wanted to call down fire
upon the Samaritans. They recalleda passage fromElijah's history, which
seemedto them to furnish a precedent for their conduct. Christ in effectsays
to them: "Elijahacted according to his lights; you must act up to yours."
Christ did not censure the conduct of Elijah, but He told them that they were
forgetting the influence of the spirit of Christianity: "I came not to destroy
men's lives, but to save them."
(Canon Luckock.)
The Spirit of Christ and of Elijah
J. Vaughan, B. A.
Renan tells us that in the pictures of the Greek Church Elijah is usually
representedas surrounded by the decapitatedheads of the Church's enemies.
And Prescotttells us that in the sixteenth century the brutal inquisitors of
Spain tried to justify their fiendish deeds by appealing to Elijah's act of calling
down fire from heaven. They did not understand, or would not, that that act
of Elijah's was for ever condemned by One who was at once Elijah's Master
and Elijah's God. Elijah, and the old heroes, doubtless, had not learnt to
distinguish betweenthe sinner and the sin. It was reservedfor after times — it
required the teaching of the Sonof God Himself to teachmen that. The spirit
of Elijah was a spirit of justice, of righteous retribution, of terrible vengeance;
the spirit of Christ was a spirit of tenderness, ofcompassion, oflove. But,
because the religion of Christ is a religion of love, do not fancy that it is
therefore a religion of sentimentalism, fit only for weak womenand
effeminate men. The spirit of Elijah is passedaway, replacedby the spirit of
Christ, which is a spirit of meekness, but of justice too, and a spirit of hatred
againstintolerable wrong.
(J. Vaughan, B. A.)
Peace andwar -- from a Christian standpoint

DawsonBurns, M. A.
I. THE SPIRIT OF WAR IS CONDEMNEDBY THE GENIUS OF
CHRISTIANITY,
1. It very often springs from vainglory.
2. Or revenge.
3. Or sordid ambition.
II. THE SPIRIT OF PEACE IS INCULCATED BY OUR RELIGION, AND
IN PROPORTIONAS CHRISTIANITY PREVAILS WILL THAT SPIRIT
OF PEACE RE DIFFUSED AMONG MANKIND.
1. It tends to the preservationof human life, and happiness, and property, and
socialorder.
2. It allows of the development of all goodand greatprinciples, and the
progress ofmankind in virtue, morality, and piety.
3. Christianity must be on the side of peace, becauseofits Divine Author and
Exemplar.
III. PRACTICAL CONCLUSIONS.
1. Let us cherishthe spirit of peace. The greatthing is to have the right
temper.
2. Let us pray that our national councils may at all times be controlled and
permeated by the spirit of peace.
3. We should labour for Christianity for this amongst other reasons, thatit is
only through Christianity, and the spread of it, that we shall ever attain to an
era of universal peace.
(DawsonBurns, M. A.)
On persecution

P. Doddridge, D. D.
I. Persecutionfor conscience'sake — that is, inflicting penalties on men
merely for their religious principles or worship — is plainly founded on an
absurd supposition, that one man has a right to judge for another, in matters
of religion.
II. Persecutionis also evidently inconsistentwith that obvious and
fundamental principle of morality, that we should do to others as we might
reasonablydesire they should do to us.
III. Persecutionis likewise in its own nature absurd, as it is by no means
calculatedto answerthe ends which its patrons profess to intend by it.
IV. Persecutionevidently tends to produce a greatdeal of mischief and
confusionin the world.
V. The Christian religion, which we here suppose to be the cause of truth,
must, humanly speaking, be not only obstructed but destroyed, should
persecuting principles universally prevail.
VI. Persecutionis so far from being required or encouragedby the gospel,
that it is directly contrary to many of its precepts and indeed to the whole
genius of it.
(P. Doddridge, D. D.)
To save.
Christ, the Saviour of human life
H. Melvill, B. D.
We may regardthe text in the light of a prophecy. WhateverChrist
announced as the purpose of His coming, was to be accomplishedupon earth
throughout successive ages.The Saviour of human life — this is the character
which Christ here assumes to Himself, or of which He predicts, that it will be
proved to belong to Him, as the religion He was about to establishmakes way

among men. Now there is nothing more interesting than the tracing the
temporal effects which have followedthe introduction of Christianity. We
shall not now enter upon this wide field of inquiry; but our text requires us to
considerChristianity as beneficialunder one specialpoint of view — as
making provision for the saving of human life.
1. It has done this by overthrowing the tenets and destructive rites of
heathenism.
2. By contributing to the civilization of society, it has, in many ways, spread a
shield over human life.
3. Add to this the mighty advances which have been made under the fostering
swayof Christianity, in every department of science.
4. There is, however, a far higher sense, in which our Lord might affirm that
He had come to save human life. You are to bear in mind that death, bodily
death, had entered the world, as the direct and immediate consequenceof
Adam's transgression, and that the counteracting this consequence, was one
chief objectof the mission of our Redeemer.
5. Now we have treated our text as though the word "life" were to be Literally
taken, or interpreted with reference exclusivelyto the body; but it is often
very difficult to say whether the original word denotes what we mean by the
immortal principle and spiritual part of man, which never dies, or merely the
vital principle — that, through the suspensionof which the body becomes
lifeless. And if the words before us may be applied to the destruction and the
salvationof the soul, as well as of life in the more ordinary sense, it is
indispensable that we say something of them in this their less obvious
meaning. "I live," said the greatapostle, "yet not I, but Christ liveth in me";
and life indeed it is, when a man is made "wise unto salvation" — when,
having been brought to a consciousnessof his state, as a rebel againstGod, he
has committed his cause unto Christ, who "was delivered for our offences,
and raisedagainfor our justification." It is not "life" — it deserves not the
name, merely to have powerof moving to and fro on this earth, beholding the
light and drinking in the air. It may be life to the brute, but not to man —
man who is deathless, man who belongs to two worlds — the citizen of

immensity, the heir of eternity. But it is "life," to spend the few years of
earthly pilgrimage in the full hope and certainexpectationof everlasting
blessedness— to be able to regard sin as a forgiven thing, and death as an
abolished— to anticipate the future with its glories, and the judgment with its
terrors, and to know assuredly, that He who shall sit upon the throne, and
"gatherall nations before Him," reserves forus a place in those "many
mansions " which He reared and openedthrough His greatwork of
mediation. It is life to live for eternity; it is life to live for God; it is life to have
fellowship with what the eye hath not seen, and the ear hath not heard. And
this life Christ came to impart; He came to give life to the soul.
(H. Melvill, B. D.)
Christ's mission
W. D. Horwood.
I. THE NATURE OF CHRIST'S MISSION.
1. TO open up a new era under a dispensationof unbounded mercy.
2. This mission of our Lord's did not interfere with the course of nature, or
natural law. It refers to our spiritual life.
II. THE DUTIES WHICH THESE WORDS LEAD US TO INFER.
1. The first is that of not being satisfiedwith any other life than that which
Christ came to give or to save.
2. Another duty is that of encouraging feelings ofcharity towards others.
3. That the object of our Saviour's mission has been fulfilled, is being fulfilled,
and will be so hereafter, is indisputable.
(W. D. Horwood.)
The Son of Man the Saviour of life

W. Walters.
Christ came into the world both as Destroyerand Saviour. He came to
"destroythe works ofthe devil." He came not to destroythe law, but to fulfil
it. He came not to destroy men's lives, but to save them. The preservation of
human life was characteristic ofour Lord's public ministry. And Christianity
in its very nature is a life-saving religion. Consider three or four of the great
destructive agenciesatwork in the world, and the way in which Christianity
opposes itselfto them in principle, and practically proves itself victorious over
them.
I. WAR. The late Dr. Dick calculated, in 1847, thatfrom the earliestperiod
down to that year 14,000,000,000ofhuman beings had fallen in battle.
Christianity condemns war and inculcates peace.
II. SLAVERY. Here we have another greatscourge ofhuman life.
Christianity sets its face againstthis monstrous iniquity. True that Christ and
His apostles did not in a direct manner attempt to abolish it. Nevertheless,I
affirm that Christianity is opposedto slavery, and will prove its death. Jesus
Christ came to liberate the captive.
III. HEATHEN IDOLATRY and its human sacrifices.
IV. INTEMPERANCE.Sixty thousand deaths annually result from the use of
intoxicating liquors. Christianity condemns intemperance. Sobriety is
enjoined as a Christian virtue.
(W. Walters.)
Christ a Saviour
A. Macfarlane.
The designof Christ's coming into our world is here expressed —
I. NEGATIVELY. Life is exposedto destruction. By sin it was forfeited. By
law it is condemned. By justice it is demanded. By death it is claimed.

II. POSITIVELY. The Son of Man is a Saviour. He came to revealsalvation.
He came to procure salvation. He came to bestow salvation. He is coming to
perfect salvation.
III. THE ASSURANCE THE SINNER HAS OF CHRIST'S INTERESTIN
HIS SALVATION. Of God's readiness to give salvation. Of the Spirit's power
to apply salvation. Of the joy a personalsalvationsecures. "Now is the
acceptedtime; now is the day of salvation."
(A. Macfarlane.)
COMMENTARIES
Ellicott's Commentary for English Readers
(54) When his disciples James and John saw this.—The burning zeal of the
sons of Zebedee, more fiery even than that of Peter, was eminently
characteristic ofthose whom our Lord had named as the Sons of Thunder
(Mark 3:17). Their angerwas probably heightened by the contrastwith His
former receptionin a city of the same people (John 4:40-41), and by the
feeling that what seemedto them an act of marvellous condescensionwas thus
rudely repelled. Did not such a people deserve a punishment like that which
Elijah had inflicted on the messengersofAhaziah (2Kings 1:10; 2Kings 1:12;
2Kings 1:14)? The latter words, “as Elias did,” are, however, wanting in some
of the best MSS.
BensonCommentary
Luke 9:54-56. When his disciples, James and John — Who attended him; saw
this — When the messengersreturned with the accountof what had passedin
the village, whither they had been sent, these two disciples, being exceedingly
incensedat this rude treatment; said, Lord, wilt thou that we command fire to

come down from heaven — To destroy these inhospitable wretches
immediately; even as Elias did — After the example of the Prophet Elijah,
who at, or near, this very place, thus destroyed the men who had evil-
entreatedhim. Perhaps the place might put it into the minds of these apostles
to make this motion now, rather than at any other time, or place, where
Christ had receivedthe like affront. “Thatthese disciples, so remarkably
distinguished by their Lord’s favour, should have some distinguished zeal and
faith, may seemless wonderful, than that a person of so sweeta disposition as
John should make so severe a proposal.” But he turned and rebuked them —
Jesus, whose meeknessonall occasionswas admirable, sharply reprimanded
his disciples for entertaining so unbecoming a resentment of this offence;and
said, Ye know not what manner of spirit ye are of — Ye do not know the
sinfulness of the disposition which ye have just now expressed, neither do ye
sufficiently know your own hearts; which if you were more diligently to
examine, you would soonfind that there is a greatdeal of personalresentment
and ostentationmingled with that zeal for me, which you so warmly express
on this occasion. Add to this, you do not considerthe genius of the gospel, so
much more gentle than that of the law; nor the difference of times, persons,
and circumstances. The severitywhich Elijah exercisedonthe men who came
from Ahaziah to apprehend him, was a reproof of an idolatrous king, court,
and nation, very proper for the times, and very agreeable to the characters
both of the prophet who gave it, and of the offenders to whom it was given; at
the same time it was not unsuitable to the nature of the dispensationthey were
under. But the gospelbreathes a very different spirit from the law, (whose
punishments were chiefly of a temporal kind,) and therefore it does not admit
of this sort of rigour and severity. He told them, further, that to destroy men’s
lives was utterly inconsistentwith the designof his coming into the world,
which was to save them — Alluding to his miracles, by which he restored
health to the diseasedbodies of men, as well as to his doctrine and death, by
which he gives life to their souls. Having said these things, he went with them
to another village, the inhabitants of which were men of better dispositions.
This was a noble instance of patience under a realand unprovoked injury; an
instance of patience which expressedinfinite sweetness ofdisposition, and
which, for that reason, should be imitated by all who call themselves Christ’s
disciples.

Matthew Henry's Concise Commentary
9:51-56 The disciples did not considerthat the conduct of the Samaritans was
rather the effectof national prejudices and bigotry, than of enmity to the
word and worship of God; and through they refused to receive Christ and his
disciples, they did not ill use or injure them, so that the case was widely
different from that of Ahaziah and Elijah. Nor were they aware that the
gospeldispensationwas to be marked by miracles of mercy. But above all,
they were ignorant of the prevailing motives of their ownhearts, which were
pride and carnalambition. Of this our Lord warned them. It is easyfor us to
say, Come, see our zeal for the Lord! and to think we are very faithful in his
cause, whenwe are seeking our own objects, and even doing harm instead of
goodto others.
Barnes'Notes on the Bible
James and John - They were called Boanerges -sons of thunder - probably on
accountof their energy and powerin preaching the gospel, or of their
vehement and rash zeal - a remarkable example of which we have in this
instance, Mark 3:17.
Wilt thou ... - The insult had been offered to Jesus, their friend, and they felt
it; but their zeal was rashand their spirit bad. Vengeance belongs to God: it
was not theirs to attempt it.
Fire from heaven - Lightning, to consume them.
As Elias did - By this they wished to justify their zeal. Perhaps, while they
were speaking, they saw Jesus look atthem with disapprobation, and to
vindicate themselves they referred to the case ofElijah. The case is recorded
in 2 Kings 1:10-12.
Jamieson-Fausset-BrownBible Commentary
54. James and John—not Peter, as we should have expected, but those "sons
of thunder" (Mr 3:17), who afterwards wanted to have all the highest honors
of the Kingdom to themselves, and the younger of whom had been rebuked
already for his exclusiveness (Lu 9:49, 50). Yet this was "the disciple whom

Jesus loved," while the other willingly drank of His Lord's bitter cup. (See on
[1616]Mr10:38-40;and [1617]Ac 12:2). That same fiery zeal, in a mellowed
and hallowedform, in the beloveddisciple, we find in 2Jo 5:10;3Jo 10.
fire … as Elias—a plausible case, occurring also in Samaria (2Ki 1:10-12).
Matthew Poole's Commentary
The history of Elijah to which the disciples refer, is doubtless that, 2 Kings
1:10, where Elijah, not without direction from God, calledfire from heavento
destroy those captains and their fifties which the king sent to take him.
Gill's Exposition of the Entire Bible
And when his disciples, James and John, saw this,.... The Persic versionreads
thus; when "James and John, and the disciples saw this"; that is, the other
disciples besides them, so making all the disciples saywhat follows;whereas
only those two are intended, who having been the messengers,were the more
provokedat this indignity to their Lord and master:
they said, Lord, wilt thou that we command fire to come down from heaven,
and consume them; being enragedat this conductof the Samaritans towards,
Christ, and burning with love to him, and zeal for his honour; being
"Boanerges's", sons ofthunder, they were for punishing of them in a most
terrible manner, even with, fire from heaven; by which Sodom and
Gomorrah, and the cities of the plain, were destroyed: this they doubted not of
doing, knowing what miraculous power was conferredupon them; but did not
think proper to attempt to exert it, until they had askedleave ofChrist to do
it:
even as Elias did; upon the two captains of fifties, with their fifties, as
recordedin 2 Kings 1:9 This clause was wanting in a certain copy of Beza's,
and is not in the Vulgate Latin version; but is in other copies and versions,
and by all means to be retained.
Geneva Study Bible

{12} And when his disciples James and John saw this, they said, Lord, wilt
thou that we command fire to come down from heaven, and consume them,
even as Elias did?
(12) We must take heedof zealand fond imitation which is not moderated,
even in goodcauses, thatwhatever we do, we do it to God's glory, and the
profit of our neighbour.
EXEGETICAL(ORIGINAL LANGUAGES)
Meyer's NT Commentary
Luke 9:54-56. Ἰδόντες]they saw it in the return of the messengers, who would
not otherwise have come back.
The two disciples are not to be identified with the messengers (Euthymius
Zigabenus, Erasmus).
πῦρ] Fire, not: fulmen (Wetstein, Kuinoel), a modern mode of explaining
away, of which, neither in 2 Kings 1:10-12 (when at the word of Elias fire
from heaven devours the people of Ahaziah) nor on the part of the disciples is
there any notion.
οὐκ οἴδατε κ.τ.λ.]As in respectof ὑμεῖς the emphatic contrastwith Elias is not
to be disregarded(“retunditur provocatio ad Eliam,” Bengel), so it is
objectionable to explain, with Bornemann: “Nonne perpenditis, qualem vos …
animum prodatis? Certe non humaniorem, quam modo vobis Samaritani
praestiterunt.” The Samaritans had not, indeed, refusedto receive Jesus from
lack of humanity; see on Luke 9:53. Rightly the expositors have explained
οἵου πνεύματος of a spirit which is differently disposedfrom that displayed by
Elias. In that respectthe form of the saying has been taken by some
affirmatively (so Erasmus, Beza, Castalio, Calvin, Grotius, and others; latest
of all, Ewald), some interrogatively (so Luther, Zeger, and most of the later

critics); but the matter of it has been so understood that Jesus is made to say
to the disciples either (a) that they knew not that they were allowing
themselves to be guided by a wholly different spirit from that of Elias (see as
early as Augustine, C. Adimant. 17, Calvin, Grotius: “Putatis vos agi Spiritu
tali, quali olim Elias …; sed erratis. Habetis quidem ζῆλον, sed οὐ κατʼ
ἐπίγνωσιν, et qui proinde humani estaffectus, non divinae motionis”), so in
substance Ch. F. Fritzsche also in his Nov. Opusc. p. 264;or (b) that they
knew not that they as His disciples were to follow the guidance of a wholly
different spirit from that of Elias,—the evangelicalspirit of meekness, notthe
legalspirit of severity (so Theophylact, Erasmus, Zeger, Jansen, Bengel, and
most of the later commentators). The view under (a) bears on the face of it the
motives on which it depends, viz. to avoid making Jesus rebuke the spirit of
Elias. The view under (b) is simply in accordance withthe words, and is to be
preferred in the interrogative form, as being more appropriate to the
earnestnessofthe questioner; yet πνεύματος is not to be explained, as most of
the later commentators explain it, of the human spirit (“affectus animi,”
Grotius), but (rightly, even so early as Euthymius Zigabenus) of the Holy
Spirit.[124]To this objective πνεῦμα the categoricalἐστέ points (which does
not mean: ye ought to be). As to εἶναί τινος, whereby is expressedthe relation
of dependence, see on Mark 9:41, and Winer, p. 176 [E. T. 243 f.].
Luke 9:56. ἑτέραν] into a village which was not Samaritan. Theophylact: ὅτι
οὐκ ἐδέξαντο αὐτὸν, οὐδὲ εἰσῆλθεν εἰς Σαμάρειαν. Thus the journey at its very
commencementdiverged from the direct course that had been decided on (in
opposition to Wieseler, p. 326). To suppose the further progress ofthe journey
through Samaria (in this place consequently Schenkelmisplaces the incident
in John 4) is altogetherwithout authority in the text.
[124]Τοῦτο γὰρἀγαθόνἐστι καὶ ἀνεξίκακον, Euthymius Zigabenus. But not
as though Jesus indirectly denied to Elias the Holy Spirit (comp. alreadyon
Luke 1:17), but in His disciples the Holy Spirit is in His operations different

from what He was in the old prophets, seeing that He was in them the
instrument of the divine chastisement.
Expositor's Greek Testament
Luke 9:54. Ἰάκωβος καὶ Ἰωάννης:their outburst of temper, revealedin their
truculent proposal, probably indicated the attitude of the whole company. In
that case journeying through Samaria was hopeless.—καταβῆναι, infinitive,
instead of ἵνα with subjunctive as often after εἰπεῖν.
Cambridge Bible for Schools andColleges
54. James and John] “Whatwonder that the Sons of Thunder wished to flash
lightning?” St Ambrose. But one of these very disciples afterwards went to
Samaria on a messageoflove (Acts 8:14-25).
fire to come down from heaven] To avenge their helplessness under this gross
and open insult of the Messiah. “Christwrought miracles in every element
exceptfire. Fire is reservedfor the consummation of the age.” Bengel.
even as Elias did] These words are omitted by N, B, L. But (i) they are
singularly appropriate, since the incident referred to also occurredin Samaria
(2 Kings 1:5-14);and (ii) while it would be difficult to accountfor their
insertion, it is quite easyto accountfor their omissioneither by an accidental
error of the copyists, or on dogmatic grounds, especiallyfrom the use made of
this passageby the heretic Marcion(Tert. adv. Marc. iv. 23) to disparage the
Old Testament, (iii) They are found in very ancient MSS., versions, and
Fathers, (iv) The words seemto be absolutely required to defend the crude
spirit of vengeance, andmight have seemedall the more natural to the still
half-trained Apostles because they had so recently seenMoses andElias
speaking with Jesus on the Mount of Transfiguration. They needed, as it were,
a Scriptural precedent, to concealfrom themselves the personalimpulse
which really actuatedthem.
Bengel's Gnomen

Luke 9:54. Ἰάκωβος καὶ Ἰωάννης, James and John) Who had been selected
above the others to see the glory of Jesus, Luke 9:28, along with Peter, who
howeverin this instance remained quiet. After that they had heard of the
approaching death of Jesus [Luke 9:44], on that accountthe more they try
now to preserve His life. They seemalso to have had in mind that injunction
which is recorded, Luke 9:5 : see Mark 9:41.—πῦρ, fire) It was not for this
end that they were named the Sons of Thunder. Christ wrought miracles in all
the elements exceptfire. Fire was reservedfor the end (consummation) of the
present world.—ἀπὸ τοῦ οὐρανοῦ, from heaven) Vengeance being impotent on
earth, is readily disposedto stretch out its hand, its wishes, its sighs, to heaven
for the weapons from above.—ὡς καὶ, evenas) We are too willing to imitate
the saints just in the cases where we ought not.—Ἡλίας, Elias)who also did
so, as in the present case, againstthe Samaritans, 2 Kings 1:2, seqq. They at
the time had Elias fresh in their remembrance and thoughts; Luke 9:8; Luke
9:19; Luke 9:30.
Pulpit Commentary
Verse 54. - And when his disciples James and John saw this, they said, Lord,
wilt thou that we command fire to come down from heaven, and consume
them, even as Elias did? The natural fiery temper and burning zeal of these
highly favoured and loved brethren - who, we know, received, perhaps in half-
playful rebuke from their Master, the epithet Boanerges, sons ofthunder-
flamed forth at this insult offered to their adored Masterin return for his
tender, loving considerationfor this hated people. Possibly, what these two
had lately witnessedon the Transfiguration mount had deepenedtheir
veneration for their Lord, and causedthem the more bitterly to resent an
insult levelled at him. So they prayed him - him whom they had so lately seen
radiant with the awful fire of heaven - prayed him to callthat fire down, and
so wither in a moment those impious despisers of his gracious goodness. The
words, "evenas Elias did," form a very appropriate historicalinstance, but
they are of doubtful authenticity - the older authorities have them not.

PRECEPT AUSTIN RESOURCES
Luke 9:54 When His disciples James and John saw this, they said, "Lord, do
You want us to command fire to come down from heaven and consume them?
KJV And when his disciples James and John saw this, they said, Lord, wilt
thou that we command fire to come down from heaven, and consume them,
even as Elias did?
Lord, do You want us 2 Samuel21:2; 2 Kings 10:16,31;James 1:19,20;3:14-
18
to command fire to come down from heaven 2 Kings 1:10-14;Acts 4:29,30;
Revelation13:3
Luke 9 Resources - Multiple Sermons and Commentaries
Luke 9:49-62 Is Tolerance a Virtue or a Vice? - MichaelAndrus
Luke 9:51-56 A Missionof Mercy - John MacArthur
Luke 9:46-56 Humility: An EssentialElementfor Ministry - John MacArthur
RIGHTEOUS ANGER?
NOT!
When His disciples James and John saw this - "Saw the messengers
returning." (A T Robertson)
Disciples (3101)(mathetesfrom manthano = to learn which Vine says is "from
a root math, indicating thought accompaniedby endeavor". Gives us our
English = "mathematics")describes a personwho learns from another by
instruction, whether formal or informal. Discipleshipincludes the idea of one
who intentionally learns by inquiry and observation(cf inductive Bible study)
and thus mathetes is more than a mere pupil. A mathetes describes an
adherent of a teacher. As discussedbelow mathetes itself has no spiritual

connotation, and it is used of superficial followers ofJesus as wellas of
genuine believers.
James and John sought to avenge he Samaritans'insult - This was too much
for these two men "James, the son of Zebedee, and John the brother of James
(to them He gave the name Boanerges(see Wikipedia article), which means,
“Sons of Thunder”)." (Mk 3:17) "Their request went far beyond what Jesus
taught in Luke 9:5-note." (Stein)
Lord (master, owner)(2962)(kurios)means from kuros = might or power,
related to kuroo = to give authority) primarily means the possessor, owner,
master, the supreme one, one who is sovereign(used this way of Roman
emperors - Act 25:26)and possessesabsolute authority, absolute ownership
and uncontestedpower. Kurios is used of the one to whom a person or thing
belonged, over which he has the powerof deciding, the one who is the master
or disposerof a thing (Mk 7:28). This is the first use in Luke 9 with two more
uses in Luke 9:54 and Luke 9:61.
Want (2309)(thelo)primarily refers to exercising ofone's will with the
underlying sense ofto be willing, to desire, to want or to wish (in Jn 15:7 in
context of prayer). To apply oneselfto something (or to will). Thelo "expresses
not simply a desire, but a determined and constantexercise ofthe will." (W E
Vine)
John Phillips on fire - Fire on Samaria? All in goodtime—not punitive fire
but Pentecostalfire, the fire of a different day and age, the blessedfire of a
day of grace that was yet to come (Acts 2:1-4; 8:5-25).
Come down (2597)(katabaino fromkata = down, against+ baino = to go)
means to come or go down, descendfrom a higher to a lower place.
Morris on their desire to command fire to come down from heavenand
consume the Samaritans - There is greatfaith in Jesus in this question. In the
face of the insult to their Masterthey felt they had only to call for the fire in
Jesus’name and it would be given. But this does more credit to their zeal and
their devotion to Jesus than to their understanding of the nature of Christian
service.

Consume (355)(analiskofrom ) means literally to use up and so when spoken
of fire meant to consume or burn up. Figuratively it describes the destruction
of the Antichrist by the Christ (2 Th 2:8KJV not NAS or ESV). In the passive
voice analisko describes the effects of strife within a group and thus meant to
be ruined or destroyed (Gal 5.15)
Gilbrant - The semantic range of analiskō includes “to consume or engulf, to
destroy, to use up.” The figure probably points to something like a beastof
prey that devours its victim, or to enemies who consume what they have
conquered, or to a fire which devours, consumes, and destroys. These senses
are all attestedin classicalGreek literature. The Septuagint uses analiskō
approximately 20 times. The sense “consume, devour, destroy” predominates
(e.g., Genesis 41:30, ofa famine; Proverbs 30:14 [LXX 24:37], of human
devouring and consuming of the oppressedand poor). The Hebrew verb
ākhal, “to eat,” is translated by analiskō on severaloccasions with a
metaphoricalidea, “to consume” (e.g., Ezekiel19:12:“fire consumed[ate]
it”). Analiskō also translates mûth, “to die, to be killed,” on one occasion
(Ezekiel5:12).The word is found three times in the New Testament. Luke 9:54
records that James and John, the sons of Zebedee, were offended because a
Samaritan city refused to receive Jesus. James andJohn askedJesus for
permission to “command fire to come down from heaven, and consume
(analiskō)” the inhabitants. In Galatians 5:15 Paul gave a stern warning
concerning the assembly’s internal strife: “But if ye bite and devour one
another, take heed that ye be not consumed(analiskō)one of another.”
Finally, analiskō was usedby Paul in the eschatological-apocalypticalsection
found in 2 Thessalonians 2. In verse 8 Paul saidthe Lord Jesus shalldevour or
destroy the man of sin “with the brightness of his (Christ’s) coming.”
(Complete Biblical Library Greek-EnglishDictionary)
Liddell-Scott - To use up, to spend, lavish or squander money, Thuc. upon a
thing, Plat., etc.; -Pass. the monies expended, Id. 2. metaph., hast wasted
words, Soph.; II. of persons, to kill, destroy, Trag.:-Med. to kill oneself, Thuc.
Analisko - 13x in the Septuagint -

Gen. 41:30;Num. 14:33;Prov. 23:28;Prov. 24:22; Prov. 30:14; Isa. 32:10;Isa.
66:17;Ezek. 5:12; Ezek. 15:4; Ezek. 15:5; Ezek. 19:12;Joel1:19; Joel2:3
The request of John and James recalls the episode with Elijah
2 Kings 1:10; 12 Elijah replied to the captain of fifty, “If I am a man of God,
let fire come down from heavenand consume you and your fifty.” Then fire
came down from heaven and consumed him and his fifty. 12 Elijah replied to
them, “If I am a man of God, let fire come down from heaven and consume
you and your fifty.” Then the fire of God came down from heaven and
consumed him and his fifty.
It is clearthat the disciples had not yet takento heart the lessonof Exod. 23:4,
5; II Kings 6:21-23;Matt. 5:44 (cf. Rom. 12:19-21).
Life Application Study Bible - When the Samaritan village did not welcome
Jesus and his disciples, James and John didn't want to stop at shaking the
dust from their feet (Lk 9:5). They wanted to retaliate by calling down fire
from heaven on the people, as Elijah had done on the servants of a wicked
king of Israel (2 Kings 1:1-18). When others reject or scornus, we, too, may
feel like retaliating. We must remember that judgment belongs to God, and
we must not expect him to use his powerto carry out personalvendettas.
Mattoon- Later on, in Acts 8, the Samaritans allowedthe disciples to preach
the Gospelto them (Acts 8:25). It's a goodthing they were not burned to
pieces by some hot heads. Beloved, the Lord was not focusedon feuding, but
on finishing what He needed to do. We are to have that same kind of focus in
our life.
NET Note on consume them (as Elijah did alluding to 2 Kgs 1:10, 12, 14) -
read here “as also Elijah did,” making the allusion to 2 Kgs 1:10, 12, 14 more
ℵ B L Ξ
579 700* 1241pc lat sa). It is difficult to explain how the shorter reading could
have arisenfrom the longer, especiallysince it is well representedearly on.
However, the longer reading looks to have been a marginal note originally,
incorporatedinto the text of Luke by early scribes.

NET Bible.
ILLUSTRATION - FOCUS ON THE FINISH - Unlike Carl Lewis and Daley
Thompson, Derek Redmond is not a name that conjures up memories of
Olympic gold medals, but it is Redmond who defines the essenceof
determination. Derek Redmond arrived at the 1992 Olympic Summer Games
in Barcelona determined to win a medal in the 400 meter race.
The colorof the medal was meaningless;he just wanted to win one, just one.
He had been forced to withdraw from the 400 at the 1988 Games inSeoul,
Korea, only 10 minutes before the race, because ofan Achilles tendon injury.
He then underwent five surgeries overthe next year. This was the same
runner who had shattered the British 400-meterrecordat the age of 19. So
when the 1992 Games arrived, this was his time, his moment, his stage, to
show the world how goodhe was and who he was.
Derek's father, Jim, had accompaniedhim to Barcelona,just as he did for all
world competitions. They were as close as a father and son could be. They
were almost inseparable and were the best of friends. The day of the race
finally arrived. Father and son reminisced about what it took for Derek to get
to this point. They talkedabout ignoring past heartbreaks, pastfailures. They
agreedthat if anything bad happened, no matter what it was, Derek has to
finish the race, period.
The top four finishers in Derek's heat would move onto the final race. The
stadium was packedwith 65,000 fans, bracing themselves for one of sport's
greatestand most exciting spectacles. The race finally beganand Redmond
broke from the pack and quickly seizedthe lead. Down the backstretch, only
175 meters awayfrom finishing, Redmond was expectedto make the finals
with no problems at all. Suddenly, he heard a pop in his right hamstring. He
pulled up lame, as if he had been shot. The pain was absolutely intense.
His leg quivering, Redmond beganhopping on one leg, then sloweddown and
fell to the track. Rolling on the track, clutching his right hamstring, a medical
personnelunit ran toward him. At the same time, Derek's fathersaw that his

son was in trouble, and raceddown from the top row of the stands. He had no
credential to be on the track, but all he thought about was getting to his son,
to help him up. He told the media later, "I wasn't going to be stopped by
anyone."
As the medical crew arrived with a stretcher, Redmond told them, "No,
there's no way I'm getting on that stretcher. I'm going to finish my race."
Then, in a moment that will live forever in the minds of millions, Redmond
lifted himself to his feet, ever so slowly, and started hobbling down the track.
The other runners had finished the race. Suddenly, everyone realized that
Redmond wasn't dropping out of the race by hobbling off to the side of the
track. No, he was actually continuing on one leg. He was going to attempt to
hobble his way to the finish line.
Slowly, the crowd, in total disbelief, stoodup to their feet and began to roar.
Louder and louder the people cheered. Derek said, "Whetherpeople thought I
was an idiot or a hero, I wanted to finish the race." With eachpainful step,
Derek limped onward and the crowd went crazy. His father finally got to the
bottom of the stands and leapedover the rail. He ran out to his sonwith two
security guards running after him. He yelled at them and said, "That's my son
and I'm going to help him." At the final curve of the track, with about 120
meters to go, Jim reachedhis arm around his son's waistand said, "I'm here
Son. We'll finish together." Determinedto finish, Derek put his arms around
his father's shoulders and sobbed.
Together, arm in arm, father and son, with 65,000people cheering, clapping
and crying, they finish the race, just as they vowed they would. A couple steps
from the finish line, and with the crowdin an absolute frenzy, Jim released
the grip he has on his son, so Derek could cross the finish line by himself.
Then he threw his arms around Derek again, both crying, along with everyone
in the stands and on TV.
This father loved his son dearly. He did not baby his boy when he gotout on
the track. He went out there because they both had a goalthat was important
to them both. They were focusedon finishing and that goalis what rallied an

entire stadium and millions of people across the world to their feet. This guy
just wouldn't quit! He was focusedon finishing.
Beloved, it is that same resolve that every Christian should have in their own
life. Finishing our race for Christ is thousands of times more important than
finishing an Olympic race because ourrace has eternalconsequencesfor
people who do not know the Lord and could be reachedby us.
You may fall, you may mess up, you may suffer from greattrials, but thank
God we have a Savior that is with us to help us along the way and get us back
on our feet when we get the wind knockedoutof us! Focus on your finish,
beloved!
The next question is, "How do I do this? How do I focus on my finish?" The
Bible has the answer. (Rod Mattoon)
Overcome Evil With Good
Read:Luke 9:51-56
Do not be overcome by evil, but overcome evil with good. —Romans 12:21
As Jesus beganto make His way to Jerusalem, He sent messengersaheadto
prepare a Samaritan village along the way for His arrival. But the people
there rejectedHim.
When James and John heard about their refusal, they fumed, “Lord, do You
want us to command fire to come down from heavenand consume them?”
(Luke 9:54). They had just been on the Mount of Transfigurationand had
seentheir Lord with Moses andElijah (vv.28-36). The accountof Elijah and
the fire from heaven must have come to their minds (1 Kings 18:36-39). But
when they askedif they could calldown fiery judgment on the Samaritans,
Jesus rebukedthem.
It is not our business to judge God’s enemies. “‘Vengeanceis Mine, I will
repay,’ says the Lord” (Romans 12:19). Our business is to tell the world, and
even those who oppose us, about His offer of salvation.

Paul gave us these instructions: “‘If your enemy is hungry, feedhim; if he is
thirsty, give him a drink’ . . . . Do not be overcome by evil, but overcome evil
with good” (vv.20-21). We must overwhelm evil opponents with love if we can,
bring them to Jesus if they will come, and leave judgment with God. -- David
H. Roper
It's easyto be kind and good
To those who show us love,
But loving those who won't respond
Takes gracefrom God above. —Sper
The best weaponto use againstyour enemy is love.
Luke 9:55 But He turned and rebuked them, and said, "You do not know
what kind of spirit you are of
KJV But he turned, and rebuked them, and said, Ye know not what manner
of spirit ye are of.
He turned and rebuked them 1 Samuel 24:4-7; 26:8-11;2 Samuel19:22; Job
31:29-31;Proverbs 9:8; Matthew 16:23;Revelation3:19
You do not know Numbers 20:10-12;Job 2:10; 26:4; 34:4-9;35:2-4; 42:6; Jer
17:9; Mt 26:33,41,51;Jn 16:9; Acts 23:3-5; 26:9-11;Jas 3:10; 1 Pe 3:9
Luke 9:49-62 Is Tolerance a Virtue or a Vice? - MichaelAndrus
CALLING FIRE DOWN IS
NOT THE CALL OF A DISCIPLE
But He turned and rebuked them - Clearly this was the "Jesusway" to spread
the Gospel. We all probably have those we would love to call fire down upon,

but if we seek to follow Jesus, we will confess andturn from such sinful
thoughts. Jesus'point is that of tolerationand not retaliationfor rejection!
Jesus'response to the rude rejection recalls Paul's words to all of us...
Romans 12:14-note Bless those who persecute you; bless and do not curse.
Romans 12:17-21-note Neverpay back evil for evil to anyone. Respectwhatis
right in the sight of all men. 18 If possible, so far as it depends on you, be at
peace with all men. 19 Nevertake your own revenge, beloved, but leave room
for the wrath of God, for it is written, “VENGEANCE IS MINE, I WILL
REPAY,” says the Lord. 20 “BUT IF YOUR ENEMYIS HUNGRY, FEED
HIM, AND IF HE IS THIRSTY, GIVE HIM A DRINK; FOR IN SO DOING
YOU WILL HEAP BURNING COALS ON HIS HEAD.” 21 Do not be
overcome by evil, but overcome evil with good.
Turned (4762)(strepho from trope = a turn "trope")means turn oneself, turn
around. "Dramatic act." (Robertson)Can you imagine the shock of the
disciples!
Stein - The disciples had not only failed to understand Jesus’teaching
concerning his passion(9:45) but also much of his ethical teaching as well (cf.
Lk 6:27–31). Jesus once againhad to censure the disciples’ misconception
about authority and power (Lk 9:46–50). (Ibid)
NET Note - The point of the rebuke is that now was not the time for judgment
but patience;see 2 Pet 3:9. (The Lord is not slow about His promise, as some
count slowness,but is patient towardyou, not wishing for any to perish but
for all to come to repentance.)
Rebuked(2008)(epitimao from epi = upon + timao = to honor) means literally
to put honor upon and then to mete out due measure and so then to find fault
with, to censure severely, to rebuke, to express strong disapproval of, or to
denounce (cp the incredible example in Mt 16:22). Note that one may rebuke
another without producing conviction of guilt, either because, as in Mt 16:22
(Jesus rebuked by Peter, cp similar uses in Mt 19:13; Mk 8:32; 10:13;Lk
18:15;19:39) the one rebuked is not guilty of any fault or the rebuke may be
insufficient to produce acknowledgementoffault by the offender (cf the

repentant thief's rebuke of the non-repentant thief on the cross = Lk 23:40).
Epitimao also conveys the sense ofto command or warning which includes an
implied threat (Lk 8:24; Mt 16:20)
NET Note - Many manuscripts have at the end of the verse (with slight
variations) "and he said, 'You do not know what sort of spirit you are of, for
the Sonof Man did not come to destroy people's lives, but to save [them].'"
This variant is clearlysecondary, as it gives some content to the rebuke.
Further, it is difficult to explain how such rich material would have been
omitted by the rest of the witnesses, including the earliestand best
manuscripts.
ESV marginal note - Some manuscripts add and he said, "You do not know
what manner of spirit you are of; for the Son of Man came not to destroy
people's lives but to save them"
Steven Cole - As Jesus setHis face to go to Jerusalem, He sentmessengers
aheadinto Samaria to make arrangements. But the Samaritans did not
receive Him because theyheard that He was going to Jerusalem, and they
despisedthe Jews. There had been a centuries-long hatred betweenthe Jews
and the Samaritans, who were viewed as religious half-breeds. So the slightest
provocationset off James and John who wanted to call down fire to consume
these pagans. But Jesus rebuked them and they went on to another village.
(The most reliable manuscripts omit the bracketedwords of Jesus’rebuke,
and those that have them contain many variants.)
This incident shows our propensity to misuse the Scriptures to justify our own
sinful anger. James and John thought that they were acting in the spirit of
Elijah, who calleddown fire to consume the wickedKing Ahaziah’s
messengerswho came to arrest him (2Ki 1:1-16). They could cite chapter and
verse to show that their anger was justified. But, they were wrong. Jesus came
to seek and to save the lost, not to destroy them.
While rejection is always difficult to handle, if our Lord was rejected, we can
expectthe same treatment in this wickedworld. He deliberately steeled

Himself for the coming rejectionin Jerusalem(Lu 9:51). As His followers, we
must steelourselves for rejectionand not take it personally, even if it is meant
that way.
We should let the Lord be the judge. In this case, Jesusjudged this village by
leaving them in their state of rejection. They would have to answerto God at
the judgment for not welcoming Christ into their village. While there is a
proper time to “shake the dust off our feet” in protest againstthose who reject
the gospel(Lu 9:5), we should be carefulnot to jump the gun. God is patient,
not willing for any to perish (2Pe 3:9), and we must reflectHis love and
patience toward those who are opposed, praying that God would grant them
repentance.
Conclusion- Living as we do in a culture that is seething with anger and that
elevates pride to a virtue, we can have some greatopportunities for witness if
we will learn the lessons ofhumility and love for others. If you are mistreated,
but you respond with humility and love, you will stand out as a light in the
darkness. Be ready to let others know that it is only Christ in you that makes
the difference.
If you struggle with pride and angerand have failed often, these verses offer
hope. James and John were known as the Sons of Thunder. Matthew Henry
observes that here they even want to add lightning to their repertoire! But
James went on to give up his life as a martyr and John grew to be known as
the Apostle of Love. If the grace of the Lord Jesus and the powerof the Holy
Spirit could change these hotheads, there is hope for us all! Change begins
when we acknowledgeour sin and come to the cross in repentance. We should
walk in the same way (Col 2:6). If you have wrongedsomeone through pride
or anger, humble yourself, go and ask their forgiveness. As you learn to
practice humility and love, even toward those who have wrongedyou, you will
become an effective servant of the Lord Jesus Christ. (Luke 9:46-56
RelationalLessons forChristian Service)
Luke 9:56 for the Son of Man did not come to destroy men's lives, but to save
them." And they went on to another village

KJV For the Son of man is not come to destroy men's lives, but to save them.
And they went to another village.
Son of Man Lk 19:10;Matthew 18:11; 20:28;John 3:17; Jn 10:10;12:47; 1
Timothy 1:15
And they went Lk 6:27-31;22:51; 23:34;Matthew 5:39; Ro 12:21;1 Peter
2:21-23
Luke 9:46-56 - StevenCole
THE SON OF MAN'S MISSION
TO SAVE NOT DESTROY
The Son of Man - This term was usedfrequent by Ezekielto describe the
prophet himself, but Daniel used Sonof Man to refer to a prophecy of the
Messiah(see below). In the NT Sonof Man is used in 84 verses the majority
referring to Jesus. Sonof Man was Jesus'favorite description of Himself. By
using the phrase "of Man" Jesus demonstrates His compassionate willingness
to identify with fallen mankind. (see full note above)
Did not come to destroy men's lives, but to save them - A truth reiterated
elsewhere in the NT
Matthew 20:28 just as the Son of Man did not come to be served, but to serve,
and to give His life a ransom for many.”
John 3:17 “ForGod did not send the Son into the world to judge the world,
but that the world might be savedthrough Him.
John 12:47 “If anyone hears My sayings and does not keepthem, I do not
judge him; for I did not come to judge the world, but to save the world.

1 Timothy 1:15 It is a trustworthy statement, deserving full acceptance, that
Christ Jesus came into the world to save sinners, among whom I am foremost
of all.
Destroy(622)(apollumi from apo = awayfrom or wholly + olethros = state of
utter ruin <> ollumi = to destroy <> root of apollyon [Re 9:11] = destroyer)
means to destroy utterly but not to causedto cease to exist. Apollumi as it
relates to men, is not the loss of being per se, but is more the loss of well-being.
It means to ruin so that the person (or thing) ruined canno longerserve the
use for which he (it) was designed. To render useless. The gospelpromises
everlasting life for the one who believes. The failure to possessthis life will
result in utter ruin and eternal uselessness(but not a cessationofexistence).
Lives (5590)(psuche from psucho = to breathe, blow) refers to the vital force
which animates the body and shows itself in breathing, the human soul. Jesus
came to same our souls from eternal destruction and this is why He had set
His face towardJerusalemand the Cross.
Went on (4198)(poreuo/poreuomai)means primarily to go, journey, travel,
proceed. To move from one place to another. Literally Poreuomaimeans to go
from one place to another and thus to travel or journey (Lk 13:33).
Save (4982)(sozo)has the basic meaning of rescuing one from great peril.
Additional nuances include to protect, keepalive, preserve life, deliver, heal,
be made whole. The antithesis of save is destroy.
They went on to another village - Another is heteros, another of a different
kind, presumably not the kind that would not welcome them.
J C Ryle - Let us notice in these verses, the steady determination with which
our Lord Jesus Christ regardedHis own crucifixion and death. We read that
"when the time was come that He should be receivedup, He steadfastlyset
His face to go to Jerusalem." He knew full well what was before Him. The
betrayal, the unjust trial, the mockery, the scourging, the crown of thorns, the
spitting, the nails, the spear, the agonyon the cross — all, all were doubtless
spread before His mind's eye, like a picture. But He never flinched for a

moment from the work that He had undertaken. His heart was set on paying
the price of our redemption, and going even to the prison of the grave, as our
surety. He was full of tender love towards sinners. It was the desire of His
whole soul to procure for them salvation. And so, "for the joy setbefore Him,
He endured the cross, despising the shame." (Heb. 12:2.)
Foreverlet us bless God that we have such a ready and willing Savior.
Foreverlet us remember that as He was ready to suffer, so He is always ready
to save. The man that comes to Christ by faith should never doubt Christ's
willingness to receive Him. The mere fact that the Son of God willingly came
into the world to die, and willingly suffered, should silence such doubts
entirely. All the unwillingness is on the part of man, not of Christ. It consists
in the ignorance, and pride, and unbelief, and half-heartedness of the sinner
himself. But there is nothing lacking in Christ.
Let us strive and pray that the same mind may be in us which was in our
blessedMaster. Like Him, let us be willing to go anywhere, do anything, suffer
anything when the path of duty is clear, and the voice of God calls. Let us set
our faces steadfastlyto our work, when our work is plainly marked out, and
drink our bitter cups patiently, when they come from a Father's hand.
Let us notice, secondly, in these verses, the unusual conduct of two of the
apostles, Jamesand John. We are told that a certainSamaritan village
refused to show hospitality to our Lord. "Theydid not receive him, because
his face was as though he would go to Jerusalem." And then we read of a
strange proposalwhich James and John made. "Theysaid, Lord, do you want
us to command fire to come down from heaven and consume them, even as
Elijah did?"
Here was zeal indeed, and zealof a most plausible kind — zeal for the honor
of Christ! Here was zeal, justified and supported by a scriptural example, and
that the example of no less a prophet than Elijah! But it was not a zeal
according to knowledge.The two disciples, in their heat, forgot that
circumstances altercases, andthat the same actionwhich may be right and
justifiable at one time, may be wrong and unjustifiable at another. They
forgotthat punishments should always be proportioned to offences, andthat

to destroy a whole village of ignorant people for a single actof discourtesy,
would have been both unjust and cruel. In short, the proposal of James and
John was a wrong and inconsiderate one. They meant well, but they greatly
erred.
Facts like this in the Gospels are carefully recordedfor our learning. Let us
see to it that we mark them well, and treasure them up in our minds. It is
possible to have much zealfor Christ, and yet to exhibit it in most unholy and
unchristian ways. It is possible to mean well and have goodintentions, and yet
to make most grievous mistakes in our actions. It is possible to imagine that
we have Scripture on our side, and to support our conduct by scriptural
quotations, and yet to commit serious errors. It is as clearas daylight, from
this and other casesrelatedin the Bible, that it is not enough to be zealous and
well-meaning. Very grave faults are frequently committed with good
intentions. From no quarter perhaps has the Church receivedso much injury
as from ignorant but well-meaning men.
We must seek to have knowledge as wellas zeal. Zeal without knowledge is an
army without a general, and a ship without a rudder. We must pray that we
may understand how to make a right application of Scripture. The word is no
doubt "a light to our feet, and a lantern to our path." But it must be the word
rightly handled, and properly applied.
Let us notice, lastly, in these verses, whata solemn rebuke our Lord gives to
persecutioncarried on under colorof religion. We are told that when James
and John made the strange proposalon which we have just been dwelling,
"He turned and rebuked them, and said, You know not what manner of spirit
you are of. For the Son of man is not come to destroymen's lives, but to save
them." Uncourteous as the Samaritan villagers had been, their conduct was
not to be resentedby violence. The mission of the Son of man was to do good,
when men would receive Him, but never to do harm. His kingdom was to be
extended by patient continuance in well doing, and by meeknessand
gentleness in suffering, but never by violence and severity.
No saying of our Lord's, perhaps, has been so totally overlookedby the
Church of Christ as that which is now before us. Nothing canbe imagined

more contrary to the will of Christ than the religious wars and persecutions
which disgrace the annals of Church history. Thousands and tens of
thousands have been put to death for their religion's sake allover the world.
Thousands have been burned, or shot, or hanged, or drowned, or beheaded, in
the name of the Gospel, and those who have slain them have actually believed
that they were doing God service!Unhappily, they have only shown their own
ignorance of the spirit of the Gospel, and the mind of Christ.
Let it be a settled principle in our minds, that whatevermen's errors may be
in religion, we must never persecute them. Let us, if needful, argue with them,
reasonwith them, and try to show them a more excellentway. But let us never
take up the "carnal" weaponto promote the spread of truth. Let us never be
tempted, directly or indirectly, to persecute any man, under pretense of the
glory of Christ and the goodof the Church. Let us rather remember, that the
religion which men profess from fear of death, or dread of penalties, is worth
nothing at all, and that if we swellour ranks by fear and threatening, in
reality we gain no strength. "The weapons of our warfare," says Paul, "are
not carnal." (2 Cor. 10:4.) The appeals that we make must be to men's
consciencesand wills. The arguments that we use must not be sword, or fire,
or prison, but doctrines, and precepts, and texts. It is a quaint and homely
saying, but as true in the Church as it is in the army, that "one volunteer is
worth ten men who have been pressedinto service."
STEVEN COLE
RelationalLessons forChristian Service (Luke 9:46-56)
We live in a world of angry people. Roadrage is on the increase. Americans
on both sides are angry about whether or not to impeach PresidentClinton.
Feminists are angry. Last month, angry homosexuals were blaming the

murder of a homosexualin Wyoming by a couple of bar thugs on conservative
Christians who speak out againsthomosexualityas sin! We frequently hear
reports about angerspilling over into domestic violence. As if all this anger
were not enough, people signup for classesin assertivenesstraining so that
they can learn to stand up for their rights!
Uncontrolled anger is as old as Cain and Abel. Downthrough the centuries,
even believers have justified their anger as righteous when it was not even
close. Ona couple of recordedinstances, Jesus was righteouslyangry, so it is
possible. But we all would do well to heed the words of the Scottishhymn
writer, George Matheson, who said, “There are times when I do well to be
angry, but I often mistake the times.” If we want to be effective servants of the
Lord Jesus Christ, we must learn to put aside anger and be humble and
loving, even toward those who oppose us.
The disciples needed to learn this lesson. Our text tells of how they got in an
argument among themselves as to which of them might be the greatest. It
sounds awfully childish and dumb, but we would be blind if we did not see
ourselves in their behavior. Every pastorknows of squabbles that have
divided churches because one personwas hurt that he was not properly
recognizedfor his service to the church. People leave churches because they
didn’t get their way on what colorto paint the fellowship hall! Sometimes we
hide our conflicts under the banner of doctrinal disputes, often over minor
issues, but when you look behind the banner, it is really two sides shouting,
“I’m the greatest!” “No, I’m the greatest!”
We also readof the apostle John trying to hinder a man who was doing the
Lord’s work, but he wasn’t a part of their team. Jesus correctsthis misguided
zeal. Then we read of James and John wanting to call down fire from heaven
on a Samaritan village that was not willing to receive Jesus andHis followers.
Again, Jesus rebukes them for their lack of love. These three incidents in the
disciples’training teach us that,
To be effective servants of Christ, we must learn the lessons ofhumility and of
love for all.

The argument about who is the greatestdisciple (9:46-48)teaches the lessonof
humility. The incidents of opposing the servant of Christ who was not a part
of the apostolic band (9:49-50)and of calling fire down from heaven on the
Samaritan village (9:51-56)teach us the lessonoflove for our fellow believers
and love even for those who oppose us.
There is a major sectionaldivision in Luke at 9:51, but I am joining the two
halves in one message because theycontain a common theme. From Luke 4:14
through 9:50, Luke’s theme is the ministry of the Son of Man in Galilee. Luke
progressivelyunfolds the person of Jesus as the Son of God. From 9:51
through 19:28, we see the rejection of Jesus, the Son of Man, as He sets His
face toward Jerusalem. There is mounting oppositionagainstJesus (9:51-
11:54)and He gives much instruction (there are 17 parables in this section)in
light of His approaching death (. There is mounting opposition againstJesus
(9:51-11:54)and He gives much instruction (there are 17 parables in this
section)in light of His approaching death (12:1-19:27). Luke does not describe
a journey to Jerusalemin a straight, sequentialsense, but rather he presents a
shift of focus on Jesus’part that culminates in the rejection and crucifixion in
Jerusalem. It is in light of His approaching death that Jesus focuseson
teaching the twelve. There are many lessons oneffective Christian service.
1. To be effective servants of Christ, we must learn the lessonof humility
(9:46-48).
The context of Luke heightens the absurdity of this debate among the
disciples. Jesus has just announced His impending death (9:44) and He is
about to setHis face to go to that fate in Jerusalem(9:51). Sandwiched
betweenthese solemn pronouncements, the disciples bickerabout which of
them is the greatest!We will again encountera similar episode at the Last
Supper (22:24). But before we shake our heads and say, “How could they do
that?” we need to acknowledgethatwe are made of the same fabric as the
disciples;we struggle againstthe same problems. The fact that they gotinto a
similar dispute on the eve of the crucifixion should also warn us that this isn’t
a lessonthat you learn once and store awayin your file cabinet. It is a lesson
that we must constantly apply.

Why did the disciples get into this argument about who was the greatestat
this time? I can’t be dogmatic, but I have a hunch that it may have stemmed
from the incidents just preceding. Jesus had takenPeter, James, and John
with Him to the Mount of Transfiguration, leaving the other nine in the valley
below, where they hadn’t been able to castthe demon out of the boy. Although
Jesus had commanded Peter, James, and John not to tell anyone what they
had seenon the mountain until after His resurrection, they probably felt
privileged for what they had seenthere. Perhaps some of the nine were
thinking, “Why is that blabbermouth Peterin the inner circle? And why does
Jesus pick those hotheaded brothers, James and John? I’m a much better
disciple than they are!” And perhaps Peter, James, and John were thinking,
“If these guys had seenwhat we saw, they wouldn’t have any problem casting
out that demon! They just need to get their act together!” So there was rivalry
and competition among the twelve.
What can we learn here about pride and humility?
A. Pride begins in the heart and must be dealt with on the heart level.
Jesus knew “whatthey were thinking in their heart” (9:47). Pride was at the
root of the original sin, where Eve thought that she could be like God if she
disobeyed Him and ate the forbidden fruit. It is at the rootof almostall sin,
because we proudly think that we know better than God who has given us His
commandments. We wrongly think that we know what is bestfor us, even if it
goes againstwhatGod has clearly said. So to deal with pride, we must confess
our selfishrebellion againstGod and humble ourselves before Him. If God
gave us what we deserve, we would go straightto hell! We must repent of
pride and seek His grace.
Also, dealing with pride on the heart level means examining our motives for
what we do. Why do I serve Christ? Is it out of love and gratitude to Him, or
is it to be recognizedby others? What happens if I don’t receive the
recognitionthat I think I deserve? Do I get hurt feelings and quit? Do I grow
jealous of those who seemto be in the limelight? Or, do I truly rejoice with the
successofother servants of the Lord because the name of the Lord is being
glorified?

So often we’re like Linus in the Peanuts cartoonstrip. His sister, Lucy, asks
him what he wants to be when he grows up. He replies that he wants to be a
humble country doctor. He says that he will live in the city and every day he
will getin his sports car and drive to the country where he will heal everyone.
In the last frame he says that he will be a world-famous humble little country
doctor. So often, in our hearts we want to be world-famous humble servants of
Jesus!
B. Pride is fed by competition; humility is fed by cooperation.
There can only be one “greatest” disciple, and the way you determine the
winner is by making comparisons. But Jesus totally disarms this way of
thinking. He makes no comparisons among the twelve, or betweenthem and
anyone else. The apostle Paul does the same thing with the factious
Corinthians when he says, “Whatdo you have that you did not receive? But if
you did receive it, why do you boastas if you had not receivedit?” (1 Cor.
4:7). In other words, God has given us everything that we are and have. We
are only stewards ormanagers of it for His sake. Since it all comes from Him,
it is ridiculous for us to be puffed up over our own gifts or abilities and to look
down on others who don’t have what we have.
As Americans, we especiallyhave to be on guard because our culture thrives
on competition, not cooperation. We wantto win, even (or, especially!) if it
means crushing our opponents and making them look bad. If we promote
teamwork, it’s only so that our team beats the other team. Imagine the idea of
all the teams in the NationalFootballLeague cooperating so that everyone
ended the seasonas winners!
I read a greatstory about a missionaryto the Philippines who was trying to
teacha remote native tribe how to play croquet. He explained the rules and
showedthem how they could knock their opponents’ ball away. But these
people lived in a culture that survived through cooperation, notcompetition.
They were confused: why would you want to smashyour opponent’s ball out
of the court? “So you canwin,” the missionary explained.
But these “primitive” tribesmen, playing in their loincloths, wouldn’t do it.
After the first man gothis ball through all the wickets, he went back and

Jesus was a man of patience

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