Luk 9:51-56 | RWP | e4.org | When the days were well-nigh come ( εν τω συμπληρουσθα τας ημερας ). Luke's common idiom εν with the articular infinitive, "in the being fulfilled as to the days." This common compound occurs in the N.T. only here and ; . The language here makes it plain that Jesus was fully conscious of the time of his death as near as already stated ( , , ). That he should be received up ( της αναλημψεως αυτου ). Literally, "of his taking up." It is an old word (from Hippocrates on), but here alone in the N.T. It is derived from αναλαμβανω (the verb used of the Ascension, , , ; ) and refers here to the Ascension of Jesus after His Resurrection. Not only in John's Gospel ( ) does Jesus reveal a yearning for a return to the Father, but it is in the mind of Christ here as evidently at the Transfiguration ( ) and later in . He steadfastly set his face ( αυτος το προσωπον εστηρισεν ). Note emphatic αυτος , he himself , with fixedness of purpose in the face of difficulty and danger. This look on Christ's face as he went to his doom is noted later in . It is a Hebraistic idiom (nine times in Ezekiel), this use of face here, but the verb (effective aorist active) is an old one from στηριζω (from στηριγξ , a support), to set fast, to fix. To go to Jerusalem ( του πορευεσθα εις Ιερουσαλημ ). Genitive infinitive of purpose. Luke three times mentions Christ making his way to Jerusalem ( ; ; ) and John mentions three journeys to Jerusalem during the later ministry ( ; ; ). It is natural to take these journeys to be the same in each of these Gospels. Luke does not make definite location of each incident and John merely supplements here and there. But in a broad general way they seem to correspond.

‏ Luke 9:51-56

When the days were well-nigh come ( εν τω συμπληρουσθα τας ημερας ). Luke's common idiom εν with the articular infinitive, "in the being fulfilled as to the days." This common compound occurs in the N.T. only here and Lu 8:23; Ac 2:1. The language here makes it plain that Jesus was fully conscious of the time of his death as near as already stated (Lu 9:22, 27, 31).

That he should be received up ( της αναλημψεως αυτου ). Literally, "of his taking up." It is an old word (from Hippocrates on), but here alone in the N.T. It is derived from αναλαμβανω (the verb used of the Ascension, Ac 1:2, 11, 22; 1Ti 3:16) and refers here to the Ascension of Jesus after His Resurrection. Not only in John's Gospel (Joh 17:5) does Jesus reveal a yearning for a return to the Father, but it is in the mind of Christ here as evidently at the Transfiguration (9:31) and later in Lu 12:49f.

He steadfastly set his face ( αυτος το προσωπον εστηρισεν ). Note emphatic αυτος,

he himself, with fixedness of purpose in the face of difficulty and danger. This look on Christ's face as he went to his doom is noted later in Mr 10:32. It is a Hebraistic idiom (nine times in Ezekiel), this use of face here, but the verb (effective aorist active) is an old one from στηριζω (from στηριγξ, a support), to set fast, to fix.

To go to Jerusalem ( του πορευεσθα εις Ιερουσαλημ ). Genitive infinitive of purpose. Luke three times mentions Christ making his way to Jerusalem (9:51; 13:22; 17:11) and John mentions three journeys to Jerusalem during the later ministry (Joh 7:10; 11:17; 12:1). It is natural to take these journeys to be the same in each of these Gospels. Luke does not make definite location of each incident and John merely supplements here and there. But in a broad general way they seem to correspond.

Sent messengers ( απεστειλεν αγγελους ). As a precaution since he was going to Jerusalem through Samaria. The Samaritans did not object when people went north from Jerusalem through their country. He was repudiating Mount Gerizim by going by it to Jerusalem. This was an unusual precaution by Jesus and we do not know who the messengers ( angels) were.

To make ready for him ( ως ετοιμασα αυτω ). Hως is correct here, not ωστε. The only examples of the final use of ως with the infinitive in the N.T. are this one and Heb 7:9 (absolute use). In Acts 20:24 Westcott and Hort read ως τελειωσω and put ως τελειωσα in the margin (Robertson, Grammar, p. 1091).

And they did not receive him ( κα ουκ εδεξαντο αυτον ). Adversative use of κα = But.

Because his face was going to Jerusalem ( οτ το προσωπον αυτου ην πορευομενον εις Ιερουσαλημ ). Periphrastic imperfect middle. It was reason enough to the churlish Samaritans.

Saw this ( ιδοντες ). Second aorist active participle of οραω. Saw the messengers returning.

We bid ( θελεις ειπωμεν ). Deliberative subjunctive ειπωμεν after θελεις without ινα, probably two questions, Dost thou wish? Shall we bid? Perhaps the recent appearance of Elijah on the Mount of Transfiguration reminded James and John of the incident in 2Ki 1:10-12. Some MSS. add here "as Elijah did." The language of the LXX is quoted by James and John, these fiery Sons of Thunder. Note the two aorist active infinitives ( καταβηναι, αναλωσα, the first ingressive, the second effective).

But he turned ( στραφεις δε ). Second aorist passive participle of στρεφω, common verb, to turn round. Dramatic act. Some ancient MSS. have here:

Ye know not what manner of spirit ye are of ( ουκ οιδατε ποιου πνευματος εστε ). This sounds like Christ and may be a genuine saying though not a part of Luke's Gospel. A smaller number of MSS. add also:

For the Son of Man came not to destroy men's lives, but to save them ( Hο γαρ υιος του ανθρωπου ουκ ηλθεν ψυχας ανθρωπων απολεσα αλλα σωσα ), a saying reminding us of Mt 5:17; Lu 19:10. Certain it is that here Jesus rebuked the bitterness of James and John toward Samaritans as he had already chided John for his narrowness towards a fellow-worker in the kingdom.