Luke 9:37–43a We can read about this account as well in Matthew
17:14–21; Mark 9:14–29.
What we will study today in The Only Begotten Son…01. Down the Mountain (Luke 9:37);
02. The Failure of the Nine (Luke 9:38-41a);
and 03. The Reunion (Luke 9:41b-43a).
01. Down the Mountain (Luke 9:37)
Last time we saw that when Jesus
went to pray with Peter, John and James, “the
appearance of His face was altered, and His robe became white and
glistening.” (Luke 9:29)
and that Moses and Elijah were talking to Him, and they were talking about “His decease (G1841
ἔξοδος ĕxŏdŏs) which He was about to accomplish at Jerusalem.”
(Luke 9:31)
In Matthew 17:9 we read that as “Now
as they came down from the mountain, Jesus commanded them, saying, “Tell the vision to no one until the Son of Man is risen from
the dead.”” This was done to prevent the people from making Him
King, for the Jews were looking for a political Messiah, to free them from the
bondage of Rome, yet they forgot that the Old Testament foretold that the
Messiah would suffer, before the glory comes the suffering.
Luke 9:37 On the mountain, Peter, John and James saw a
preview of the glory and majesty of Jesus, while in the valley we will study
today how Satan is displayed in his ugly and destructive way. Last time we saw
Jesus in His glory (Luke 9:28-36), now we see that Jesus is not
too above mankind to descend the mountain and deal with the ugliness that marks
the human life (Luke
9:37-43a; cf. Philippians 2:3–8).
Two
sons are in view, one God-possessed, the other demon-possessed; one in whom His
Father was well pleased, the other whose father was tortured with displeasure
over his condition. One Son fulfilled the glorious plan of the ages, confirmed
by both Old Testament and New Testament saints; the other son was
disassociated, disconnected, demented, and chaotic, without purpose or value to
anyone. One Son was the destroyer of demons; the other son was destroyed by
demons. Both sons were given back to their fathers. The demon-possessed son was
delivered and returned to his father; the Son of God was killed, rose from the
dead, and ascended back to His Father.[1]
What confronted Jesus at the bottom of Mt. Hermon was some
chaos amongst His disciples, but not the same sort of chaos that Moses
confronted when he descended from Mt. Sinai (Exodus 32:1-35). In
Mark’s (Peter’s) account, we read “And when He came to
the disciples, He saw a great multitude around them, and scribes disputing with
them. Immediately, when they saw Him, all the people were greatly
amazed, and running to Him, greeted Him. And He asked the
scribes, “What are you discussing with them?”
(Mark 9:14–16)
02. The Failure
of the Nine (Luke 9:38-41a)
Luke 9:38 “Suddenly a man from
the multitude cried out, saying, “Teacher, I implore You,” In
Matthew’s account, we read that the man addressed Jesus as “Lord” (Matthew 17:15), which seems to imply
that this man had some faith in Jesus, and calling Him “Teacher” (Luke 9:38;
Mark 9:17)
implies that this man also believed that the teaching of Jesus was from God.
Luke 9:38 “look on my son”
in the Greek (G1914
ἐπιβλέπω ĕpiblĕpō[2] and
it means to take an interest in, take a
look at (with implication to help).[3] This Greek
verb is a compound verb that is common in medical writers for examining
carefully the patient.[4]
Luke 9:38 “for he is my only
child.” In the Greek, “only”
is (G3439)
μονογενής mŏnŏgĕnēs,
mon-og-en-ace´,[5] and
it is used to describe those that are the
only one of its kind within a specific relationship, one and only,[6] and
often it is translated as only begotten[7] (cf.
Luke 7:12; Luke 8:42) Only Dr. Luke points out that the boy was his
father’s only son, and this father is asking Jesus, the only begotten Son of
God to pay special attention to his only (G3439
μονογενής mŏnŏgĕnēs,
mon-og-en-ace´) son. In the New Testament, the Greek word “only” (G3439
μονογενής mŏnŏgĕnēs) is used
to describe Jesus, the only begotten Son of God (John 1:14; John 1:18; John 3:16; John 3:18; 1 John 4:9)! The father explains
to Jesus about his only son, “And behold, a spirit
seizes him,” (Luke 9:39),
which is reference to a demon.
Luke 9:39 “and he suddenly cries
out” or in the Greek (κράζει
καὶ σπαράσσει), and the subject of the verb “cries” is in reference to the
demon and not the boy. The Greek adverb for
“suddenly” (G1810 ἐξαίφνης ĕxaiphnēs) can also be
translated as unexpectedly[8] and
is used by medical writers of sudden
attacks of disease like epilepsy.[9]
Luke 9:39 “it convulses him so
that he foams at the mouth” in
the Greek σπαρασσει αὐτον μετα ἀφρου (sparassei
auton meta aphrou). And again, the subject of the verb “convulses” is in reference to the
demon and not the boy. The Greek verb for “convulses” here is (G4682) σπαράσσω
sparassō[10] and
it means to tear, to mangle with spasms,[11] to shake
to and fro.[12] So
this demon is literally tearing apart this man’s son. The use of “so that he foams” in the Greek μετα ἀφρου (meta aphrou) is a medical item.[13]
Luke 9:39 “and it departs from
him with great difficulty, bruising him.” The Greek word for “bruising” is (G4937)
συντρίβω suntribō and it
means to crush,[14] to cause damage to by mistreatment,
mistreat/beat severely of persons mistreat, beat someone severely, also wear
out, bruise.[15] The
way that it is written in the Greek, the departure of the demon and the
bruising are a simultaneous action; so the boy experiences severe damage as the
demon leaves him. Both Matthew and Mark tell us that the demon has tried to
destroy his son many times, “for he
often falls into the fire and often into the water.” (Matthew 17:15;
Mark 9:22).
Mark adds that the demon has been tormenting the boy “since childhood” (Mark 9:21)
and that the demon made the boy both deaf and mute (Mark 9:17; Mark 9:25).
Many people take demon possession as nothing to be afraid
of, look at how many people participate in Ouija boards. As with any subject,
we need to remember that the Bible claims to be completely sufficient (2 Timothy 3:16-17).
A demon is a fallen angel (Revelation 12:4).
There are no accounts of a believer being demon possessed in the Bible, there
is no instruction on casting out demons out of believers, there is no
instruction on binding demons in believers, and since the Bible is fully
sufficient (2
Timothy 3:16-17) and God has given us all that we need in His Word
for eternal life, than we can safely come to the conclusion that true demon
possession can happen to one who truly knows Jesus as His Saviour and whom the
Holy Spirit is now living in, and demons will not take up residence where the
Holy Spirit has taken up residence (2
Corinthians 6:11–7:1; Colossians 1:1–16).
In the providence and sovereignty of God, He permitted this to happen, as He
did the man born blind (John 9:1–3),
for His glory in showing the power of Jesus, and that Jesus is the only Son of
God!
This man’s only (G3439
μονογενής mŏnŏgĕnēs) son is a
good picture of what can happen to those who are not under the power of the
Holy Spirit, for Paul tells us that Satan is “the
prince of the power of the air, the spirit who now works in the sons of
disobedience,” (Ephesians 2:2).
Satan is described by the Bible as “your adversary” (1 Peter 5:8), “the ruler of this
world” (John 12:31; John 14:30), “the
prince of the power of the air, the spirit who now works in the sons of
disobedience,” (Ephesians 2:2),
and the “accuser
of the brethren” (Revelation 12:20).
Luke 9:40 The
Greek word for “implored” (G1189)
δέομαι dĕŏmai and it means to beg, to pray to, to make a request.[16] A
man begged Jesus to look at his demon-possessed son, whom the other disciples
had been unable to help. In stark contrast with the disciples, only Jesus could
help the boy—just as He is the only One who can help the world. The disciples
were powerless without Him.[17]
Luke 9:41 “Then Jesus answered
and said, “O faithless and perverse generation,”” Jesus is now speaking, sadly to His apostles. The
Greek word for “faithless”
is (G571)
ἄπιστος apistŏs[18] and
it can also be translated as disbelieving.[19] The
Greek word for “perverse”
is (G1294)
διαστρέφω diastrĕphō[20] and
the perfect passive participle of διαστρεφω,
and it means something that is twisted,
turned, or torn in two.[21] This
Greek word is used once more by Dr. Luke in Luke 23:2, and it is used by the Sanhedrin
to describe to Pilate how Jesus was perverting the nation. Even though
the apostle were not lacking in saving faith like the unbelieving crowd, the
apostles typically did not believe all that Jesus had told them, which made
their faith perverted. It’s amazing how the apostles were acting in similar
ways to their forefathers at the bottom of Mt. Sinai, whom Moses had labeled as
“A perverse and crooked generation.” (Deuteronomy 32:5) His question of “how long shall I be with you and bear with you?”
(Luke 9:41) is the combination of the two
questions in Matthew
17:17 and Mark 9:19, and it shows the disappointment and
pain that comes with the consistent failure of the apostles in not believing
and trusting in what Jesus has been telling them about Himself. In the Greek, “bear with” is (G430
MS. ἀνέξομαι) ἀνέχομαι anĕchŏmai can
literally be translated as hold myself
from you[22] or put up with.
03. The Reunion
(Luke 9:41b-43a)
Jesus then commands the man to “Bring
your son here.” (Luke 9:41)
Luke 9:42 “And as he was still
coming” While the boy was coming to Jesus,[23] “the demon threw him (the boy) down and convulsed him.”
That phrase threw him down and convulsed” is used sometimes of boxers giving knockout blows.[24] At this
moment, Mark (Peter) tells us that the father said, “But if You can do
anything, have compassion on us and help us.” Jesus said to him, “If you can believe, all things are possible to him who
believes.” Immediately the father of the child cried out
and said with tears, “Lord, I believe; help my unbelief!” (Mark 9:22–24)
Luke 9:42 “Then Jesus rebuked
the unclean spirit,” Mark records for us that Jesus with authority “rebuked
the unclean spirit, saying to it, “Deaf and dumb
spirit, I command you, come out of him and enter him no more!”” (Mark
9:25)
Luke 9:42 “healed the child,”
Mark tells us that “Then the spirit cried out,
convulsed him greatly, and came out of him. And he became as one dead, so that
many said, “He is dead.” But Jesus took him
by the hand and lifted him up, and he arose.” (Mark 9:26-27) Jesus completely healed[25] the
boy. This ought to remind us of the purpose of the ministry of Jesus, that He
stated in the Nazareth synagogue, quoting from Isaiah 61:1-2: “The Spirit of YHWH is upon Me, Because He has anointed Me To
preach the gospel to the poor; He has sent Me to
heal the brokenhearted, To proclaim liberty to
the captives And recovery of sight to the blind,
To set at liberty those who are oppressed; To proclaim the acceptable year of YHWH.” (Luke 4:18–19)
Luke 9:42 “and gave him back to
his father.” This truly must have been a tender moment to behold,
the father receiving his only son who was lost to him for so many years. This
shows us the compassion of our Saviour.
Matthew tells us that the apostles privately came to Jesus to
ask why they could not cast out the demon. “So Jesus said to them, “Because of your unbelief; for assuredly, I say to you, if
you have faith as a mustard seed, you will say to this mountain, ‘Move from
here to there,’ and it will move; and nothing will be impossible for you. However, this kind does not go out except by
prayer and fasting.”” (Matthew 17:20–21)
A mustard seed is about 1 mm in
diameter, about the same size as some grains of sand
Luke 9:43a “And they were all amazed at the majesty of God.” The
Greek word for “amazed” here is (G1605)
ἐκπλήσσω ĕkplēssō[26] and
it means to cause to be filled with
amazement to the point of being overwhelmed.[27] The
people there were amazed at the majesty or glory of God.
Two
sons are in view, one God-possessed, the other demon-possessed; one in whom His
Father was well pleased, the other whose father was tortured with displeasure
over his condition. One Son fulfilled the glorious plan of the ages, confirmed
by both Old Testament and New Testament saints; the other son was
disassociated, disconnected, demented, and chaotic, without purpose or value to
anyone. One Son was the destroyer of demons; the other son was destroyed by
demons. Both sons were given back to their fathers. The demon-possessed son was
delivered and returned to his father; the Son of God was killed, rose from the
dead, and ascended back to His Father.[28]
John 3:16 “For God so
loved the world that He gave His only begotten (G3439 μονογενής
mŏnŏgĕnēs) Son, that whoever believes in Him should
not perish but have everlasting life.”
Jesus died so that we can have our sins forgiven, and
inherit eternal life (2 Corinthians 5:21)!
[1] MacArthur, John F (2011-02-21). Luke
6-10 MacArthur New Testament Commentary (Macarthur New Testament Commentary
Serie) (p. 290). Moody Publishers. Kindle Edition.
[2] Strong, J. (2009). A
Concise Dictionary of the Words in the Greek Testament and The Hebrew Bible
(Vol. 1, p. 31). Bellingham, WA: Logos Bible Software.
[3] Arndt, W., Danker, F. W., & Bauer, W. (2000). A Greek-English lexicon of the New Testament
and other early Christian literature (3rd ed., p. 368). Chicago: University
of Chicago Press.
[4] Robertson, A. T. (1933). Word Pictures in the New Testament (Lk 9:38). Nashville, TN:
Broadman Press.
[5] Strong, J. (2009). A
Concise Dictionary of the Words in the Greek Testament and The Hebrew Bible
(Vol. 1, p. 49). Bellingham, WA: Logos Bible Software.
[6] Arndt, W., Danker, F. W., & Bauer, W. (2000). A Greek-English lexicon of the New Testament
and other early Christian literature (3rd ed., p. 658). Chicago: University
of Chicago Press.
[7] Strong, J. (2009). A
Concise Dictionary of the Words in the Greek Testament and The Hebrew Bible
(Vol. 1, p. 49). Bellingham, WA: Logos Bible Software.
[8] Strong, J. (2009). A
Concise Dictionary of the Words in the Greek Testament and The Hebrew Bible
(Vol. 1, p. 29). Bellingham, WA: Logos Bible Software.
[9] Robertson, A. T. (1933). Word Pictures in the New Testament (Lk 9:39). Nashville, TN:
Broadman Press.
[10] Strong, J. (2009). A
Concise Dictionary of the Words in the Greek Testament and The Hebrew Bible
(Vol. 1, p. 66). Bellingham, WA: Logos Bible Software.
[11] Strong, J. (2009). A
Concise Dictionary of the Words in the Greek Testament and The Hebrew Bible
(Vol. 1, p. 66). Bellingham, WA: Logos Bible Software.
[12] Arndt, W., Danker, F. W., & Bauer, W. (2000). A Greek-English lexicon of the New Testament
and other early Christian literature (3rd ed., p. 936). Chicago: University
of Chicago Press.
[13] Robertson, A. T. (1933). Word Pictures in the New Testament (Lk 9:39). Nashville, TN:
Broadman Press.
[14] Strong, J. (2009). A
Concise Dictionary of the Words in the Greek Testament and The Hebrew Bible
(Vol. 1, p. 69). Bellingham, WA: Logos Bible Software.
[15] Arndt, W., Danker, F. W., & Bauer, W. (2000). A Greek-English lexicon of the New Testament
and other early Christian literature (3rd ed., p. 976). Chicago: University
of Chicago Press.
[16] Strong, J. (2009). A
Concise Dictionary of the Words in the Greek Testament and The Hebrew Bible
(Vol. 1, p. 21). Bellingham, WA: Logos Bible Software.
[17] Martin, J. A. (1985). Luke. In J. F. Walvoord & R.
B. Zuck (Eds.), The Bible Knowledge
Commentary: An Exposition of the Scriptures (Vol. 2, p. 231). Wheaton, IL:
Victor Books.
[18] Strong, J. (2009). A
Concise Dictionary of the Words in the Greek Testament and The Hebrew Bible
(Vol. 1, p. 14). Bellingham, WA: Logos Bible Software.
[19] Robertson, A. T. (1933). Word Pictures in the New Testament (Lk 9:41). Nashville, TN:
Broadman Press.
[20] Strong, J. (2009). A
Concise Dictionary of the Words in the Greek Testament and The Hebrew Bible
(Vol. 1, p. 23). Bellingham, WA: Logos Bible Software.
[21] Robertson, A. T. (1933). Word Pictures in the New Testament (Lk 9:41). Nashville, TN:
Broadman Press.
[22] Robertson, A. T. (1933). Word Pictures in the New Testament (Lk 9:41). Nashville, TN:
Broadman Press.
[23] Robertson, A. T. (1933). Word Pictures in the New Testament (Lk 9:42). Nashville, TN:
Broadman Press.
[24] Robertson, A. T. (1933). Word Pictures in the New Testament (Lk 9:42). Nashville, TN:
Broadman Press.
[25] Strong, J. (2009). A
Concise Dictionary of the Words in the Greek Testament and The Hebrew Bible
(Vol. 1, p. 37). Bellingham, WA: Logos Bible Software.
[26] Strong, J. (2009). A
Concise Dictionary of the Words in the Greek Testament and The Hebrew Bible
(Vol. 1, p. 27). Bellingham, WA: Logos Bible Software.
[27] Arndt, W., Danker, F. W., & Bauer, W. (2000). A Greek-English lexicon of the New Testament
and other early Christian literature (3rd ed., p. 308). Chicago: University
of Chicago Press.
[28] MacArthur, John F (2011-02-21).
Luke 6-10 MacArthur New Testament Commentary (Macarthur New Testament
Commentary Serie) (p. 290). Moody Publishers. Kindle Edition.
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