Deity in the Midst of Humanity (Part 1)

Introduction

The biblical writers never cease to amaze with their ability, especially the Gospel writers, to intertwine multiple concepts.

Luke has introduced a number of important thoughts in this section (i.e. in this chapter):

Jesus has given the twelve power and authority over all demons and to heal illness (9:1).

He has introduced powerful opposition and suspicion toward Jesus in Herod (9:7-9).

Jesus has fed the five thousand, but the apostles have, yet again, not applied their faith (9:10-17).

Peter has declared the deity of Jesus (9:18-20).

Jesus has foretold of his sufferings, arrest, death, and resurrection at the hands of the Pharisees, scribes, and chief priests (9:21).

Jesus has explained the cost of discipleship, that is, we must kill ourselves, take up our cross daily, and follow him. (9:23-27).

The Transfiguration has occurred (9:28-36).

We have so many themes to observe, this far into the book, that we must be cautious not to be overwhelmed or to miss the point.

Today, we will watch Luke emphasize the incongruence of the fact that God walks among men by giving us a very touching scene.

Luke does this routinely: the woman with an issue of blood, Jairus’ daughter, the son of the woman at Nain.

God has lived among men. This prompts the question: why? And, how do we know, that is what is the evidence for it?

We should not permit being accustomed to the teaching of Scripture to cause us to lose the awe of God’s presence.

Jesus Should Strike Us as out of Place

*37 Ἐγένετο δὲ ⸂τῇ ἑξῆς ἡμέρᾳ⸃ ⸄κατελθόντων αὐτῶν⸅ ἀπὸ τοῦ ὄρους ⸂συνήντησεν αὐτῷ ὄχλος πολύς⸃

Luke shifts the scene, but he connects the events together by chronology, i.e. “the next day.”

We should not permit ourselves to dismiss the Transfiguration event. Luke wants the reader to still have it in mind.

He who had just spoken with Moses and Elijah now returns to meet a large crowd.

Jesus Encounters a Distressed Father

*38 καὶ ἰδοὺ ἀνὴρ ἀπὸ τοῦ ὄχλου ⸀ἐβόησεν λέγων· διδάσκαλε, δέομαί σου ⸁ἐπιβλέψαι ἐπὶ τὸν υἱόν μου,* ὅτι μονογενής μοί ἐστιν, 39 ⸂καὶ ἰδοὺ πνεῦμα λαμβάνει αὐτὸν καὶ ἐξαίφνης κράζει ⸆ καὶ σπαράσσει αὐτὸν⸃ μετὰ ἀφροῦ καὶ ⸀μόγις ἀποχωρεῖ ἀπʼ αὐτοῦ συντρῖβον αὐτόν· 40 καὶ ἐδεήθην τῶν μαθητῶν σου ἵνα ⸂ἐκβάλωσιν αὐτό⸃, καὶ οὐκ ἠδυνήθησαν.

40 καὶ ἐδεήθην τῶν μαθητῶν σου ἵνα ⸂ἐκβάλωσιν αὐτό⸃, καὶ οὐκ ἠδυνήθησαν.

Only twice does someone from a crowd shout at Jesus in the Gospel of Luke.

Since the young man was the “only child,” this family faced harsh realities: carrying on of the family name, maintaining any family property or wealth.

Note he makes a polite request for Jesus to “look upon my son.”

ἐπιβλέψαι:

ἐπιβλέψαι

Nestle-Aland Greek New Testament, 28th Edition Chapter 9

*37 Ἐγένετο δὲ ⸂τῇ ἑξῆς ἡμέρᾳ⸃ ⸄κατελθόντων αὐτῶν⸅ ἀπὸ τοῦ ὄρους ⸂1συνήντησεν αὐτῷ ὄχλος πολύς⸃.* *38 καὶ ἰδοὺ ἀνὴρ ἀπὸ τοῦ ὄχλου ⸀ἐβόησεν λέγων· διδάσκαλε, δέομαί σου ⸁ἐπιβλέψαι ἐπὶ τὸν υἱόν μου,* ὅτι μονογενής μοί ἐστιν, 39 ⸂καὶ ἰδοὺ πνεῦμα λαμβάνει αὐτὸν καὶ ἐξαίφνης κράζει ⸆ καὶ σπαράσσει αὐτὸν⸃ μετὰ ἀφροῦ καὶ ⸀μόγις ἀποχωρεῖ ἀπʼ αὐτοῦ συντρῖβον αὐτόν·* 40 καὶ ἐδεήθην τῶν μαθητῶν σου ἵνα ⸂ἐκβάλωσιν αὐτό⸃, καὶ οὐκ ἠδυνήθησαν.* 41 ἀποκριθεὶς δὲ ὁ Ἰησοῦς εἶπεν· ὦ γενεὰ ἄπιστος καὶ διεστραμμένη,* ἕως πότε ἔσομαι πρὸς ὑμᾶς καὶ ἀνέξομαι ὑμῶν; προσάγαγε ⸂ὧδε τὸν υἱόν σου⸃. 42 ἔτι δὲ προσερχομένου αὐτοῦ ἔρρηξεν αὐτὸν τὸ δαιμόνιον καὶ ⸀συνεσπάραξεν· ἐπετίμησεν δὲ ὁ Ἰησοῦς τῷ πνεύματι τῷ ἀκαθάρτῳ καὶ ⸂ἰάσατο τὸν παῖδα⸃ καὶ ἀπέδωκεν ⸁αὐτὸν τῷ πατρὶ αὐτοῦ.* *43 ἐξεπλήσσοντο δὲ* πάντες ἐπὶ τῇ μεγαλειότητι τοῦ θεοῦ.

This word occurs only here and in Mary's speech at Elizabeth's home in . Note there how she uses it to profess the merciful nature of God. In the other Gospels, the man asks or begs Jesus to show compassion on "us." This implies that it's not just for the young man but also for his father, and perhaps his mother, and what they must endure watching this happen to their son and dealing with him when it occurs. According to Mark, Jesus asked how long the man had experienced this condition. Mark gives us the background that the spirit or demon caused the boy to be deaf and mute.

This word occurs only here and in Mary's speech at Elizabeth's home in . Note there how she uses it to profess the merciful nature of God. In the other Gospels, the man asks or begs Jesus to show compassion on "us." This implies that it's not just for the young man but also for his father, and perhaps his mother, and what they must endure watching this happen to their son and dealing with him when it occurs. According to Mark, Jesus asked how long the man had experienced this condition. Mark gives us the background that the spirit or demon caused the boy to be deaf and mute.

The father begins a sad description of the condition of his son as he explains why he brought his son to Jesus’ disciples.

Jesus Laments His Disciples and the Whole Generation.

41 ἀποκριθεὶς δὲ ὁ Ἰησοῦς εἶπεν· ὦ γενεὰ ἄπιστος καὶ διεστραμμένη,* ἕως πότε ἔσομαι πρὸς ὑμᾶς καὶ ἀνέξομαι ὑμῶν; προσάγαγε ⸂ὧδε τὸν υἱόν σου⸃.

Nestle-Aland Greek New Testament, 28th Edition Chapter 9

41 ἀποκριθεὶς δὲ ὁ Ἰησοῦς εἶπεν· ὦ γενεὰ ἄπιστος καὶ διεστραμμένη,* ἕως πότε ἔσομαι πρὸς ὑμᾶς καὶ ἀνέξομαι ὑμῶν; προσάγαγε ⸂ὧδε τὸν υἱόν σου⸃.

The language is reminiscent of Moses’ portrayal of Israel in .

It also reminds us of God’s words in , in the aftermath of the disobedience of the people at Kadesh-Barnea.

Jesus must refer to both his disciples and the people in general.

In his absence, perhaps his disciples doubt the power he has given them.

Perhaps this reminds Theophilus of the real reason for Jesus’ impending exodus. God has come to earth because of man’s corruption and faithlessness.

Notice how the Transfiguration recedes to even Jesus’ own disciples doubting his, and therefore, their power.

Jesus’ Nature Contrasts with Man’s.

42 ἔτι δὲ προσερχομένου αὐτοῦ ἔρρηξεν αὐτὸν τὸ δαιμόνιον καὶ ⸀συνεσπάραξεν· ἐπετίμησεν δὲ ὁ Ἰησοῦς τῷ πνεύματι τῷ ἀκαθάρτῳ καὶ ⸂ἰάσατο τὸν παῖδα⸃ καὶ ἀπέδωκεν ⸁αὐτὸν τῷ πατρὶ αὐτοῦ.*

Nestle-Aland Greek New Testament, 28th Edition Chapter 9

42 ἔτι δὲ προσερχομένου αὐτοῦ ἔρρηξεν αὐτὸν τὸ δαιμόνιον καὶ ⸀συνεσπάραξεν· ἐπετίμησεν δὲ ὁ Ἰησοῦς τῷ πνεύματι τῷ ἀκαθάρτῳ καὶ ⸂ἰάσατο τὸν παῖδα⸃ καὶ ἀπέδωκεν ⸁αὐτὸν τῷ πατρὶ αὐτοῦ.* *43 ἐξεπλήσσοντο δὲ* πάντες ἐπὶ τῇ μεγαλειότητι τοῦ θεοῦ.

*43 ἐξεπλήσσοντο δὲ* πάντες ἐπὶ τῇ μεγαλειότητι τοῦ θεοῦ.

Notice the returned focus upon the “greatness” and “majesty” of God.

A Greek-English Lexicon of the New Testament and Other Early Christian Literature, 3rd ed. μεγαλειότης

μεγαλειότης, ητος, ἡ (s. prec. entry; Athen. 4, 6, 130f; Vett. Val. 70, 4; OGI 666, 26 [I A.D.] the pyramids as an awesome sight; 669, 9 [I A.D.]; PGiss 40 I, 5; 11; LXX) in our lit. only of a divine figure or of divine attributes.

① quality or state of being foremost in esteem, grandeur, sublimity, majesty (of God: Aristob. in Eus., PE 8, 10, 17; Jos., Ant. 1, 24; 8, 111, C. Ap. 2, 168), of Artemis Ac 19:27. Of Christ 2 Pt 1:16, who was endorsed by a heavenly voice.