91 lines
23 KiB
HTML
91 lines
23 KiB
HTML
<!DOCTYPE HTML PUBLIC "-//W3C//DTD HTML 4.01 Transitional//EN">
|
|
<head>
|
|
<title>Blue Letter Bible: Text Commentaries</title>
|
|
<script src="../../../js/basepath.js" type="text/javascript"></script>
|
|
<script src="./js/nav.js" type="text/javascript"></script>
|
|
<script src="./js/MainHeader.js" type="text/javascript"></script>
|
|
<script type="text/javascript">
|
|
PriorBook = 'Mark';
|
|
PriorBookURL = './Comm/jfb/Mar/Mar000.html';
|
|
PriorChapter = 'Luke 8';
|
|
PriorChapterURL = './Comm/jfb/Luk/Luk008.html';
|
|
NextBook = 'John';
|
|
NextBookURL = './Comm/jfb/Jhn/Jhn000.html';
|
|
NextChapter = 'Luke 10';
|
|
NextChapterURL = './Comm/jfb/Luk/Luk010.html';
|
|
Title = 'The Gospel According to Luke';
|
|
SubTitle1 = 'Commentary by DAVID BROWN';
|
|
SubTitle2 = '';
|
|
SubTitle3 = 'CHAPTER 9';
|
|
SubTitle3Cased = 'Chapter 9';
|
|
Author = ' Jamieson, Fausset & Brown';
|
|
imageMasthead = 'jfb.gif';
|
|
authorCite = 'Robert Jamieson; A.R. Fausset; and David Brown';
|
|
</script>
|
|
<script src="./js/Comms/JFB.js" type="text/javascript"></script>
|
|
</head><body>
|
|
<p id="Chapter9" align="center">Commentary by DAVID BROWN<br>CHAPTER 9
|
|
<p id="Lu9_1"><a onclick="return mV('Luk',9,'1-6');">Luk 9:1-6</a>. MISSION OF THE TWELVE APOSTLES.
|
|
<p>(See on JFB for <a href="./Comm/jfb/Mat/Mat010.html#Mt10_1">Mat 10:1-15</a>).
|
|
<p><b>1. power and authority</b>—He both <i>qualified</i> and <i>authorized</i> them.
|
|
<p id="Lu9_7"><a onclick="return mV('Luk',9,'7-9');">Luk 9:7-9</a>. HEROD TROUBLED AT WHAT HE HEARS OF CHRIST DESIRES TO SEE HIM. <p> (See on JFB for <a href="./Comm/jfb/Mar/Mar006.html#Mr6_14">Mar 6:14-30</a>).
|
|
<p><b>7. perplexed</b>—at a loss, embarrassed.
|
|
<br><br><b>said of some, that John was risen</b>—Among many opinions, this was the one which Herod himself adopted, for the reason, no doubt, mentioned on <a onclick="return mV('Mar',6,14);">Mar 6:14</a>.
|
|
<p id="Lu9_8"><b>9. desired to see him</b>—but did not, till as a prisoner He was sent to him by Pilate just before His death, as we learn from <a onclick="return mV('Luk',23,8);">Luk 23:8</a>.
|
|
<p id="Lu9_10"><a onclick="return mV('Luk',9,'10-17');">Luk 9:10-17</a>. ON THE RETURN OF THE TWELVE JESUS RETIRES WITH THEM TO BETHSAIDA, AND THERE MIRACULOUSLY FEEDS FIVE THOUSAND.
|
|
<p>(See on JFB for <a href="./Comm/jfb/Mar/Mar006.html#Mr6_31">Mar 6:31-44</a>).
|
|
<p id="Lu9_18"><p> <a onclick="return mV('Luk',9,'18-27');">Luk 9:18-27</a>. PETER'S CONFESSION OF CHRIST—OUR LORD'S FIRST EXPLICIT ANNOUNCEMENT OF HIS APPROACHING DEATH, AND WARNINGS ARISING OUT OF IT.
|
|
<p>(See on JFB for <a href="./Comm/jfb/Mat/Mat016.html#Mt16_13">Mat 16:13-28</a>; and <a onclick="return mV('Mar',8,34);">Mar 8:34</a>).
|
|
<p id="Lu9_24"><b>24. will save</b>—"Is minded to save," bent on saving. The pith of this maxim depends—as often in such weighty sayings (for example, "Let the <i>dead</i> bury the <i>dead,</i>" <a onclick="return mV('Mat',8,22);">Mat 8:22</a>) —on the double sense attached to the word "life," a lower and a higher, the natural and the spiritual, temporal and eternal. An entire sacrifice of the lower, or a willingness to make it, is indispensable to the preservation of the higher life; and he who cannot bring himself to surrender the one for the sake of the other shall eventually lose both.
|
|
<p id="Lu9_26"><p><b>26. ashamed of me, and of my words</b>—The sense of <i>shame</i> is one of the strongest in our nature, one of the social affections founded on our love of <i>reputation,</i> which causes instinctive aversion to what is fitted to lower it, and was given us as a preservative from all that is properly <i>shameful.</i> When one is, in this sense of it, <i>lost to shame,</i> he is nearly past hope (<a onclick="return mV('Zec',3,5);">Zec 3:5</a>; <a onclick="return mV('Jer',6,15);">Jer 6:15</a>; <a onclick="return mV('Jer',3,3);">3:3</a>). But when Christ and "His words"—Christianity, especially in its more spiritual and uncompromising features—are unpopular, the same instinctive desire to <i>stand well with others</i> begets the temptation to be ashamed of Him, which only the 'expulsive power' of a higher affection can effectually counteract.
|
|
<br><br><b>Son of man be ashamed, when he cometh,</b> etc.—He will render to that man his own treatment; He will disown him before the most august of all assemblies, and put him to "<i>shame</i> and everlasting <i>contempt</i>" (<a onclick="return mV('Dan',12,2);">Dan 12:2</a>). "Oh shame, to be put to shame before God, Christ, and angels!" [BENGEL].
|
|
<p id="Lu9_27"><b>27. not taste of death fill they see the kingdom of God</b>—"see it come with power" (<a onclick="return mV('Mar',9,1);">Mar 9:1</a>); or see "the Son of man coming in His kingdom" (<a onclick="return mV('Mat',16,28);">Mat 16:28</a>). The reference, beyond doubt, is to the firm establishment and victorious progress, in the lifetime of some then present, of that new Kingdom of Christ, which was destined to work the greatest of all changes on this earth, and be the grand pledge of His final coming in glory.
|
|
<p id="Lu9_28"><a onclick="return mV('Luk',9,'28-36');">Luk 9:28-36</a>. JESUS TRANSFIGURED.
|
|
<p><b>28. an eight days after these sayings</b>—including the day on which this was spoken and that of the Transfiguration. Matthew and Mark say (<a onclick="return mV('Mat',17,1);">Mat 17:1</a>; <a onclick="return mV('Mar',9,2);">Mar 9:2</a>) "after six days," <i>excluding</i> these two days. As the "sayings" so definitely connected with the transfiguration scene are those announcing His <i>death</i>—at which Peter and all the Twelve were so startled and scandalized—so this scene was designed to show to the eyes as well as the heart how <i>glorious</i> that death was in the view of Heaven.
|
|
<br><br><b>Peter, James, and John</b>—partners before in secular business; now sole witnesses of the resurrection of Jairus' daughter (<a onclick="return mV('Mar',5,37);">Mar 5:37</a>), the transfiguration, and the agony in the garden (<a onclick="return mV('Mar',14,33);">Mar 14:33</a>).
|
|
<br><br><b>a mountain</b>—not <i>Tabor,</i> according to long tradition, with which the facts ill comport, but some one near the lake.
|
|
<br><br><b>to pray</b>—for the period He had now reached was a critical and anxious one. (See on JFB for <a href="./Comm/jfb/Mat/Mat016.html#Mt16_13">Mat 16:13</a>). But who can adequately translate those "strong cryings and tears?" Methinks, as I steal by His side, I hear from Him these plaintive sounds, "Lord, who hath believed Our report? I am come unto Mine own and Mine own receive Me not; I am become a stranger unto My brethren, an alien to My mother's children: Consider Mine enemies, for they are many, and they hate Me with cruel hatred. Arise, O Lord, let not man prevail. Thou that dwellest between the cherubim, shine forth: Show Me a token for good: Father, glorify Thy name."
|
|
<p id="Lu9_29"><b>29. as he prayed, the fashion,</b> etc.—Before He cried He was answered, and while He was yet speaking He was heard. Blessed interruption to prayer this! Thanks to God, transfiguring manifestations are not quite strangers here. Ofttimes in the deepest depths, out of groanings which cannot be uttered, God's dear children are suddenly transported to a kind of heaven upon earth, and their soul is made as the chariots of Amminadab. Their prayers fetch down such light, strength, holy gladness, as make their face to shine, putting a kind of celestial radiance upon it (<a onclick="return mV('2Cr',3,18);">2Cr 3:18</a>, with <a onclick="return mV('Exd',34,'29-35');">Exd 34:29-35</a>).
|
|
<br><br><b>raiment white,</b> etc.—Matthew says, "His face did shine as the sun" (<a onclick="return mV('Mat',17,2);">Mat 17:2</a>), and Mark says (<a onclick="return mV('Mar',9,3);">Mar 9:3</a>), "His raiment became shining, exceeding white as snow, so as no fuller on earth can white them" (<a onclick="return mV('Mar',9,3);">Mar 9:3</a>). The light, then, it would seem, shone not <i>upon</i> Him <i>from without,</i> but <i>out of</i> Him <i>from within;</i> He was all irradiated, was in one blaze of celestial glory. What a contrast to that "visage more marred than men, and His form than the sons of men!" (<a onclick="return mV('Isa',52,14);">Isa 52:14</a>).
|
|
<p id="Lu9_30"><b>30, 31. there talked with him two men...Moses and Elias...appeared in glory</b>—"Who would have believed these were not <i>angels</i> had not their <i>human</i> names been subjoined?" [BENGEL]. (Compare <a onclick="return mV('Act',1,10);">Act 1:10</a>; <a onclick="return mV('Mar',16,5);">Mar 16:5</a>). Moses represented "the law," Elijah "the prophets," and both together the whole testimony of the Old Testament Scriptures, and the Old Testament saints, to Christ; now not borne in a <i>book,</i> but by <i>living men,</i> not to a <i>coming,</i> but a <i>come</i> Messiah, <i>visibly,</i> for they "appeared," and <i>audibly,</i> for they "spake."
|
|
<p id="Lu9_31"><b>31. spake</b>—"were speaking."
|
|
<br><br><b>of his decease</b>—"departure"; beautiful euphemism (softened term) for <i>death,</i> which Peter, who witnessed the scene, uses to express his own expected death, and the use of which single term seems to have recalled the whole by a sudden rush of recollection, and occasioned that delightful allusion to this scene which we find in <a onclick="return mV('2Pe',1,'15-18');">2Pe 1:15-18</a>.
|
|
<br><br><b>which he should accomplish</b>—"was to fulfil."
|
|
<br><br><b>at Jerusalem</b>—Mark the <i>historical character</i> and <i>local features</i> which Christ's death assumed to these glorified men—as important as it is charming—and see on JFB for <a href="./Comm/jfb/Luk/Luk002.html#Lu2_11">Luk 2:11</a>. What now may be gathered from this statement? (1) <i>That a dying Messiah is the great article of the true Jewish theology.</i> For a long time the Church had fallen clean away from the faith of this article, and even from a preparedness to receive it. But here we have that jewel raked out of the dunghill of Jewish traditions, and by the true representatives of the Church of old made the one subject of talk with Christ Himself. (2) <i>The adoring gratitude of glorified men for His undertaking to accomplish such a decease; their felt dependence upon it for the glory in which they appeared; their profound interest in the progress of it, their humble solaces and encouragements to go through with it; and their sense of its peerless and overwhelming glory.</i> "Go, matchless, adored One, a Lamb to the slaughter! rejected of men, but chosen of God and precious; dishonored, abhorred, and soon to be slain by men, but worshipped by cherubim, ready to be greeted by all heaven. In virtue of that decease we are here; our all is suspended on it and wrapped up in it. Thine every step is watched by us with ineffable interest; and though it were too high an honor to us to be permitted to drop a word of cheer into that precious but now clouded spirit, yet, as the first-fruits of harvest; the very joy set before Him, we cannot choose but tell Him that what is the depth of shame to Him is covered with glory in the eyes of Heaven, that the Cross to Him is the Crown to us, that that 'decease' is all our salvation and all our desire." And who can doubt that such a scene <i>did</i> minister deep cheer to that spirit? It is said they "talked" not <i>to Him,</i> but "<i>with Him</i>"; and if they told <i>Him</i> how glorious His decease was, might He not fitly reply, "I know it, but your voice, as messengers from heaven come down to tell it Me, is music in Mine ears." <p><b>32. and when they were awake</b>—so, certainly, the most commentators: but if we translate literally, it should be "<i>but having kept awake</i>" [MEYER, ALFORD]. Perhaps "<i>having roused themselves up</i>" [OLSHAUSEN] may come near enough to the literal sense; but from the word used we can gather no more than that they <i>shook off their drowsiness.</i> It was night, and the Lord seems to have spent the whole night on the mountain (<a onclick="return mV('Luk',9,37);">Luk 9:37</a>).
|
|
<br><br><b>saw his glory,</b> etc.—The emphasis lies on "<i>saw,</i>" qualifying them to become "<i>eye-witnesses</i> of His majesty" (<a onclick="return mV('2Pe',1,16);">2Pe 1:16</a>).
|
|
<p id="Lu9_33"><b>33. they departed</b>—Ah! bright manifestations in this vale of tears are always "departing" manifestations.
|
|
<p id="Lu9_34"><b>34, 35. a cloud</b>—not one of our watery clouds, but the Shekinah-cloud (see on JFB for <a href="./Comm/jfb/Mat/Mat023.html#Mt23_39">Mat 23:39</a>), the pavilion of the manifested presence of God with His people, what Peter calls "the excellent" of "magnificent glory" (<a onclick="return mV('2Pe',1,17);">2Pe 1:17</a>).
|
|
<br><br><b>a voice</b>—"<i>such</i> a voice," says Peter emphatically; "and this voice [he adds] we heard, when we were with Him in the holy mount" (<a onclick="return mV('2Pe',1,17,18);">2Pe 1:17-18</a>).
|
|
<p id="Lu9_35"><b>35. my beloved Son...hear him</b>—<i>reverentially, implicitly, alone.</i>
|
|
<p id="Lu9_36"><b>36. Jesus was found alone</b>—Moses and Elias are gone. Their work is done, and they have disappeared from the scene, feeling no doubt with their fellow servant the Baptist, "He must increase, but I must decrease." The cloud too is gone, and the naked majestic Christ, braced in spirit, and enshrined in the reverent affection of His disciples, is left—to suffer!
|
|
<br><br><b>kept it close</b>—feeling, for once at least, that such things were unmeet as yet for the general gaze.
|
|
<p id="Lu9_37"><a onclick="return mV('Luk',9,'37-45');">Luk 9:37-45</a>. DEMONIAC AND LUNATIC BOY HEALED—CHRIST'S SECOND EXPLICIT ANNOUNCEMENT OF HIS DEATH AND RESURRECTION.
|
|
<p>(See on JFB for <a href="./Comm/jfb/Mar/Mar009.html#Mr9_14">Mar 9:14-32</a>.)
|
|
<p id="Lu9_43"><b>43-45. the mighty power of God</b>—"the majesty" or "mightiness" of God in this last miracle, the transfiguration, etc.: the <i>divine grandeur</i> of Christ rising upon them daily. By comparing <a onclick="return mV('Mat',17,22);">Mat 17:22</a>, and <a onclick="return mV('Mar',9,30);">Mar 9:30</a>, we gather that this had been the subject of conversation between the Twelve and their Master as they journeyed along.
|
|
<p id="Lu9_44"><b>44. these sayings</b>—not what was passing between them about His grandeur [MEYER, etc.], but what He was now to repeat for the second time about His sufferings [DE WETTE, STIER, ALFORD, etc.]; that is, "Be not carried off your feet by all this grandeur of Mine, but bear in mind what I have already told you, and now distinctly repeat, that that Sun in whose beams ye now rejoice is soon to set in midnight gloom." "The Son of <i>man,</i>" says Christ, "into the hands of <i>men</i>"—a remarkable antithesis (also in <a onclick="return mV('Mat',17,22);">Mat 17:22</a>, and <a onclick="return mV('Mar',9,31);">Mar 9:31</a>).
|
|
<p id="Lu9_45"><b>45. and they feared</b>—"insomuch that they feared." Their most cherished ideas were so completely dashed by such announcements, that they were afraid of laying themselves open to rebuke by asking Him any questions.
|
|
<p id="Lu9_46"><a onclick="return mV('Luk',9,'46-48');">Luk 9:46-48</a>. STRIFE AMONG THE TWELVE WHO SHOULD BE GREATEST—JOHN REBUKED FOR EXCLUSIVENESS.
|
|
<p><b>46-48.</b> (See on JFB for <a href="./Comm/jfb/Mat/Mat018.html#Mt18_1">Mat 18:1-5</a>).
|
|
<p id="Lu9_49"><p><b>49, 50. John answered,</b> etc.—The link of connection here with the foregoing context lies in the words "in My name" (<a onclick="return mV('Luk',9,48);">Luk 9:48</a>). "Oh, as to that," said John, young, warm, but not sufficiently apprehending Christ's teaching in these things, "we saw one casting out devils in Thy name, and we forbade him: Were we wrong?" "Ye were wrong." "But we did because he followeth not us,'" "No matter. For (1) There is no man which shall do a miracle in My name that can lightly [soon] speak evil of Me' [<a onclick="return mV('Mar',9,39);">Mar 9:39</a>]. And (2) If such a person cannot be supposed to be '<i>against</i> us,' you are to consider him '<i>for</i> us.'" Two principles of immense importance. Christ does not say this man should <i>not</i> have followed "with them," but simply teaches how he was to be regarded <i>though he did not</i>—as a reverer of His name and a promoter of His cause. Surely this condemns not only those horrible attempts <i>by force</i> to shut up all within one visible pale of discipleship, which have deluged Christendom with blood in Christ's name, but the same spirit in its milder form of proud ecclesiastic scowl upon all who "after the form which they call <i>a sect</i> (as the word signifies, <a onclick="return mV('Act',24,14);">Act 24:14</a>), do so worship the God of their fathers." Visible unity in Christ's Church is devoutly to be sought, but this is not the way to it. <i>See the noble spirit of Moses</i> (<a onclick="return mV('Num',11,'24-29');">Num 11:24-29</a>).
|
|
<p id="Lu9_51"><a onclick="return mV('Luk',9,'51-56');">Luk 9:51-56</a>. THE PERIOD OF HIS ASSUMPTION APPROACHING CHRIST TAKES HIS LAST LEAVE OF GALILEE—THE SAMARITANS REFUSE TO RECEIVE HIM.
|
|
<p><b>51. the time was come</b>—rather, "the days were being fulfilled," or approaching their fulfilment.
|
|
<br><br><b>that he should be received up</b>—"of His assumption," meaning His exaltation to the Father; a sublime expression, taking the sweep of His whole career, as if at one bound He was about to vault into glory. The work of Christ in the flesh is here divided into <i>two great stages;</i> all that preceded this belonging to the one, and all that follows it to the other. During the one, He formally "<i>came to His own,</i>" and "<i>would have gathered them</i>"; during the other, the awful consequences of "<i>His own receiving Him not</i>" rapidly revealed themselves.
|
|
<br><br><b>he steadfastly set his face</b>—the "He" here is emphatic—"He Himself then." See His own prophetic language, "I have set my face like a flint" (<a onclick="return mV('Isa',50,7);">Isa 50:7</a>).
|
|
<br><br><b>go to Jerusalem</b>—as His <i>goal,</i> but including His preparatory visits to it at the feasts of tabernacles and of dedication (<a onclick="return mV('Jhn',7,2,10);">Jhn 7:2, 10</a> <a onclick="return mV('Jhn',10,22,23);">10:22-23</a>), and all the intermediate movements and events.
|
|
<p id="Lu9_52"><b>52. messengers before his face...to make ready for him</b>—He had not done this before; but now, instead of avoiding, He seems to court publicity—all now hastening to maturity.
|
|
<p id="Lu9_53"><b>53. did not receive him, because,</b> etc.—The Galileans, in going to the festivals at Jerusalem, usually took the Samaritan route [JOSEPHUS, <i>Antiquities,</i> 20.6.1], and yet seem to have met with no such inhospitality. But if they were asked to prepare quarters <i>for the Messiah,</i> in the person of one whose "face was as though He would go <i>to Jerusalem,</i>" their national prejudices would be raised at so marked a slight upon their claims. (See on JFB for <a href="./Comm/jfb/Jhn/Jhn004.html#Joh4_20">Joh 4:20</a>).
|
|
<p id="Lu9_54"><b>54. James and John</b>—not <i>Peter,</i> as we should have expected, but those "<i>sons of thunder</i>" (<a onclick="return mV('Mar',3,17);">Mar 3:17</a>), 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 (<a onclick="return mV('Luk',9,49,50);">Luk 9:49-50</a>). Yet this was "the disciple whom Jesus loved," while the other willingly drank of His Lord's bitter cup. (See on JFB for <a href="./Comm/jfb/Mar/Mar010.html#Mr10_38">Mar 10:38-40</a>; and JFB for <a href="./Comm/jfb/Act/Act012.html#Ac12_2">Act 12:2</a>). That same fiery zeal, in a mellowed and hallowed form, in the beloved disciple, we find in <a onclick="return mV('2Jo',1,'5-10');">2Jo 1:5-10</a>; <a onclick="return mV('3Jo',1,10);">3Jo 1:10</a>.
|
|
<br><br><b>fire...as Elias</b>—a plausible case, occurring also in <i>Samaria</i> (<a onclick="return mV('2Ki',1,'10-12');">2Ki 1:10-12</a>).
|
|
<p id="Lu9_55"><b>55, 56. know not what...spirit</b>—The thing ye demand, though in keeping with the <i>legal,</i> is unsuited to the genius of the <i>evangelical</i> dispensation. The sparks of <i>un</i>holy indignation would seize readily enough on this example of Elias, though our Lord's rebuke (as is plain from <a onclick="return mV('Luk',9,56);">Luk 9:56</a>) is directed to the <i>principle</i> involved rather than the animal heat which doubtless prompted the reference. "It is a golden sentence of Tillotson, Let us never do anything for religion which is contrary to religion" [WEBSTER and WILKINSON].
|
|
<p id="Lu9_56"><b>56. For the Son of man,</b> etc.—a saying truly divine, of which all His miracles—for salvation, never destruction—were one continued illustration.
|
|
<br><br><b>went to another</b>—illustrating His own precept (<a onclick="return mV('Mat',10,23);">Mat 10:23</a>).
|
|
<p id="Lu9_57"><a onclick="return mV('Luk',9,'57-62');">Luk 9:57-62</a>. INCIDENTS ILLUSTRATIVE OF DISCIPLESHIP.
|
|
<p><i>The Precipitate Disciple</i> (<a onclick="return mV('Luk',9,57,58);">Luk 9:57-58</a>).
|
|
<p>(See on JFB for <a href="./Comm/jfb/Mat/Mat008.html#Mt8_19">Mat 8:19, 20</a>.)
|
|
<p id="Lu9_59"><i>The Procrastinating Disciple</i> (<a onclick="return mV('Luk',9,59,60);">Luk 9:59-60</a>).
|
|
<p>(See on JFB for <a href="./Comm/jfb/Mat/Mat008.html#Mt8_21">Mat 8:21</a>).
|
|
<p id="Lu9_61"><i>The Irresolute Disciple</i> (<a onclick="return mV('Luk',9,61,62);">Luk 9:61-62</a>).
|
|
<p><b>61. I will follow...but</b>—The second disciple had a "but" too—a difficulty in the way just then. Yet the different <i>treatment</i> of the two cases shows how different was the <i>spirit</i> of the two, and to that our Lord addressed Himself. The case of Elisha (<a onclick="return mV('1Ki',19,'19-21');">1Ki 19:19-21</a>), though <i>apparently</i> similar to this, will be found quite different from the "looking back" of this case, the best illustration of which is that of <i>those Hindu converts of our day who, when once persuaded to leave their spiritual fathers in order to "bid them farewell which are at home at their house," very rarely return to them.</i> (Also see on JFB for <a href="./Comm/jfb/Mat/Mat008.html#Mt8_21">Mat 8:21</a>.)
|
|
<p><b>62. No man,</b> etc.—As ploughing requires an eye intent on the furrow to be made, and is marred the instant one turns about, so will they come short of salvation who prosecute the work of God with a distracted attention, a divided heart. Though the reference seems chiefly to ministers, the application is general. The expression "looking back" has a manifest reference to "Lot's wife" (<a onclick="return mV('Gen',19,26);">Gen 19:26</a>; and see on JFB for <a href="./Comm/jfb/Luk/Luk017.html#Lu17_32">Luk 17:32</a>). It is not <i>actual return</i> to the world, but a <i>reluctance to break with it.</i> (Also see on JFB for <a href="./Comm/jfb/Mat/Mat008.html#Mt8_21">Mat 8:21</a>.)
|
|
</div></div><div class="return"><a href="#top">Return to Top</a></div>
|
|
<script src="./js/MainFooter.js" type="text/javascript"></script> |