Puritan Exegesis of Luke Nine Thirty-Seven to Forty-Five
Puritan Exegesis of Luke 9:37-45
The passage of Luke 9:37-45 recounts Jesus' healing of a boy possessed by a demon after his disciples failed to cast it out. Puritan exegesis of this passage is characterized by a focus on the spiritual lessons that can be derived from the text, particularly in relation to faith, prayer, and the nature of Christ's power.
In examining this passage, Puritan commentators drew upon a range of interpretive traditions, including patristic and Reformed sources. For instance, Augustine's homilies on the Gospels provide insight into the early Christian understanding of this passage [1].
The narrative begins with a father bringing his son to Jesus, having previously asked the disciples to cast out the demon, but they were unable to do so (Luke 9:40). Jesus rebukes the unclean spirit and heals the boy, prompting the crowd to be amazed at the "majesty of God" (Luke 9:43). The passage also includes Jesus' prediction of his betrayal, which his disciples do not fully comprehend due to its obscurity (Luke 9:44-45).
One key aspect of Puritan exegesis is the emphasis on the disciples' failure to cast out the demon. This failure is seen as a reflection of their own spiritual state and the need for greater faith and reliance on Christ. Calvin, in his Institutes, highlights the importance of faith and prayer in accessing Christ's power, citing the disciples' inability to cast out the demon as an example of the limitations of human effort without divine aid [4].
The Reformed tradition, as represented by Charles Hodge, also emphasizes the significance of this passage for understanding the nature of Christ's power and the role of faith in accessing it. Hodge notes that the passage illustrates the distinction between the ordinary power of Christ available to believers and the extraordinary manifestations of his power, such as the healing of the boy [5].
In addition to these theological insights, Puritan commentators also drew upon patristic sources to inform their understanding of the passage. For example, Augustine's discussion of the passage in his Homilies on the Gospels highlights the importance of understanding the context and nuances of the narrative [1].
The Jewish context of the narrative is also relevant, as the passage reflects the Jewish expectation of a messianic figure who would bring deliverance and healing. The Babylonian Talmud provides insight into Jewish thought and practice during this period, although it is not directly cited in Puritan exegesis of this passage [3].
The Methodist/Wesleyan tradition, as represented by Adam Clarke, also offers commentary on Luke 9, although his focus is more on the broader context of the chapter rather than a detailed exegesis of verses 37-45 [2].
The Puritan exegesis of Luke 9:37-45 is characterized by a deep engagement with the theological and spiritual themes present in the passage. By drawing upon a range of interpretive traditions, including patristic and Reformed sources, Puritan commentators were able to offer rich and nuanced insights into the meaning and significance of the text.
The emphasis on faith, prayer, and the nature of Christ's power in this passage continues to be relevant for Christian theology and practice today. As Calvin notes, the passage highlights the importance of humility and reliance on Christ in accessing his power [4]. This theme is echoed in the Reformed tradition, as represented by Hodge, who emphasizes the need for believers to cultivate a deeper understanding of Christ's power and their own limitations [5].
Sources
- Schaff ANF/NPNF (Patristic) “NPNF1 Vol 6: Augustine — Homilies on the Gospels — CHAP.LXXV.--OF THE PHARISEES WHO SIT IN (part 2): outside of the cup and platter."(1) And after this, Luke reports other utterances which were directed against the said Pharisees and scribes and teachers of the law, which are of a similar tenor to those which Matthew also recounts in this passage which we have taken in hand at present to consider.(2) Wherefore, although Matthew records these things in a manner which, while it is true indeed that the house of that Pharisee is not mentioned by name, yet does not specify as the scene where the wo”
- Luke (Methodist/Wesleyan) “Adam Clarke on Luke 9 (introduction): Christ sends his apostles to preach and work miracles, Luk 9:1-6. Herod, hearing of the fame of Jesus, is perplexed; some suppose that John Baptist is risen from the dead; others, that Elijah or one of the old prophets was come to life, Luk 9:7-9. The apostles return and relate the success of their mission. He goes to a retired place, and the people follow him, Luk 9:10, Luk 9:11. He feeds five thousand men with five loaves and two fishes, Luk 9:12-17. He asks his disciples what the public think of him, Luk 9:18-21. Foretells his passion, Luk 9:22. Shows t”
- Babylonian Talmud (Jewish (Rabbinic)) “Babylonian Talmud, Chullin 36b.2: And both verses are necessary, as had the Torah taught us the requirement of being rendered susceptible to impurity only with regard to impurity imparted by a corpse, one would have concluded that it is there that food requires being rendered susceptible to impurity by one of the seven liquids in order to become impure, due to the fact that the impurity imparted by a corpse is less stringent, as a portion of a corpse the size of a lentil-bulk does not render people or vessels impure. But in the case of impurity imparted by the carcass of a creeping animal, whi”
- CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 109: 24:14 24:24 24:24 24:30 24:45 25:4 25:21 25:21 25:23 25:29 25:29 25:32 25:34 25:34 25:34 25:34 25:40 25:41 25:41 26:11 26:26 26:26 26:26 26:26 26:38 26:39 26:53 26:75 27:3-4 27:46 27:52 27:66 28:5 28:6 28:18 28:19 28:19 28:19 28:19 28:19 28:19-20 28:20 28:20 28:20 28:20 28:20 Mark 1:4 1:4 1:10 1:14 3:28 5:9 6:13 6:15 8:38 9:24 9:43 10:9 10:30 11:24 12:18 13:32 14:22 15:28 16:9 16:15 16:15 16:16 16:16 16:19 16:20 Luke 1:6 1:15 1:19 1:26 1:32 1:32 1:33 1:34 1:35 1:43 1:55 1:72 1:74-75 1:77 1:79 2:34 2:37 2:52 3:3 3:3 3:3 3:8 3:14 3:”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 3, section 36: says to the Philippians, iii. 12-14, “Not as though I had already attained, either were already perfect: but I follow after, if that I may apprehend that for which also I am apprehended of Christ Jesus. Brethren, I count not myself to have apprehended: but this one thing I do, forgetting those things which are behind and reaching forth unto those things which are before, I press toward the mark for the prize of the high calling of God in Christ Jesus.” This is an unmistakable declaration on the part of the Apostle that even at this late p”