The Meaning of Luke 9:51 Explained

Luke 9:51

KJV: And it came to pass, when the time was come that he should be received up, he stedfastly set his face to go to Jerusalem,

YLT: And it came to pass, in the completing of the days of his being taken up, that he fixed his face to go on to Jerusalem,

Darby: And it came to pass when the days of his receiving up were fulfilled, that he stedfastly set his face to go to Jerusalem.

ASV: And it came to pass, when the days were well-nigh come that he should be received up, he stedfastly set his face to go to Jerusalem,

KJV Reverse Interlinear

And  it came to pass,  when  the time  was come  that he  should be received up,  he  stedfastly set  his  face  to go  to  Jerusalem, 

What does Luke 9:51 Mean?

Verse Meaning

This part of the new section continues to focus attention on Jesus" disciples (cf. Luke 9:1-50). The problem of their attitude toward other people also continues (cf. Luke 9:46-50). There is further instruction on the cost of discipleship too ( Luke 9:57-62; cf. Luke 6:20-49). The heart of this part of the Gospel is Jesus" preparation of the disciples for their second mission. The contrast between disciples and non-disciples becomes stronger, and the duties and privileges of discipleship emerge clearer.
Whereas the Gospel writers used the term "disciple" (lit. learner) to describe a wide variety of people who sought to learn from Jesus, believers and unbelievers alike, as Jesus moved toward the Cross His discipleship training focused increasingly on His believing disciples.
This large section of the Book of Luke has no counterpart in the other Gospels, but some of the material in it occurs in other parts of the Gospels (cf. Matthew 19-20; Mark 10). The section consists largely of instruction that Jesus gave His disciples with only brief references to geographic movements. Luke Deuteronomy -emphasized the topographical data in this section except those relating to Jerusalem. [1] We have already noticed that Luke had more interest in lessons than in details of geography and chronology. The skeletal references to Jesus" movements show a general shift from Galilee toward Jerusalem (e.g, Luke 9:52; Luke 10:38; Luke 13:22; Luke 13:32-33; Luke 17:11; Luke 18:31; Luke 18:35; Luke 19:1; Luke 19:28-29). However, His journey was not direct (cf. Luke 10:38; Luke 17:11). Jesus visited Jerusalem more than once, but this section records Jesus leaving Galilee and arriving in Jerusalem for the last time before His passion. Luke presented what were really three trips to Jerusalem as one. [2] John told us more about those three trips.
The ministry of Jesus during this journey was not just different because of where it took place. It took on new characteristics. His ministry to the disciples seems to have occupied His primary attention, though Luke featured this less than Mark. We have noted a strong emphasis on Jesus" identity (Christology) in the previous chapters. Now the disciples" mission becomes the dominant theme. There are many words of warning to the rich and the complacent as well as to the Pharisees in this section. Many students of Luke and Acts have noticed the common emphasis on travel that characterizes both books and have pointed out some significant comparisons. Jerusalem was for Jesus the destination toward which He pressed, as Rome was for Paul.
The literary structure of this section is a chiasm (inverted parallelism). The central, focal sections, where the emphasis falls, are the growth of the kingdom to include Gentiles as well as Jews ( Luke 13:18-21) and the judgment coming on Israel for the Jews" rejection of Jesus ( Luke 13:22-35). [3]
The time had come for Jesus to begin moving toward Jerusalem for His final visit before the Cross (cf. Genesis 31:21; Jeremiah 21:10; Jeremiah 44:12). Luke looked beyond His passion there to His ascension. In this Gospel, Luke presented the ministry of Jesus before His ascension, and in Acts He reported what Jesus did after His ascension through His disciples (cf. Acts 1:2). By focusing on the ascension, Luke reminded his readers of the glorious outcome of the passion and the continuing ministry of Jesus" disciples. Jesus" resoluteness in view of the suffering that lay ahead of Him also gives a positive example to readers.

Context Summary

Luke 9:51-62 - The Steadfast Face
The Master's steadfast face rebukes us! Alas, we so often flinch and cannot appropriate Isaiah 50:7. But whether we follow afar off or closely, that lithe, alert, eager figure is always in front and taking the upward path.
We need to remember which kingdom we belong to. We have passed out of the sphere of force and war, into the kingdom of the Son of God's love. It is a reversal of the divine plan of evolution to go back to the fire of vengeance. The only fire that we can invoke is that of the Holy Spirit; and it is remarkable that one of these two brothers lived to call down that very fire on those same villages. See Acts 8:14-25.
The Lord was ever acting as a winnowing fan, detecting the wheat and the chaff in human motive. Be prepared to follow your Lord through loneliness, homelessness, the rupture of tender ties, and the plowing of a solitary furrow. But keep your eye fixed on the correlatives supplied on the eternal side of your life! [source]

Chapter Summary: Luke 9

1  Jesus sends his apostles to work miracles, and to preach
7  Herod desires to see Jesus
10  The apostles return
12  Jesus feeds five thousand;
18  inquires what opinion the world had of him; foretells his passion;
23  proposes to all the pattern of his patience
28  The transfiguration
37  He heals the lunatic;
43  again forewarns his disciples of his passion;
46  commends humility;
51  bids them to show mildness toward all, without desire of revenge
57  Many would follow him, but upon conditions

Greek Commentary for Luke 9:51

When the days were well-nigh come [εν τωι συμπληρουσται τας ημερας]
Luke‘s common idiom εν — en with the articular infinitive, “in the being fulfilled as to the days.” This common compound occurs in the N.T. only here and Luke 8:23; Acts 2:1. The language here makes it plain that Jesus was fully conscious of the time of his death as near as already stated (Luke 9:22, Luke 9:27, Luke 9:31). [source]
That he should be received up [της αναλημπσεως 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 — analambanō (the verb used of the Ascension, Acts 1:2, Acts 1:11, Acts 1:22; 1 Timothy 3:16) and refers here to the Ascension of Jesus after His Resurrection. Not only in John‘s Gospel (John 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 (Luke 9:31) and later in Luke 12:49.He steadfastly set his face (αυτος το προσωπον εστηρισεν — autos to prosōpon estērisen). Note emphatic αυτος — autos 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 Mark 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 — stērizō (from στηριγχ — stērigx a support), to set fast, to fix.To go to Jerusalem Genitive infinitive of purpose. Luke three times mentions Christ making his way to Jerusalem (Luke 9:51; Luke 13:22; Luke 17:11) and John mentions three journeys to Jerusalem during the later ministry (John 7:10; John 11:17; John 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. [source]
He steadfastly set his face [αυτος το προσωπον εστηρισεν]
Note emphatic αυτος — autos 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 Mark 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 — stērizō (from στηριγχ — stērigx a support), to set fast, to fix. [source]
To go to Jerusalem [του πορευεσται εις Ιερουσαλημ]
Genitive infinitive of purpose. Luke three times mentions Christ making his way to Jerusalem (Luke 9:51; Luke 13:22; Luke 17:11) and John mentions three journeys to Jerusalem during the later ministry (John 7:10; John 11:17; John 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. [source]
When the time was come [ἐν τῷ συμπληροῦσθαι τὰς ἡμέρας]
Lit., in the fulfilling of the days. This means when the days were being fulfilled; not when they were fulfilled: when the time was drawing near. Rev., were well-nigh come. Luke is speaking of a period beginning with the first announcement of his sufferings, and extending to the time of his being received up. [source]
That he should be received up [τῆς ἀναλήμψεως αὐτοῦ]
Lit.,the days of his being taken up: his ascension into heaven. Ἀνάλημψις , occurs nowhere else in the New Testament; but the kindred verb, ἀναλαμβάνω , is the usual word for being received into heaven. See Acts 1:2, Acts 1:11, Acts 1:22; sa40" translation="">1 Timothy 3:16.sa40 [source]

Reverse Greek Commentary Search for Luke 9:51

Luke 16:26 In all these things [or regions)]
(or regions).Gulf (χασμα — chasma). An old word from χαινω — chainō to yawn, our chasm, a gaping opening. Only here in the N.T.Is fixed Perfect passive indicative of στηριζω — stērizō old verb (See note on Luke 9:51). Permanent chasm.May not be able (μη δυνωνται — mē dunōntai). Present middle subjunctive of δυναμαι — dunamai The chasm is there on purpose (that not, οπως μη — hopōs mē) to prevent communication. [source]
Luke 16:26 Is fixed [εστηρικται]
Perfect passive indicative of στηριζω — stērizō old verb (See note on Luke 9:51). Permanent chasm.May not be able (μη δυνωνται — mē dunōntai). Present middle subjunctive of δυναμαι — dunamai The chasm is there on purpose (that not, οπως μη — hopōs mē) to prevent communication. [source]
Luke 17:11 Through the midst of Samaria and Galilee [δια μεσον Σαμαριας και Γαλιλαιας]
This is the only instance in the N.T. of δια — dia with the accusative in the local sense of “through.” Xenophon and Plato use δια μεσου — dia mesou (genitive). Jesus was going from Ephraim (Luke 9:51-5603) north through the midst of Samaria and Galilee so as to cross over the Jordan near Bethshean and join the Galilean caravan down through Perea to Jerusalem. The Samaritans did not object to people going north away from Jerusalem, but did not like to see them going south towards the city (1710828284_6). [source]
Luke 8:23 Came down [κατεβη]
Second aorist active indicative of καταβαινω — katabainō common verb. It was literally true. These wind storms Mark‘s (Mark 4:37) vivid use of the dramatic present γινεται — ginetai (ariseth) is not so precise as Luke‘s “came down.” See note on Matthew 8:24. These sudden squalls were dangerous on this small lake.They were filling (συνεπληρουντο — suneplērounto). Imperfect passive. It was the boat that was being filled (Mark 4:37) and it is here applied to the navigators as sailors sometimes spoke. An old verb, but in the N.T. used only by Luke (Luke 8:23; Luke 9:51; Acts 2:1).Were in jeopardy Imperfect active, vivid description. Old verb, but in the N.T. only here, Acts 19:27; 1 Corinthians 15:30. [source]
Luke 8:23 They were filling [συνεπληρουντο]
Imperfect passive. It was the boat that was being filled (Mark 4:37) and it is here applied to the navigators as sailors sometimes spoke. An old verb, but in the N.T. used only by Luke (Luke 8:23; Luke 9:51; Acts 2:1). [source]
Luke 9:51 That he should be received up [της αναλημπσεως 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 — analambanō (the verb used of the Ascension, Acts 1:2, Acts 1:11, Acts 1:22; 1 Timothy 3:16) and refers here to the Ascension of Jesus after His Resurrection. Not only in John‘s Gospel (John 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 (Luke 9:31) and later in Luke 12:49.He steadfastly set his face (αυτος το προσωπον εστηρισεν — autos to prosōpon estērisen). Note emphatic αυτος — autos 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 Mark 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 — stērizō (from στηριγχ — stērigx a support), to set fast, to fix.To go to Jerusalem Genitive infinitive of purpose. Luke three times mentions Christ making his way to Jerusalem (Luke 9:51; Luke 13:22; Luke 17:11) and John mentions three journeys to Jerusalem during the later ministry (John 7:10; John 11:17; John 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. [source]
Luke 9:51 To go to Jerusalem [του πορευεσται εις Ιερουσαλημ]
Genitive infinitive of purpose. Luke three times mentions Christ making his way to Jerusalem (Luke 9:51; Luke 13:22; Luke 17:11) and John mentions three journeys to Jerusalem during the later ministry (John 7:10; John 11:17; John 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. [source]
John 4:4 He must needs pass through Samaria [Εδει δε αυτον διερχεσται δια της Σαμαριας]
Imperfect indicative of the impersonal verb δει — dei with subject infinitive Note repetition of δια — dia It was only necessary to pass through Samaria in going directly north from Judea to Galilee. In coming south from Galilee travellers usually crossed over the Jordan and came down through Perea to avoid the hostility of the Samaritans towards people who passed through their land to go to Jerusalem. Jesus once met this bitterness on going to the feast of tabernacles (Luke 9:51-56). [source]
Acts 2:1 Was fully come [συμπληροῦσθαι]
Used by Luke only. See on Luke 9:51. Lit., as Rev., margin, was being fulfilled. The day, according to the Hebrew mode, is conceived as a measure to be filled up. So long as the day had not yet arrived, the measure was not full. The words denote in process of fulfilment. [source]
Acts 1:2 Was received up [ανελημπτη]
First aorist passive indicative of αναλαμβανω — analambanō Common verb to lift anything up (Acts 10:16) or person as Paul (Acts 20:13). Several times of the Ascension of Jesus to heaven (Mark 16:19; Acts 1:2, Acts 1:11, Acts 1:22; 1 Timothy 3:16) with or without “into heaven” This same verb is used of Elijah‘s translation to heaven in the lxx (2 Kings 2:11). The same idea, though not this word, is in Luke 24:51. See note on Luke 9:51 for αναλημπσις — analēmpsis of the Ascension. Had given commandment (εντειλαμενος — enteilamenos). First aorist middle participle of εντελλω — entellō (from εν — en and τελλω — tellō to accomplish), usually in the middle, old verb, to enjoin. This special commandment refers directly to what we call the commission given the apostles before Christ ascended on high (John 20:21-23; Matthew 28:16-20; Mark 16:15-18; 1 Corinthians 15:6; Luke 24:44-49). He had given commands to them when they were first chosen and when they were sent out on the tour of Galilee, but the immediate reference is as above. Through the Holy Spirit In his human life Jesus was under the guidance of the Holy Spirit. This applies to the choice of the apostles (Luke 6:13) and to these special commands before the Ascension. Whom he had chosen (ους εχελεχατο — hous exelexato). Aorist middle indicative, not past perfect. The same verb (εκλεχαμενος — eklexamenos) was used by Luke in describing the choice of the twelve by Jesus (Luke 6:13). But the aorist does not stand “for” our English pluperfect as Hackett says. That is explaining Greek by English. The Western text here adds: “And ordered to proclaim the gospel.” [source]
Acts 2:1 Was now come [εν τωι συνπληρουσται]
Luke‘s favourite idiom of εν — en with the articular present infinitive passive and the accusative of general reference, “in the being fulfilled completely (perfective use of συν — suṅ) as to the day of Pentecost.” Common verb, but only in Luke in N.T. In literal sense of filling a boat in Luke 8:23, about days in Luke 9:51 as here. Whether the disciples expected the coming of the Holy Spirit on this day we do not know. Blass holds that the present tense shows that the day had not yet come. It is a Hebrew idiom (Exodus 7:25) and Luke may mean that the day of Pentecost was not yet over, was still going on, though Hackett takes it for the interval (fifty days) between Passover and Pentecost. Apparently this day of Pentecost fell on the Jewish Sabbath (our Saturday). It was the feast of first fruits. [source]
Acts 21:13 Breaking my heart [συντρυπτοντες μου την καρδιαν]
The verb συντρυπτω — sunthruptō to crush together, is late Koiné{[28928]}š for αποτρυπτω — apothruptō to break off, both vivid and expressive words. So to enervate and unman one, weakening Paul‘s determination to go on with his duty. I am ready (Εγω ετοιμως εχω — Egō hetoimōs echō). I hold (myself) in readiness (adverb, ετοιμως — hetoimōs). Same idiom in 2 Corinthians 12:14. Not only to be bound First aorist passive infinitive of δεω — deō and note ου μονον — ou monon rather than μη μονον — mē monon the usual negative of the infinitive because of the sharp contrast (Robertson, Grammar, p. 1095). Paul‘s readiness to die, if need be, at Jerusalem is like that of Jesus on the way to Jerusalem the last time. Even before that Luke (Luke 9:51) said that “he set his face to go on to Jerusalem.” Later the disciples will say to Jesus, “Master, the Jews were but now seeking to stone thee; and goest thou thither?” (John 11:8). The stature of Paul rises here to heroic proportions “for the name of the Lord Jesus” (υπερ του ονοματος του κυριου Ιησου — huper tou onomatos tou kuriou Iēsou). [source]
Acts 21:13 Not only to be bound [ου μονον δετηναι]
First aorist passive infinitive of δεω — deō and note ου μονον — ou monon rather than μη μονον — mē monon the usual negative of the infinitive because of the sharp contrast (Robertson, Grammar, p. 1095). Paul‘s readiness to die, if need be, at Jerusalem is like that of Jesus on the way to Jerusalem the last time. Even before that Luke (Luke 9:51) said that “he set his face to go on to Jerusalem.” Later the disciples will say to Jesus, “Master, the Jews were but now seeking to stone thee; and goest thou thither?” (John 11:8). The stature of Paul rises here to heroic proportions “for the name of the Lord Jesus” (υπερ του ονοματος του κυριου Ιησου — huper tou onomatos tou kuriou Iēsou). [source]
1 Peter 5:10 In Christ [εν Χριστωι]
A Pauline phrase (2 Corinthians 5:17-19), but Petrine also. For God‘s “calling” us Second aorist active participle of πασχω — paschō antecedent to the principal verbs which are future active (καταρτισει — katartisei to mend, Mark 1:19; Galatians 6:1, στηριχει — stērixei for which see Luke 9:51; Luke 22:32, στενωσει — sthenōsei from στενος — sthenos and so far a απαχ λεγομενον — hapax legomenon like ενισχυω — enischuō according to Hesychius). For ολιγον — oligon see 1 Peter 1:6. [source]

What do the individual words in Luke 9:51 mean?

It came to pass then in the completing the days of the ascension of Him that He the face steadfastly set - to go to Jerusalem
Ἐγένετο δὲ ἐν τῷ συμπληροῦσθαι τὰς ἡμέρας τῆς ἀναλήμψεως αὐτοῦ καὶ αὐτὸς τὸ πρόσωπον ἐστήρισεν τοῦ πορεύεσθαι εἰς Ἰερουσαλήμ

Ἐγένετο  It  came  to  pass 
Parse: Verb, Aorist Indicative Middle, 3rd Person Singular
Root: γίνομαι  
Sense: to become, i.
συμπληροῦσθαι  completing 
Parse: Verb, Present Infinitive Middle or Passive
Root: συμπληρόω  
Sense: to fill completely.
ἡμέρας  days 
Parse: Noun, Accusative Feminine Plural
Root: ἡμέρα  
Sense: the day, used of the natural day, or the interval between sunrise and sunset, as distinguished from and contrasted with the night.
τῆς  of  the 
Parse: Article, Genitive Feminine Singular
Root:  
Sense: this, that, these, etc.
ἀναλήμψεως  ascension 
Parse: Noun, Genitive Feminine Singular
Root: ἀνάλημψις  
Sense: a taking up.
αὐτοῦ  of  Him 
Parse: Personal / Possessive Pronoun, Genitive Masculine 3rd Person Singular
Root: αὐτός  
Sense: himself, herself, themselves, itself.
καὶ  that 
Parse: Conjunction
Root: καί  
Sense: and, also, even, indeed, but.
πρόσωπον  face 
Parse: Noun, Accusative Neuter Singular
Root: πρόσωπον  
Sense: the face.
ἐστήρισεν  steadfastly  set 
Parse: Verb, Aorist Indicative Active, 3rd Person Singular
Root: στηρίζω  
Sense: to make stable, place firmly, set fast, fix.
τοῦ  - 
Parse: Article, Genitive Neuter Singular
Root:  
Sense: this, that, these, etc.
πορεύεσθαι  to  go 
Parse: Verb, Present Infinitive Middle or Passive
Root: πορεύομαι  
Sense: to lead over, carry over, transfer.
Ἰερουσαλήμ  Jerusalem 
Parse: Noun, Accusative Feminine Singular
Root: Ἰερουσαλήμ  
Sense: denotes either the city itself or the inhabitants.