The Meaning of Luke 9:54 Explained

Luke 9:54

KJV: And when his disciples James and John saw this, they said, Lord, wilt thou that we command fire to come down from heaven, and consume them, even as Elias did?

YLT: And his disciples James and John having seen, said, 'Sir, wilt thou that we may command fire to come down from the heaven, and to consume them, as also Elijah did?'

Darby: And his disciples James and John seeing it said, Lord, wilt thou that we speak that fire come down from heaven and consume them, as also Elias did?

ASV: And when his disciples James and John saw this , they said, Lord, wilt thou that we bid fire to come down from heaven, and consume them?

KJV Reverse Interlinear

And  when his  disciples  James  and  John  saw  [this], they said,  Lord,  wilt thou  that we command  fire  to come down  from  heaven,  and  consume  them,  even  as  Elias  did? 

What does Luke 9:54 Mean?

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 9:54

Saw this [ιδοντες]
Second aorist active participle of οραω — horaō Saw the messengers returning. [source]
We bid [τελεις ειπωμεν]
Deliberative subjunctive ειπωμεν — eipōmen after τελεις — theleis without ινα — hina probably two questions, Dost thou wish? Shall we bid? Perhaps the recent appearance of Elijah on the Mount of Transfiguration reminded James and John of the incident in 2 Kings 1:10-12. Some MSS. add here “as Elijah did.” The language of the lxx is quoted by James and John, these fiery Sons of Thunder. Note the two aorist active infinitives (καταβηναι αναλωσαι — katabēnai analōsai the first ingressive, the second effective). [source]

Reverse Greek Commentary Search for Luke 9:54

Matthew 1:19 Not willing [ἐβουλήθη]
These two words, describing the working of Joseph's mind, and evidently intended to express different phases of thought, open the question of their distinctive meanings in the New Testament, where they frequently occur ( θέλω much oftener than βούλομαι ), and where the rendering, in so many eases by the same words, furnishes no clue to the distinction. The original words are often used synonymously in eases where no distinction is emphasized; but their use in other eases reveals a radical and recognized difference. An interchange is inadmissible when the greater force of the expression requires θέλειν . For instance, βαούλεσθαι , would be entirely inappropriate at Matthew 8:3, “I will, be thou cleansed;” or at Romans 7:15. The distinction, which is abundantly illustrated in Homer, is substantially maintained by the classical writers throughout, and in the New Testament. -DIVIDER-
-DIVIDER-
Θέλειν is the stronger word, and expresses a purpose or determination or decree, the execution of which is, or is believed to be, in the power of him who wills. Βούλεσθαι expresses wish, inclination, or disposition, whether one desires to do a thing himself or wants some one else to do it. Θέλειν , therefore, denotes the active resolution, the will urging on to action. Βούλεσθαι is to have a mind, to desire, sometimes a little stronger, running into the sense of purpose. Θέλειν indicates the impulse of the will; βούλεσθαι , its tendency. Βούλεσθαι can always be rendered by θέλειν , but θέλειν cannot always be expressed by βούλεσθαι . -DIVIDER-
-DIVIDER-
Thus, Agamemnon says, “I would not ( οὐκ ἔθελον )-DIVIDER-
receive the ransom for the maid (i.e., Irefused to receive), because I greatly desire ( βούλομαι )-DIVIDER-
to have her at home” (Homer, “II.,” 1:112). So Demosthenes: “It is fitting that you should be willing ( ἐθέλειν ) to listen to those who wish ( βουλομένων ) to-DIVIDER-
advise” (“Olynth.,” 1:1). That is to say, It is in your power to determine whether or not you will listen to those who desire to advise you, but whose power to do so depends on your consent. Again: “If the gods will it ( θέλωσι ) and you wish it ( βούλησθε )”-DIVIDER-
(Demosth., “Olynth.,” 2:20). -DIVIDER-
In the New Testament, as observed above, though the words are often interchanged, the same distinction is recognized. Thus, Matthew 2:18, “Rachael would not ( ἤθελε ) be comforted;” obstinately and positively refused. Joseph, having the right and power under the (assumed) circumstances to make Mary a public example, resolved ( θέλων )-DIVIDER-
to spare her this exposure. Then the question arose - What should he do? On this he thought, and, having thought ( ἐνθυμηθέντος )his mind inclined (tendency), he was minded ( ἐβουλήθη )-DIVIDER-
to put her away secretly. -DIVIDER-
-DIVIDER-
Some instances of the interchanged use of the two words are the following: Mark 15:15, “Pilate willing ”-DIVIDER-
( βουλόμενος ); compare Luke 23:20, “Pilate willing ”-DIVIDER-
( θέλων ). Acts 27:43, “The centurion willing ”-DIVIDER-
( βουλόμενος ) Matthew 27:17, “Whom will ye that I release” ( θέλετε ); so Matthew 27:21. John 18:39, “Will ye that I release” ( βούλεσθε ); Matthew 14:5, “When he would have put him to death” ( θέλων ). Mark 6:48, “He would have passed by them” ( ἤθελε ); Acts 19:30, “Paul would have entered” ( βουλόμενος ). Acts 18:27, “He was disposed to pass” ( βουλόμενος ). Titus 3:8, “I will that thou affirm” ( βούλομαι ) Mark 6:25, “I will that thou give me” ( θέλω ), etc., etc. -DIVIDER-
-DIVIDER-
In the New Testament θέλω occurs in the following senses:1.A decree or determination of the will. (a ) Of God (Matthew 12:7; Romans 9:16, Romans 9:18; Acts 18:21; 1 Corinthians 4:19; 1 Corinthians 12:18; 1 Corinthians 15:38). (b ) Of Christ (Matthew 8:3; John 17:24; John 5:21; John 21:22). (c ) Of men (Acts 25:9). Festus, having the power to gratify the Jews, and determining to do so, says to Paul, who has the right to decide, “Wilt thou go up to Jerusalem?” John 6:67, Others of the disciples had decided to leave Jesus. Christ said to the twelve, “Will ye also go away?” Is that your determination? John 7:17, If any man sets his will, is determined to do God's will. John 8:44, The lusts of your father your will is set to do. Acts 24:6.2. A wish or desire. Very many of the passages, however, which are cited under this head (as by Grimm) may fairly be interpreted as implying something stronger than a wish; notably Mark 14:36, of Christ in Gethsemane. Our Lord would hardly have used what thou wilt in so feeble a sense as that of a desire or wish on God's part. Mark 10:43, “Whosoever will be great,” expresses more than the desire for greatness. It is the purpose of the life. Matthew 27:15, It was given to the Jews to decide what prisoner should be released. Luke 1:62, The name of the infant John was referred to Zacharias' decision. John 17:24, Surely Christ does more than desire that those whom the Father has given him shall be with him. Luke 9:54, It is for Jesus to command fire upon the Samaritan villages if he so wills. (See, also, John 15:7; 1 Corinthians 4:21; Matthew 16:25; Matthew 19:17; John 21:22; Matthew 13:28; Matthew 17:12.) In the sense of wish or desire may fairly be cited 2 Corinthians 11:12; Matthew 12:38; Luke 8:20; Luke 23:8; John 12:21; Galatians 4:20; Matthew 7:12; Mark 10:35.3. A liking (Mark 12:38; Luke 20:46; Matthew 27:43). (See note there.) Βούλομαι occurs in the following senses:1.Inclination or disposition (Acts 18:27; Acts 19:30; Acts 25:22; Acts 28:18; 2" translation="">2 Corinthians 1:15).2.Stronger, with the idea of purpose (1 Timothy 6:9; James 1:18; James 3:4; 1 Corinthians 12:11; Hebrews 6:17).In most, if not all of these cases, we might expect θέλειν ; but in this use of βούλομαι there is an implied emphasis on the element of free choice or self-determination, which imparts to the desire or inclination a decretory force. This element is in the human will by gift and consent. In the divine will it is inherent. At this point the Homeric usage may be compared in its occasional employment of βούλομαι to express determination, but only with reference to the gods, in whom to wish is to will. Thus, “Whether Apollo will ( βου.λεται ) ward off the plague” (“II.,” 1:67). “Apollo willed ( βούλετο ) victory to the Trojans” (“Il.,” 7:21).To make a public example ( δειγματίσαι )The word is kindred to δείκνυμι , to exhibit, display, point out. Here, therefore, to expose Mary to public shame (Wyc., publish her; Tynd., defame her). The word occurs in Colossians 2:15, of the victorious Saviour displaying the vanquished powers of evil as a general displays his trophies or captives in a triumphal procession. “He made a show of them openly.” A compound of the same word ( παραδειγματίζω ) appears in Hebrews 6:6, “They crucify the Son of God afresh, and put him to an open shame. ” [source]

Mark 3:17 He surnamed them Boanerges [ἐπέθηκεν αὐτοῖς ὄνομα Βοανηργές]
Lit.,he put upon them the name. Some uncertainty attaches to both the origin and the application of the name. Most of the best texts read ὀνόματα , names, instead of name. This would indicate that each of the two was surnamed a “son of thunder.” Some, however, have claimed that it was a dual name given to them as a pair, as the name Dioscuri was given to Castor and Pollux. The reason of its bestowal we do not know. It seems to have been intended as a title of honor, though not perpetuated like the surname Peter, this being the only instance of its occurrence; possibly because the inconvenience of a common surname, which would not have sufficiently designated which of them was intended, may have hindered it from ever growing into an appellation. It is justified by the impetuosity and zeal which characterized both the brothers, which prompted them to suggest the calling of fire from heaven to consume the inhospitable Samaritan village (Luke 9:54); which marked James as the victim of an early martyrdom (Acts 12:2); and which sounds in the thunders of John's Apocalypse. The Greek Church calls John Βροντόφωνος , the thunder-voiced. The phrase, sons of, is a familiar Hebrew idiom, in which the distinguishing characteristic of the individual or thing named is regarded as his parent. Thus sparks are sons of fire (Job 5:7); threshed corn is son of the floor (Isaiah 21:10). Compare son of perdition (John 17:12); sons of disobedience (Ephesians 2:2; Ephesians 5:6). [source]
Acts 8:14 That Samaria had received [οτι δεδεκται η Σαμαρια]
The district here, not the city as in Acts 8:5. Perfect middle indicative of δεχομαι — dechomai retained in indirect discourse. It was a major event for the apostles for now the gospel was going into Samaria as Jesus had predicted (Acts 1:8). Though the Samaritans were nominally Jews, they were not held so by the people. The sending of Peter and John was no reflection on Philip, but was an appropriate mission since “many Christian Jews would be scandalized by the admission of Samaritans” (Furneaux). If Peter and John sanctioned it, the situation would be improved. John had once wanted to call down fire from heaven on a Samaritan village (Luke 9:54). [source]
Galatians 5:15 Be consumed [ἀναλωθῆτε]
Rare in N.T. See Luke 9:54. Partisan strife will be fatal to the Christian community as a whole. The organic life of the body will be destroyed by its own members. [source]
Galatians 5:15 That ye be not consumed one of another [μη υπ αλληλων αναλωτητε]
Negative final clause with first aorist passive subjunctive of αναλισκω — analiskō old word to consume or spend. In N.T. only here and Luke 9:54. There is a famous story of two snakes that grabbed each other by the tail and each swallowed the other. [source]
Hebrews 12:29 For our God is a consuming fire [καὶ γὰρ ὁ θεὸς ἡμῶν πῦρ καταναλίσκον]
See Exodus 24:17; Deuteronomy 4:24; Deuteronomy 9:3; Malachi 3:2; Malachi 4:1. The verb N.T.oa few times in lxx. Often in Class., especially Xenophon. Originally to use up, spend, lavish, as property: thence to consume as with fire. The simple verb ἀναλίσκειν toexpend occurs Luke 9:54; Galatians 5:15; 2 Thessalonians 2:8. Ὁ θεὸς ἡμῶν is not our God as compared with the God of the Jews. He is the God of both covenants (see Hebrews 1:1, Hebrews 1:2, and notes); but though now revealed in Jesus Christ, and offering all the privileges of the new covenant (Hebrews 12:22-24), his anger burns against those who reject these privileges. [source]
Hebrews 12:25 From him that speaketh from heaven [τὸν ἀπ ' οὐρανῶν]
Lit. from him from the heavens. Supply as A.V. that speaketh Ὁ ἀπ ' οὐρανοῦ or οὐρανῶν does not occur in N.T. elsewhere. Wherever ἀπ ' οὐρ . appears, some act or thing is always named which proceeds from heaven. See Matthew 24:29; Mark 8:11; Luke 9:54; Luke 17:29; Luke 21:11; Luke 22:43; John 6:38; 1 Thessalonians 1:7. The speaker from heaven is still God, but speaking through his Son. The thought connects itself with that of Christ carrying his blood into the heavenly sanctuary, from which he exerts his power on behalf of men. See Hebrews 9:12, Hebrews 9:24. This will be the clearer if we throw out the idea of Christ presenting his blood to an angry God as a propitiation, and interceding with him to pardon sin. See note on Hebrews 7:26. [source]
Revelation 13:13 That he should even make fire come down out of heaven [ινα και πυρ ποιηι εκ του ουρανου καταβαινειν]
Purpose clause again with ινα — hina and the present active subjunctive of ποιεω — poieō and the object infinitive of καταβαινω — katabainō after ποιει — poiei Christ promised great signs to the disciples (John 14:12), but he also warned them against false prophets and false christs with their signs and wonders (Mark 13:22). So also Paul had pictured the power of the man of sin (2 Thessalonians 2:9). Elijah had called down fire from heaven (1 Kings 18:38; 2 Kings 1:10) and James and John had once even urged Jesus to do this miracle (Luke 9:54). [source]
Revelation 20:9 The camp of the saints [την παρεμβολην των αγιων]
Παρεμβολη — Parembolē Perfect passive participle of καταβαινω — agapaō “the city the beloved.” See Psalm 78:68; Psalm 87:2 for Jerusalem so described. So Charles takes it here, but Swete holds it to be “the Church the New Zion” that is meant.And fire came down out of heaven Second aorist (prophetic) active indicative of κατεστιω — katabainō Cf. Genesis 19:24; Genesis 39:6; Ezekiel 38:22; 2 Kings 1:10, 2 Kings 1:12; Luke 9:54 (about John).Devoured them (katephagen autous). Second aorist (prophetic) active of katesthiō to eat up (down). Vivid climax to this last great battle with Satan. [source]
Revelation 20:9 And fire came down out of heaven [κατεπαγεν αυτους]
Second aorist (prophetic) active indicative of κατεστιω — katabainō Cf. Genesis 19:24; Genesis 39:6; Ezekiel 38:22; 2 Kings 1:10, 2 Kings 1:12; Luke 9:54 (about John).Devoured them (katephagen autous). Second aorist (prophetic) active of katesthiō to eat up (down). Vivid climax to this last great battle with Satan. [source]
Revelation 20:9 Over the breadth of the earth [επι το πλατος της γης]
Πλατος — Platos is old word, in N.T. only here, Revelation 21:16; Ephesians 3:18. The hosts of Satan spread over the earth.Compassed (εκυκλευσαν — ekukleusan). First aorist (prophetic) active indicative of κυκλευω — kukleuō to encircle, late verb (Strabo) from κυκλος — kuklos (circle), in N.T. only here and margin in John 10:24 (for εκυκλωσαν — ekuklōsan from κυκλοω — kukloō).The camp of the saints Παρεμβολη — Parembolē Perfect passive participle of καταβαινω — agapaō “the city the beloved.” See Psalm 78:68; Psalm 87:2 for Jerusalem so described. So Charles takes it here, but Swete holds it to be “the Church the New Zion” that is meant.And fire came down out of heaven Second aorist (prophetic) active indicative of κατεστιω — katabainō Cf. Genesis 19:24; Genesis 39:6; Ezekiel 38:22; 2 Kings 1:10, 2 Kings 1:12; Luke 9:54 (about John).Devoured them (katephagen autous). Second aorist (prophetic) active of katesthiō to eat up (down). Vivid climax to this last great battle with Satan. [source]

What do the individual words in Luke 9:54 mean?

Having seen [it] now the disciples James and John said Lord will You [that] we should call fire to come down from - heaven to consume them
Ἰδόντες δὲ οἱ μαθηταὶ Ἰάκωβος καὶ Ἰωάννης εἶπαν Κύριε θέλεις εἴπωμεν πῦρ καταβῆναι ἀπὸ τοῦ οὐρανοῦ ἀναλῶσαι αὐτούς

Ἰδόντες  Having  seen  [it] 
Parse: Verb, Aorist Participle Active, Nominative Masculine Plural
Root: εἶδον 
Sense: to see with the eyes.
δὲ  now 
Parse: Conjunction
Root: δέ  
Sense: but, moreover, and, etc.
μαθηταὶ  disciples 
Parse: Noun, Nominative Masculine Plural
Root: μαθητής  
Sense: a learner, pupil, disciple.
Ἰάκωβος  James 
Parse: Noun, Nominative Masculine Singular
Root: Ἰάκωβος  
Sense: son of Zebedee, an apostle and brother of the apostle John, commonly called James the greater or elder, slain by Herod, Acts 2.
Ἰωάννης  John 
Parse: Noun, Nominative Masculine Singular
Root: Ἰωάννης 
Sense: John the Baptist was the son of Zacharias and Elisabeth, the forerunner of Christ.
εἶπαν  said 
Parse: Verb, Aorist Indicative Active, 3rd Person Plural
Root: λέγω  
Sense: to speak, say.
Κύριε  Lord 
Parse: Noun, Vocative Masculine Singular
Root: κύριος  
Sense: he to whom a person or thing belongs, about which he has power of deciding; master, lord.
θέλεις  will  You  [that] 
Parse: Verb, Present Indicative Active, 2nd Person Singular
Root: θέλω  
Sense: to will, have in mind, intend.
εἴπωμεν  we  should  call 
Parse: Verb, Aorist Subjunctive Active, 1st Person Plural
Root: λέγω  
Sense: to speak, say.
πῦρ  fire 
Parse: Noun, Accusative Neuter Singular
Root: πῦρ  
Sense: fire.
καταβῆναι  to  come  down 
Parse: Verb, Aorist Infinitive Active
Root: καταβαίνω  
Sense: to go down, come down, descend.
τοῦ  - 
Parse: Article, Genitive Masculine Singular
Root:  
Sense: this, that, these, etc.
οὐρανοῦ  heaven 
Parse: Noun, Genitive Masculine Singular
Root: οὐρανός  
Sense: the vaulted expanse of the sky with all things visible in it.
ἀναλῶσαι  to  consume 
Parse: Verb, Aorist Infinitive Active
Root: ἀναλίσκω 
Sense: to expend.