The Twelve were thinking about rank in the kingdom. They wondered which of them would have the highest position and the most prestige. [source][source][source]
Context Summary
Luke 9:37-50 - The Greatest Serve The Neediest
When the mountain is bathed in the glory of God we are loath to leave it. But we must not tarry in the enjoyment of its raptures, when the plain contains so much misery. Saints and angels on the one hand, demons on the other! The disciples that have not enjoyed the mountain fellowship have no power over the unclean spirits that haunt men. It is easy to denounce demons; we must do more-we must exorcize them.
But let it never be forgotten that if you are able to cope with the devil, in the power of God, you must be prepared for the Cross, Luke 9:44-45. We cannot die for men, as Jesus did; but we can suffer rebuke and shame with Him, and thus "fill up that which is behind" of His afflictions, Colossians 1:24.
Let us seek the child-heart! We must distinguish between childishness and childlikeness. One of the loveliest pictures of the coming time is Isaiah 11:6. Only childlike souls can tame and conquer the beasts. Let us welcome simple holy souls, and be ourselves of that class; and let us cultivate large-hearted charity toward those who cast out demons, though they be not of our school. [source]
Chapter Summary: Luke 9
1Jesus sends his apostles to work miracles, and to preach 7Herod desires to see Jesus 10The apostles return 12Jesus feeds five thousand; 18inquires what opinion the world had of him; foretells his passion; 23proposes to all the pattern of his patience 28The transfiguration 37He heals the lunatic; 43again forewarns his disciples of his passion; 46commends humility; 51bids them to show mildness toward all, without desire of revenge 57Many would follow him, but upon conditions
Greek Commentary for Luke 9:46
A reasoning [διαλογισμος] A dispute. The word is from διαλογιζομαι dialogizomai the verb used in Mark 9:33 about this incident. In Luke this dispute follows immediately after the words of Jesus about his death. They were afraid to ask Jesus about that subject, but Matthew 18:1 states that they came to Jesus to settle it. [source]
Which of them should be greatest [το τις αν ειη μειζων αυτων] Note the article with the indirect question, the clause being in the accusative of general reference. The optative with αν an is here because it was so in the direct question (potential optative with αν an retained in the indirect). But Luke makes it plain that it was not an abstract problem about greatness in the kingdom of heaven as they put it to Jesus (Matthew 18:1), but a personal problem in their own group. Rivalries and jealousies had already come and now sharp words. By and by James and John will be bold enough to ask for the first places for themselves in this political kingdom which they expect (Mark 10:35; Matthew 20:20). It is a sad spectacle. [source]
Mark 7:21Evil Thoughts [διαλογισμοὶ οἱ κακοὶ] Thoughts, those which are evil So Rev., in margin. Thoughts that are evil. The word διαλογισμοὶ , thoughts, does not in itself convey a bad sense; and hence the addition of adjectives denoting evil, as here and James 2:4. Radically, it carries the idea of discussion or debate, with an under-thought of suspicion or doubt, either with one's own mind, as Luke 5:22; Luke 6:8; or with another, Luke 9:46; Philemon 2:14; Romans 14:1. [source]
Luke 9:49And John answered [αποκριτεις δε Ιωανης] As if John wanted to change the subject after the embarrassment of the rebuke for their dispute concerning greatness (Luke 9:46-48). [source]
1 Timothy 2:8Without wrath and doubting [χωρὶς ὀργῆς καὶ διαλογισμῶν] The combination only here. Ὁργὴ is used by Paul mostly of the righteous anger and the accompanying judgment of God against sin. As here, only in Ephesians 4:31; Colossians 3:8. Διαλογισμός in N.T. habitually in the plural, as here. The only exception is Luke 9:46,Luke 9:47. By Paul usually in the sense of disputatious reasoning. It may also mean sceptical questionings or criticisms as Philemon 2:14. So probably here. Prayer, according to our writer, is to be without the element of sceptical criticism, whether of God's character and dealings, or of the character and behavior of those for whom prayer is offered. [source]
Revelation 11:11The breath of life from God [πνευμα ζωης εκ του τεου] This phrase Second aorist active indicative of εισερχομαι eiserchomai with εν en rather than εις eis after it (cf. Luke 9:46). The prophecy has here become fact (change from future πεμπσουσιν pempsousin to aorist εισηλτεν eisēlthen).They stood upon their feet Ingressive second aorist active indicative of ιστημι histēmi (intransitive). Reference to Ezekiel 37:10, but with the accusative in place of genitive there after επι epi as in 2 Kings 13:21.Fell upon (επεπεσεν επι epepesen epi). Second aorist active indicative of επιπιπτω epipiptō with repetition of επι epi The same prophetic use of the aorist as in εισηλτεν eisēlthen and εστησαν estēsan (τεωρουντας theōrountas). Present active articular participle of τεωρεω theōreō “The spectators were panic-stricken” (Swete). [source]
Revelation 11:11Entered into them [εισηλτεν εν αυτοις] Second aorist active indicative of εισερχομαι eiserchomai with εν en rather than εις eis after it (cf. Luke 9:46). The prophecy has here become fact (change from future πεμπσουσιν pempsousin to aorist εισηλτεν eisēlthen). [source]
What do the individual words in Luke 9:46 mean?
Came upthenan argumentamongthemthiswho-might begreatestof them
Greek Commentary for Luke 9:46
A dispute. The word is from διαλογιζομαι dialogizomai the verb used in Mark 9:33 about this incident. In Luke this dispute follows immediately after the words of Jesus about his death. They were afraid to ask Jesus about that subject, but Matthew 18:1 states that they came to Jesus to settle it. [source]
Note the article with the indirect question, the clause being in the accusative of general reference. The optative with αν an is here because it was so in the direct question (potential optative with αν an retained in the indirect). But Luke makes it plain that it was not an abstract problem about greatness in the kingdom of heaven as they put it to Jesus (Matthew 18:1), but a personal problem in their own group. Rivalries and jealousies had already come and now sharp words. By and by James and John will be bold enough to ask for the first places for themselves in this political kingdom which they expect (Mark 10:35; Matthew 20:20). It is a sad spectacle. [source]
A debate or discussion. See on Luke 24:38, and James 1:22; James 2:4. [source]
Reverse Greek Commentary Search for Luke 9:46
Thoughts, those which are evil So Rev., in margin. Thoughts that are evil. The word διαλογισμοὶ , thoughts, does not in itself convey a bad sense; and hence the addition of adjectives denoting evil, as here and James 2:4. Radically, it carries the idea of discussion or debate, with an under-thought of suspicion or doubt, either with one's own mind, as Luke 5:22; Luke 6:8; or with another, Luke 9:46; Philemon 2:14; Romans 14:1. [source]
As if John wanted to change the subject after the embarrassment of the rebuke for their dispute concerning greatness (Luke 9:46-48). [source]
The combination only here. Ὁργὴ is used by Paul mostly of the righteous anger and the accompanying judgment of God against sin. As here, only in Ephesians 4:31; Colossians 3:8. Διαλογισμός in N.T. habitually in the plural, as here. The only exception is Luke 9:46, Luke 9:47. By Paul usually in the sense of disputatious reasoning. It may also mean sceptical questionings or criticisms as Philemon 2:14. So probably here. Prayer, according to our writer, is to be without the element of sceptical criticism, whether of God's character and dealings, or of the character and behavior of those for whom prayer is offered. [source]
This phrase Second aorist active indicative of εισερχομαι eiserchomai with εν en rather than εις eis after it (cf. Luke 9:46). The prophecy has here become fact (change from future πεμπσουσιν pempsousin to aorist εισηλτεν eisēlthen).They stood upon their feet Ingressive second aorist active indicative of ιστημι histēmi (intransitive). Reference to Ezekiel 37:10, but with the accusative in place of genitive there after επι epi as in 2 Kings 13:21.Fell upon (επεπεσεν επι epepesen epi). Second aorist active indicative of επιπιπτω epipiptō with repetition of επι epi The same prophetic use of the aorist as in εισηλτεν eisēlthen and εστησαν estēsan (τεωρουντας theōrountas). Present active articular participle of τεωρεω theōreō “The spectators were panic-stricken” (Swete). [source]
Second aorist active indicative of εισερχομαι eiserchomai with εν en rather than εις eis after it (cf. Luke 9:46). The prophecy has here become fact (change from future πεμπσουσιν pempsousin to aorist εισηλτεν eisēlthen). [source]