The passage
      v37. The mountain (as with the wilderness) is a place of revelation and communion with God. Yet, like Moses, Jesus must come down to an earthly reality: superficial faith and rejection.
      v38-40. A crowd had just gathered around a desperate father who had looked to Jesus' disciples "to drive it [an evil spirit] out" of his child, but they had failed. Jesus joins the crowd and the father again pleads for help. Luke makes no comment about the quality of the father's faith, but he has asked for healing, both from the disciples and now Jesus, so he obviously believes they are able to help. Although the child's condition is described in terms of epilepsy, the problem is demonic.
      v41. Jesus now rebukes their lack of faith, but who does he actually rebuke? Some commentators opt for the disciples, while others suggest that the rebuke applies to all present. Clearly the crowd's response is superficial; they are only "amazed", cf. v43. Yet, it is more than likely that Jesus has in mind his disciples. They obviously doubted that they had the power and authority to cast out demons, when Jesus had explicitly given them this power and authority. The problem is serious, because in the end, faith is the means of entering the kingdom.
      v42. Jesus "rebukes" the evil spirit, that is, he confronts it as a personal influence rather than an inanimate thing. In typical fashion the dark powers don't give up without a fight.
      v43. The crowd's response ("amazed" and "marvelling") is typical. Faith is the only valid response, and this crowd is without faith.
      v44-45. Jesus gives his second passion prediction, the first followed Peter's confession, 9:18-22. This time Jesus uses the phrase "betrayed into the hands of men", whereas before he used the terms "suffer", "rejected", and "killed". "Betrayed", or probably better, "handed over", is the inevitable consequence of the divine plan of salvation. Also, this time Jesus does not mention being raised from the dead on the third day. He does again use the enigmatic title "Son of Man" for the glorious, but suffering messiah. The disciples understandably cannot comprehend how the messiah could possibly be humiliated. For them, the messiah comes to reign; he is David's son. It is all a bit beyond them and they are just too embarrassed (better than "afraid") to ask.
      v46. The gospel writers always examine the nature of discipleship after each passion prediction, so Luke here records the disciples' discussion over "greatness".
      v47-48. The Son of Man is the rejected and humiliated one and so Jesus takes an insignificant child and uses the child as an illustration of true greatness. The acceptance of a humiliated messiah has eternal ramifications, but it also has ramifications in the here and now for a discipleship shaped by a loving acceptance of others, irrespective of their status. "The service of love is tested by its operation toward the most insignificant", Creed. It is sometimes said that we touch Jesus when we reach out in love toward insignificant humanity (the "poor"), but this is not the point being made by Jesus. Christ, "the man of sorrows", is the true ideal of greatness, and those who accept him share that greatness, and at the same time begin to image it in their daily life.
      v49-50. For the disciples, the nature of discipleship is defined in official status. How dare someone, other than the officially appointed followers of Jesus, act for Jesus. Yet with Jesus, a disciples' greatness has nothing to do with their precedence. True greatness is exhibited in the humiliated Christ and is imaged in the life of those who honour him. Instead of claiming precedence, a disciple will accept a brother, irrespective of their social status, wealth, official authorization, etc. Jesus is in no way perturbed by this unofficial exorcist, and neither should his disciples be perturbed.

Acceptance
      Like most people, at least those who are honest enough to face their own limitations, I am not very accepting of others - particularly those who are different to me. I guess you would say I am a bit bigoted. I am not proud of my bigotry, but it is a part of my human frailty. Thankfully this frailty of mine does not affect my salvation. My standing before Jesus rests on grace, not works.
      Although I won't admit it, I would like to be great - Mr. Wonderful. I am naturally inclined to see status in the church as the sign of greatness - the right appointment, a big gun even. Yet, greatness for a disciple is something other than precedence over others. It is found in the Christ-like quality of the acceptance of others, not on the basis of their status, but rather, their standing in Christ. Such greatness is surely a divine quality given from above, and thus, worthy of my prayers.

v38
      apo + gen. "[a man] from [the crowd] - the preposition here functions as a partitive genitive ie. identifying a particular part of the main noun "crowd". NEB rendering is to be preferred: "a man in the crowd."
      ebohsen (boaw) aor. "called out" - cried out, shouted out. This is a passionate appeal, made loudly to gain attention.
      epibleyai (epiblepw) aor. inf. "to look [at]" - to look on with care/attentiveness [on/at/to]. The sense is "take an interest in", "have regard for", possibly "look with compassion upon", Nolland, although we do still say "take a look at."
      monogenhV adj. "only [child] - only, unique, one and only. A statement particular to Luke, serving to underline the father's distress.

v39
      idou - look, behold, pay attention. Emphatic interjection
      pneuma (a atoV) "spirit" - An evil spirit, a demonic power, an unclean spirit, but of course this may just be the way a first century person would describe a neurological condition, here epilepsy
      lambanei (lambanw) pres. "seizes" - takes hold of. Present tense underlines the continuing nature of the condition.
      krazei (krazw) pres. "screams" - cries out, shouts out. Either the boy, or the spirit through the boy.
      sparassei (sparassw) pres. "it throws [him] into convulsions" - tears apart, pulls to and fro, convulses
      meta afrou "with foam" - "Foam" is used in a negative sense of seizures. A hapax legomenon.
      mogiV adv. "scarcely" - hardly, scarcely (with toil and pain). It hardly ever both leaves/withdraws from him or stops bruising/wearing out/destroying him. Underlining the continuing, possibly regular, nature of the condition. Rather than the NIV "destroying", a literal "bruising" may be intended.

v40
      edehqhn (deomai) aor. "I begged" - I besaught, asked. Luke emphasizes the urgency of the Father's request.
      iJna + subj. - introducing a consecutive clause detailing the intended result of the request.
      ouk hdunhqhsan (dunamai) aor. pas. "they could not" - they were not able, they were unable. Aorist implies a specific attempt to do something. The disciples tried to help the boy, but failed. "They were not able to do what I asked." Note that both Matthew (little faith) and Mark (no effective prayer of faith) provide a reason for this failure, but Luke doesn't (in so many words). Verse 41 provides the only clue, "unbelieving", but who are the unbelieving ones?

v41
      apistoV adj "unbelieving" - disbelieving, lacking faith. Seeing it is a disbelieving and perverse/perverted/crooked generation, the "unbelieiving" ones are possibly the "people" as a whole, so TEV. Yet, it is more likely that Jesus intends this rebuke for his disciples. They are the ones who possess the promise of authority over the demons and so clearly they have doubted the effectiveness of this promise. So, the disciples represent this generation, or more particularly, Israel.
      eJwV pote "how long" - until when. "How much longer"
      proV + acc. "with" - toward. A positional sense (at/with rather than movement toward) is surely intended, although the preposition would then be followed by a dative.
      anexomai (anecomai) fut. "put up with" - will I endure [you]. "How long must I be patient with you?" Israel's failure to rely on God's promises, particularly during the wilderness journey, prompts a similar divine exasperation/weariness. Jesus may be speaking from the divine perspective, but also from the perspective of the faithful Israelite who must carry his brother's little faith.

v42
      prosercomenou (prosercomai) pres. part. "while [the boy] was coming" - approaching. Subject of the verb is obviously the boy, "while the son was still coming." It is possible that the attack is prompted by the boys coming to Jesus, although this may just be another regular convulsion.
      errhxen (rJhssw) aor. "threw him to the ground" - break, tear, burst out .... The meaning "throw down" is best. The boy falls to the ground and has a convulsion.
      epetimhsen (epitimaw) aor. "[Jesus] rebuked [the evil spirit]" - Probably in the sense of "checked". Jesus' words are instantaneously effective.
      iasato (iaomai) aor. "healed" - Jesus "cured" the boy. Luke normally uses this word of a physical healing rather than an exorcism. This may well indicate that Luke understands the ailment more in terms of a physical complaint than demon possession.

v43
      exeplhssonto (ekplhssw) imperf. "they were [all] amazed" - Who, the disciples or the crowd?
      magaleiothti (hV) "greatness" - majesty/magnificence. Another word for "glory", hinting at divine glory. Note how Luke's account is far shorter than Mark's. Luke's brevity serves to compare the disciples' failure with Jesus' "glorious" success.
      qaumazontwn (qaumazw) pres. part. "while [everyone] was marveling" - wondering, marveling. The participle forms a temporal clause. The typical response of crowds ("everyone") is to marvel at, be amazed at, Jesus' mighty works ("everything he was doing"), although Luke does not feature this response as clearly as Mark does. Note how Luke contrasts this response by the crowd, with Jesus' prediction of his death, a contrast not found in Matthew or Mark.

v44
      qesqe uJmeiV eiV ta wJta uJmwn touV logouV "listen carefully to what I am about to tell you" - put in your ears these words. "Memorize the words I am about to say to you", "listen carefully", Phillips, "let these words sink in", "take these words to heart." Bock suggests that the phrase parallels "he who has ears to hear, let him hear."
      gar - for, since, then, indeed. "Namely" ie. the clause is an explanation of what we need to hear.
      uiJoV tou anqrwpou "Son of Man" - Jesus' adoption of the mysterious messianic title "Son of Man" from Daniel 7, serves to restrict his messianic claims to those with eyes to see. The crowds hear nothing more than Jesus' claim to be "the man." The secret, revealed to the disciples only, is that he is a suffering Son of Man. It seems clear that Jesus sees his messianic role in terms of both Isaiah's suffering servant and Daniel's glorious Son of Man (the one who receives dominion from the Ancient of Days). Yet, Nolland notes that in Daniel 7, the saints of the Most High are delivered up into the hands of the fourth beast. Luke certainly paints Jesus' corporate role, representing the journey of faithful Israel from Egypt to the promised land. In this journey, the faithful child does not put the Lord to the test. It is for this reason we do well to identify with Jesus, stand in the shadow of his faithfulness. Of course, as identification alters our status (ie. we are regarded as faithful sons), so it should also alter our state (ie. we are no longer concerned with precedence over others). So, the humiliation of the Son of Man may find its origin in Daniel rather than Isaiah. Note also, unlike Mark, Luke makes no mention of the resurrection, further underlining the Son of Man's humiliation.
      mellei (mellw) "is going" - Rather than the more common meaning of "about to come" (Jesus is about to be humiliated), the sense here is more likely expressing the inevitable handing over of the Son of man in the future, therefore "must be, has to be." This probably concerns divine intention, and certainly of Jesus' intention to fulfill the divine plan of salvation.
      paradidosqai (paradidwmi) pas. inf. "to be betrayed" - to be delivered over, given over, handed over. Possibly "betrayed", but if the "delivered over" is referring to the divine plan of salvation, then either the passive sense "handed over", or the active sense of "taken into custody", along with "must be / it is necessary", may be a better rendering.
      eiV ceiraV anqrwpwn "into the hands of men" - into hands of men. The phrase illustrates human power and is negative rather than positive, therefore, the sense may be "[hand over to] the authorities" or even "the mob."

v45
      parakekalummenon (parakaluptw) perf. pas. pat. "[it] was hidden [from them]" - had been hidden. Any understanding of Jesus' necessary humiliation was concealed from the disciples. Circumstances, rather than divine intervention, is the likely reason. A humiliated messiah was beyond their comprehension and so it was only after Jesus' death and resurrection that they understood why the Son of Man must suffer. Some commentators suggest a Satanic blinding is responsible.
      iJna + subj. "so that" - The clause may be final (a purpose clause), ie. an understanding of Jesus humiliation was hidden from the disciples so that they would not understand it's meaning, or more likely consecutive (a result clause), ie. the meaning was hidden and therefore, they didn't understand - their lack of perception hindered them from understanding God's plan of salvation in the humiliation of the Son of Man.
      efobounto (fobew) imperf. pas. "they were afraid [to ask]" - Matthew has the disciples filled with grief, hinting that the disciples do understand that Jesus is predicting his death, but unable to understand why God's messiah should be overwhelmed by the forces of evil. Therefore, "ashamed to ask" my be a better rendering.

v46
      de - Here connective, rather than adversive. Luke, more so than Mark, ties the disciples' question on greatness to Jesus' prediction of his humiliation.
      dialogismoV (oV) "an argument [started among the disciples]" - inward reasoning/considering or an outward discussion/debate [entered in them]. "A dispute developed between the disciples."
      en autoiV pl. dat. "among the disciples" - in/with them. The plural points to "among" rather than an inward reasoning of an issue.
      to + subj. - Neuter article with the subjunctive introducing the indirect question as to the content of the dispute.
      autwn "which of them" - Partitive genitive, ie. the part (member) which "of them" is the greatest, or the part (member) greater "of them", depending whether the genitive is related to "which" or "greater" - the greatest disciple.
      meizwn (megaV) comp. adj. "greatest" - greater. Although a comparative, "greater", it is best rendered as a superlative, "greatest". Possibly, but unlikely, "who is greater than they." Either way, the disciples are concerned with their own importance, even ranking of importance, and this in contrast to Christ's role as servant.

v47
      eidwV (oida) perf. part. "knowing" - perceiving, understanding
      ton dialogismon thV kardiaV autwn "their thoughts" - the thought of the heart of them. Possibly indicating that the disciples were not verbalizing their thoughts, but more likely that they were discussing the issue of greatness, but doing so in a "loving" way, while hiding their selfish ambitions.
      par eJautw/ "beside him" - beside himself, by his side. Unlike Mark, where the child is placed in the midst of the disciples, Luke has the child standing prominently beside Jesus. Who does the child represent, Jesus or the disciples? Surely the humiliated Christ! A child (old enough to be taught the Torah and therefore listen and follow Jesus), is perceived as culturally inferior and so is a good example of the humiliated Son of Man.

v48
      ean, an + subj. Introducing two conditional sentences. To honour the child "in my name" is to honour Jesus and to honour Jesus is to honour the Father. The disciples are on about precedence, but they have failed to understand that they follow, not a glorious Son of Man, but a lowly humiliated Son of Man. Therefore, the most lowly of the followers, here a child, is most worthy to be honoured and best represents Christ and thus, true greatness.
      dexhtai (decomai) aor. subj. "welcomes" - receives. To "honour and respect", "recognize their value."
      epi tw/ onamati mou "in my name" - in/on/upon the name of me. Possibly "on my account / for my sake", "because you are my disciple / representative" .... Nolland suggests "as though he were I. " True greatness is found in the suffering and humiliated Son of Man, and honour toward him is not without its reciprocation (on the assumption of the time that greatness is bestowed on those who show hospitality to great ones).
      mikroteroV (mikroV) adj. comp. "[he who is] least" - less. Best rendered with the superlative "least". An unusual grammatical occurrence, but the comparative does at times wonder into the superlative. Commentators argue whether greatness is found by honouring the "least" or, by honouring all (on the assumption that if the least are great then obviously all are great - ie. believers are without distinction, all count). Yet, it does seem that the point being made here is that greatness is found in Christ himself. What should be clear is that Jesus is not suggesting that spiritual enlightenment is found in human degradation, as though by honouring the poor, destitute, etc. we somehow honour, even find God.
      megaV (mega) adj. "greatest" - great, large. Here, a positive adjective is rendered as superlative. Again, unusual, particularly without its own article.

v49
      de - This connective, along with John's "answered/replied", rather than just "said", makes it clear that Luke ties this short episode to the episode on greatness. Here is an example of the disciples' understanding of greatness (status, position) as apostles of Jesus and their sense of a superior status in comparison with others who follow.
      en tw/ onomati sou "in your name" - in the name of you. Possibly, "using your name", but given the close proximity to v48, "in your place" = something like "as if he had your authority to this", "as if he were your representative." He is obviously Jesus' representative, as he is casting out demons, unlike some of the apostles who have just made a hash of it.
      ekwluomen (kwluw) imperf. "we tried to stop [him]" - we hindered him. This verb is probably a conative imperfect, meaning that the action has begun, but is not completed, therefore "we attempted to prevent him"
      ouk akolouqei (akolouqew) "he is not" - he does not follow. John is saying that this disciple is not a member of the permanent apostolic band who travel with Jesus.
      meq + gen. "one of" - [because he is not following] with [us].