Luke 9

H.Leo Boles Commentary On Mark 9 THE MISSION OF THE TWELVE Luke 9:1-9 Luke 9:1 —And he called the twelve together,—Parallel accounts of this incident are found in Matthew 10:1-42 and Mark 6:6-13. Luke hastily passes over several months, touching only upon the leading points. It is thought that this took place while Jesus and his disciples were making their third general preaching tour throughout Galilee. It is not known at what place these events occurred. There is but little variation in the different accounts. The apostles had been called and appointed for their work; they had been with Jesus for some time and are now to be endowed with miraculous power.

Jesus called “ the twelve together,” and gave them power to perform miracles to confirm that which they preached. The number twelve is significant in the scriptures. Jacob had twelve sons; there were twelve tribes of Israel; twelve stones in the breastplate of the high priest (Exodus 28:17-21); twelve loaves of showbread (Leviticus 24:5-8); the altar and the twelve pillars which Moses erected at Mount Sinai (Exodus 24:4); the altar of twelve stones of Elijah (1 Kings 18:31); the twelve spies who went to search the promised land (Numbers 13:1; Deuteronomy 1:23) ; twelve stones taken from the bed of the Jordan (Joshua 4:3). The woman with a crown of twelve stars (Revelation 12:1) and the new Jerusalem with twelve foundation stones (Revelation 21:14) are mentioned. Luke 9:2 —And he sent them forth to preach—The purpose of their being endowed with “ power and authority” was that they might preach “ the kingdom of God” with the greatest effect. In doing this they would heal the sick and cast out demons. They had a double office of proclaiming the gospel of the kingdom and healing the sick. Their first business was “ to preach,” in the sense of proclaiming the kingdom of God; that is, proclaim that the kingdom was near. The healing was to attest the preaching. Luke 9:3 —And he said unto them,—Luke agrees with Matthew in telling what they were to take; there is a slight variation in the record given by Mark (Mark 6:8). Mark records that they could take a “ staff,” but Matthew and Luke omit that. This discrepancy has given trouble to commentators; however, it may mean the second staff. The record as given by Matthew and Luke would forbid an extra staff, while the record given by Mark mentions only the common staff that everyone carried on his journey. They were to take nothing extra; no extra staff, no wallet, no bread, no money, no extra coat. They were to make no preparation for the journey, but go just as they were.

The “ wallet” was generally made of leather for carrying provisions. This has been called the “ limited commission” of the twelve. The entire “ outfit” of these twelve shows that they were plain fishermen, farmers, or shepherds. Luke 9:4-5 —And into whatsoever house ye enter,—When they arrived at any town or village they were to go into the house as invited and welcome proclaimers of the coming kingdom; they were to make that house their temporary abode until they should depart; they were not to go from house to house, shifting their place of abode. They were to seek first a suitable place to lodge and there abide till the work in that city was accomplished. Mark tells us that they were sent “ forth by two and two” (Mark 6:7); hence when they went into a house they were to remain there and preach the tidings of the kingdom in that town. And as many as receive you not,—This tells how they should act toward the rejector of their message as well as themselves. If any person or persons, family or city, rejected them they should “ shake off the dust” from their feet as a testimony of the condemnation. The Jews were accustomed to shake off the dust of the heathen when they returned from a foreign country to their own land. This meant that they renounced all fellowship with those who rejected them. Paul shook off the dust from his feet against his persecutors at Antioch in Pisidia (Acts 13:51), and shook out his garments against the Jews at Corinth (Acts 18:6). Luke 9:6 And they departed,—After receiving their commission, they followed the instruction of Jesus and “ went throughout the villages.” The names of the villages are not given. It seems that they went through the southern and southeastern portion of Galilee. Jesus cautioned them against entering a city of the Samaritans (Matthew 10:5), which implies that they would at least come near the borders of Samaria. It also seems that Herod had his attention directed to Jesus by this mission of the twelve. (See verse 7.) It is probable that they visited Tiberias or its vicinity, the capital of Galilee, where Herod resided most of the time. As they went they preached “ the gospel.” They announced the glad tidings to the people, individually and collectively, as they had opportunity. Mark records that they preached that men should repent. (Mark 6:12.) They healed the sick in all of the villages.

Luke is brief, but comprehensive. Mark 6:13 says “ they cast out many de-mons, and anointed with oil many that were sick, and healed them.” Luke 8:7-9 —Now Herod the tetrarch—Herod’ s opinion of Jesus may be found also in Matthew 14:1-12 and Mark 6:14-29. Mark’ s record is the fullest; Luke comes next in detail; but Matthew as well as Mark relates the recent beheading of John the Baptist, which Luke omits. “ Tetrarch” is a Greek word meaning “ a ruler of the fourth part,” which became a common title for those who governed any part of a province, subject only to the Roman emperor. In popular language, and from courtesy, he is styled “ king.” (Matthew 14:9; Mark 6:14.) This was Herod Antipas, son of Herod the Great. He ruled over Galilee, Samaria, and Perea. He first married a daughter of Are tas, king of Arabia, but afterwards took Herodias, his brother Philip’ s wife. Aretas, indignant at the insult offered his daughter, waged war against Herod and defeated him. When Herod heard of Jesus he was at a loss to know what to think of it; he was in a state of painful uncertainty. by some, that Elijah had appeared;—They were willing to assign Jesus any place but his rightful place. Some thought that Elijah had been brought back to earth according to a misinterpretation of Mal 4:5. Still others thought that he was “ one of the old prophets” who had been raised from the dead. There were those who were not ready to regard him as John the Baptist, neither would they regard him as Elijah, but they thought that he was some prophet who had come from among the old prophets. The people, however, accorded to Jesus a higher mission; some higher than others, but none so high as that of the Messiah. His Messiahship was perceived by faith. (Matthew 16:16-17.) And Herod said, John I beheaded:—Herod reluctantly beheaded John the Baptist. This is the only reference by Luke to the death of John, which at first seems remarkable, since he gives so particular account of his birth. However, Luke gives John’ s history only as he was connected with Jesus as his forerunner. John’ s death occurred about seventeen months after his imprisonment. Herod in his perplexity now inquires: “ Who is this, about whom I hear such things?’’ Matthew (Matthew 14:2) and Mark (Mark 6:14) do not record the doubt in Herod’ s mind as the feelings and convictions of a guilty conscience. THE FIVE FED Luke 9:10-17 Luke 9:10 —And the apostles, when they were returned,—The twelve returned in twos, as they went out, and told Jesus what they had done. They gave a faithful report of what was done, but neither of the writers of the gospels tells us what their report was or what they did. Some think that their success was small compared with that of the seventy. If it had been great, and had excited their wonder, it would have been natural for some of the writers to have recorded that fact. Jesus took them away from the multitude and went to “ a city called Bethsaida.’’ Here Luke speaks of the twelve as “ apostles’’ ; the word means “ persons sent forth.” Jesus gave this title (Luke 6:13) to the twelve when he selected them from among Tiis disciples. Mark appropriately applies this title now to the twelve just returning from their mission. “ Bethsaida” means “ house of fish”; it was the native place of Andrew, Peter, and Philip. (John 1:44 John 12:21.) It was on the east side of the Sea of Galilee. Jesus and his disciples had gone there for rest, but the multitude would not let them have time to rest. Luke 9:11 —But the multitudes perceiving it followed him:—This miracle of feeding the five thousand is recorded by all four of the writers of the gospels. Compare Matthew 14:13-21; Mark 6:30-44; John 6:1-14 with Luke’ s record. Jesus had withdrawn with his disciples from the people without making known the place where he would go. Matthew and Mark state that the people followed him on foot, which was easy enough to do if Jesus went by boat across the lake. The popularity of Jesus among the common people and their eagerness to hear his teaching and witness his miraculous power are here very briefly presented. Jesus welcomed them instead of being dis¬pleased that they should encroach upon his retirement.

Matthew and Mark state that he was moved with compassion at the sight of the multitude; instead of dismissing them that he and his disciples might enjoy quiet, he spoke unto them concerning the kingdom of God. The idea of the original is that he continued the work of “ teaching” and “ healing” till the day was far spent. Luke 9:12 —And the day began to wear away;—The fact that it was near the close of the day suggested to the twelve that Jesus should dismiss the multitude that they might go and find food and lodging in some of the villages not very far away. This implies that there were villages and places not far away suffi-cient to provide for a crowd of five thousand men with their women and children. The disciples reminded Jesus that they were “ in a desert place.” This means that they were away from villages and thoroughfares where lodging and food could be obtained. Luke 9:13-15 —But he said unto them,—Jesus commanded his disci-ples to give the multitude something to eat, declaring that there was no necessity for sending Ihem away. (Matthew 14:16.) This was done to excite their expectation and to strengthen their faith. Philip was addressed in order to try his faith; he was asked where food could be obtained; he an¬swered that two hundred pennyworth, or about thirty dollars, would not be sufficient. (John 6 John 5-7.) The twelve apostles then asked if they should go and buy that amount. (Mark 6:37.) They had discovered that there were five loaves and two fishes, but they observed that this was a very small amount to feed such a multitude. However, Jesus commanded that the five thousand men be seated in companies of about fifty in each company. The disciples followed his instruction and the multitude was seated. Luke gives only the number of men present; Matthew 14:21 records that there were five thousand men “ besides women and children.” Some have estimated that there were probably seven or eight thousand in all. It will be observed that Jesus commands order even in feeding the multitude. The plain where they were seated was covered with grass. Luke 9:16 —And he took the five loaves and the two fishes,—Jesus took the loaves and fishes and implored the blessings of God on them. John 6:11 says that he gave thanks. The giving of thanks is included in blessing. The word translated “ bless” is used in praising God for favors (Luke 1:64) ; also in invoking God’ s blessing (Luke 2:34) ; also in God’ s conferring favors (Hebrews 6:14; Acts 3:26). These three senses really met in Jesus. He praised God and implored his blessing. The same diversity is seen in the account of the Lord’ s Supper. Matthew (Matthew 26:26) and Mark (Mark 14:22) have “ blessed”; Luke (Luke 22:19) and Paul (1 Corinthians 11:24) have “ gave thanks.” The usual way of preparing bread for eating was by breaking it; the scriptures speak of “ breaking bread,” but never of “ cutting it.” Luke 9:17 —And they ate, and were all filled:—Jesus “ blessed” the food, gave it to his disciples, and they distributed it to the multitude. There are three facts stated here that should be noted, namely: (1) “ they ate”; (2) “ were all filled”; (3) twelve basketfuls were taken up of the broken pieces. John 6:12 records the fact that Jesus told them to gather up the fragments so that nothing should be lost. We know the number of baskets was twelve, and that each basket was filled, but we do not know the size of the baskets. There remained of the loaves and fishes much more than was had at the beginning. Probably the baskets were the small provision baskets in which a Jew commonly carried his food to avoid pollution when going abroad, or among other people.

In the miracle of the four thousand soon after, the basket was the larger rope basket. In the larger basket Paul was let down from the wall at Damascus and escaped from the fury of his enemies. (Acts 9:25.) JESUS HIS DEATH Luke 9:18-27 Luke 9:18 —And it came to pass,—Compare Matthew 16:13-28 and Mark 8:27-31 with the record given here by Luke. Both Matthew and Mark give more details of this scene than Luke does, both locating it on the “ coasts” or “ towns” of Caesarea Philippi. There was a Caesarea on the eastern shore of the Mediterranean Sea, but Caesarea Philippi was on the extreme northern boundary of the ancient land of Israel, near the latitude of Tyre, and at the head of one of the principal tributaries of the Jordan. Jesus and his disciples had retired to this remote district of Galilee to evade and forestall the uprising of the people to “ take him by force, to make him king.” (John 6:15.) He had just performed the miracle of feeding the five thousand and was very popular with the people at this time. Luke 9:19 —And they answering said,—Jesus had asked his disciples: “ Who do the multitudes say that I am?” Jesus did not ask this question to gain information; he knew the minds of all; he did not ask his disciples to learn what they thought of him. He knew their mind. He asked the question that he might correct the views of his disciples and to strengthen their faith. The disciples answered that some of the people thought that he was John the Baptist, others that he was Elijah, and still others that he was “ one of the old prophets.” Herod was one who believed that he was John the Baptist; in fact, Herod seems to have started this report. (Matthew 14:2.) Some thought that he was Elijah, while others placed him among the old prophets. It is not clear whether they thought that an old prophet had arisen from the dead, or that Jesus as a prophet had the spirit of one of the old prophets. It seems strange that they did not in their various answers think that he was the Messiah. Probably they did not class him as the Messiah because he did not fulfill their preconceived notions of the earthly dignity and glory of their coming king. Luke 9:20 —And he said unto them,—Jesus was not so much con-cerned about what the multitudes thought of him as he was about what his disciples thought of him. Hence he put the question directly to them and said: “ But who say ye that I am?” So soon as they answered his first question, he asked a second personal and pointed question. This is an emphatic question; it means “ but ye, who do ye say?” It should not have mattered much to the disciples as to what the multitudes thought of Jesus, but it was a matter of great moment as to what they thought about Jesus. Peter answered for the group and declared, “ The Christ of God.” Each writer records Peter’ s confession differently. Matthew records him as con¬fessing: “ Thou art the Christ, the Son of the living God.” (Matthew 16:16.) Mark records the confession: “ Thou art the Christ." (Mark 8:29.) “ Christ” is the Greek word for “ anointed” ; “ Messiah” is the Hebrew word which means the same. “ The Christ of God” would mean the anointed of God. Luke 9:21-22 —But he charged them,—The disciples were to be si¬lent now about his Messianic nature; the time had not arrived for them to proclaim it. Perhaps they did not clearly under¬stand it, and hence could not successfully proclaim it to oth¬ers. There were some things which must befall him before they were to proclaim him as the Son of God. The things which he now enumerates, when they behold, will deepen their faith in him as “ the Christ of God.” Jesus does not say here, but it is implied, that after he shall have suffered these things, they may then proclaim him as the Christ. Among the things which he mentions that he must suffer, are that he should “ be rejected of the elders and chief priests and scribes,” “ be killed,” and “ be raised up” on the third day. The “ elders” were the rulers of the people; “ chief priests” were the heads of the twenty-four courses or classes of the priests.

David had divided the priests into the twenty-four classes. “ The scribes” were those who transcribed the law and were also teachers of the people; since they transcribed the law, they were supposed to know it and teach it. All of these would reject Jesus; the verb for “ rejected” in the origi¬nal means to reject on scrutiny or trial, and therefore implies deliberate rejection. “ The third day” means “ after three days,” as Mark expresses it. (Mark 8; 31.) “ After three days” is just another way of saying “ on the third day” and does not mean “ on the fourth day.” Luke 9:23-24 —And he said unto all,—Jesus wanted all to understand the lesson of self-sacrifice; they could not yet understand the full meaning of the words of Jesus as applied to his approach¬ing death of which he had been speaking. The shadow of the cross is already across the path of Jesus, but his disciples do not see it. Jesus said to his disciples if ye would continue to be followers of the Messiah that ye call me, you will need fur¬ther denial of self. There are no high positions, no places of ease and honor, no wealth or power to gratify the earthly am¬bitions of men as you might expect in the company of an earthly king; but there are daily crosses, a life of hardship, ob¬scurity, persecution, and dishonor in the world if you follow Jesus. (Romans 8:36; 1 Corinthians 15:31.) If his apostles shared in the delusions of the scribes in respect to the glorious temporal reign of the Messiah, this language of Jesus must have dazed and bewildered them. For whosoever would save his life—Here Jesus presents a remarkable paradox to impress and to fasten the truth upon all his disciples. In an attempt to save the present life, the body, one risks and often loses the true life, the soul. We gain the pleasure of time and lose the bliss of eternity. The natural life is doomed to death; we strive to save it, we lose it, and do not gain spiritual life in Christ. But losing this life in Christ we save it by having it transformed into a new life in him who is the life and light of the world. Luke 9:25 —For what is a man profited,—Here Jesus puts the case in a very common-sense question of profit and loss. If a man gains the world, yet forfeits his own self, his true self, becom¬ing a castaway in God’ s great kingdom, what a sorrowful bar¬gain ! The loss is eternal. There can be no means of profit to the one who loses heaven, it matters not what he may gain on earth. Loss as a consequence of seeking the world and not following Jesus cannot recompense for gain of all of this world. Luke 9:26 —For whosoever shall be ashamed of me—Jesus identifies himself with his word; he said that those who were ashamed of him and his word that he would be ashamed of them. The cross, the trials, the persecutions, the loss of life itself are awful tests of Christian faith and fidelity. No wonder some stop and stagger in the face of such a thorny pathway to heaven. To turn aside, to waver is to be “ ashamed” of Christ, and of such he will be ashamed in the day of his glorious ap¬pearance. Jesus endured the shame of the cross. (Hebrews 12:2.) The man at the feast who had to take a lower seat did it with shame. (Luke 14:9.) Paul declared that he was not ashamed of the gospel. (Romans 1:16.) Onesiphorus was not ashamed of Paul. (2 Timothy 1:16.) Jesus speaks of himself here as he often does “ as the Son of man.” He is going to come again; at his next advent he will come “ in his own glory.” His first advent was attended with humiliation and suffering, but the next time he will come in all of his glory with his angels. He will be accompanied with “ the glory of the Father” and the glory of “ the holy angels” when he comes the second time. This makes a threefold glory that shall at¬tend Christ when he comes again. Luke 9:27 —But I tell you of a truth,—Jesus speaks with the greatest emphasis when he says that he tells of a truth. He gives as-surance that some who were standing in his presence at that time should not “ taste of death” until they should see the kingdom of God; that is, the kingdom of God would come be-fore some who were present would die. The word “ taste” is used in the sense of “ experience.” It is often used in this sense in classical Greek. It is used in the New Testament only with respect to Christ here and in the parallels, Matthew 16:28; Mark 9:1; Hebrews 2:9. This shows that the kingdom of God had not at this time been established. THE Luke 9:28-36 Luke 9:28 —And it came to pass—This remarkable scene of the trans-figuration of Jesus is recorded with only the slightest diversities by Matthew 17:1-8 and by Mark 9:2-8; it is alluded to also by Peter in 2 Peter 1:17-18. The time was one week after the conversation just previously recorded. The place is a point of quiet subordinate importance. Commentators are not agreed as to the mountain on which the transfiguration took place. Tradition has located it on Mount Tabor, but the probabilities are that it was on some of the peaks of Mount Hermon imme-diately adjacent to Caesarea Philippi, where, as we learn from Matthew 16:13 and Mark 8:27, this conversation commencing with Luke 9:18 was held. However, a full week had inter¬vened before the transfiguration, and no record remains to show whether they had or had not been traveling during this time. Jesus took Peter and John and James with him “ up into the mountain to pray.” Luke is the only one who re¬cords the purpose of their going into the mountain; they went up there “ to pray.” Jesus had taken these three apostles with him on other occasions; they were with him when he raised the daughter of Jairus (Luke 5:37) and they alone were the witnesses of his agony in the garden of Gethsemane (Luke 14:33). Luke 9:29 —And as he was praying,—He had gone into the mountain to pray, and now as he was engaged in prayer the transfigura¬tion took place. The transfiguration of Christ is closely asso¬ciated with his predictions both of his death and his return in his threefold glory. His countenance was altered; that is, the appearance of his face became different; Matthew 17:2 says that “ his face did shine as the sun.” Luke does not use the word “ transfigured,” but Matthew and Mark do. His raiment be¬came white and dazzling; Mark 9:3 says that it was “ exceed¬ing white,” and Matthew 17:2 says it was as “ white as the light.” His face did shine as the sun, and his garment was white as the light. The texture of his garment was not changed, but it was bright with a radiant light of his glorified body. Luke 9:30 —And behold, there talked with him two men,—Glory was not only manifested in and around the person of Jesus, but heavenly visitors attended him. “ Moses and Elijah” were there and “ talked with him.” Matthew and Luke say “ Moses and Elijah/’ while Mark says “ Elijah with Moses.” Moses was the representative of the law and Elijah was the representative of the prophets; Luke presents them as both talking with him. We need not ask hozv Peter, James, and John knew Moses and Elijah; the records do not inform us. There were many ways by which they could have had this knowledge. Jesus could have saluted them by their names, or conversation may have indicated it, or they may have known them through the Holy Spirit. Moses had died more than fourteen hundred years before this on Mount Nebo and Jehovah “ buried him in the valley in the land of Moab over against Bethpeor; but no man knoweth of his sepulchre unto this day.” (Deuteronomy 34:6.) Elijah had been translated nine hundred years before this event. (2 Kings 2:11.) Luke 9:31 —who appeared in glory,—As Jesus was praying he was suddenly transfigured, and as suddenly there appeared Moses and Elijah who were similarly robed in glory and began talk¬ing with Jesus; these three, Jesus, Moses, and Elijah, were holding a conversation. What was their subject? Luke is the only one who tells us the subject of their conversation. They were talking about “ his decease which he was about to accomplish at Jerusalem.” Jesus had announced his death to his disciples six days before this; now these messengers from heaven are speaking upon the same subject. Their thoughts and conversation were of heaven, but they spoke in the lan¬guage of earth. They spoke of the work which Jesus was to complete at Jerusalem for the redemption of man. We do not know just what words were spoken. Luke 9:32 —Now Peter and they that were with him—The three apostles were weighted down with sleep. This is almost the same condition that we find recorded of them in Matthew 26:43 and Mark 14:40. The same expression is used in Acts 20:9, where actual sleep is meant. This is the most natural meaning here. Peter is made prominent, being the only one mentioned in this connection. When they were fully awake from the sleep they passed through the state of drowsiness into that of full wakefulness.

Luke makes it clear that it was not a dream, but an actual sight that they had seen. They saw the glory of Jesus and the “ two men that stood with him.” The glory of the scene may have had something to do with their awakening. But now when they were aroused and awake they saw what was before them, and hence they are competent witnesses. It seems that they had not seen the be¬ginning of the transfiguration. Luke 9:33 —And it came to pass,—While Moses and Elijah were leav¬ing Jesus, Peter made the suggestion that it was good to be there. The departing of Moses and Elijah apparently accom¬panied Peter’ s remark as given by all three of the records. Peter addressed him here as “ Master,” while Matthew records him as saying “ Lord” (Matthew 17:4), and Mark records him as saying “ Rabbi” (Mark 9:5). It was near the feast of the tab¬ernacles, which came the middle of the seventh month of the Jewish year. So Peter proposed that they celebrate the feast upon the mountain instead of going to Jerusalem. However, Peter did not understand the full import of his remark. “ For he knew not what to answer; for they became sore afraid.” (Mark 9:6.) Peter acted according to his impulsive nature and spoke up even though he did not know what to say or even what he was saying when he spoke. Luke 9:34 —And while he said these things,—Two more wondrous events occurred— the cloud and the voice. The cloud came and overshadowed them ; it seems that all six were overshad¬owed by the cloud. The three apostles feared as they en¬tered into the cloud. Matthew 17:5 says that it was a bright cloud; it was the symbol of the divine presence, as was the cloud over the tabernacle in the wilderness. (Exodus 40:38.) The cloud also overshadowed Mount Sinai (Exodus 24:16-17), and the cloud overshadowed Solomon’ s temple (1 Kings 8:10-11.) It was similar to the cloud that was present at the as¬cension of Jesus. (Acts 1:9.) Some claim that only Jesus, Moses, and Elijah were overshadowed by the cloud; others claim that only the disciples were overshadowed by it; still others claim that all six were overshadowed. It seems that all six were in the cloud. Luke 9:35 —And a voice came out of the cloud,—This voice was the voice of the Father, like that at the baptism of Jesus. (Matthew 3:17; Mark 1:11; Luke 3:22.) It was also like the voice when the people thought it was a clap of thunder or an angel. (John 12:28-30.) The voice said: “ This is my Son, my cho¬sen: hear ye him.’’ Matthew 17:5 records the voice as saying: “ This is my beloved Son, in whom I am well pleased; hear ye him.” Mark 9:7 records the voice as saying: “ This is my be¬loved Son: hear ye him.” Both Matthew and Mark use the words “ my beloved.” The words, “ hear ye him,” are added to what the voice said at his baptism. These disciples were com¬manded to hear Jesus as the Son of God, even when he pre¬dicts his death. Moses as a representative of the law was pres¬ent and passed away; the time was when they could hear the law, but now they are to hear Jesus. Elijah was present as a representative of the prophets; the time was when they could hear the prophets, but now they are to hear Jesus. This is an important lesson impressed in a most emphatic way. Luke 9:36 —And when the voice came,—As the voice spoke no one was present but Jesus and his disciples. After hearing the voice, the prostrate disciples were gently touched by Jesus, and they saw that he was again alone; the heavenly visitors had disappeared and left Jesus alone to occupy the prominent place in the great scheme of the redemption of man. God had pointed him out as his Son and heaven had commanded that he, and he alone, be heard. In Matthew 17:9 and Mark 9:9 Jesus commanded Peter and James and John not to tell the vision until after his resurrection from the dead. Luke notes that they in awe obeyed that command, and they finally forgot the lesson of this night’ s great experience. THE BOYLuk_9:37-45 Luke 9:37 —And it came to pass, on the next day,—Parallel records of this miracle are found in Matthew 17:14-20 and Mark 9:14-29. Jesus and the three disciples spent the night on the mount of transfiguration; in the morning they came down to the foot of the mountain where the nine disciples and a great multitude were assembled. The miracle which followed is peculiar, as a case of failure on the part of the disciples; it gave the occasion for our Lord to rebuke their unbelief, and to manifest at the same time his own power. Mark, whose account is fuller, adds that the scribes were around the nine disciples troubling them with perplexing questions and taunting them about their failure to cure the demoniac child. Luke 9:38 —And behold, a man from the multitude cried,—This man addressed Jesus as “ Teacher” ; Mark 9:17 records the same address; while Matthew 17:15 records the address as “ Lord.” He besought Jesus “ to look upon” his son; he wanted Jesus to heal his son. Luke adds that he was an “ only child.” This is peculiar to Luke as we have seen on other occasions. (See Luke 7:12 Luke 8:42.) This father cried unto Jesus as soon as he appeared. The agony and the earnestness of the father were very intense. Luke 9:39 —and behold, a spirit taketh him—The father describes the terrible handling of the child by the demon. He said that “ a spirit taketh him” ; Mark records that it was a “ dumb and deaf spirit.” (Mark 9:25.) In Matthew 17:15 the boy is de¬scribed as an “ epileptic, and sufTereth grievously.” He was “ possessed” with a demon which caused deafness, dumbness, and fits of epilepsy; it was a severe and complicated case. His dumbness consisted in his inability to utter articulate sounds. This evil spirit seized him as if to destroy him; at any time the demon might exert his frenzied power upon the child, producing sudden and violent paroxysms. The child would suddenly cry out, which showed that dumbness was an inability to articulate correct words. The demon, having pos¬session of the child, would tear him, causing him to foam at the mouth, and cause bruising the body of the child.

Matthew 17:15 says that “ oft-times he falleth into the fire, and oft- times into the water.” Mark records that the dumb spirit would “ dash him down” and cause him to foam at the mouth and grind his teeth. The three descriptions taken together form a fearful picture of the frenzied paroxysms which were added to his afflictions. Luke 9:40 —And I besought thy disciples—Apparently while the scene of the transfiguration was transpiring this very severe case of demonical possession was brought before the nine apostles ; they attempted to cast out the demon, but were un¬able. There is no other record of any case of sickness which the disciples, apart from the Master, could not cure by the power which he had given them. Here is a case of signal fail¬ure ; it is a case of complex afflictions; demoniac, and a “ luna¬tic,” or, judging from the symptoms more accurately, it was epilepsy. The cure baffled the nine disciples; the severity of the disease may have filled them with distrust. Luke 9:41 —And Jesus answered and said,—This was in the presence of the scribes and the multitude and his disciples. It showed his nine disciples up in a bad light. However, Jesus rebuked the faithless and perverse generation. The rebuke must be applied to the multitude as well as to the scribes; it applies also to his disciples, though perhaps with not the same force as to the scribes. Jesus asked how long he should be with them and bear with them. Here the two questions of Mar 9:19 (only one in Matthew 17:17) are combined in one sentence. After asking the question Jesus commanded the father and his friends to bring his son to him. Luke 9:42-43 —And as he was yet a coming,—As the child was brought to Jesus “ the demon dashed him down” and con¬vulsed him grievously. Luke’ s description as a physician is very vivid; the description seems to be an attack by the demon and by a fit of epilepsy. Mark adds the piteous plea of the father: “ If thou canst do anything [after thy disciples have failed], have compassion on us.” Mark also gives the response of Jesus and his answer to the “ if.” Jesus showed that the “ if” was not his to remove, but belonged to the father. “ If thou canst! All things are possible to him that believeth.” (Mark 9:23.) Jesus rebuked the unclean spirit and “ healed the boy, and gave him back to his father.” All were astonished at the “ majesty of God.” Calmness, dignity, sympathy, and power were blended in this act of Jesus. People were compelled to ascribe all these to the majesty of God; though nine disciples had failed, the Master had with a word prevailed. Luke 9:43-44 —But while all were marvelling at all the things—This verse shows a poor division in verse division; the division should have been at the end of the sentence with the words “ majesty of God.” The latter part of verse 43 has nothing to do with the first part of the verse. Mark 9:30 relates that they now departed from the vicinity of Caesarea Philippi and passed through Galilee; Matthew 17:22 speaks of Jesus abiding in Galilee; and from John 7:1-9 we may infer that Jesus, during this whole period, rather sought retirement. While the multitude was wondering Jesus spoke to his disciples and said: “ Let these words sink into your ears.” It is probable that his disciples were nearest to him and that he could give them special instruction. The words which he was about to speak he wanted to lodge permanently in the minds and hearts of the twelve apostles. Again he announced that he should be “ delivered up into the hands of men.” He should be betrayed by Judas and given up by the Father to men in order that he may suffer and die. (Acts 2:23.) The divine plan of his sufferings and death had formed the topic of dis¬course on the mount of transfiguration, and now it is the topic of his nearest circle of disciples. Luke 9:45 —But they understood not this saying,—They did not understand what Jesus meant. The original Greek may be translated “ it was concealed from them” ; this may relieve in part the disciples to some extent of the full responsibility for their ignorance about the death of Jesus. They were afraid to ask Jesus about what he meant. It may be that they were not allowed to understand, but that they would more fully understand later. After the resurrection and ascension they saw the truth very clearly; the Holy Spirit guided and enlightened their minds, and wrought a great change in their perception of Christ’ s teaching. There is a natural diffidence in speaking to a person regarding near approaching death.

And this diffi¬dence was increased to fear by the all-inspiring presence and power of Jesus. It may be that the personal dignity precluded questions. JESUS TRUE Luk_9:46-50 Luke 9:46 —And there arose a reasoning among them,—The parallel passage of this is Mark 9:33-37, and Matthew 18:1-15 is analogous to it. As they went along the way a dispute arose, or “ a reasoning among them,” as to who would be the greatest in this earthly kingdom that they supposed Jesus would estab¬lish. It seems that this argument followed 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. Luke makes it plain that it was not an abstract problem about greatness in the kingdom of heaven as they put it to Jesus, but a personal problem as to who would be the greatest in their own group; rivalries and jealousies had arisen and now sharp words had been spoken. A little later James and John became bold enough to ask for the first places for themselves in this political kingdom which they ex¬pected to be established. (Matthew 20:20; Mark 10:35.) Luke 9:47 —But when Jesus saw the reasoning of their heart,—Jesus looked into their hearts and saw their ambitions and motives; he did not need that they should tell him what they were dis¬cussing along the way. The disciples seem to have gained some vague and indefinite idea from the predictions of Jesus that he would soon be declared the Messiah and would as¬sume his royal power and set up his kingdom as an earthly ruler would do. Hence, the occasion of the “ reasoning” among the disciples; they desired to know who would have the highest and most honorable place in this kingdom and who would have the greatest authority. If Jesus had intended that Peter should become the “ pope,” this would have been the time and the place for his declaring it. Jesus rebuked their worldly ambitions and their jealousies by taking a little child and placing “ him by his side.” Literally he took a child to himself, as Mark 9:36 has it, “ in his arms,” and as Matthew 18:2 says “ in the midst of them.” All three attitudes follow one another as the disciples were probably in a circle around Jesus. Some have conjectured that this child belonged to Peter, since it is supposed that they were in the home of Peter. There is no evidence as to the truthfulness of this tra-dition. Luke 9:48 —Whosoever shall receive this little child—The links of the chain are stated here; those that receive the child “ in my name,” said Jesus, and those who received Jesus, received God, as God had sent him. The honored disciple is the one who welcomes little children “ in my name” upon the basis of the name and authority of Jesus. This was a rebuke of the selfish ambition of the twelve. Ministry to Jesus is a mark of true greatness; ministry to children in the name of Jesus is a mark of greatness; ministry in the name of Jesus to anyone is a mark of greatness. True greatness is in service; those who serve most unselfishly are the greatest in the kingdom of God. The disciples of Jesus had not learned this, and many of his disciples have not yet learned this lesson. Luke 9:49 —And John answered and said,—There is some difficulty in locating the order of events here. Some place these events later in the ministry of Jesus as occurring on the way to the feast of tabernacles. (John 7:2-10.) There were persons among the Jews who attempted to exorcise demons by various methods, and some, like this person and the sons of Sceva in Acts 19:13-14, did it by using the name of Jesus. It is proba¬ble that John introduced this at this time because he wanted to change the subject after the embarrassment of the rebuke for their dispute concerning greatness. John addressed Jesus as “ Master” ; Luke has already recorded this address four times. (Luke 5:5 Luke 8:24 Luke 8:45 Luke 9:33.) The disciples of Jesus were intolerant; they had a zeal for Jesus which was narrow and biased. Joshua forbade Eldad and Medad to prophesy be¬cause he was jealous for Moses. (Numbers 11:27-29.) Moses and Jesus were more tolerant than their followers. They for¬bade this man because he would not follow this special group of disciples of Jesus. Luke 9:50 —But Jesus said unto him, Forbid him not:—Luke is the only writer that expresses so briefly this incident. Mark 9:38-40 develops the words of Jesus somewhat more fully. The incident is related here by Luke because it is connected with the suggested link “ in my name.” This man did not belong to the group of apostles, so John relates to the Master that they forbade his doing that work in the name of Jesus because he would not follow them. We are not told as to what result the apostles had in forbidding this man to do the work in the name of Jesus; we only have Jesus rebuking his disciples for forbidding him. Jesus said: “ For he that is not against you is for you.” THE Luke 9:51-56 At this point Luke begins to narrate a new portion of the ministry of Christ, which is not found in the other writers of the gospel. Only a few notes of time and place as recorded by Matthew and Mark are parallel to Luke’ s history. This por¬tion of Luke’ s record has been regarded as one of the most difficult parts to harmonize and bring into chronological order; some have regarded the task as impossible, while oth¬ers have supposed that Luke from this point to Luke 18:15 has thrown together a mass of discourses and incidents with¬out reference to chronology or order. However such a suppo¬sition in regard to about one-third of Luke’ s record is hardly consistent with the accuracy, research, and order proposed by Luke in chapter 1, verses 1-4. It seems easy to find order and connection, but little apparent chronology. Luke’ s record has been found regular and orderly thus far when compared with the records of Matthew and Mark. Why should we not ex¬pect the same characteristic in this portion of Luke’ s writ¬ings? During the last six months of Christ’ s ministry John re¬cords our Lord’ s journey to the feast of tabernacles (John 7:10), his presence at the feast of dedication (John 10:22), his going down from Perea to Bethany to raise Lazarus (John 10:40-42 John 11:1-17), and his final journey to Jerusalem from a city called Ephraim (John 11:54 John 12:1). Luke 9:51 —And it came to pass, when the days—The language of Jesus makes it clear that he was fully conscious of the time of his death; it was rapidly drawing near to the close of his min¬istry. The time when “ he should be received up” means the time of the ascension of Jesus after his resurrection. Luke as well as John 17:5 reveals a yearning on the part of Jesus to return to the Father; this was in the mind of Christ at the transfiguration. He now “ stedfastly set his face to go to Jeru-salem.” This is emphatic; Jesus himself with fixedness of purpose set his face against the difficulties and dangers that would befall him. This look on the face of Jesus as he went to his doom is noted later in Mark 10:32. Luke three times mentions Jesus making his way to Jerusalem; here and in Luke 13:22 Luke 17:11.

John mentions three journeys to Je¬rusalem 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 record. However, Luke does not make definite location of each incident, and John merely supplements here. Luke 9:52 —and sent messengers before his face:—Jesus was going from Galilee; it seems that he would pass through Samaria and he sent messengers before him to make ready. These messengers went into Samaria to fulfill the orders which they had received. The Samaritans did not object when people went north from Jerusalem through their country, but they objected seriously to the Jews going through their country up to Jerusalem. Jesus repudiated Mount Gerizim as the place of worship by going to Jerusalem. This was an unusual pre¬caution by Jesus, and we do not know why he sent messen¬gers before him at this time. Luke 9:53 —And they did not receive him,—Jesus was going to Jeru-salem, and the Samaritans refused to receive him “ because his face was as though he were going to Jerusalem.” This was the reason that they refused to receive him. When the Sa¬maritans found that it was a Jewish party going to one of the Jewish feasts, they refused to entertain Jesus and his com¬pany. The Jews had no dealings with the Samaritans, and the Samaritans naturally retaliated in the same spirit upon all who accepted the Jewish place of worship to the neglect of the Samaritan place on their sacred mountain. Luke 9:54 —And when his disciples James and John—Perhaps the re-cent appearance of Elijah on the mount of transfiguration re-minded James and John of the incident in 2 Kings 1:10-12. These two disciples, who afterwards showed great moderation and love, here exhibited the fiery zeal of their misguided loy¬alty to Jesus by asking should they call “ fire to come down from heaven, and consume them ?” This may be why they were called “ Sons of thunder,” or “ Boanerges.” (Mark 3:17.) They were indignant at the failure of the Samaritans to receive their Lord. There was no love between the Jews and the Samaritans at any time, and now for them to treat their Lord in such a wray was more than James and John could stand. The allusion seems to be to the attempt of Ahaziah to capture Elijah. Luke 9:55-56 But he turned, and rebuked them.—Certain it is that here Jesus rebuked the bitterness of James and John toward the Samaritans, as he had already done to John for his intoler¬ance in forbidding the man to cast out demons in the name of Christ, because he had refused to follow them. Jesus taught them a spirit of tolerance. The disciples of Jesus were to learn that his spirit was not that of Elijah, not that which would burn and destroy to make converts. THE COST OF Luk_9:57-62 Luk 9:57 —And as they went on the way,—Matthew 8:19 calls this man “ a scribe” ; he said that he would follow Jesus wherever he* would go. There is a certain kind of zeal in the proposi¬tion of this man which is to be commended; but it does not sound like one who had carefully counted the cost. It may be that the scribe was looking for a life of ease and comfort in following a teacher of such power and popularity; however we know that Jesus impressed upon him the fact that it was not an easy life to follow him. It seems that this man re¬garded Jesus as the Messiah, but, like his disciples in general, had wrong conceptions of the nature of the kingdom of God. Luke 9:58 —And Jesus said unto him,—Jesus knew the measure of the scribe’ s enthusiasm; he knew that the scribe did not ap¬preciate the full meaning of his own words. Jesus pictured to him the extreme condition that might be imposed upon one who would be his disciple. “ The foxes have holes” means that they had a lurking hole or place to which they could go for safety and for rest. “ The birds of the heaven have nests,” which means that they had a place to roost and rest at night. But in contrast to the foxes and the birds, “ the Son of man” did not have any place “ to lay his head.” Jesus often speaks, of himself as the “ Son of man.” Others do not speak of him as such; they do not refer to him as “ the Son of Man,” but Jesus frequently uses that term with respect to himself. It may be that Jesus had reference to the fact that the Jews were seeking to destroy him; that there was no place where he could go for rest or safety from the scheming and plotting Jews. Luke 9:59-60 —And he said unto another, Follow me.—The scribe volunteered an offer to follow Jesus, but in this instance Jesus commands this one to follow him. Matthew 8:21 does not give the command of Jesus to follow him, and seems to make this man also volunteer instead of responding to a command. There is no contradiction between the two records. The man excused himself by requesting that he be allowed sufficient time to bury his father. One of the problems of life is the relation of duties to each other, which comes first. The burial of one’ s father was a sacred duty (Genesis 25:9), but this man is to learn that the first duty that man owes is his duty to God.

It is not known that this man’ s father was dead at this time; many think that he wanted to wait and take care of his father, and after his father died then he would give all of his time to following Jesus. This is probably the meaning; Jesus means to teach that there is nothing that should come between one and his obedience to God; that the first and highest and most important duties of all are those which we owe to God. Luke 9:61-62 —And another also said, I will follow thee,—This case is like the first; this man volunteers to follow Jesus. Luke is the only one that records this case. This man had something that he wanted to come “ first” ; he wanted to bid farewell to those who were at his house. Within itself that was a good thing to do, but he needed to know that he must put the things of God “ first.” Perhaps he meant that he would like to have a formal parting with his friends by setting a feast; how¬ever it does not matter what his motive was; he is to learn the lesson that nothing can come first but God and his work. This is a lesson that many need to learn today. Jesus an¬swered this one by quoting an old proverb taken from agricul¬tural life: “ No man, having put his hand to the plow, and looking back, is fit for the kingdom of God.” It has always been the ambition of the plowman to run a straight furrow; in order to do this one must look straight forward; he must look to the things which are in front.

Looking back would be fatal to a plowman in running a straight furrow. This is a very vivid picture; while engaged in labor, the plowman must keep his eye clear and straightforward. The application that Jesus makes is clear and simple.

Verse 1 There is a definite break in this chapter (Luke 9:51), where Luke begins a large section of teachings and events not recorded elsewhere in the New Testament. Up to that point, he related a number of incidents reported in the other Gospels. These are: the Twelve sent forth (Luke 9:1-6), Herod’s perplexity (Luke 9:7-9), feeding the five thousand (Luke 9:10-17), Peter’s confession (Luke 9:18-27), the transfiguration (Luke 9:28-36), curing the epileptic boy (Luke 9:37-43), a prophecy of Jesus’ being delivered up (Luke 9:44-45), on “Who’s the greatest?” (Luke 9:46-48), the one who followed “not us” (Luke 9:49-50); and then follows material largely unique to Luke: the proposal to call down fire (Luke 9:51-55), and the story of three prospective followers of Jesus (Luke 9:56-62). And he called the twelve together, and gave them power and authority over all demons, and to cure diseases. And he sent them forth to preach the kingdom of God, and to heal the sick. And he said unto them, Take nothing for your journey, neither staff, nor wallet, nor bread, nor money; neither have two coats. And into whatsoever house ye enter, there abide, and thence depart. And as many as receive you not, when ye depart from that city, shake off the dust from your feet for a testimony against them. And they departed, and went through the villages, preaching the Gospel, and healing everywhere. (Luke 9:1-6) SENDING FORTH OF THE TWELVEBoth Matthew and Mark record this preaching mission of the Twelve (Matthew 10:5 ff; Mark 6:7 ff); and despite the fact of Luke’s narrative partially following Mark’s order, it actually is unlike both the others, indicating the independence of the sacred authors. There is more than a mere possibility that Jesus sent forth the Twelve twice, this possibility resting upon the fact that Matthew records such a mission BEFORE the deputation of John the Baptist came to Jesus, and Luke recorded it substantiallyAFTER that event. It seems to this student that it is arbitrary to conclude that there was only one “sending forth” of the Twelve, and that this or that Gospel erred in the placement of it in the holy record. In keeping with Luke’s style of relating TWO of many typical acts of Jesus, rather than merely one, it would not be exceptional if he did the same thing here. In the very nature of training Jesus gave the Twelve in preparation for their worldwide mission, a training that extended over a period of about four years, it appears that there easily could have been two, or even more, occasions when the Twelve were sent out to preach. See under 7:10. For a line-by-line comment on this event see my Commentary on John, at John chapter 10, and in my Commentary on Mark, under Mark 6:7 ff. Neither staff … Matthew stated that Jesus said, “Get you … no staff’; (Matthew 10:10), that is, “Do not procure, or purchase one”; and Mark reported Jesus saying, “Take nothing … save a staff only.” The obvious meaning of all this taken together is, “Go as you are.” As Ash noted, “Mark’s account meant to take only the staff they had, whereas Luke’s referred to taking another staff. The basic meaning in all three Gospels is `Go as you are’."[1] Such a variation as is evidenced here loses all significance when it is considered that Jesus might have said one thing on one occasion, and something else on another. Regarding the propensity of some to hunt a contradiction, the burden of proof must rest upon them, requiring that they should show how it was impossible for Jesus to have sent the Twelve forth more than one time, with the slight variation of his instructions (if they are variations) revealed in the sacred records. ENDNOTE: [1] Anthony Lee Ash, The Gospel according to Luke (Austin: Sweet Publishing Company, 1972) p. 152.

Verse 7 Now Herod the tetrarch heard of all that was done: and he was much perplexed, because that it was said by some, that John was risen from the dead; and by some that Elijah had appeared; and by others, that one of the prophets was risen again. And Herod said, John I beheaded; but who is this, about whom I hear such things? And he sought to see him.THE OF HEROD ANTIPASHerod’s guilty soul trembled at the messages reaching him with regard to the mighty teachings and deeds of Jesus, indicating the tremendous impact of Jesus’ ministry upon the total population. Significantly, the popular answers of the people, with regard to Jesus’ true identity, here formed a topic of conversation in the court of Herod, as well as being a matter of discussion in the sacred company of the Lord and his apostles (Luke 9:19). So great were the deeds of Jesus that the popular mind was required to seek a comparison only in the lives of the righteous dead, among the great names of Hebrew history. For additional comment on this passage see my Commentary on Matthew, Matthew 16:14, and my Commentary on Mark, Mark 6:15.

Verse 10 And the apostles, when they were returned, declared unto him what things they had done. And he took them, and withdrew apart to a city called Bethsaida. But the multitude perceiving it followed him: and he welcomed them, and spake to them of the kingdom of God, and them that had need of healing he cured. And the day began to wear away; and the twelve came, and said unto him, Send the multitude away, that they may go into the villages and country round about, and lodge, and get provisions: for we are here in a desert place.THE FIVE WERE FEDThis miracle, recorded in each of the four New Testament Gospels, has received line-by-line comment in Matthew, Mark, and John, in this series of commentaries, and a somewhat more brief account will be repeated here. City called Bethsaida … here in a desert place … The reference to Bethsaida is to the city nearest the grassy plain where the actual wonder took place, which is somewhat southwest of the city, and several miles distant, called Bethsaida-Julius. The audience and participants in this bounty from the Lord were Jews; and a later miracle of feeding the four thousand benefited a Gentile multitude. Thus, Christ revealed himself as the bread of life to both Jews and Gentiles. John’s account gives more of the background. Long before the apostles had come to Jesus with the request to send the multitudes away, Jesus had tested Philip with a question of how the people were to be fed.

Verse 13 But he said unto them, Give ye them to eat. And they said unto him, We have no more than five loaves and two fishes; except we should go and buy food for all this people. For there were about five thousand men. And he said unto his disciples, Make them sit down in companies, about fifty each. And they did so, and made them all sit down. And he took the five loaves and the two fishes, and looking up to heaven, he blessed them, and brake; and gave to the disciples to set before the multitude.

And they ate, and were all filled; and there was taken up that which remained over to them of broken pieces, twelve baskets.Attempts to rationalize this miracle are futile. Four sacred evangelists have provided the historical records of an astounding wonder, and one that is rich with spiritual overtones.

The power and Godhead of Jesus are dramatically affirmed by this event. That it actually happened is proved by the response of the multitude who wanted to make Jesus king (John’s account) in a purely secular sense, of course, and with the evident purpose of using the Lord to supply an army of insurrection against Rome. That the multitude believed Jesus could have done such a thing could have resulted only from what they had seen him do, as related here. The wealth of detail, such as the reclining of the throng in companies of fifty, the pitifully small source of five loaves and two little fishes, and the twelve baskets of crumbs gathered up after the feast, the Lord’s giving thanks, and the hard-heartedness of the Twelve, whose sympathies were in tune with the wishes of the crowd, and the Lord’s sending them on ahead, despite threatening weather - there is no way to explain all this, except on the basis that it all actually happened, exactly as recorded in the New Testament. With the great passover throng which made up the multitude, and with the miracle having been wrought outdoors, and far from any inhabited place, there was simply no way that a thing like this could have been faked. Five thousand men, besides the women and children, had eaten all they wished, all the bounty coming out of that little lad’s basket, passing through the hands of Jesus, and from him to the apostles and the multitudes. Time can never diminish the impact of such a sign; and it is no wonder that the apostle John made it one of only seven signs that he recorded, nor that everyone of the Gospel writers included it.

Verse 18 And it came to pass, as he was praying apart, the disciples were with him: and he asked them, saying, Who do the multitudes say that I am?PETER’S OF CHRISTPraying apart … These words indicate the secluded scene of this episode, more fully identified as the vicinity of Caesarea Philippi (Matthew 16:13) The multitudes … stresses the widespread, near universal interest of the people in the identity of one such as Jesus, who was demonstrating in the most emphatic manner his supernatural power. Luke alone recorded the detail that prayer was the purpose in our Lord’s withdrawal to this unfrequented place.

Verse 19 And they answering said, John the Baptist; but others say Elijah; and others, that one of the old prophets is risen again.See under Luke 9:9. Significantly, the multitudes were no longer suggesting that Jesus was the Christ, due to the vicious and unrelenting campaign of the religious hierarchy against the Lord. At the very beginning of his ministry, John the Baptist had announced Jesus as “the Lamb of God that taketh away the sin of the world,” and, at first, Jesus was widely hailed as the Messiah, as fully detailed in the early chapters of John. However, having determined that Jesus was not the type of Messiah they wanted, the priestly leaders of the people exhausted their resources of cunning and deceit in an all-out campaign to convince the people that Jesus was not the Christ. Here is a summary of their charges: They said Jesus was a glutton (Matthew 11:18-19). They said he was a winebibber (Matthew 11:18-19). They said he cast out demons by the prince of demons (Matthew 9:34). They called him Beelzebul (Matthew 10:25). They called him a sinner (John 9:24). They said he had a demon (John 7:20). They said he violated the sabbath (Matthew 12:2). They said he was a Samaritan (John 8:48). They referred to him as a deceiver (Matthew 27:63). They accused him of friendship with publicans and sinners (Luke 15:2). They said that no prophet could come out of Galilee (John 7:52). They accused him of leading the multitude astray (John 7:12). They said that since Elijah had not risen from the dead, it was impossible for Jesus to be the Christ (Mark 9:11). They said he had an unclean spirit (Mark 3:30). They said, “He is beside himself’ (Mark 3:21). They said he transgressed the tradition of the elders (Matthew 15:2). They said, “This man is not from God” (John 9:16). They said he forbade to give tribute to Caesar (Luke 23:2). They said that he made himself a king (Luke 23:2). They said he was an evildoer (John 18:30). They said that Jesus claimed he would destroy the temple of God and build it in three days (Matthew 26:61). These evil slanders were a composite of lies, insinuations, misquotations, false interpretations of Scripture, racial slurs, outright falsehoods, garbled half-truths, and arrogant snobbery. This satanic campaign against Jesus was launched from the most impressive social platform in antiquity. The men who indulged in this malignant crusade against the Lord of Life were the exalted rulers of the people, led by the high priest of the chosen people. They were the learned, the wealthy, the well-favored, the intellectual aristocracy, the accepted interpreters of sacred law. Moreover, their crusade was pressed forward with all the cunning, deceit, and vituperation that could be mustered. The marvel of ages is that in the face of such a hellish blast of opposition the people still clung to the conviction that Jesus was someone sacred, no living person being worthy of comparison with him, and that he must be Elijah, Jeremiah, or John the Baptist risen from the dead! Nor can it be any wonder that, in view of such vicious slanders, the conviction that Jesus was the Christ had been somewhat eroded in the popular mind. The evil campaign of the leaders of Israel had, in that degree, succeeded for the moment. Therefore, these judgments of the people, as to who Christ was, cannot be made the basis for denying the popular acclaim of Jesus as the Christ at the beginning of his ministry, as reported in John.

Verse 20 And he said unto them, But who say ye that I am? And Peter answering said, The Christ of God.Thus, the Twelve had not been swayed by the savage denunciations of the people’s priestly leaders. The apostle Peter, leading all the rest, firmly acknowledged him as the Christ of God. For full discussion of Peter, his primacy, his successor, the keys of the kingdom, the gates of Hades, and many other things suggested by this verse, see under the parallels in Matthew and Mark (my Commentary on Matthew and my Commentary on Mark).

Verse 21 But he charged them, and commanded them to tell this to no man.Christ’s reason for the charge of secrecy was twofold: (1) the apostles themselves could not at that time have understood the full implications of his Messiahship, and (2) a premature announcement of it could upset the divine timetable for Jesus’ death.

Verse 22 Saying, The Son of man must suffer many things, and be rejected of the elders and chief priests and scribes, and be killed, and the third day be raised up.Many things … This announcement of the Lord’s Passion was given three times by Matthew, each in a different context, and disclosing, in the aggregate, a score of events and conditions categorically foretold by the Lord. Jesus repeatedly instructed the Twelve regarding the full details of his Passion and Resurrection. For a full summary of this, see my Commentary on Matthew, Matthew 20:17-19. The third day be risen up … The conviction expressed throughout this series is that Jesus was crucified on Thursday, April 6, A.D. 30, and that he rose on the Sunday following, fulfilling to the letter the divine promise that he would be in the “heart of the earth” three days and three nights (Matthew 12:40). This is the chronology of that fulfillment: Buried at sunset (shortly before) on . In the grave night (one night). In the grave FRIDAY (the first day). In the grave FRIDAY NIGHT (second night). In the grave (second day). In the grave NIGHT (third night). Rose from the dead SUNDAY morning (the third day). The above is spelled out, in order for it to be apparent that “third day” harmonizes completely with Matthew 12:40. The expression “third day” as frequently used in the Gospels should therefore be viewed as a qualifier of the “three days and three nights” of Matthew 12:40. Some have insisted that if Jesus actually meant “three days and three nights,” he would have said “FULL three days and three nights”; but this would have required the resurrection to have been at sundown, corresponding to the time he was buried. It was indeed three full nights; but he rose “the third day.” For dissertation on this subject, see my Commentary on Mark under the heading, “What Day Was Jesus Crucified?” following Mark 15:42.

Verse 23 And he said unto all, If any man would come after me, let him deny himself, and take up his cross daily, and follow me. For whosoever would save his life shall lose it; but whosoever shall lose his life for my sake, the same shall save it.This is the plan of salvation; and appropriately, it was addressed “to all.” “Let him deny himself …” means that one must renounce himself, pleading nothing that a mortal may either believe or do, as a proper ground of salvation, that ground being in Christ and “in him” only. No mortal may be saved as John Doe, or Joe Bloke, or in any other human identity. If men are ever saved, they must be saved “in Christ” (Romans 6:3), and “as Christ” (Galatians 2:20). This self-renunciation is the same thing for all Christians that the cross was for Jesus, namely, the submission to God’s will, not one’s own will. For extensive discussion of this, see my Commentary on Romans,Romans 3:22-24, and also under my Commentary on John, John 12:25. In this verse, Jesus made the cross central to his holy religion. Our Lord’s death was an absolute requirement and precondition of human redemption. That an unfathomable mystery lies at the bottom of such a conception is freely admitted; but the fact of it cannot be denied in the light of the sacred Scriptures. But, if it was central for Jesus, it is central for his followers also, as the verse states. As long as the will of man opposes the will of the Lord, salvation for such a man remains impossible.

Verse 25 For what is a man profited, if he gain the whole world, and lose or forfeit his own self?They are indeed the poor who lose themselves in the vain pursuit of the world and worldly values. Oneself may be kept and preserved only through giving oneself unreservedly to Jesus. Whatever pride, glory, wealth, or power of the world may be enjoyed by a mortal, it is but for a moment. Then comes the final reckoning, the Great Assize, and the assignment of eternal destiny. How strange it is that many live as if this were not true.

Verse 26 For whosoever shall be ashamed of me and of my words, of him shall the Son of man be ashamed, when he cometh in his own glory, and the glory of the Father, and his holy angels.Characteristic of the Gospels, these verses (Luke 9:23-27) are independent sayings of Jesus, gathered here into a single paragraph, as in Mark 8:34 to Mark 9:1. See under those references in my Commentary on Mark. The warning in this verse is against being ashamed of Jesus and his words, there being no essential difference. One who is ashamed of Jesus’ words is also ashamed of Jesus. Behold the pride and vanity of life, that mortal man, encompassed with weakness and infirmity, born to trouble as sparks fly upward, destined to strut and fret his brief hour upon life’s stage, and then to descend into the rottenness of a grave - that such a creature should be ashamed of the Lord who died to redeem him from the curse of sin! No wonder his Creator will be ashamed of such a creature in the Great Day. And, of course, this verse has overtones of the final judgment; but not so with the next one.

Verse 27 But I tell you of a truth, There are some of them that stand here, who shall in no wise taste of death, till they see the kingdom of God.This is a prophecy of the establishment of God’s Kingdom on the first Pentecost after the resurrection of Christ. Some of them … Why did not Jesus say that “none” of them should taste death until they saw the kingdom? This was because both he himself and Judas Iscariot were to die before that Pentecost came. See fuller discussion of this in my Commentary on Mark, Mark 9:1. Also, see my Commentary on Hebrews, Hebrews 12:28-29 with reference to date of the kingdom’s establishment.

Verse 28 And it came to pass about eight days after these things, that he took with him Peter and John and James, and went up into the mountain to pray.THE The transfiguration is viewed by some scholars as the fulfillment of Jesus’ prophecy in the preceding verse; but if that was what Jesus meant, he would have said, “NONE of you shall taste death, etc.” As Bickersteth observed, “The solemnity of those words (Luke 9:27) forbids us to limit them to an event that would occur within eight days.” [2]Peter, James and John … were in a special sense intimates of Jesus, being the only apostles permitted to view this wonder, the raising of Jairus’ daughter, and the agony in Gethsemane. Into the mountain to pray … Luke stressed the prayer life of the Lord, frequently explaining Jesus’ withdrawal from the crowds as his seeking an opportunity for prayer and solitude (Luke 9:18). ENDNOTE: [2] E. Bickersteth, The Pulpit Commentary (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1962), Vol. 16 (ii), p. 1.

Verse 29 And as he was praying, the fashion of his countenance was altered, and his raiment became white and dazzling.This was an objective occurrence, not a mere vision, or impression of some kind on the minds of the apostles who saw it. Long, long afterward, John would write, “And we beheld his glory, glory as of the only begotten from the Father, full of grace and truth” (John 1:14). And as he was praying … Jesus here faced a great crisis in his life, issuing in his deliberate choice of the way of suffering for human salvation. As Geldenhuys noted, “Suffering was for Christ no unavoidable necessity, no matter of force, but of voluntary and willing obedience."[3] In view of all that occurred in this event, it seems that this heavenly experience was given to Jesus by the Father, as much for our Lord’s encouragement as it was for the enlightenment of the apostles. ENDNOTE: [3] Norvel Geldenhuys, Commentary on the Gospel of Luke (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1951), p. 281.

Verse 30 And Behold, there talked with him two men, who were Moses and Elijah.This is one of the most remarkable things in Scripture. The men mentioned here had been dead for centuries, but they appeared on this mountain and spoke with Jesus. This speaks volumes on the subject of immortality. The righteous dead have not perished; they are safe. Significantly, these departed saints were very interested in the atoning death of Christ, as the next verse shows; and as Ryle put it, “The saints in glory take a deep interest in Christ’s atoning death."[4] The reason for this, of course, was that their own eternal justification depended, finally, upon what Jesus would do. ENDNOTE: [4] J. C. Ryles, Expository Thoughts on the Gospels (Grand Rapids, Michigan: Zondervan Publishing House), p. 316.

Verse 31 Who appeared in glory, and spake of his decease which he was about to accomplish at Jerusalem.Only Luke gives the subject matter of the conversation between the Lord and these Old Testament worthies, and the truly significant fact of Jesus’ decease being a matter of his own accomplishment is revealed. His decease … This could be rendered “departure” (English Revised Version (1885) margin) rather than “decease,” leaving room for the discernment that Jesus, though suffering death, did not actually cease to be. For a full discussion of the seven centers of initiative in Jesus’ death, see my Commentary on Romans, Romans 3:25-26, under the title of “Who Crucified Christ?” Our Lord was the architect of his own crucifixion; and, although evil men were allowed a part in it, it was only his holy will that permitted it. Moses and Elijah … were Old Testament representatives of the Law and the Prophets; and their appearance in this scene, where, in a sense, they laid their homage at the feet of Christ, is eloquent of the office of Christ the Prophet, Priest and King who was about to succeed to all the authority (and more) that pertained to God’s representative in the old covenant.

Verse 32 Now Peter and they that were with him were heavy with sleep: but when they were fully awake, they saw his glory, and the two men that stood with him.This is the evangelist Luke’s categorical denial that it was any such thing as a dream, or vision, which the holy apostles saw. Childer’s comment that “Peter, James and John slept through a part of the happenings,"[5] is not correct. “When they were fully awake” has the alternate reading, “having remained awake” (English Revised Version (1885) margin); and Luke’s clear intent is to affirm their remaining awake, despite the fact of their being sleepy. ENDNOTE: [5] Charles L. Childers, Beacon Bible Commentary (Kansas City, Missouri: Beacon Hill Press, 1964), Vol. VI, p. 492.

Verse 33 And it came to pass, as they were parting from him, Peter said unto Jesus, Master, it is good for us to be here: and let us make three tabernacles; one for thee, and one for Moses, and one for Elijah: not knowing what he said.Not knowing what he said … Peter’s ignorance was in supposing that his being on the mountain in company with Moses, Elijah and Jesus was in any manner better than being on the mountain with Jesus only. It is not Jesus AND someone else, or anything else, that blesses men; it is Jesus only. This blunder on Peter’s part has the utility of stamping the whole event as factual, historical, and original. Had such a thing as this been invented later and erroneously incorporated into the sacred narrative, there is no way that such a glaring error of Peter would have been imagined.

Verse 34 And while he said these things, there came a cloud and overshadowed them: and they feared as they entered into the cloud.A cloud … As Dummelow said: (This was) the visible glory, which according to Jewish ideas, manifested the divine presence. It is the same as the pillar of cloud and fire in the wilderness, the cloud that filled Solomon’s temple, and the visible glory, which according to the rabbis, rested upon the ark, and was called the “Shechinah."[6]It was certainly no ordinary cloud, which explains the fear of the apostles. ENDNOTE: [6] J. R. Dummelow, Commentary on the Holy Bible (New York: The Macmillan Company 1937), p. 683.

Verse 35 And a voice came out of the cloud, saying, This is my Son, my chosen: hear ye him.The voice must be identified as that of the Father himself who spoke to Jesus three times during his ministry in the same audible manner as here, namely, at the baptism, during Jesus’ prayer at the last public discourse (John 12:28), and here. That the voice was primarily for the benefit of the apostles appears in the use of the third person, and also in the content of the message. Hear ye him … All divine commandments are restrictive; and this means, therefore, “Do not hear Moses; do not hear Elijah, etc.” This element of the instruction was visually impressed upon them when, coming down from the mountain, they saw “Jesus only” (Matthew 17:8).

Verse 36 And when the voice came, Jesus was found alone. And they held their peace, and told no man in those days any of the things which they had seen.When the voice came … may be rendered, “When the voice was past,” thus associating the words “hear ye him” with the disappearance of Moses and Elijah, and having the necessary implication of “hear Jesus only.” And told no man … In this the apostles were obedient to the instructions of the Lord (Matthew 17:9), the same reasons why they were not to publish this, at that time, prevailing, as in the instance of Peter’s confession of Jesus as the Christ of God (see under Luke 9:21).

Verse 37 And it came to pass, on the next day, when they were coming down from the mountain, a great multitude met him. And behold, a man from the multitude cried, Teacher, I beseech thee to look upon my son; for he is mine only child.THE CURE OF THE BOYThe notion that Luke “followed Mark” in this section is confounded by the fact that the teaching on the true Elijah (John the Baptist) who was to come is omitted, and by the much briefer account of this miracle. Clearly, the narratives are independent.

Verse 39 And behold, a spirit taketh him, and he suddenly crieth out; and it teareth him that he foameth, and it hardly departeth from him, bruising him sorely. And I besought thy disciples to cast it out; and they could not.The page headings in the English Revised Version (1885) title this wonder, “The Epileptic Boy,” due to the resemblance this condition had to that disease. Mark used a word which means “lunatic,” but the same thing is done there. The apostles were describing the symptoms, not the cause of the malady, the cause of it being clearly revealed as demon possession. Jesus not only rebuked the unclean spirit, which could not be understood as rebuking a disease; but the other synoptics recorded Jesus’ revelation that the particular demon in that case was unusually malignant. “This kind can come out by nothing, save by prayer” (Mark 9:29). Thus, whatever the symptoms, this was a case of demon possession. They could not … The failure of the apostles, in this case, was due to some failure within themselves; for it is written that Jesus had given them authority “over all demons” (Luke 9:1); and what was requested of the nine apostles by the distraught father was clearly within their commission. It appears, however, that they had neglected prayer; and there could also have been on their part a kind of self-reliance apart from the power of God, feeling, perhaps, that “in themselves” personally resided the power to do such things. As a consequence, they were embarrassed by failure. How often have men of all generations failed through not yielding their will to that of the Lord and by not seeking his continual blessing through constant prayers and supplications.

Verse 41 And Jesus answered and said, O faithless and perverse generation, how long shall I be with you, and bear with you? bring hither thy son.Jesus was displeased with the apostles’ failure, also by the Pharisees’ campaign of allegation that Elijah had not come, an objection he had just answered for Peter, James, and John (Matthew 17:9-13); and also by the insinuation of the afflicted child’s father that perhaps not even Jesus could heal his son (Mark 9:23). Satan had clearly made some headway, leading to the denunciation here by Jesus.

Verse 42 And as he was yet coming, the demon dashed him down, and tare him grievously. But Jesus rebuked the unclean spirit, and healed the boy, and gave him back to his father. The multitude had elements of perversity in it; even the father was doubtful and uncertain that even Jesus could help; and moreover the sacred Twelve were helpless and embarrassed; but Jesus gloriously succeeded. Here is a prophecy of all time to eternity. Generations may rise and reject the Lord; unbelievers may wax bold and arrogant; and even the Lord’s disciples may, through their own neglect of spiritual things, find themselves powerless to cope with life’s problems; nevertheless Christ and his holy faith are always successful. “The gates of Hades” shall not prevail against his church.

Verse 43 And they were all astonished at the majesty of God.They had seen only Jesus Christ, and this does not mean that the multitude hailed Jesus as God; but what it does mean is that Luke, the sacred author, recognized Christ as God, describing the glory they gave to Jesus, and identifying it as hailing the “majesty of God.” But while all were marvelling at all the things which he did, he said unto his disciples, Let these words sink into your ears: for the Son of man shall be delivered up into the hands of men. But they understood not this saying, and it was concealed from them, that they should not perceive it; and they were afraid to ask him about this saying.THE OF HIS PASSIONThis is another prediction of Jesus’ sufferings, death, and resurrection. Matthew recorded Jesus’ teachings on this subject three times (Matthew 16:21; Matthew 17:22, andMatthew 20:17), each time in a different context; and there is no profit in trying to link Luke’s account here with this or that occasion mentioned by Matthew. Jesus repeatedly, over and over again, stressed the thought in view here. See under those references in my Commentary on John for a detailed study of Jesus’ announcement of his Passion. It was concealed from them … It was God’s will that the apostles, while being so thoroughly briefed on all that would take place, should also fail to “get it,” as we might say. This seems to be a hint here that they were providentially prevented from understanding it; but it is more likely that the very conception of human salvation as something which Almighty God alone could achieve, and that even he could not achieve it without the death of the Beloved on the cross - that such a colossal truth was utterly beyond the power of the natural man to understand it until after the fact. The concealment was not due to the design of God but to the limitations of men.

Verse 46 And there arose a reasoning among them, which of them was the greatest. But when Jesus saw the reasoning of their heart, he took a child, and set him by his side, and said unto them, Whosoever shall receive this little child in my name receiveth me: and whosoever shall receive me receiveth him that sent me: for he that is least among you all, the same is great.WHO IS THE ? This dispute about who was the greatest took place somewhere between the uplands of Caesarea Philippi where Peter confessed the Lord, and Capernaum. So little did the Twelve, at that time, understand what Jesus had been saying of the cross, as the only way of life, that they were occupied with the question of rank among themselves. If they had already reached Capernaum, which may have been true, the incident reported could have taken place in the home of Peter and Andrew where Jesus often stayed. This would give some plausibility to the very ancient tradition to the effect that the child Jesus took in his arms and set beside him was one of Peter’s children. “Clement of Alexandria especially mentions that this apostle had children."[7]This passage, more than any other, has enlisted the service of the entire Christian world upon behalf of little children; and this is a most wonderful service. However, the passage goes beyond the physical care and provision for earth’s children. As Spence noted, “The child stands as a type of the humble and childlike disciple."[8] As spelled out more fully in Matthew and Mark, Jesus was here making the humility of little children to be the badge of greatness in the kingdom of God.

This is evident in his connecting them, as he did here, with himself, and himself with the Father, the lesson being that, just as Jesus had emptied himself, forsaking all earthly honors, and being found among men as a servant, in the same manner the truly great follower of Christ must exhibit the example of his Lord. This was squarely opposed to the jealous jockeying of the disciples over who would be the head man in the kingdom. [7] H. D. M. Spence, The Pulpit Commentary (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1962), Vol. 16, Luke, p. 242. [8] Ibid., p. 243.

Verse 49 And John answered and said, Master, we saw one casting out demons in thy name; and we forbade him, because he followeth not with us. But Jesus said unto him, Forbid him not: for he that is not against you is for you.THE MAN WHO DID NOT FOLLOWA thing of considerable importance that comes to light here is the fact that the apostles were not continually in the company of Jesus, indicating that there may have been a number of occasions when the Lord had sent them out “on their own.” The incident in view here would seem to have taken place upon an occasion of their absence from Christ different from the sending “forth” of Luke 9:2. We forbade him … This was the true sectarian spirit! If he is not “with us,” away with him! By Luke’s record of such a blunder here, as well as by his recording the ignorant proposal of Peter in the transfiguration event, he forever refuted the notion that Luke “corrected” certain passages in Mark in order to show the apostles in a more favorable light. Such conceit is popular in the critical schools but utterly foreign to the word of the Lord. He that is not against you is for you … is antithetical to another statement of Jesus, “he that is not with me is against me” (Luke 11:23), thus requiring us to understand that there are situations in which either premise is true. The one in view here condemns the savage type of sectarianism which demands that every good effort must be edited and controlled “by us”; whereas the second emphasizes the truth that whosoever has not taken a stand for Jesus is, in fact, against him. Both are fully true.

Verse 51 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, and sent messengers before his face: and they went and entered into a village of the Samaritans, to make ready for him. And they did not receive him, because his face was as though he were going to Jerusalem. 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? But he turned and rebuked them and they went to another village.THE TO CALL DOWN FIREWith this paragraph, and continuing through the next ten chapters of this Gospel, Luke recorded a wealth of material, nearly all of which is found nowhere else; but the allegation that here is “a great interpolation”[9] is emphatically rejected. It is also untrue that in these chapters, “Jesus is always on the way but is no closer to Jerusalem at the last than at the first."[10] Only three times (here, in Luke 13:22, and Luke 17:11) is our Lord’s purpose of going to Jerusalem mentioned; and the commentators who call this section “Journeyings to Jerusalem”[11] are by no means accurate. See under Luke 17:11 for further comment on this. This rather extended tour of Galilee filled up “the last six or seven months of our Lord’s earth life,"[12] from the October feast of the tabernacles (John 7:2), A.D. 29, to March 30, the week before Passover began on April 7,30 A.D. It evidently was a careful visitation by Jesus of many villages not included on previous tours. There was an excellent reason why Matthew, John and Peter’s beloved Mark omitted practically all that is revealed in this section. As has already been commented upon: The Lord was in the habit of constantly sending out by themselves small companies of his disciples as missionaries in the neighboring districts, thus accustoming his followers, in view of his own approaching death, to act and to think alone.[13]It is extremely probable that Matthew, John and Peter (whose preaching was the real source of Mark) were absent from Jesus throughout a large part of this last six months. It was therefore quite natural that their respective Gospels should have detailed the teachings and wonders in which they have been present and eyewitnesses. God preserved this most valuable material, however, through the imprisonment of the apostle Paul for two whole years in Caesarea, during which time Luke the beloved physician had every favorable opportunity to interview hundreds of the persons who had seen and heard the things related. Unerringly, through the power of God’s Spirit, Luke produced the glorious account which lies before us in this section. The presence in this section of certain linguistic evidence shows that some of these events were first narrated in the Aramaic language;[14] and, as that was the vernacular of that era, the conclusion is justified that Luke interviewed the people themselves with regard to what is here related, just as he implied in his preface. Traces of their dialect have been preserved by the sacred author. Therefore, how fortunate are we that, through God’s providence, we may study what Jesus said and did during that last, vital six months. Set his face to go to Jerusalem … cannot mean that Jesus traveled in a straight line to that city, but rather that certain final things were being done before he should enter the capital and suffer for the sins of mankind. James and John … Just why the other disciples were not mentioned here is not clear. Perhaps they did not agree with the proposal to call down fire on the village. They did not receive him … Just why this particular Samaritan village should have behaved so differently from Sychar was due to the same Gentile conceit to which Paul addressed himself in Romans ( Romans 10-12). They hated Jerusalem and all it stood for and were ready to reject the Lord himself because of his intention of going there to die FOR THEM! How blind is hatred. Wilt thou that we bid fire …? It is quite revealing that the apostles believed that they had such power; and, with Jesus’ permission, of course they did. That permission, however, they did not have. He rebuked them … The additions to this found in some ancient manuscripts and now relegated to the margin are nevertheless true to the meaning of the context. They read, “Ye know not what manner of spirit ye are of. For the Son of man came not to destroy men’s lives, but to save them” (English Revised Version (1885) margin). And they went to another village … Isn’t it wonderful that God does not retaliate against sinful men, repaying evil with evil? A village rejected the only begotten Son, but he only went on to another village. In all history, God has honored the freedom of the human will which he created; and all who ever lived are absolutely free to choose either good or evil, only with this limitation, that their choices determine their destiny. Boanerges, “The Sons of Thunder,” would have punished without mercy this wretched village of the Samaritans; but Jesus rebuked the very thought of doing such a thing. There are countless places on earth today where Christ is openly dishonored, where evil is a principal employment of the vast majority, if not of all; and yet God still causes his sun to shine on the just and the unjust and flowers to bloom in the gardens of the depraved no less than in the yards of the righteous. How wonderful are the ways of God. There is a principal of Christian missionary endeavor in evidence also. Finding a field difficult, or nearly impossible, the follower of Christ should try another location. If not received in one place, let him go to another. Jesus said, “When they persecute you in this city, flee into the next”; if one village does not receive the word, the next will. [9] Anthony Lee Ash, op. cit., II, p. 7. [10] Ibid. [11] H. D. M. Spence, op. cit., 244. [12] Ibid. [13] Ibid. [14] Ibid.

Verse 57 And as they went on their way, a certain man said unto him, I will follow thee whithersoever thou goest.THREE Many a soul has felt the thrilling impulse to leave everything and follow the Lord; and if following Jesus continued to have the sharp romantic focus in the believer’s heart, as in the case of this man, then there would be a great many more followers. However, much more is involved than an enthusiastic decision. Under the excitement of the moment, this man declared an unwavering faith; but, in a sense, he did not know what he was saying. He was a representative of the type seen in the parable of the sower, those receiving the seed on shallow soil, quick converts quickly lost.

Verse 58 And Jesus said unto him, The foxes have holes, and the birds of the heaven have nests; but the Son of man hath no where to lay his head.The thing Luke was emphasizing in this incident and in the whole section through Luke 19:44 “is the fact that our Lord had deliberately chosen the way to Jerusalem and the cross."[15] Appropriate to that purpose was the inclusion here at the beginning of three prospective followers and the tests they failed (presumably). The first prospect evidently thought that following Jesus would be some kind of settled occupation which could reward him with salary and endowment; but Jesus quickly pointed out that he himself was itinerant, having been refused lodging in a Samaritan village, having literally nowhere to lay his head, and without any of the secular emoluments with which earthly leaders rewarded their followers. Significantly, no more was heard of prospect number one. ENDNOTE: [15] Norval Geldenhuys, op. cit., p. 293.

Verse 59 And he said unto another, Follow me. But he said, Lord, suffer me first to go and bury my father.This was prospect number two. He would follow the Lord, but of course, not during the lifetime of his father; after his father’s death, and the estate had been settled, then he would be glad to follow. If his father was already dead, the man would have been occupied already with the funeral. Jesus’ rejoinder stated the claim of highest priority for the affairs of his kingdom.

Verse 60 But he said unto him, Leave the dead to bury their own dead; but go thou and publish abroad the kingdom of God.Matthew’s Gospel (Matthew 8:18-21) records the event of these first two prospects, the same being one of the few places that either of the other synoptics touches this section. Even here, Luke gave a fuller account; and it is doubtful that he had before him either Mark or Matthew. If other synoptics had been “sources” of Luke, there is every reason to believe he would have mentioned them in his preface. Leave the dead to bury their own dead … There can be no higher priority than one’s duty to the Lord Jesus Christ. Earthly rulers had long been accustomed to claiming of their subjects an allegiance that set aside all other duties; and the Lord, by such a statement as this, demanded for his own holy purposes an allegiance even greater and more binding than that given to generals and kings of the earth. A good example of such earthly demands of allegiance is the following battle call which marked the campaign of Donald Balloch in 1431. Come every hill plaid and True heart that wears one; Come every steel blade and Strong hand that bears one. Leave untended the herd, The flock without shelter; Leave the corpse uninterred, The bride at the altar. Leave the deer, leave the steer, Leave nets and barges: Come with your fighting gear, Broadswords and targes.[16]Jesus in this passage demanded such a priority for his holy kingdom, but with this monumental difference, that Jesus called men to life and eternal salvation, whereas earth’s chieftains call men for shame and death. The dead to bury the dead … has reference to those who are spiritually dead burying their own dead. Yet it is true even in these times that services for the literal dead have been made to conflict with spiritual duties. People who plan and conduct funerals in such a manner as to coincide with regularly scheduled worship services of the church out of respect to their convenience are in violation of the priorities mentioned here. ENDNOTE: [16] Sir Walter Scott, “Pibroch of Doniul Dhu,” in Complete Poetical Works of Sir Walter Scott (Boston: Houghton Mifflin Company, 1900), p. 427.

Verse 61 And another also said, I will follow thee, Lord, but first suffer me to bid farewell to them that are at my house. But Jesus said unto him, No man, having put his hand to the plow, and looking back, is fit for the kingdom of God.This was prospect number three; and what he requested might have seemed reasonable enough; but Jesus knew of the pressures the man would encounter at home and the persuasions that would thwart discipleship; and he promptly replied with the metaphor of a man plowing a straight furrow. This is an agricultural figure. Jesus was quite familiar with all of the little details that marked life in such a rural community as Nazareth, and some of his most wonderful teachings are founded upon such things. It was the divine genius of our Lord which saw in such things as sowing, reaping, casting fish nets, making bread, carving yokes, etc., the symbolism of eternal truths. Geldenhuys applied the metaphor thus: One who plows must look before him so as not to plow a crooked and bad furrow. So also he who desires to be a member of Christ’s kingdom should never allow other matters to distract his attention.[17]It should be noted that Jesus himself honored the priorities which he here prescribed for others. He subordinated all earthly considerations, even the tender ties of his mother and brethren, to the all-important purpose of his mission of redemption. This unit of teaching regarding the three prospects is found in part in Matthew, and thus it is plain that Luke in this great section did not deal exclusively with material unknown to the other writers of the Gospels. However, it is significant that Matthew’s partial account of this unit places it in a different context. Luke’s purpose of including it here appears to be that of making it somewhat of a preface to this section, stressing the high priorities of the kingdom. The theory that Luke and Matthew had a common prior source in “Q” is nothing but an imaginary device without foundation in reality. As Geldenhuys noted, “It has by no means been proved that such a written source as `Q’ ever really existed."[18] It takes an agile imagination indeed to suppose that if Matthew had “Q” before him, he would have omitted the glorious material comprising the next nine or ten chapters of Luke. [17] Norval Geldenhuys, op. cit., p. 296. [18] Ibid., p. 292.

Questions by E.M. Zerr For Luke 91. What group did Jesus call together? 2. Over what did he give them power ? 3. For what did he send them ? 4. State the instructions on their preparations. 5. What about house to house canvas ? 6. If rejected, what demonstration should they make? 7. What would this mean to that household ? 8. Tell what they did beside preach. 9. What did Herod hear? 10. Why was he perplexed? 11. State the other rumors being spoken. 12. Why was Herod concerned about John? 13. On returning what did the apostles report ? 14. Where did Jesus take them? 15. Tell what Jesus did. 17. State the suggestion of the 12 as to the people. 18. With what suggestion did Jesus test them ? 19. What was their supply of food ? 20. How large was the crowd to be fed ? 21. What arrangement was had while eating? 22. What service preceded the eating? 23. How much remained? 24. State the question he asked the disciples. 25. What service were they performing at the time? 26. Tell their answer to his question. 27. What next did he ask? 28. Repeat the answer. 29. What did he then charge them? 30. Tell the prediction he added to the charge. 31. What is necessary to come after Christ? 32. Tell what losers are finders. 33. What is the answer to the 25th verse? 34. Of whom will Christ he ashamed? 35. In what glory will Christ come ? 36. What were some then living going to see? 37. Whom did he take with him a week later ? 38. Where did they go? 39. What change came over Jesus ? 40. Tell who talked with Jesus. 41. On what subject? 42. How were the apostles affected? 43. What did Peter propose ? 44. Tell what he said was good. 45. Why did he say all this ? 46. Tell what came over them then. 47. What was said ? 48. Compare this with that at his baptism. 49. After the voice who were present? 50. To whom did they make this vision known? 51. Next day who met Jesus? 52. State the request of one of the crowd. 53. What disappointment had he met with ? 54. How did Jesus describe that generation? 55. What then took place with the child? 56. Tell what amazed the people. 57. What prediction did Jesus make to his disciples? 58. How were they impressed with the saying? 59. On what subject did the disciples dispute? 60. Was it in his hearing? 61. Whom did he take for an object lesson? 62. State the comparison he made. 63. What person may be great? 64. What two persons must be received together? 65. Tell the report John gave. 66. Why had they forbidden it? 67. On what ground would Jesus suffer it? 68. To what place did he then turn his face ? 69. Whom did he send before? 70. Where was their work ended? 71. Why was there opposition here? 72. Who resented this treatment? 73. Tell what they proposed doing. 74. What example did they cite ? 75. Of what ignorance did he charge them? 76. Saying he had come for what purpose? 77. As they journeyed what did one man say? 78. State the reply of Jesus. 79. What excuse did another one make ? 80. How did Jesus reply? 81. And the next excuse? 82. Repeat Jesus’ reply.

Luke 9:1

1 Power means the ability to control the devils, and authority means the right to do so. The twelve were the apostles, given ability also to cure diseases.

Luke 9:2

2 The primary object of the work was to preach the news of the kingdom; the miracles were to prove the apostles were genuine.

Luke 9:3

3 A scrip is a provision bag, used as a modern lunch basket. No extensive provision needed to be made while Jesus was in the world to insure their care.

Luke 9:4

4 There abide and thence depart means for them to make only one house call in each city, except where the first one proved to be unworthy.

Luke 9:5

5 After finding one proper house for their work, they were to leave for another city. As they were leaving, they were to shake the dust from their feet. That was an ancient custom of showing disapproval of the place where they had got the dust.

Luke 9:6

6 The gospel they preached was the good news that the kingdom of heaven was at hand. They did the healing to prove they were not false prophets.

Luke 9:7

7 This Herod was a son of Herod the Great. A tetrarch was a ruler over a division of a general territory. John was risen from the dead is explained at Matthew 14:2.

Luke 9:8

8 Elias is the same as Elijah in the Old Testament. Nothing is said about his rising again for he had not died (2 Kings 2:11).

Luke 9:9

9 The beheading of John is reported in Matthew 14:1-12 and Mark 6:17-29. Desired to see him was accomplished as recorded at chapter 23:8.

Luke 9:10

0 There were times when Jesus wished for private consultation with his apostles. Bethsaida was a city on the west shore of the Sea of Galilee.

Luke 9:11

1 It was not long until the people knew of the presence of Jesus and followed him. In his compassion he received them and gave them both spiritual teaching and physical cure for their ills.

Luke 9:12

2 The desert was on the east side of Jordan, but the country in general was unsettled and not equipped with many markets at which to buy food.

Luke 9:13

3 Jesus opened the exercises of the occasion by telling the apostles to feed the multitude. They explained how small was their supply of food at hand.

Luke 9:14-15

5 Jesus prepared to feed the multitude by a miracle of the food. For the sake of orderliness he had them sit down in convenient groups.

Luke 9:16

6 Looking up to heaven was in recognition of the source of all blessings. (See James 1:17.) The breaking was necessary because more than one person was going to partake, which was the only reason that Jesus broke the bread in Matthew 26:26.

Luke 9:17

7 The twelve baskets of fragments remaining proves that being filled was not imaginary on the part of the multitude.

Luke 9:18

8 See Matthew 16:13 on why Jesus asked them this question.

Luke 9:19

9 These statements of the people were made on the basis of an erroneous theory called “transmigration of souls.” (See Matthew 14:2.)

Luke 9:20

0 Peter’s confession means “the Anointed one of God.”

Luke 9:21

1 This is explained in the comments at Matthew 16:20.

Luke 9:22

2 Luke’s account omits the conversation about the church, but he mentions the vital fact on which it was to be built, which was to be proved by His resurrection.

Luke 9:23

3 To deny one’s self means to disown one’s earthly interests. Take up his cross is figurative and is based on the practice of compelling a doomed man to carry his own cross to the place of crucifixion.

Luke 9:24

4 Two kinds of life are considered here, the temporal and the spiritual. The temporal is the one meant first. If a man neglects his duty to Christ for the sake of his temporal or worldly life, he will lose his spiritual or eternal life.

Luke 9:25

5 The thought is that the things of this world altogether are not as valuable as the soul of man. If he exchanges his soul to gain the world it will be a transaction in which there will be no profit.

Luke 9:26

6 To be ashamed of one means to feel humiliated at the thought of associating with him. Christ does not expect us to become his equal in the degree of our goodness and dignity, because we are human while he is divine. But if we will obey him and do him the honor of fashioning our lives after his, he will regard it as a compliment and hence will not feel humiliated in associating with us even in the presence of his Father and the angels in the glory world.

Luke 9:27

7 If the kingdom of God has not yet been set up (as certain people teach), then the world has in it somewhere a number of persons who are many centuries old!

Luke 9:28

8 See comments at Matthew 17:1 in connection with this verse.

Luke 9:29

9 Fashion is from EIDOS which Thayer defines, “Properly that which strikes the eye, which is exposed to view; the external appearance, form, figure, shape.” Matthew (chapter 17:2) says Jesus was “trans. figured,” and the definition is given at that place. The words used by each of the evangelists were true of Jesus then.

Luke 9:30

0 See the description of this scene at Matthew 17:3. Elias was the Elijah of the Old Testament, and a faithful prophet of God.

Luke 9:31

1 Matthew does not tell what these men talked about, but Luke gives the subject of their conversation. Decease is from EXODOS which Thayer defines, “Exit, i. e., departure; departure from life, decease.” This word is interesting from being the name given to the second book of the Bible. Accomplish is from PLEROO and the lexicon of Thayer defines it, “To make full, to fill, to fill up.” The idea is that in his death Jesus completed the sacrificial service that was allotted to him by his Father. That is why he declared “it is finished” just as he was dying (John 19:30).

Luke 9:32

2 Peter and his group were under an oppressed feeling during the conversation between Jesus and his distinguished visitors. But upon being aroused they saw the trio of glorified beings.

Luke 9:33

3 As they departed. That is, the conversation was ended and the guests were preparing to leave. Peter wanted to detain them and proposed that provision be made for housing them. Not knowing what he said. He did not realize that beings from the unseen world would not dwell in material tabernacles.

Luke 9:34

4 The word cloud is used a great many times in the New Testament but seldom in connection with rain. Instead, it is used to represent something that has nothing to do with moisture which would form an object that is dark. True, this verse says the cloud overshadowed them, but the same event is recorded in Matthew 17:5 where it is called a “bright cloud,” which would not suggest one that was leaden with condensed vapor and ready to drop rain. The idea is that something of a miraculous character was used to indicate the presence of God.

Luke 9:35

5 The words hear him are in addition to what was said at the time of his baptism (Matthew 3:17; Mark 1:11). They were said because the life’s work of Jesus was nearing completion and he had proved his worthiness of the distinction.

Luke 9:36

6 They told no man was because of the instruction that Jesus gave them as they were coming down from the mountain (Matthew 17:9; Mark 9:9).

Luke 9:37

7 Hill and mountain are used in the same sense in the New Testament. The people were generally-on hands whenever Jesus reappeared from his places of privacy.

Luke 9:38

8 The word master means “teacher,” a term Jesus acquired among the people because of his many talks to them upon the subject of his kingdom. This son is the same case explained at Matthew 17:15-18.

Luke 9:39

9 Spirit is from a Greek word that could apply to any disembodied being. In the present case it applies to the devil that had taken possession of the child.

Luke 9:40

0 See the comments on Matthew 17:20-21 for the present verse.

Luke 9:41

1 The faithless generation was said about the disciples, according to the statements in the verses cited at 38 and 40.

Luke 9:42

2 This devil is the same spirit mentioned in verse 39 and so termed in this. It had supernatural power and tare the boy. The original word for this and also in verse 39, means he was thrown into convulsions. It was an affliction, hence the Lord rebuked the unclean spirit, not the lad.

Luke 9:43

3 The words mighty power are from a Greek original that means “majesty,” and it is so translated in 2 Peter 1:16. This impression of amazement was caused by the powerful circumstance of the boy’s recovery from so distressing an ailment.

Luke 9:44

4 The sayings include what Jesus had been expressing, also the one about his expected betrayal into the hands of men.

Luke 9:45

5 The disciples had thought from the start that Jesus was going to set up an earthly kingdom. Such a government would require the bodily presence of the king, hence they were confused over this prediction that he was to be delivered unto men.

Luke 9:46

6 Their mistaken idea of the kingdom explains why they could have these thoughts about the different ranks in it, for such distinctions exist in earthly powers.

Luke 9:47

7 Jesus could always read the thoughts of his disciples.

Luke 9:48

8 Jesus loves little children because they are pure and humble. To receive such a child in his name is to do so because Jesus loves him. But no one will do that as long as he is filled with the pride of his own importance. While the man who will thus humble himself eis great in the true sense according to the mind of the Lord.

Luke 9:49-50

0 See the comments on Mark 9:38-39.

Luke 9:51

1 The time was come means it was getting near the time when Jesus was to leave the earth and ascend to heaven. That made it necessary for him to be in Jerusalem, hence he turned his steps in that direction.

Luke 9:52

2 Jesus was in Galilee at this time which would make it necessary to go through Samaria. He sent some ahead to find a place for him to stop on the way.

Luke 9:53

3 The Samaritans were not on good terms with the Jews (John 4:9), and for that reason they had a prejudice against Jerusalem. Hence they did not welcome Jesus when they learned that he was heading in that direction.

Luke 9:54

4 The brothers, James and John, were angered over the slight and suggested some physical destruction for them, citing the case of Elias (Elijah) in 2 Kings 1:10; 2 Kings 1:12. What they suggested would have been the action that is meant by pulling up the tares in the parable of the tares. (See Matthew 13:28.)

Luke 9:55

5 This means the brothers did not realize what kind of a spirit they were manifesting. It was just the reverse of what they should have shown.

Luke 9:56

6 The kind of spirit they should have manifested was that of Jesus, desiring to save men from spiritual destruction. And that could not be done if their lives were destroyed by physical death as these brothers wished to do.

Luke 9:57-58

8 See the comments at Matthew 8:19-20.

Luke 9:59-60

0 This paragraph is explained at Matthew 8:21-22.

Luke 9:61

1 Following Jesus here means the bodily traveling as explained in verse 57. This man was at that very time absent from his “loved ones,” and hence had not shown any great concern for them. His sudden interest in them betrayed at least a divided state of mind between them and Jesus.

Luke 9:62

2 Ploughs were made with one handle according to Smith’s Bible Dictionary, hence the mentioning of a single handle. To make a success of the work a, farmer should keep his eye on the ground ahead of him. The work is used to illustrate what should be the attentive devotion of those professing to follow Jesus.