Luke 9
BolesLuke 9:1-9
- THE MISSION OF THE TWELVE
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.
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.
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.
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).
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 demons, and anointed with oil many that were sick, and healed them.”
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 Aretas, 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.
Luke 9:10-17
- THE FIVE FED
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 ‘his 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.
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 displeased 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.
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 sufficient 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.
13-15 But he said unto them,—Jesus commanded his disciples to give the multitude something to eat, declaring that there was no necessity for sending them 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 answered that two hundred pennyworth, or about thirty dollars, would not be sufficient. (John 6:5-7.) 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.
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.”
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.)
Luke 9:18-27
- JESUS HIS DEATH
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.
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.
20 And he said unto them,—Jesus was not so much concerned 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 “hut 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 confessing: “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.
21, 22 But he charged them,—The disciples were to be silent now about his Messianic nature; the time had not arrived for them to proclaim it. Perhaps they did not clearly understand it, and hence could not successfully proclaim it to others. 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 original 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.”
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 approaching 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 further denial of self. There are no high positions, no places of ease and honor, no wealth or power to gratify the earthly ambitions of men as you might expect in the company of an earthly king; but there are daily crosses, a life of hardship, obscurity, 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.
25 For what is a man profited,—Here Jesus puts the case in a very commonsense question of profit and loss. If a man gains the world, yet forfeits his own self, his true self, becoming a castaway in God’s great kingdom, what a sorrowful bargain! 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.
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 appearance. 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 attend Christ when he comes again.
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 assurance 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 before 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.
Luke 9:28-36
- THE
28 And it came to pass—This remarkable scene of the transfiguration 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 immediately 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 intervened 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 records 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).
29 And as he was praying,—He had gone into the mountain to pray, and now as he was engaged in prayer the transfiguration took place. The transfiguration of Christ is closely associated 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 became white and dazzling; Mark 9:3 says that it was “exceeding 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.
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 how 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.)
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 talking 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 language 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.
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 beginning of the transfiguration.
33 And it came to pass,—While Moses and Elijah were leaving Jesus, Peter made the suggestion that it was good to be there. The departing of Moses and Elijah apparently accompanied 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 tabernacles, 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.
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 overshadowed by the cloud. The three apostles feared as they entered 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 ascension 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.
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 chosen: 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 beloved 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 commanded to hear Jesus as the Son of God, even when he predicts his death. Moses as a representative of the law was present 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.
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.
Luke 9:37-45
- THE BOY
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.
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.
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 described as an “epileptic, and suffereth 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 possession 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.
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 unable. 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 failure; it is a case of complex afflictions; demoniac, and a “lunatic,” 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.
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.
42, 43 And as he was yet a coming,—As the child was brought to Jesus “the demon dashed him down” and convulsed 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.
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 discourse on the mount of transfiguration, and now it is the topic of his nearest circle of disciples.
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 diffidence was increased to fear by the all-inspiring presence and power of Jesus. It may be that the personal dignity precluded questions.
Luke 9:46-50
- JESUS TRUE
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 establish. 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 expected to be established. (Matthew 20:20; Mark 10:35.)
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 discussing 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 assume 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 Peter. There is no evidence as to the truthfulness of this tradition.
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.
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 probable 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 because he was jealous for Moses. (Numbers 11:27-29.) Moses and Jesus were more tolerant than their followers. They forbade this man because he would not follow this special group of disciples of Jesus.
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.”
Luke 9:51-56
SECTION FOUR
THE OF JESUS IN PEREA;
TOWARD
Luke 9:51 to 19:28
- THE
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 portion 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 others have supposed that Luke from this point to Luke 18:15 has thrown together a mass of discourses and incidents without reference to chronology or order. However such a supposition 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 expect the same characteristic in this portion of Luke’s writings?
During the last six months of Christ’s ministry John records 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).
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 ministry. 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 Jerusalem.” 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 Jerusalem during the later ministry. (John 7:10; 11:17; 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.
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 precaution by Jesus, and we do not know why he sent messengers before him at this time.
53 And they did not receive him,—Jesus was going to Jerusalem, 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 Samaritans found that it was a Jewish party going to one of the Jewish feasts, they refused to entertain Jesus and his company. 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.
54 And when his disciples James and John—Perhaps the recent appearance of Elijah on the mount of transfiguration reminded 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 loyalty 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 way was more than James and John could stand. The allusion seems to be to the attempt of Ahaziah to capture Elijah.
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 intolerance 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.
Luke 9:57-62
- THE COST OF
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 proposition 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 regarded Jesus as the Messiah, but, like his disciples in general, had wrong conceptions of the nature of the kingdom of God.
58 And Jesus said unto him,—Jesus knew the measure of the scribe’s enthusiasm; he knew that the scribe did not appreciate 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.
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.
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; however 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 answered this one by quoting an old proverb taken from agricultural 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.