Luke 9

1. His own city. Capernaum, which He had selected as the place of His residence: see iv. 13.

2 they brought to Him, etc. On this miracle, see notes, Luke v. 17-26.

9 at the receipt of custom. Or, “at the place of toll” (R.V.), or “the custom-house.”

he arose, and followed Him. Luke (v. 28) adds, “he left all.” This Matthew modestly omits.

10. Jesus sat at meat. Rather, “as he (Matthew) sat (reclined) at meat, many publicans and sinners came and sat down (reclined) with Jesus,” etc. (R.V.). Luke records (v. 29) what Matthew omits, with the modesty indicated above, that this feast was provided by Matthew himself; probably in order to bring his former associates into closer intercourse with Jesus; as well as to show honour to the Saviour.

publicans and sinners. Tax-gatherers were regarded as among the worst of sinners: see note on ch. v. 46.

11 when the Pharisees saw it. Perhaps standing outside and watching the guests arriving or departing.

13 go ye. That is, to the synagogue, where will be found a copy of Hosea (Bengel).

mercy, and not sacrifice. That is, “mercy rather than sacrifice,” which is the reading of the LXX: see Hos. vi. 6, and note. Our Lord vindicates Himself, both by proverb and by Scripture, as a public religious teacher, in showing “mercy” to those who were diseased with sin; and He then announces the salvation of sinners as the great purpose for which He came into the world: cp. xviii. 11; Luke xv.

I am not come to call the righteous. If any are truly righteous, they will not need my salvation. If they think themselves so, they will not care to seek it.

14 the disciples of John. See Acts xix. 4, 5. They still clung, like their Master, to the old, while his message was a preparation for the new.

fast. This no doubt refers to voluntary fasting, over and above what the law required: see Luke xviii. 12.

15 children of the bridechamber. See Judges xiv. 11, and note.

as long as the bridegroom is with them. Our Lord thus confirms the intimation of His forerunner (John iii. 29); announcing Himself as the Messiah, who had long ago been represented as the “bridegroom,” and His coming as the marriage of Israel: see Isa. xiv.; Isa. lxii. 5. And this figure He employs further to illustrate the difference between the ascetic severity of John as a preacher of repentance only, and Himself as the gracious Author of a joyful salvation. Gladness, not mourning, should distinguish His followers, at least whilst He is with them on earth.

then shall they fast. In token of mourning. Not an injunction of ascetic practices.

1-6. See notes on Matt. x. 1-15; Mark vi. 7-13.

7-9. See notes on Mark vi. 14-31.

10-17. See notes on Matt. xiv. 13-21; Mark vi. 31-44; John vi. 1-13.

18-27. See notes on Matt. xvi. 13-28; Mark viii. 27-38.

18 alone praying. “While he was praying by himself his disciples were beside him” (Moffatt).

23 daily. The self-renunciation signified by “taking up the cross” is to be the constant habit of the soul.

24 will save, etc. “Willeth,” or, “wants to” save—expressing deliberate purpose.

26 in His own glory, etc. The threefold glory of the Son of man, arising from personal dignity, official authority, and the attendance of angels.

28-36. See notes on Matt. xvii. 1-9; Mark ix. 2-10.

28. Peter and John and James. See note on Mark v. 37. Peter refers distinctly to this wondrous scene (2 Pet. i. 16-18).

to pray. Mentioned only by Luke.

29. His countenance was altered. Of this change or transfiguration, only the brightness which radiated from His person and garments (cp. Exod. xxxiv. 29-35) is described: the rest was doubtless indescribable.

31 decease. Or, “departure”: cp. 2 Pet. i. 15.

32 were heavy. Rather, “Now Peter and his companions had been heavy with sleep; but, having kept awake, they saw,” etc. The transfiguration seems to have occurred at night; and they were at first extremely wearied with the toils of the day and the fatigue of the ascent, until the light and glory thoroughly awoke them. The circumstance of their remaining awake is carefully noted, to show that the transfiguration was not a mere vision.

33 tabernacles. “Tents” or “booths.” Peter was so confused that he probably had nothing more than the general feeling, “It is good to be here”; and therefore wished to provide for the stay of the heavenly visitants.

34 the cloud. A bright cloud, like the Shekinah, a symbol of the Divine presence, enveloped Jesus and the heavenly visitants, and struck the disciples with awe.

35. This is my beloved Son. Three times during the ministry of Jesus the Father audibly expressed His satisfaction in His Son’s work; in every case as a response to prayer, and at a signal crisis in His life and work: see vers. 28, 29; iii. 21, 22; and John xii. 27, 28. The transfiguration, which occurred just before the last journey of our Lord from Galilee to Jerusalem, was a most fitting preparation for the great events which were drawing high. It gave the disciples a momentary glimpse of the glory which awaited Him when His work on earth was finished. It was a formal recognition of His supremacy by the Law-giver and the Reformer of ancient Israel. And, when the representatives of the former economy depart, the heavenly voice proclaiming, “Hear Him!” intimates that that dispensation is passing away, and is giving place to another, of which Jesus, by virtue of His work and death, is constituted the Lord and Head.

36 told no man. In obedience to our Lord’s commands (Matt. xvii. 9).

37-45. See notes on Mark ix. 14-32.

44. Let these sayings sink down. The great importance as well as the unexpected strangeness of this truth required that they should fix their thoughts upon it: see note on Mark ix. 32.

45 that they perceived it not. More precisely, as R.V., “that they should not perceive it.” “It was the divine purpose that they should not at present be aware of the full significance of these words” (Alford).

46-50. See notes on Matt. xviii. 1-6; Mark ix. 33-50.

51 when the time was come. Lit., “when the days were being fulfilled”; “when the days were well-nigh come” (R.V.).

received up. This “being received up” points to the glory to which our Lord’s work on earth would quickly bring Him. His “setting His face stedfastly,” etc., indicates His fixed and determinate resolve.

52 a village of the Samaritans. See notes on John iv. 6, 9.

53 did not receive Him. See note on Matt. x. 5.

to Jerusalem. He was evidently going up to one of the great Jewish festivals. The Samaritans expected that the Messiah when He came would confirm their Gerizim ritual.

54. John. This same John afterwards came down with Peter to Samaria (Acts viii. 14-17) to confer the gifts of the Holy Spirit on the Samaritan believers.

as Elias did. See 2 Kings i. 10.

57-62. See notes on Matt. viii. 18-22.

59 and bury my father. This appears from Matt. (viii. 21, 22) to have been one of the “disciples,” who had probably just heard of his father’s death. The reply of our Lord, without intending any disparagement of relative claims and duties, was clearly designed to set forth the paramount nature of spiritual obligations. Let those who are (spiritually) dead confine themselves wholly to such works as these; but let nothing be allowed for a moment to direct from their high calling those who are alive to the claims of my kingdom.

62. No man, having put his hand to the plough, etc. The ploughman cannot make a good furrow unless he keeps his attention fixed without distraction upon his work: neither can a Christian, and least of all one who is to “preach the kingdom of God,” perform his important work with a divided heart. These three cases show how the Lord adapted His requirements to the characters of His hearers. He bids the rash or precipitate enthusiast to “count the cost” of discipleship: He prompts the time-serving and compromising to decisive action; and He urges the inconstant to unreserved consecration to one high purpose.

form was but of temporary application (see Luke xxii. 35, 36). Ver. 7 shows that the necessary provision was to be supplied by their Lord through the gifts of their hearers and converts.

20 the Son of man. This title was probably well known among the Jews as an appellation of the Messiah, being derived from Dan. vii. 13, where it is a Chaldee phrase, signifying “a man.” The form of expression in that passage, “one like a son of man,” was well adapted to suggest the peculiar constitution of our Lord’s nature, and may therefore have led Him to the frequent use of this designation.

hath not where to lay His head. If you would be my disciple, you must be prepared to sacrifice even the ordinary comforts of life.

21,22. See notes on Luke ix. 59, 60.

23 a ship. Rather, the ship (“boat,” R.V.); i.e., the vessel which the disciples had prepared (18); see Mark iii. 9.

24 was covered. Or, “was becoming covered.” The Lake of Tiberias, lying deep among precipitous mountains, is exposed, like all mountain lakes, to sudden gusts from all sides, which sweep down the valleys, and violently agitate the waters. That this was a severe tempest is shown by the fact that four experienced fishermen on board the little barque were greatly alarmed.

He was asleep. This is the only passage where the sleep of Jesus is mentioned.

26 ye of little faith. Although they were of “little faith” (confidence), in so far as they feared to perish with the slumbering Redeemer; yet they were “believing” (trustful), inasmuch as they looked to Him for deliverance.

28. Gergesenes. Rather “Gadarenes” (so R.V.); as in Mark v. 1, and Luke viii. 26. Origen says that Gergesa (now Kersa) was a city on the eastern shore of the lake. It was probably included in the district of the more important city, Gadara, on the river Hieromax (Yarmuk), one of the cities of the Deapolis, and the capital of Peræa, inhabited chiefly by Gentiles: see map, and Land and the Book, p. 375. On this miracle, see notes on Mark v. 1-21; where, as in Luke, only one demonic is mentioned, his companion being probably less remarkable.

32 and perished in the waters. This case, and that of the barren fig tree (see xxi. 19), are the only instances in which our Saviour’s miracles did not promote directly the temporal welfare and happiness of men. There are great moral lessons in both. The affinity of sin with the bestial and impure is here especially and impressively taught.

34 besought (Him) that He would depart. A sad illustration, often still repeated, of the blindness of men to their own best interests.