Luke Chapter 9 - KJV

Then he called his twelve disciples together, and gave them power and authority over all devils, and to cure diseases. And he sent them to preach the kingdom of God, and to heal the sick. And he said unto them, Take nothing for your journey, neither staves, nor scrip, neither bread, neither money; neither have two coats apiece. And whatsoever house ye enter into, there abide, and thence depart. And whosoever will not receive you, when ye go out of that city, shake off the very dust from your feet for a testimony against them. And they departed, and went through the towns, preaching the gospel, and healing every where.

Now Herod the tetrarch heard of all that was done by him: and he was perplexed, because that it was said of some, that John was risen from the dead; And of some, that Elias had appeared; and of others, that one of the old prophets was risen again. And Herod said, John have I beheaded: but who is this, of whom I hear such things? And he desired to see him.

And the apostles, when they were returned, told him all that they had done. And he took them, and went aside privately into a desert place belonging to the city called Bethsaida. And the people, when they knew it, followed him: and he received them, and spake unto them of the kingdom of God, and healed them that had need of healing. And when the day began to wear away, then came the twelve, and said unto him, Send the multitude away, that they may go into the towns and country round about, and lodge, and get victuals: for we are here in a desert place. But he said unto them, Give ye them to eat. And they said, We have no more but five loaves and two fishes; except we should go and buy meat for all this people. For they were about five thousand men. And he said to his disciples, Make them sit down by fifties in a company. And they did so, and made them all sit down. Then 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 did eat, and were all filled: and there was taken up of fragments that remained to them twelve baskets.

And it came to pass, as he was alone praying, his disciples were with him: and he asked them, saying, Whom say the people that I am? They answering said, John the Baptist; but some say, Elias; and others say, that one of the old prophets is risen again. -- He said unto them, But whom say ye that I am? -- Peter answering said, The Christ of God. And he straitly charged them, and commanded them to tell no man that thing; Saying, The Son of man must suffer many things, and be rejected of the elders and chief priests and scribes, and be slain, and be raised the third day.
And he said to them all, If any man will come after me, let him deny himself, and take up his cross daily, and follow me. For whosoever will save his life shall lose it: but whosoever will lose his life for my sake, the same shall save it. For what is a man advantaged, if he gain the whole world, and lose himself, or be cast away? For whosoever shall be ashamed of me and of my words, of him shall the Son of man be ashamed, when he shall come in his own glory, and in his Father's, and of the holy angels. But I tell you of a truth, there be some standing here, which shall not taste of death, till they see the kingdom of God.

And it came to pass about an eight days after these sayings, he took Peter and John and James, and went up into a mountain to pray. And as he prayed, the fashion of his countenance was altered, and his raiment was white and glistering. And, behold, there talked with him two men, which were Moses and Elias: Who appeared in glory, and spake of his decease which he should accomplish at Jerusalem. But Peter and they that were with him were heavy with sleep: and when they were awake, they saw his glory, and the two men that stood with him. And it came to pass, as they departed 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 Elias: not knowing what he said. While he thus spake, there came a cloud, and overshadowed them: and they feared as they entered into the cloud. And there came a voice out of the cloud, saying, This is my beloved Son: hear him. And when the voice was past, Jesus was found alone. And they kept it close, and told no man in those days any of those things which they had seen.

And it came to pass, that on the next day, when they were come down from the hill, much people met him. And, behold, a man of the company cried out, saying, Master, I beseech thee, look upon my son: for he is mine only child. And, lo, a spirit taketh him, and he suddenly crieth out; and it teareth him that he foameth again, and bruising him hardly departeth from him. And I besought thy disciples to cast him out; and they could not. And Jesus answering said, O faithless and perverse generation, how long shall I be with you, and suffer you? Bring thy son hither. And as he was yet a coming, the devil threw him down, and tare him. And Jesus rebuked the unclean spirit, and healed the child, and delivered him again to his father.

And they were all amazed at the mighty power of God. But while they wondered every one at all things which Jesus did, he said unto his disciples, Let these sayings sink down into your ears: for the Son of man shall be delivered into the hands of men. But they understood not this saying, and it was hid from them, that they perceived it not: and they feared to ask him of that saying.
Then there arose a reasoning among them, which of them should be greatest. And Jesus, perceiving the thought of their heart, took a child, and set him by him, And said unto them, Whosoever shall receive this 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 shall be great.
And John answered and said, Master, we saw one casting out devils in thy name; and we forbad him, because he followeth not with us. And Jesus said unto him, Forbid him not: for he that is not against us is for us.

And it came to pass, when the time was 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 would go to Jerusalem. And when his disciples James and John saw this, they said, Lord, wilt thou that we command fire to come down from heaven, and consume them, even as Elias did? But he turned, and rebuked them, and said, Ye know not what manner of spirit ye are of. For the Son of man is not come to destroy men's lives, but to save them. And they went to another village.

And it came to pass, that, as they went in the way, a certain man said unto him, Lord, I will follow thee whithersoever thou goest. And Jesus said unto him, Foxes have holes, and birds of the air have nests; but the Son of man hath not where to lay his head. And he said unto another, Follow me. But he said, Lord, suffer me first to go and bury my father. – Jesus said unto him, Let the dead bury their dead: but go thou and preach the kingdom of God. And another also said, Lord, I will follow thee; but let me first go bid them farewell, which are at home at my house. And Jesus said unto him, No man, having put his hand to the plough, and looking back, is fit for the kingdom of God.

COMMENTARY

Jamieson, Fausset, and Brown Commentary

CHAPTER 9
Lu 9:1-6. MISSION OF THE TWELVE APOSTLES.
(See on Mt 10:1-15).

power and authority—He both qualified and authorized them.

Lu 9:7-9. HEROD TROUBLED AT WHAT HE HEARS OF CHRIST DESIRES TO SEE HIM.
(See on Mr 6:14-30).

perplexed—at a loss, embarrassed.

said of some, that John was risen—Among many opinions, this was the one which Herod himself adopted, for the reason, no doubt, mentioned on Mr 6:14.

desired to see him—but did not, till as a prisoner He was sent to him by Pilate just before His death, as we learn from Lu 23:8.

Lu 9:10-17. ON THE RETURN OF THE TWELVE JESUS RETIRES WITH THEM TO BETHSAIDA, AND THERE MIRACULOUSLY FEEDS FIVE THOUSAND.
(See on Mr 6:31-44).

Lu 9:18-27. PETER'S CONFESSION OF CHRIST—OUR LORD'S FIRST EXPLICIT ANNOUNCEMENT OF HIS APPROACHING DEATH, AND WARNINGS ARISING OUT OF IT.
(See on Mt 16:13-28; and Mr 8:34).

will save—"Is minded to save," bent on saving. The pith of this maxim depends—as often in such weighty sayings (for example, "Let the dead bury the dead," Mt 8:22)—on the double sense attached to the word "life," a lower and a higher, the natural and the spiritual, temporal and eternal. An entire sacrifice of the lower, or a willingness to make it, is indispensable to the preservation of the higher life; and he who cannot bring himself to surrender the one for the sake of the other shall eventually lose both.

ashamed of me, and of my words—The sense of shame is one of the strongest in our nature, one of the social affections founded on our love of reputation, which causes instinctive aversion to what is fitted to lower it, and was given us as a preservative from all that is properly shameful. When one is, in this sense of it, lost to shame, he is nearly past hope (Zec 3:5; Jer 6:15; 3:3). But when Christ and "His words"—Christianity, especially in its more spiritual and uncompromising features—are unpopular, the same instinctive desire to stand well with others begets the temptation to be ashamed of Him, which only the 'expulsive power' of a higher affection can effectually counteract.

Son of man be ashamed, when he cometh, etc.—He will render to that man his own treatment; He will disown him before the most august of all assemblies, and put him to "shame and everlasting contempt" (Da 12:2). "Oh shame, to be put to shame before God, Christ, and angels!" [BENGEL].

not taste of death fill they see the kingdom of God—"see it come with power" (Mr 9:1); or see "the Son of man coming in His kingdom" (Mt 16:28). The reference, beyond doubt, is to the firm establishment and victorious progress, in the lifetime of some then present, of that new Kingdom of Christ, which was destined to work the greatest of all changes on this earth, and be the grand pledge of His final coming in glory.

Lu 9:28-36. JESUS TRANSFIGURED.

an eight days after these sayings—including the day on which this was spoken and that of the Transfiguration. Matthew and Mark say (Mt 17:1; Mr 9:2) "after six days," excluding these two days. As the "sayings" so definitely connected with the transfiguration scene are those announcing His death—at which Peter and all the Twelve were so startled and scandalized—so this scene was designed to show to the eyes as well as the heart how glorious that death was in the view of Heaven.

Peter, James, and John—partners before in secular business; now sole witnesses of the resurrection of Jairus' daughter (Mr 5:37), the transfiguration, and the agony in the garden (Mr 14:33).

a mountain—not Tabor, according to long tradition, with which the facts ill comport, but some one near the lake.

to pray—for the period He had now reached was a critical and anxious one. (See on Mt 16:13). But who can adequately translate those "strong cryings and tears?" Methinks, as I steal by His side, I hear from Him these plaintive sounds, "Lord, who hath believed Our report? I am come unto Mine own and Mine own receive Me not; I am become a stranger unto My brethren, an alien to My mother's children: Consider Mine enemies, for they are many, and they hate Me with cruel hatred. Arise, O Lord, let not man prevail. Thou that dwellest between the cherubim, shine forth: Show Me a token for good: Father, glorify Thy name."

as he prayed, the fashion, etc.—Before He cried He was answered, and while He was yet speaking He was heard. Blessed interruption to prayer this! Thanks to God, transfiguring manifestations are not quite strangers here. Ofttimes in the deepest depths, out of groanings which cannot be uttered, God's dear children are suddenly transported to a kind of heaven upon earth, and their soul is made as the chariots of Amminadab. Their prayers fetch down such light, strength, holy gladness, as make their face to shine, putting a kind of celestial radiance upon it (2Co 3:18, with Ex 34:29-35).

raiment white, etc.—Matthew says, "His face did shine as the sun" (Mt 17:2), and Mark says (Mr 9:3), "His raiment became shining, exceeding white as snow, so as no fuller on earth can white them" (Mr 9:3). The light, then, it would seem, shone not upon Him from without, but out of Him from within; He was all irradiated, was in one blaze of celestial glory. What a contrast to that "visage more marred than men, and His form than the sons of men!" (Isa 52:14).

30, 31. there talked with him two men ... Moses and Elias ... appeared in glory—"Who would have believed these were not angels had not their human names been subjoined?" [BENGEL]. (Compare Ac 1:10; Mr 16:5). Moses represented "the law," Elijah "the prophets," and both together the whole testimony of the Old Testament Scriptures, and the Old Testament saints, to Christ; now not borne in a book, but by living men, not to a coming, but a come Messiah, visibly, for they "appeared," and audibly, for they "spake."

spake—"were speaking."

of his decease—"departure"; beautiful euphemism (softened term) for death, which Peter, who witnessed the scene, uses to express his own expected death, and the use of which single term seems to have recalled the whole by a sudden rush of recollection, and occasioned that delightful allusion to this scene which we find in 2Pe 1:15-18.

which he should accomplish—"was to fulfil."

at Jerusalem—Mark the historical character and local features which Christ's death assumed to these glorified men—as important as it is charming—and see on Lu 2:11. What now may be gathered from this statement? (1) That a dying Messiah is the great article of the true Jewish theology. For a long time the Church had fallen clean away from the faith of this article, and even from a preparedness to receive it. But here we have that jewel raked out of the dunghill of Jewish traditions, and by the true representatives of the Church of old made the one subject of talk with Christ Himself. (2) The adoring gratitude of glorified men for His undertaking to accomplish such a decease; their felt dependence upon it for the glory in which they appeared; their profound interest in the progress of it, their humble solaces and encouragements to go through with it; and their sense of its peerless and overwhelming glory. "Go, matchless, adored One, a Lamb to the slaughter! rejected of men, but chosen of God and precious; dishonored, abhorred, and soon to be slain by men, but worshipped by cherubim, ready to be greeted by all heaven. In virtue of that decease we are here; our all is suspended on it and wrapped up in it. Thine every step is watched by us with ineffable interest; and though it were too high an honor to us to be permitted to drop a word of cheer into that precious but now clouded spirit, yet, as the first-fruits of harvest; the very joy set before Him, we cannot choose but tell Him that what is the depth of shame to Him is covered with glory in the eyes of Heaven, that the Cross to Him is the Crown to us, that that 'decease' is all our salvation and all our desire." And who can doubt that such a scene did minister deep cheer to that spirit? It is said they "talked" not to Him, but "with Him"; and if they told Him how glorious His decease was, might He not fitly reply, "I know it, but your voice, as messengers from heaven come down to tell it Me, is music in Mine ears."

and when they were awake—so, certainly, the most commentators: but if we translate literally, it should be "but having kept awake" [MEYER, ALFORD]. Perhaps "having roused themselves up" [OLSHAUSEN] may come near enough to the literal sense; but from the word used we can gather no more than that they shook off their drowsiness. It was night, and the Lord seems to have spent the whole night on the mountain (Lu 9:37).

saw his glory, etc.—The emphasis lies on "saw," qualifying them to become "eye-witnesses of His majesty" (2Pe 1:16).

they departed—Ah! bright manifestations in this vale of tears are always "departing" manifestations.

34, 35. a cloud—not one of our watery clouds, but the Shekinah-cloud (see on Mt 23:39), the pavilion of the manifested presence of God with His people, what Peter calls "the excellent" of "magnificent glory" (2Pe 1:17).

a voice—"such a voice," says Peter emphatically; "and this voice [he adds] we heard, when we were with Him in the holy mount" (2Pe 1:17, 18).

my beloved Son ... hear him—reverentially, implicitly, alone.

Jesus was found alone—Moses and Elias are gone. Their work is done, and they have disappeared from the scene, feeling no doubt with their fellow servant the Baptist, "He must increase, but I must decrease." The cloud too is gone, and the naked majestic Christ, braced in spirit, and enshrined in the reverent affection of His disciples, is left—to suffer!

kept it close—feeling, for once at least, that such things were unmeet as yet for the general gaze.

Lu 9:37-45. DEMONIAC AND LUNATIC BOY HEALED—CHRIST'S SECOND EXPLICIT ANNOUNCEMENT OF HIS DEATH AND RESURRECTION.
(See on Mr 9:14-32.)

43-45. the mighty power of God—"the majesty" or "mightiness" of God in this last miracle, the transfiguration, etc.: the divine grandeur of Christ rising upon them daily. By comparing Mt 17:22, and Mr 9:30, we gather that this had been the subject of conversation between the Twelve and their Master as they journeyed along.

these sayings—not what was passing between them about His grandeur [MEYER, etc.], but what He was now to repeat for the second time about His sufferings [DE WETTE, STIER, ALFORD, etc.]; that is, "Be not carried off your feet by all this grandeur of Mine, but bear in mind what I have already told you, and now distinctly repeat, that that Sun in whose beams ye now rejoice is soon to set in midnight gloom." "The Son of man," says Christ, "into the hands of men"—a remarkable antithesis (also in Mt 17:22, and Mr 9:31).

and they feared—"insomuch that they feared." Their most cherished ideas were so completely dashed by such announcements, that they were afraid of laying themselves open to rebuke by asking Him any questions.

Lu 9:46-48. STRIFE AMONG THE TWELVE WHO SHOULD BE GREATEST—JOHN REBUKED FOR EXCLUSIVENESS.

46-48. (See on Mt 18:1-5).

49, 50. John answered, etc.—The link of connection here with the foregoing context lies in the words "in My name" (Lu 9:48). "Oh, as to that," said John, young, warm, but not sufficiently apprehending Christ's teaching in these things, "we saw one casting out devils in Thy name, and we forbade him: Were we wrong?" "Ye were wrong." "But we did because he followeth not us,'" "No matter. For (1) There is no man which shall do a miracle in My name that can lightly [soon] speak evil of Me' [Mr 9:39]. And (2) If such a person cannot be supposed to be 'against us,' you are to consider him 'for us.'" Two principles of immense importance. Christ does not say this man should not have followed "with them," but simply teaches how he was to be regarded though he did not—as a reverer of His name and a promoter of His cause. Surely this condemns not only those horrible attempts by force to shut up all within one visible pale of discipleship, which have deluged Christendom with blood in Christ's name, but the same spirit in its milder form of proud ecclesiastic scowl upon all who "after the form which they call a sect (as the word signifies, Ac 24:14), do so worship the God of their fathers." Visible unity in Christ's Church is devoutly to be sought, but this is not the way to it. See the noble spirit of Moses (Nu 11:24-29).

Lu 9:51-56. THE PERIOD OF HIS ASSUMPTION APPROACHING CHRIST TAKES HIS LAST LEAVE OF GALILEE—THE SAMARITANS REFUSE TO RECEIVE HIM.

the time was come—rather, "the days were being fulfilled," or approaching their fulfilment.

that he should be received up—"of His assumption," meaning His exaltation to the Father; a sublime expression, taking the sweep of His whole career, as if at one bound He was about to vault into glory. The work of Christ in the flesh is here divided into two great stages; all that preceded this belonging to the one, and all that follows it to the other. During the one, He formally "came to His own," and "would have gathered them"; during the other, the awful consequences of "His own receiving Him not" rapidly revealed themselves.

he steadfastly set his face—the "He" here is emphatic—"He Himself then." See His own prophetic language, "I have set my face like a flint" (Isa 50:7).
go to Jerusalem—as His goal, but including His preparatory visits to it at the feasts of tabernacles and of dedication (Joh 7:2, 10; 10:22, 23), and all the intermediate movements and events.

messengers before his face ... to make ready for him—He had not done this before; but now, instead of avoiding, He seems to court publicity—all now hastening to maturity.

did not receive him, because, etc.—The Galileans, in going to the festivals at Jerusalem, usually took the Samaritan route [JOSEPHUS, Antiquities, 20.6.1], and yet seem to have met with no such inhospitality. But if they were asked to prepare quarters for the Messiah, in the person of one whose "face was as though He would go to Jerusalem," their national prejudices would be raised at so marked a slight upon their claims. (See on Joh 4:20).

James and John—not Peter, as we should have expected, but those "sons of thunder" (Mr 3:17), who afterwards wanted to have all the highest honors of the Kingdom to themselves, and the younger of whom had been rebuked already for his exclusiveness (Lu 9:49, 50). Yet this was "the disciple whom Jesus loved," while the other willingly drank of His Lord's bitter cup. (See on Mr 10:38-40; and Ac 12:2). That same fiery zeal, in a mellowed and hallowed form, in the beloved disciple, we find in 2Jo 5:10; 3Jo 10.

fire ... as Elias—a plausible case, occurring also in Samaria (2Ki 1:10-12).

55, 56. know not what ... spirit—The thing ye demand, though in keeping with the legal, is unsuited to the genius of the evangelical dispensation. The sparks of unholy indignation would seize readily enough on this example of Elias, though our Lord's rebuke (as is plain from Lu 9:56) is directed to the principle involved rather than the animal heat which doubtless prompted the reference. "It is a golden sentence of Tillotson, Let us never do anything for religion which is contrary to religion" [WEBSTER and WILKINSON].

For the Son of man, etc.—a saying truly divine, of which all His miracles—for salvation, never destruction—were one continued illustration.
went to another—illustrating His own precept (Mt 10:23).

Lu 9:57-62. INCIDENTS ILLUSTRATIVE OF DISCIPLESHIP.

The Precipitate Disciple (Lu 9:57, 58).
(See on Mt 8:19, 20.)

The Procrastinating Disciple (Lu 9:59, 60).
(See on Mt 8:21).

The Irresolute Disciple (Lu 9:61, 62).

I will follow ... but—The second disciple had a "but" too—a difficulty in the way just then. Yet the different treatment of the two cases shows how different was the spirit of the two, and to that our Lord addressed Himself. The case of Elisha (1Ki 19:19-21), though apparently similar to this, will be found quite different from the "looking back" of this case, the best illustration of which is that of those Hindu converts of our day who, when once persuaded to leave their spiritual fathers in order to "bid them farewell which are at home at their house," very rarely return to them. (Also see on Mt 8:21.)

No man, etc.—As ploughing requires an eye intent on the furrow to be made, and is marred the instant one turns about, so will they come short of salvation who prosecute the work of God with a distracted attention, a divided heart. Though the reference seems chiefly to ministers, the application is general. The expression "looking back" has a manifest reference to "Lot's wife" (Ge 19:26; and see on Lu 17:32). It is not actual return to the world, but a reluctance to break with it. (Also see on Mt 8:21.)

Matthew Henry's Concise Commentary

Chapter 9
Chapter Outline
The apostles sent forth. (1-9)
The multitude miraculously fed. (10-17)
Peter’s testimony to Christ, Self-denial enjoined. (18-27)
The transfiguration. (28-36)
An evil spirit cast out. (37-42)
Christ checks the ambition of his disciples. (43-50)
He reproves their mistaken zeal. (51-56)
Every thing to be given up for Christ. (57-62)

Luke 9:1-9
Vs. 1-9. Christ sent his twelve disciples abroad, who by this time were able to teach others what they had received from the Lord. They must not be anxious to commend themselves to people’s esteem by outward appearance. They must go as they were. The Lord Jesus is the fountain of power and authority, to whom all creatures must, in one way or another, be subject; and if he goes with the word of his ministers in power, to deliver sinners from Satan’s bondage, they may be sure that he will care for their wants. When truth and love thus go together, and yet the message of God is rejected and despised, it leaves men without excuse, and turns to a testimony against them. Herod’s guilty conscience was ready to conclude that John was risen from the dead. He desired to see Jesus; and why did he not go and see him? Probably, because he thought it below him, or because he wished not to have any more reprovers of sin. Delaying it now, his heart was hardened, and when he did see Jesus, he was as much prejudiced against him as others, Luke 23:11.

Luke 9:10-17
Vs. 10-17. The people followed Jesus, and though they came unseasonably, yet he gave them what they came for. He spake unto them of the kingdom of God. He healed those who had need of healing. And with five loaves of bread and two fishes, Christ fed five thousand men. He will not see those that fear him, and serve him faithfully, want any good thing. When we receive creature-comforts, we must acknowledge that we receive them from God, and that we are unworthy to receive them; that we owe them all, and all the comfort we have in them, to the mediation of Christ, by whom the curse is taken away. The blessing of Christ will make a little go a great way. He fills every hungry soul, abundantly satisfies it with the goodness of his house. Here were fragments taken up: in our Father’s house there is bread enough, and to spare. We are not straitened, nor stinted in Christ.

Luke 9:18-27
Vs. 18-27. It is an unspeakable comfort that our Lord Jesus is God’s Anointed; this signifies that he was both appointed to be the Messiah, and qualified for it. Jesus discourses concerning his own sufferings and death. And so far must his disciples be from thinking how to prevent his sufferings, that they must prepare for their own. We often meet with crosses in the way of duty; and though we must not pull them upon our own heads, yet, when they are laid for us, we must take them up, and carry them after Christ. It is well or ill with us, according as it is well or ill with our souls. The body cannot be happy, if the soul be miserable in the other world; but the soul may be happy, though the body is greatly afflicted and oppressed in this world. We must never be ashamed of Christ and his gospel.

Luke 9:28-36
Vs. 28-36. Christ’s transfiguration was a specimen of that glory in which he will come to judge the world; and was an encouragement to his disciples to suffer for him. Prayer is a transfiguring, transforming duty, which makes the face to shine. Our Lord Jesus, even in his transfiguration, was willing to speak concerning his death and sufferings. In our greatest glories on earth, let us remember that in this world we have no continuing city. What need we have to pray to God for quickening grace, to make us lively! Yet that the disciples might be witnesses of this sign from heaven, after awhile they became awake, so that they were able to give a full account of what passed. But those know not what they say, that talk of making tabernacles on earth for glorified saints in heaven.

Luke 9:37-42
Vs. 37-42. How deplorable the case of this child! He was under the power of an evil spirit. Diseases of that nature are more frightful than such as arise merely from natural causes. What mischief Satan does where he gets possession! But happy those that have access to Christ! He can do that for us which his disciples cannot. A word from Christ healed the child; and when our children recover from sickness, it is comfortable to receive them as healed by the hand of Christ.

Luke 9:43-50
Vs. 43-50. This prediction of Christ’s sufferings was plain enough, but the disciples would not understand it, because it agreed not with their notions. A little child is the emblem by which Christ teaches us simplicity and humility. What greater honor can any man attain to in this world, than to be received by men as a messenger of God and Christ; and to have God and Christ own themselves received and welcomed in him! If ever any society of Christians in this world, had reason to silence those not of their own communion, the twelve disciples at this time had; yet Christ warned them not to do the like again. Those may be found faithful followers of Christ, and may be accepted of him, who do not follow with us.

Luke 9:51-56
Vs. 51-56. The disciples did not consider that the conduct of the Samaritans was rather the effect of national prejudices and bigotry, than of enmity to the word and worship of God; and through they refused to receive Christ and his disciples, they did not ill use or injure them, so that the case was widely different from that of Ahaziah and Elijah. Nor were they aware that the gospel dispensation was to be marked by miracles of mercy. But above all, they were ignorant of the prevailing motives of their own hearts, which were pride and carnal ambition. Of this our Lord warned them. It is easy for us to say, Come, see our zeal for the Lord! and to think we are very faithful in his cause, when we are seeking our own objects, and even doing harm instead of good to others.

Luke 9:57-62
Vs. 57-62. Here is one that is forward to follow Christ, but seems to have been hasty and rash, and not to have counted the cost. If we mean to follow Christ, we must lay aside the thoughts of great things in the world. Let us not try to join the profession of Christianity, with seeking after worldly advantages. Here is another that seems resolved to follow Christ, but he begs a short delay. To this man Christ first gave the call; he said to him, Follow me. Religion teaches us to be kind and good, to show piety at home, and to requite our parents; but we must not make these an excuse for neglecting our duty to God. Here is another that is willing to follow Christ, but he must have a little time to talk with his friends about it, and to set in order his household affairs, and give directions concerning them. He seemed to have worldly concerns more upon his heart than he ought to have, and he was willing to enter into a temptation leading him from his purpose of following Christ. No one can do any business in a proper manner, if he is attending to other things. Those who begin with the work of God, must resolve to go on, or they will make nothing of it. Looking back, leads to drawing back, and drawing back is to perdition. He only that endures to the end shall be saved.

Zondervan

9:1-6. A new phase of Jesus’ ministry began when He sent out the apostles to do the type of preaching, teaching, and healing that they had observed Him doing (see Matt. 9:35). This was the third tour of Galilee by Jesus and His disciples (see discussion on 8:1). On the first tour, Jesus traveled with the four fishermen; on the second tour, all twelve were with Him; on the third tour, Jesus traveled alone after sending out the Twelve two by two.

9:1-2. His twelve disciples (v. 1). The apostles (see 6:13). Power and authority. Special power to heal (see 5:17; 8:46), authority in teaching, and control over evil spirits. Devils. Evil spirits (see discussion on 4:33). Jesus sent His disciples out to preach the kingdom ... and to heal the sick.

9:3. Take nothing. The disciples were to take no excess baggage that would encumber travel, not even the usual provisions. They were to be entirely dependent on God’s provision through the people with whom they were staying (see discussions on Mark 6:8-9). Such dependence led them to exercise faith every day and demonstrated God’s faithfulness. This leant further authenticity to the message they were bringing.

9:4. There abide. They were not to move from house to house, seeking better lodging, but rather were to use only one home as their headquarters while preaching in a particular community. This kept them from being distracted from their ministry by thinking about themselves and their needs and wants. It also made it easy for people to find them, as everyone would quickly learn where they were staying.

9:5. Shake off the very dust from your feet. A sign of repudiation for a community’s rejection of God’s message and a gesture showing separation from everything associated with the place (see 10:11; see also discussions on Matt. 10:14; Acts 13:51).

9:6. The disciples were obedient. Christians today would do well to cultivate a habit of obedience to the promptings of the Lord.

9:7. For Herod the tetrarch, see discussion on Matthew 14:1. John was risen from the dead (see discussion on Mark 6:14, 16). Luke did not record details about John’s death (see Matt. 14:1-12; Mark 6:17-29), which occurred about this time, but simply noted that it had taken place (see 9:9).

9:8. For Elias had appeared, see discussions on 1:17; Mark 9:11-13.

9:9. He desired to see him. Herod’s desire to see Jesus was not fulfilled until Jesus’ trial (see 23:8-12).
V. Jesus’ Withdrawal to Regions around Galilee (9:10-50)
A. To the Eastern Shore of the Sea of Galilee (9:10-17)

9:10-17. The feeding of the five thousand is the only miracle besides Jesus’ resurrection that is reported in all four gospels (see discussions on Mark 6:30-44; John 6:1-14).

9:10. The disciples reported to Jesus the results of their ministry. In doing so, they also reported to one another. The stories of the others encouraged the disciples and motivated them to further ministry. Surely a time of rejoicing followed. Bethsaida (see discussion on Matt. 11:21). Jesus and the disciples must have retired to a remote area near the town (see 9:12).

9:11. Although He sought time alone, Jesus welcomed the crowds. People who interrupt may not always be aware that they are doing so, and a minister should at times make allowances for such interruptions, seeing them as opportunities rather than distractions.

9:12. The day began to wear away. After the preaching and healing, the question of food and lodging was raised because they were in an isolated place. Jesus may have introduced the question (see John 6:5), but the Synoptics indicate that the disciples were also concerned.

9:13. Jesus challenged the disciples, knowing that their resources were not adequate but knowing also what He was about to do. When God calls Christians to a ministry, often they do not see the provision until they have begun the work. God is faithful, however, and will provide the resources when believers are committed to doing His will for His glory.

9:14. For Make them sit down by fifties in a company, see discussion on Mark 6:40.

9:15-16. And they did so. The disciples obeyed the Lord, even though they did not know where the food would come from. Christians today also should simply be obedient, trusting Him to provide. The disciples distributed the food at His direction. Apparently, the food was multiplied as they distributed it, and not before.

9:17. There was taken up of fragments ... twelve baskets. This act served as an example of avoiding wastefulness and as a demonstration that everyone had been adequately fed (see discussion on Mark 6:43).
B. To Caesarea Philippi (9:18-50)

9:18-19. Whom say the people that I am? (v. 18). The disciples’ report was the same as the one that had reached Herod (see 9:7-8). This event occurred to the north, outside Herod’s territory, in the vicinity of Caesarea Philippi (see Matt. 16:13 and discussion; see also discussion on Mark 7:24).
9:20. Peter answering said. He was the spokesman for the disciples. The Christ of God (see discussion on 2:11). This predicted Deliverer (the Messiah) had been awaited for centuries (see John 4:25; see also discussions on Matt. 16:16; Mark 8:29).

9:21. He straitly charged them ... to tell no man. The people had false notions about the Messiah and needed to be taught further before Jesus identified Himself explicitly to the public. He had a crucial schedule to keep and could not be interrupted by premature reactions (see discussions on Matt. 8:4; 16:20; Mark 1:34).

9:22. For The Son of man, see discussion on Mark 2:10. Must suffer. This was Jesus’ first explicit prophecy of His death (for later references, see 9:44; 12:50; 17:25; 18:31-33; see also 24:7, 25-27). The disciples did not really understand what He said. Perhaps they thought He was using figurative language or speaking a mystery. This passage should remind one that God means what He says, and unless the context demands otherwise, one should take God’s Word literally.

9:23. Take up his cross daily. To follow Jesus requires self-denial, complete dedication, and willing obedience. Luke emphasized continued action; “daily” is not explicitly mentioned in the parallel accounts (Matt. 16:24-26; Mark 8:34). Disciples from Galilee knew what the cross meant, for hundreds of men had been executed by this means in their region.

9:24. Whosoever will lose his life for my sake. This saying of Jesus is found in all four gospels and in two gospels more than once (Matt. 10:38-39; 16:24-25; Mark 8:34-35; Luke 14:26-27; 17:33; and, in slightly different form, John 12:25). No other saying of Jesus is given such emphasis. Jesus, in this context, is emphasizing self-sacrifice. Most people want to “save” their lives; that is, they want to live for themselves and make themselves happy. The one who loses his life, that is, gives up personal aggrandizement to live for Christ, giving his life to Him, will find his life. In other words, true happiness and satisfaction will be the result of a life lived not for true happiness and satisfaction but for the sake of Jesus Christ and the gospel.

9:25. This verse is an example of hyperbole. If to gain the whole world is worth less than the soul, then certainly any lesser material goal one might set is worth far less than the soul. People should be far more concerned with their spiritual condition than with the things they own. Jesus’ words should be a corrective when one begins to measure their quality of life by what one owns rather than by identifying with Christ.

9:26. Whosoever shall be ashamed of me (see 12:9; see also discussion on Mark 8:38). In this context, there are three kinds of errors people make. Some focus on themselves and their own happiness, others seek material goods, and some trust Christ but keep that fact hidden because they fear what people will think. None of these paths lead to real satisfaction in life. Only open, committed discipleship will lead to true happiness.

9:27. See discussion on Matthew 16:28. For the kingdom of God, see discussion on Matthew 3:2.

9:28-36. The transfiguration. This is a turning point in Jesus’ ministry. He soon after sends out the seventy (10:1-24), and the level of conflict with His opponents increases (11:14-28; 37-54).

9:28. An eight days. Frequently used to indicate a week (see John 20:26; discussion on Matt. 17:1). Peter and John and James. These three were also with Jesus when He healed Jairus’s daughter (see 8:51) and during His last visit to Gethsemane (see Mark 14:33). Into a mountain. Although Mount Tabor is the traditional site of the Mount of Transfiguration, its distance from Caesarea Philippi (the vicinity of the last scene), its height (about 1,800 feet), and its occupation by a fortress make it an unlikely location. Mount Hermon fits the context much better by being both closer and higher (over 9,000 feet; see Mark

9:2). To pray. Luke again pointed out the importance of prayer to Jesus, especially before special occasions.

9:29. The fashion of his countenance was altered. The change in Jesus’ appearance is not specified, but the brightness of His clothing is described as “white and glistening.” It may have been due to the brightness of the light that shone on Him or due to a physical change.

9:30. Moses and Elias. Moses was the great Old Testament deliverer and lawgiver, and Elijah was the representative of the prophets. Moses’ work was finished by Joshua, Elijah’s by Elisha (another form of the name Joshua). Moses and Elijah now spoke with Jesus (whose Hebrew name was Joshua) about the new exodus He was about to accomplish, by which He would deliver His people from the bondage of sin and bring to fulfillment the work of both Moses and Elijah (see discussion on 1 Kings 19:16).

9:31. Decease. Greek exodos, a euphemism for Jesus’ approaching death. It may also link Jesus’ saving death and resurrection with God’s saving of His people out of Egypt.

9:32. Heavy with sleep. Perhaps the event was at night. For they saw his glory, see KJV Study Bible note on Exodus 33:18.

9:33. Three tabernacles. Temporary structures to prolong the visit of the three important persons: lawgiver, prophet, and Messiah. The idea was not appropriate, however, because Moses and Elijah were outshone by Jesus’ glory.

9:34-35. My beloved Son (v. 35). Or “my Chosen One,” related to a Jewish title found in Dead Sea Scrolls literature and possibly echoing Isaiah 42:1 (see Luke 23:35). God the Father spoke in such a manner to emphasize the priority of Jesus over the two greatest figures of the Old Testament.

9:36. The event ended with the voice. The disciples well knew that any attempt to describe this event would be met with disbelief, until after Jesus’ resurrection. Then it became one more sign of His messiahship.

9:37-38. Much people met him (v. 37). As so often happened, a crowd was waiting to hear Jesus, and someone had a desperate need to call His attention to.

9:39-40. A spirit taketh him (v. 39). This evil spirit was causing seizures (see Matt. 17:15) and a speechless condition (see Mark 9:17). Evil spirits were responsible for many kinds of affliction (see discussion on 4:33). The disciples were unable to drive out this spirit (v. 40).

9:41. Jesus’concern was not with the man who wanted his son to be delivered. This man had come to His disciples, and to Him, in faith. Perhaps Jesus was frustrated with His disciples, who lacked the faith needed for the situation and had failed miserably. Also, He may have been frustrated with the crowd, who may have been more interested in witnessing a spectacle than in seeing the boy healed. Jesus’ ministry was designed to point to Himself as Messiah and as God. The people did not perceive this (see Morris, Luke, p. 174).

9:42-43. Jesus easily rebuked the unclean spirit (v. 42), even as it was tormenting the boy.

9:45. Once again, the disciples understood not what He meant. It was hid from them. Here it is made clear that God was keeping the true import of Jesus’ words from them. This may have been because they would have sought to engineer events to prevent His death. Some will wonder why Jesus foretold His death, knowing that the disciples would not understand. It may have been that He knew they would remember after the events took place, thus confirming and strengthening their faith in Him.

9:46. Which of them should be greatest. This subject arose on a number of occasions (see 22:24; see also Mark 10:35-45). The question revealed, as in 9:45, their lack of full understanding of what Jesus’ mission and message were all about. Their lack of understanding may have been due to the pride revealed in this incident (see Morris, Luke, p. 175).

9:47-48. Jesus ... took a child (v. 47). Children had no status at that time and were certainly not treated with the type of consideration they receive in modern times. A child thus served as a perfect example of what Jesus wanted to teach about humility. Receive this child in my name. Here Jesus was teaching that service given in Christ’s name to those who are not important, those who cannot help themselves, is accepted as service to Him. People who exalt themselves will not want to take note of the least important members of society. No one who believes they have attained a place in society will want much to do with those who have not earned their place. Children have not earned anything. Everything they receive is by grace. Jesus’ point was that as His grace is given to those who have not earned it and cannot help themselves, so His followers should willingly give grace to those in like condition. He that is least ... shall be great. A person will become great as he or she sincerely and unpretentiously looks away from self to revere God. One who serves the lowest in society (as modeled by the child) must esteem oneself even lower. The key to greatness in God’s sight is humility.

9:49. This did not immediately follow from what Jesus said in 9:46-48. Luke apparently moved on to another topic. For he followeth not with us, see KJV Study Bible note on Mark 9:38.

9:50. He that is not against us is for us. Spoken in the context of opposition to the disciples’ work (see 11:23, set in a different context). Jesus wanted the disciples to see that service rendered in His name is acceptable to God. Nothing in the context would lead to religious pluralism, nor does it mean that any ministry that uses the name of Jesus Christ is automatically above question on matters of doctrine and practice.

VI. Jesus’ Ministry in Judea (9:51-13:21)
A. Journey through Samaria to Judea (9:51-62)

9:51. He stedfastly set his face to go to Jerusalem. Luke emphasized Jesus’ determination to complete His mission (see discussion on 13:22; Isa. 50:7). This journey to Jerusalem, however, was not the one that led to His crucifixion but marked the beginning of a period of ministry in Judea, of which Jerusalem was the central city. Mark 10:1 notes this departure for Judea, which John more specifically describes as a journey to Jerusalem during the Feast of Tabernacles (see John 7:1-10). The Judean ministry is recounted in 9:51-13:21 and John 7:10-10:39.

9:52. A village of the Samaritans. Samaritans were particularly hostile to Jews who were on their way to observe religious festivals in Jerusalem. It was at least a three-day journey from Galilee to Jerusalem through Samaria, and Samaritans refused overnight shelter for the pilgrims. Because of this antipathy, Jews traveling between Galilee and Jerusalem frequently traveled on the east side of the Jordan River.

9:53. His face was as though. The words “his face” appear three times in 9:51-53 and once again in 10:1. In each case, it simply means that Jesus had set His intention to go in that direction. Since it involved movement in a certain direction, He naturally would be looking in the direction He was going, and so He “set his face” (9:51). With this passage, Luke emphasized the turning point in Jesus’ ministry. From this point on, His teaching and activities would be determined by the need to prepare His disciples for the rising opposition from the leadership and for the time after His ascension.

9:54. Command fire to come down from heaven. As Elijah had (see 2 Kings 1:9-16). James and John were known as “The sons of thunder” (Mark 3:17). The Samaritans had rejected Jesus and His disciples. While their anger was understandable, they needed to recognize the purposes of God.

9:55-56. Jesus rebuked them (v. 55; see discussion on 2 Kings 1:10). Jesus’ purpose was to save lives, not to bring judgment. This should not be treated as applying to all times and places. Scripture makes it clear that, in His own time, God will come in judgment.

9:57-62. In this passage, three people indicated their desire to follow Christ. Each of them had conditions under which he would fulfill that commitment. Jesus made it clear, however, that this commitment must be absolute. One cannot place conditions on God. He must come first, and all other considerations in life must be placed in the background.

9:57-58. As they went in the way (v. 57). Continuing their journey through Samaria to Jerusalem. I will follow thee whithersoever thou goest. This man indicated that he would make any sacrifice in order to be Christ’s disciple, but Jesus’ reply revealed the shallowness of his commitment. The Son of Man hath not where to lay his head (v. 58). The man was unwilling to suffer personal discomfort for the glory of the Lord. Jesus spoke of the lack of sleeping accommodations, and that was enough to cool his ardor. When a specific sacrifice was called for, his commitment withered away.

9:59. The second man made his condition clear at the outset. He wished first to go and bury my father. If his father had already died, the man would have been occupied with the burial then, so evidently, he wanted to wait until after his father’s death, which might have been years away. Jesus told him that the spiritually dead could bury the physically dead and that the spiritually alive should be busy proclaiming the kingdom of God. Jesus did not believe that family is unimportant, only that one’s priorities must be right.

9:61-62. The third man laid down another condition: let me first go bid them farewell, which are at home (v. 61). This seems to be a proper request. Jesus would never have counseled rudeness. His reply to this man indicates that He discerned a deeper problem than a mere desire to say goodbye. Having put his hand to the plough and looking back (v. 62). This man was too attached to home and to familiar surroundings. His ministry would have been hindered by constantly looking back to an earlier day. A plowman who constantly looks over his shoulder does not have his eyes on the goal and tends to plow crooked rows.
Jesus’ reply does not mean that anyone who lapses in their service to the Lord has thus lost their salvation. Nor does it mean that there is no second chance for a Christian who is active in church work and then backslides. If “all have sinned, and come short of the glory of God” (Rom. 3:23), then none is fit for the kingdom of God. Jesus here was speaking in terms of service, not salvation. His words mean that as long as someone is looking back to a previous time of bliss, his service is hindered. Such a person should repent and turn to the task at hand and to his commitments. Once the focus is on the present demands of the ministry, the problem will cease to exist.

HOLMAN

9:1-2 After the twelve had observed Jesus’ ministry for several months, He delegated power and authority to them (see note at 6:12-13). Their other mission (Gk apostello; “to send out”) was to preach the kingdom of God.

9:3-5 The apostles were to be dependent on whom they lodged with and were to move on if a family or town did not welcome them. Shake off the very dust from your feet was a gesture of judgment.

9:6 Preaching the gospel is paralleled here with “preach the kingdom of God” in v. 2. The gospel of Jesus Christ is the means of entry into the kingdom of God.

9:7-9 Herod Antipas (see note at 3:1) was at a loss (perplexed) to decide whether Jesus was John the Baptist raised from the dead. The parallel passages (Matt. 14:2; Mark 6:16) indicate he decided that Jesus was indeed the risen John. Others around Antipas, however, thought Jesus was the prophet Elijah (see Mal. 4:5). John himself had partially fulfilled this prophecy (Matt. 11:14). Still others believed that some other OT prophet had come back.

9:10-11 After the apostles returned, Jesus again took the lead over the ministry of preaching and healing. Bethsaida was a town on the northeastern coast of the sea of Galilee that had recently been rebuilt by Herod Philip (see note at 3:1). The attempt to find a private place outside Bethsaida where the apostles could rest and confer with Jesus was foiled by people following them.

9:12-17 Other than His resurrection from the dead, the feeding of the 5,000 is the only miracle of Jesus that appears in all four Gospels (Matt. 14:13-21; Mark 6:30-44; John 6:5-14).

9:12-14 Jesus responded to the question by the twelve by challenging them to give the people something to eat. The apostles had already surveyed the crowd and found only five loaves of bread and two fishes to feed about 5,000 men (who, with women and children, could easily have totaled 15,000 or more). To better manage distribution, Jesus had the apostles organize the huge crowd into groups of about 50 people.

9:16-17 It is possible that when Jesus looked up to heaven and blessed and broke the loaves, He uttered the traditional Jewish mealtime prayer: “Blessed are You, Lord our God, King of the world, who brings out bread from the earth.” The miracle of the multiplying of the loaves and fish took place in the hands of Jesus as He broke the food and kept giving it to the disciples to distribute. At the end, it appears that each of the 12 apostles picked up a full basket of fragments, even after feeding thousands of people. The Jews were required to pick up scraps of food that fell during any meal.

9:18-20 These verses are another example of Luke’s emphasis on prayer. The answers the disciples gave to Jesus’ question about His identity prove that Herod Antipas was not the only person who was perplexed on this point (see note at vv. 7-9). When Jesus asked the disciples their personal opinion, Peter answered as spokesman for the group. His answer, that Jesus is The Christ of God, is the conclusion to which everything in Luke’s Gospel points.

9:21-22 Jesus was not ready to present Himself openly as the Messiah. In popular Jewish views of that time, the Messiah was expected to overthrow Roman rule and, in a wave of popularity, take over as king of Israel. Contrary to this, Jesus’ mission was to suffer and be rejected by the Jewish leadership before being slain and raised from the dead. This was the first of several predictions by Jesus of His death and/or resurrection (v. 44; 12:50; 17:25; 18:31-33).

9:23 To be a true disciple of Jesus requires self-denial. The cross was the most painful and humiliating form of execution of the Roman era. Thus, to take up one’s cross daily is to expect painful situations every day because of allegiance to Christ.

9:24 That one must lose one’s life to save it as opposed to living only for this world is Jesus’ most common refrain in the Gospels (14:26-27; 17:33; Matt. 10:38-39; 16:24-25; Mark 8:34-35; John 12:25). To follow Him, we must lay down our devotion to this world and live for Christ and His mission.

9:25 No matter how wealthy a person is in this life, he will be bankrupt eternally if he dies without Christ.

9:26 To be ashamed of Christ and His words indicates unbelief, which will bring eternal judgment (12:9; 2 Tim. 2:12) at His second coming. It is also possible for believers to temporarily cower in fear around unbelieving peers and act “ashamed” of Jesus, as Peter did in his denials of Christ. In such cases a believer may suffer loss of heavenly reward (1 Cor. 3:10-15; 2 Cor. 5:10), but not suffer eternal punishment.

9:27 This cryptic statement refers to the next event in the book—the transfiguration of Jesus (vv. 28-35). Some standing here indicates Peter, James, and John, who were with Jesus at His transfiguration (v. 28). The glorious appearance of Jesus (vv. 29,32) was a preview of the coming kingdom of God.

9:28-29 On Peter and John and James, see note at 8:51-53. The traditional candidate for a mountain in these verses is mount Tabor, six miles east of Nazareth and about 1,900 feet in elevation. However, it is more likely that it was mount Hermon, located between Caesarea Philippi and Damascus, which rises to 9,000 feet above sea level. We are not told in what sense the appearance of Jesus’ face changed. His clothes are described as glistering white (gleaming, like a bolt of lightning). There may be an intended similarity here to Moses after he was with God on mount Sinai (Exod. 34:29-35) or to the vision of the Son of man in Rev. 1:13-16.

9:30-31 Jewish tradition expected Moses and Elijah (see Mal. 4:5-6) to return before the arrival of the kingdom of God. Like Jesus, their appearances were almost blinding. The word translated decease (Gk exodos) means “departure,” though it can also refer to the OT exodus from Egypt. The choice of this word may be an association with the presence of Moses. At Jerusalem makes it clear that the “exodus” would be Jesus’ death on the cross.

9:32-33 It is not clear whether Peter, James, and John were heavy with sleep because it was in the middle of the night, or if they were caused to fall asleep as Daniel was when angels came (Dan. 8:18; 10:9). Peter spoke as Moses and Elijah departed in an attempt to prolong the glorious scene. But his idea was shortsighted for two reasons: (1) to make three equal tabernacles (temporary structures for housing) was to place Moses and Elijah on a level with Jesus, and not to worship Him exclusively (Rev. 19:10; 22:8-9); and (2) Jesus’ discussion of His coming “exodus” in Jerusalem (see note at Luke 9:30-31) meant there was no room for delay in God’s plan of redemption.

9:34-35 The cloud that overshadowed the scene recalls the cloud that came over the tabernacle in the wilderness (Exod. 40:34-35). The voice out of the cloud combines an echo of 3:22, at Jesus’ baptism, and an allusion to Deut. 18:15, where Israel was told to hearken to the prophet like Moses who would come (the Messiah).

9:36 Matthew 17:9 states that Jesus commanded them to tell no one until after His resurrection. In 2 Pet. 1:16-18, Peter recalled his experience at the transfiguration.

9:38-42 It is not known whether the disciples who could not heal the demon-possessed boy were the nine apostles who did not see Jesus’ transfiguration or some of the wider group of disciples. It is not explained whether it was just the onlookers, or also the disciples, whom Jesus called faithless. The boy was immediately healed when Jesus rebuked the demon.

9:44-45 In the aftermath of the healing of the demon-­possessed boy (vv. 38-42), Jesus shifted gears and announced that He would soon be delivered (Gk paradidomi; “to be handed over, betrayed”) and captured. The disciples were confused by Jesus’ words. Luke stated that it was hid from them until after Jesus’ death and resurrection. Meanwhile, their fear of Jesus’ talk about betrayal and death kept them from asking Him what He meant.

9:46-48 The question about who would be the greatest came up more than once (22:24). Jesus knew the competitive pride that fostered the argument and was quick to point out that, spiritually, whoever was least (truly humble as a disciple of Christ) was great.

9:49-50 Apparently the man casting out demons in Jesus’ name was a true disciple, even though he did not follow Jesus from town to town. The spiritual principle here is to be careful about judging, because certain people who are not against you may be on your side. The complimentary opposite point is made in 11:23.

9:51 The time to be received up refers to Jesus’ ascension to heaven and the events leading up to it. To set one’s face is a Hebrew expression for firmness of purpose in spite of danger. The mention of traveling to Jerusalem begins the third major section of Luke’s Gospel (9:51–19:27).

9:52-56 The Samaritans would not receive Jesus because He was headed to Jerusalem to worship in the temple and not to mount Gerizim, their preferred site of worship (see John 4:20-21). In Mark 3:17, the apostles James and John were nicknamed by Jesus Boanerges, meaning “Sons of Thunder,” likely indicating that they had fiery tempers. Fire from heaven recalls Elijah’s action in 2 Kings 1:9-16.

9:57-58 Jesus warned this would-be disciple to count the cost before committing to follow Him. After all, even Christ Himself had no place to call home. To follow Christ is to loosen your grip on the things that normally provide physical and emotional security.

9:59-60 It is doubtful that this man’s father had already died. If he had, the man would have been involved in burial rites instead of talking to Jesus. Thus, the man’s words were an excuse to delay, possibly for years, his responsibility to follow Jesus and preach the kingdom of God.

9:61-62 In 14:26, Jesus made it clear that He must be the top priority in a disciple’s life, even above one’s family. The metaphor pictures looking over your shoulder while plowing, making it impossible to plow a straight furrow. Christians cannot follow Christ by looking back. We must focus on serving Him as we move ahead at His command.

LIFE APPLICATION

9:1-10 Note Jesus’ methods of leadership. He empowered his disciples (9:1), gave them specific instructions so they knew what to do (9:3-4), told them how to deal with tough times (9:5), and held them accountable (9:10). As you lead others, study the master leader’s pattern. Which of these elements do you need to incorporate into your leadership?

9:2 Jesus announced his kingdom by both preaching and healing, and he commissioned his disciples to carry on the work. If he had limited himself to preaching, people might have seen his kingdom as spiritual only. If he had healed without preaching, people might not have realized the eternal importance of his mission. Most of his listeners expected a Messiah who would bring freedom, wealth, and power to their nation; they preferred material benefits to spiritual discernment. The truth about Jesus is that he is both God and man, both spiritual and physical; and the salvation that he offers is for both the soul and the body. Any group or teaching that emphasizes the soul at the expense of the body or the body at the expense of the soul is in danger of distorting the gospel.

9:3-4 Why were the disciples instructed to depend on others while they went from town to town preaching the gospel? Their purpose was to reach as many people as possible with Jesus’ message, and by traveling light they could move quickly. Their dependence on others had other good effects as well: (1) It clearly showed that the Messiah had not come to offer wealth to his followers. (2) It forced the disciples to rely on God’s power and not on their own provision. (3) It involved the villagers who participated and engaged them with the gospel at a deeper level. This was an excellent approach for the disciples’ short-term mission; it was not intended, however, to be a permanent way of life for them.

9:4 The disciples were told to stay in only one home in each town because they were not to offend their hosts by moving to different homes that were perhaps more comfortable or socially prominent. To remain in one home was not a burden for the homeowner, because the disciples’ stay in each community was relatively short. (Also see 10:7.)

9:5 Shaking the dust of certain towns from their feet had deep cultural implications. Pious Jews would do this after passing through Gentile cities to show their separation from Gentile practices. If the disciples were to shake the dust of a Jewish town from their feet, it would illustrate their separation from Jews who rejected their Messiah. This action also would show that the disciples were not responsible for how the people responded to their message. Neither are we responsible if we have carefully and truthfully presented Jesus but our message is rejected. Like the disciples, we must move on to others whom God desires to reach.

9:7-8 People found accepting Jesus as the Son of God so difficult that they tried to come up with other solutions. Many thought that Jesus must be someone who had come back to life, perhaps John the Baptist or another prophet. Some suggested that he was Elias (Elijah), the great prophet who had not died but been taken to heaven in a whirlwind (2 Kings 2:1-11). Very few found the correct answer, as Peter did (Luke 9:20). Many people today still have difficulty accepting Jesus as the fully human yet fully divine Son of God. People are still trying to find alternate explanations—a great teacher, another prophet, a radical political leader, a self-deceived rabble-rouser. None of these explanations can account for Jesus’ miracles or especially his glorious resurrection. In the end, the attempts to explain away Jesus are far more difficult to believe than the facts presented in Scripture.

9:7 For more information on Herod Antipas, see his profile.

9:9 For the story of why Herod had John beheaded, see Mark 6:14-29.

9:10-11 Jesus had tried to slip quietly away from the crowds, but they found out where he was going and followed him. Instead of showing impatience at this interruption, Jesus welcomed the people and ministered to their needs. How do you see people who interrupt your schedule—as nuisances or as the reason for your life and ministry?

9:11 The kingdom of God was a focal point of Jesus’ teaching. He explained that it was not just a future kingdom; it was among them now, embodied in him, the Messiah. Even though the kingdom will not be complete until Jesus returns again in glory, we do not have to wait to experience it. The kingdom of God begins in the hearts and lives of those who believe in Jesus and help to carry out the principles of his kingdom today (17:21). It is as present with us today as it was with the Judeans over 2,000 years ago.

9:13-14 When the disciples expressed concern about where the crowd of thousands would eat, Jesus offered a surprising solution: “Give ye them to eat.” The disciples protested, focusing their attention on what they didn’t have (food and money). Do you think God would ask you to do something that you and he together couldn’t handle? Don’t let your lack of resources blind you to God’s power.

9:16-17 Why did Jesus bother to feed these people? He could just as easily have sent them on their way—but Jesus does not ignore needs. He is concerned with every aspect of life, the physical as well as the spiritual. When Jesus meets a need, he provides abundantly and extravagantly. They had leftovers! As we work to bring wholeness to people’s lives, we must show Jesus’ love by meeting both physical and spiritual needs. To minister effectively to one type of need without considering the other is impossible. So don’t hold back. Give generously from what you have.

9:18-20 Having true faith goes beyond knowing what others believe. It requires us to hold beliefs for ourselves. When Jesus asks, “Whom say ye that I am?” he wants us to take a stand. Who do you say Jesus is?

9:21 Jesus told his disciples not to tell anyone he was the Christ (the Messiah) because at this point they didn’t fully understand the significance of that confession—nor would anyone else. People still expected the Messiah to come as a conquering king. But even though Jesus was the Messiah, he still had to suffer, be rejected by the leaders, be killed, and rise from the dead. Later, when the disciples saw all this happen to Jesus, they would understand what the Messiah had come to do. Only then would they be equipped to share the good news that the Messiah had come to bring his kingdom to people’s hearts.

9:22 At this point Jesus began teaching his disciples more clearly and specifically what they could expect from his kingdom so that they would not be surprised when these things happened and would remember that he told them about them in advance. Later they would understand that he would return in great glory to set up his eternal kingdom.

9:23 To take up a cross meant to carry one’s own cross to the place of crucifixion. Many Galileans had been killed that way by the Romans—and Jesus would face this method of execution as well. With this word picture, Jesus presented a clear and challenging description of the Christian life. Being his disciple means putting aside selfish desires, shouldering one’s “cross,” and following him. It requires our recommitment to serve him each day. It is simple yet demanding. For the original 12 disciples, this meant literal suffering and death. For believers today, it may mean the same; whether or not we die for our beliefs, however, this means understanding that we belong to him and that we live to serve his purposes. Consider this: Do you think of your relationship with God primarily in terms of what’s in it for you (which is considerable) or in terms of what you can do for him? Are you willing to deny yourself, take up your cross daily, and follow him? Anything less is not discipleship; it is merely superficial lip service. (Also see the note on 14:27.)

9:24-25 If this present life is most important to us, we will do everything we can to protect it. We will not want to endanger our safety, health, or comfort. By contrast, if following Jesus is most important, we may find ourselves in unsafe, unhealthy, and uncomfortable places. We may risk death, but we will not fear it because we know that Jesus will raise us to eternal life. Nothing material can compensate for the loss of eternal life. Jesus’ disciples are to use their lives on earth not merely to please themselves but to serve God and others.

9:26 Luke’s Greek audience would have had difficulty understanding a God who could die. Their gods were like superheroes. Jesus’ Jewish audience also would have been perplexed by a Messiah who would let himself be captured and killed. They expected immediate victory. Both groups would be ashamed of Jesus if they did not look past his death to his glorious resurrection and second coming. Then they would see Jesus not as a loser but as the Lord of the universe, who through his death brought forgiveness and rescue to those who believe in him.
9:27 When Jesus said some would not die without seeing the kingdom, he may have been referring to (1) Peter, James, and John, who would witness the Transfiguration eight days later; (2) all who would witness his resurrection and ascension; or (3) all who would take part in the spread of the church after Pentecost. Jesus’ listeners would not have to wait for a different, future Messiah. His kingdom was among them in those who believed, and it would one day come in power.

9:29-31 Jesus took Peter, James, and John to the top of a mountain to show them who he really was—not merely a great prophet, but God’s own Son. Moses, representing the Law, and Elias (Elijah), representing the Prophets, appeared with Jesus. Then God’s voice singled out Jesus from among these great figures as the long-awaited Messiah, who possessed divine authority. Jesus would fulfill both the Law and the Prophets (Matthew 5:17).

9:33 When Peter suggested making three tabernacles (shelters), he may have been thinking of the Feast of Tabernacles, where temporary shelters would be set up to commemorate the Exodus, God’s deliverance of the Israelites from slavery in Egypt. Peter wanted to honor and keep Moses and Elijah with them, but this was not what God wanted.

9:35 As God’s Son, Jesus has God’s power and authority; thus, his words should be our final authority. If a person’s teaching is true, it will agree with Jesus’ teachings. Don’t be hasty to seek advice and guidance from merely human sources and thereby neglect Jesus’ message. Test everything you hear against Jesus’ words and you will not be led astray. If we believe he is God’s Son, then we will surely want to do what he says.

9:37-39 Peter, James, and John experienced a wonderful moment on the mountain, and they probably didn’t want to leave. Sometimes we, too, have such an inspiring experience that we want to stay where we are—away from the reality and problems of our daily lives. Knowing that struggles await us in the valley encourages us to linger on the mountaintop. Yet staying on top of a mountain prohibits our ministering to others. Instead of becoming spiritual giants, we would soon become dwarfed by our self-centeredness. We need times of retreat and renewal, but only so we can return refreshed to serve the world. Our faith must make sense off the mountain as well as on it.

9:40 Why couldn’t the disciples cast out the evil spirit? For a possible answer, see the second note on Mark 9:18.

9:45-46 The disciples didn’t understand Jesus’ words about his death. They still thought of Jesus as only an earthly king, and they were concerned about their places in the kingdom he would set up. So they ignored Jesus’ words about his death and began arguing about who would be the greatest.

9:48 Our care for others is a measure of our greatness. How much concern do you show for others? How have you expressed your care for others lately, especially those who are vulnerable, poor, or in need—those who can’t return your love and concern? Your honest answer to that vital question will give you a good idea of your true greatness.

9:49-50 The disciples were jealous. Nine of them together had been unable to cast out a single evil spirit (9:40), but when they saw a man who was not one of their group casting out demons, they told him to stop. Our pride is hurt when someone else succeeds where we have failed, but Jesus says he has no room for such jealousy in the spiritual warfare of his kingdom. Share Jesus’ open-arms attitude toward Christian workers outside your group. Rejoice when they are able to bring people to Christ.

9:51 Although Jesus knew he would face persecution and death in Jerusalem, he was determined to go there. That kind of resolve should characterize our lives as well. When God gives us a course of action, we must move steadily toward our destination, regardless of the potential hazards that await us there.

9:53 After Assyria invaded Israel, the northern kingdom, and resettled it with its own people (2 Kings 17:24-41), the mixed race that developed became known as the Samaritans. “Purebred” Jews hated these “half-breeds,” and the Samaritans, in turn, hated the Jews. So many tensions arose between the two people groups that Jewish travelers between Galilee and southern Judea would often walk around rather than through Samaritan territory, even though this would lengthen their trip considerably. Jesus held no such prejudices, and he sent messengers ahead to get things ready in a Samaritan village. But the village refused to welcome these Jewish travelers who were headed for Jerusalem.

9:54 When the Samaritan village did not welcome Jesus and his disciples, James and John didn’t want to stop at shaking the dust from their feet (9:5). They wanted to retaliate by calling down fire from heaven on the people, as Elias (Elijah) had done on the servants of a wicked king of Israel (2 Kings 1). When others reject or scorn us, we, too, may feel like retaliating. We must remember that judgment belongs to God, and we must not expect him to use his power to carry out personal vendettas.

9:59 Luke does not say whether the father was already dead or was terminally ill. It seems likely that if the father were dead, the son would have been fulfilling the burial duties. Jesus was saying that true discipleship requires immediate action. Jesus did not teach people to forsake responsibilities to family, but he would often give commands to people in light of their real motives. Perhaps this man wanted to delay following Jesus and was using his father as an excuse. Following Jesus has a cost, and we must be ready to serve him, even when it requires sacrifice.

9:62 What does Jesus want from us? Total dedication, not halfhearted commitment. We can’t pick and choose among Jesus’ ideas and follow him selectively; we have to accept the cross along with the crown. We must count the cost and be willing to abandon everything else that has given us security—without looking back. With our focus on Jesus, we should allow nothing to distract us from following him.

KING JAMES STUDY BIBLE

9:1–6. See Mark 6:7–13. To help prepare the twelve disciples to carry on His work following the Ascension into heaven, Jesus wisely begins now to send them out in pairs on short missions of ministry. They start to practice what He has been teaching them.

9:3. The Twelve were, at all costs, to avoid the impression that they were following Jesus for personal gain, the amassing of personal fortune.

9:4. They were not to be shifting about in search of the most comfortable accommodations.

9:5. See 10:10. Jesus is clearly speaking of general rejection by a whole city, not by isolated individuals.

9:6. Mark 6:12 is a reminder that this early gospel preaching was based on a call to repentance. See also 5:32; 13:3, 5; 15:7, 10; 24:47.

9:7–9. See Mark 6:14–29; Mark goes on to relate a longer account which Luke omits.

9:7. Herod the tetrarch: See 3:1 and the note on this verse. He is also called Herod Antipas.

9:9. Herod’s wish to see Jesus is mentioned again in 23:8. But from 13:31 we learn that his intentions were not totally benign.

9:10–17. See Mark 6:30–44. The reasons this paragraph is included are: (1) It concludes the story of Jesus sending the twelve disciples out on a mission. (2) It reveals that Jesus took His disciples aside (v. 10) temporarily so they could rest, having completed their busy preaching trip. (3) Jesus shows the disciples by example how to receive love impromptu, and how to minister to people. (4) Though the disciples had trusted God to provide for their own needs on their brief mission (v. 3), the feeding of a multitude teaches them to trust Him for bigger needs. (5) It shows the disciples that, when one uses his resources (five loaves and two fishes) to meet the needs of others, God will surely meet his needs, as seen in the twelve baskets of food left over. (6) It further discloses Jesus’ deity to His disciples.

9:10. The desert place was not a barren setting, but one free of crowds (for a time at least). Bethsaida was a fairly new settlement built by Herod Philip at the head of the lake.

9:11. Here, as elsewhere, Jesus’ ministry consisted not only of proclamation but also of dealing with physical needs.

9:12. The people seem not to have been from that area, since their homes were apparently far away.

9:16. Jesus prays, understandably, with five thousand hungry onlookers, the Twelve, and gathering darkness combined to raise the question: Just what will Jesus do now? Jews did not normally look up to pray; but see 18:13; Mark 7:34; John 11:41.

9:17. Here Jesus not only provides miraculously in the face of human need; He does so in abundance. Twelve baskets remain, a convincing proof for the doubting 12 disciples.

9:18. Jesus at prayer: See 3:21; 5:16; 6:12; 9:28; 22:41.

9:20. See Mark 8:29. Luke stresses that Peter made the confession. Jesus had already been identified as the Messiah, God’s anointed, by angels (2:11), Simeon (2:26), and demons (4:41).

9:27. Jesus likely had the Transfiguration (vv. 28–36) in view in these remarks.

9:28–42. See Mark 9:2–29.

9:28. Experiences like this in the lives of Peter and John stood behind the statement in Acts 4:13. What a rare privilege, as well as a searching one, to spend time with Jesus in prayer.

9:29. Jesus’ face: Compare Exodus 34:29; 2 Corinthians 3:7, 18.

9:31. If Jesus is being reminded here of His impending death, He will also have been assured of His promised resurrection (Mark 9:9).

9:35. Compare the voice at Jesus’ baptism (3:22). There, however, God speaks to Jesus; here the message is to the disciples.

9:42. Mark 9:29 indicates that due to prayer Jesus was successful where His disciples were not. Faithlessness (v. 41) is not just a matter of lack of faith in a time of need; it also pertains to failure to be diligent in prayer in advance of spiritual crisis.

9:43. Jesus’ works evoked wonder. But Jesus was concerned that His disciples not only see wonders but also receive an interpretation of them.

9:45. Part of the disciples’ ignorance was unavoidable, but part of it was willful. Possibly they could not perceive because of what they would not receive.

9:49, 50. See Mark 9:38–40. Matthew and John do not record this incident in their gospels.

9:51–56. This account is recorded only in Luke.

9:51. By this phrase, the time, Luke envisions the unfolding of a divine plan. The word for being received up occurs only here. Jesus’ death, as well as His ascension, is in view.

9:52. Advance preparations would be necessary for so large a following.

9:53. There were long-standing tensions between Jews and Samaritans. The latter would not receive travelers bound for Jerusalem.

9:54. See 2 Kings 1:10–12. Peter is not the only disciple to make rash judgments. Retaliation in the face of rejection goes far beyond Jesus’ order in 9:5.

9:57–60. See Matthew 8:18–22.

9:61, 62. This passage is recorded only in Luke. A similar request was made by Elisha (1 Kin. 19:20).

9:62. Fit, occurring elsewhere only in 14:35 and Hebrews 6:7, means “suitable” or “usable.” One who makes life’s lesser matters of greater priority than God’s work is of little use to Him.

KING JAMES VERSION COMMENTARY

9:1–50.

9:1. Christ granted His twelve disciples power and prerogatives over demons and sickness never exercised by man either before or after. The purpose of this was to place a divine seal of approval upon their message as well as to meet the needs of people.

2–6. The disciples preached the good news (vs. 6) of the kingdom of God. Spiritual birth into God’s family was a requirement for entrance (Jn 3:3, 5) but the kingdom itself was to be earthly, with Jesus ruling the world from Jerusalem in fulfillment of Old Testament prophecy (Isa 2:1–4; 11:1–9; Amos 9:11–15; Mic 4:6–8).

7–9. Herod, who had beheaded John the Baptist (see Mt 14:1–12 and Mk 6:14–29), wondered if he had risen from the dead when he began to hear about the miracles Jesus was performing. His desire to see Jesus was fulfilled in Jerusalem during the mock trials prior to Christ’s death (Lk 23:7–12).

10. The Twelve are called disciples prior to being sent out. They are called apostles (Gr apostolos), meaning “sent out ones,” in this verse. The feeding of the five thousand occurred shortly after the death of John the Baptist. Jesus felt the need for privacy and for rest (Mk 6:31).

11. The plans for rest were laid aside when multitudes followed Jesus to a quiet area on the northern edge of the Sea of Galilee in the spring of the year (Jn 6:4).

12–17. All four evangelists record this great miracle, and each makes it clear that five thousand men, not counting women and children, were fed from the miraculous multiplication of five small barley loaves and two fishes. The miracle must have occurred as the disciples broke pieces from their tiny allotments and distributed them to the sitting crowds. The twelve baskets collected were like little travel bags and probably provided sustenance for the disciples as they went to the Passover which was approaching.

18–22. Peter’s great confession, at Caesarea Philippi near Mount Hermon, occurred approximately six months prior to the crucifixion. It marks the beginning of any mention by Christ that He is going to be killed (vs. 22), which explains the reaction of Peter to such a prediction (see Mt 16:23). This time also marks the very first mention by Christ of the fact that He would establish His church (Mt 16:18). Jesus’ use of the future tense in this initial prediction points to Pentecost when the church was first physically manifested.

23–24. Jesus’ challenge to His disciples was faithfulness, denial of self, and daily sacrifice. Its results are stated in paradoxical terms. If one lives merely for this life, the following life will be lost. But if one cares not about this life in order to serve Christ, only then will he secure life eternal.

25–26. For what is a man advantaged? This is still true. No amount of earthly gain can ever make up for the unutterable loss of one’s soul.

27. There be some standing here, which shall not taste of death, till they see the kingdom of God. This verse has to be a prediction that some of the disciples would see Christ in all His glory during the soon-coming transfiguration.

28. Peter, James, and John made up the inner circle of disciples. At the outer perimeter was the group of five hundred who saw Christ after His resurrection (I Cor 15:6). A bit closer were the seventy disciples who were sent out two by two to preach and heal (Lk 10:1, 17). Still closer were the Twelve, of whom these three were specially selected to witness this event, the raising of Jairus’ daughter, and Jesus’ agony in Gethsemane. Of these three, John the beloved was closest to Christ (Jn 13:23; 21:20). The mountain of transfiguration has been thought by some to be Mount Tabor in the Jezreel Valley, but many feel that Mount Hermon’s slopes above Caesarea Philippi more naturally meet the idea of “high mountain” (Mk 9:2). Hermon’s highest elevation is over 10,000 feet, while Tabor only reaches to 1,843 feet, but is a majestic solitary bell-shaped hill.

29. Christ’s clothing and complexion were surrounded and filled with a magnificent glory that had not been seen by mortal man since God’s glory left the Temple in Ezekiel’s day.

30–31. Moses and Elijah stood as representatives of the Law and the Prophets, and discussed Christ’s coming death at Jerusalem. It must have been a wonderful yet an awesome experience for Christ as He was encouraged by these two fearless and faithful Old Testament saints to finish the task for which He had come.

32–33. The three disciples were fast asleep while all this was transpiring, and were surprised by what they saw when they awoke.

34–36. God the Father spoke, This is my beloved Son: hear him. All attention was to be directed to Christ.

37–43. Jesus and the three disciples returned from the mountain to find the other disciples unable to cast a difficult demon out of a young boy. The boy’s father was distraught. Apparently the disciples had not relied on God in prayer for the power they needed to cast out the demon (Mk 9:26). Jesus then immediately restored the lad. The full account is given in Mark 9:14–29.

44–45. For the second time in a month, Jesus clearly predicted His coming death in Jerusalem, but the disciples understood not this saying. They could not fit a crucified King into the kingdom plans which they were all so busily announcing to the people in every town and city. In fact, it was not until after the resurrection that they even began to understand how Christ’s death fit into God’s plan. The kingdom was to be postponed due to Jewish rejection of Christ, and the church age was to occupy the interval in between.

46–48. Jesus said that true greatness is achieved by humility. This is true, but must also be balanced with the biblical doctrine of labor, striving, pressing forward, and occupying till He comes. In all of our labors, and especially in our successes, we must not think more highly of ourselves than we ought (Rom 12:3).

49–50. Jesus was not in favor of a narrow sectarianism which looks askance at anyone not in “our group” or not approved by “our agencies.” We should all serve the Lord the best we can, expose error and deceitfulness as Paul did, yet not be ruled by a spirit of divisiveness that would condemn all who do not conform to “our” way of doing things. Thus, Jesus reminded: he that is not against us, is for us. (For the converse truth see Mt 12:30; Mk 9:40.)

A. Christ’s Determination to Go to Jerusalem. 9:51–62.

51–53. Between the October Feast of the Tabernacles (Jn 7:14; 10:21) and Christ’s final Passover, a period of about six months, His life was in constant danger, especially in Judaea. During this time Jesus spent most of His time in Peraea. When He ventured into Jerusalem for the Feast of Dedication or Hanukkah in December (Jn 10:22), He was practically stoned (vs. 33). Thereafter He spent some time in Peraea (Jn 10:40), interrupted only by His mission to raise Lazarus. Luke tells us that Jesus was determined to go up to Jerusalem.

54–56. The beloved disciple John, with his brother James, was not always so loving and kind, as this passage notes. They were called Boanerges, sons of thunder (Mk 3:17), and needed to be transformed just like any other sinners.

57–62. Let the dead bury their dead (vs. 60) probably means let those who are spiritually dead bury the physically dead. Doing Christ’s bidding is far more important than even attendance at the funeral of one’s own father.