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Commentaries and Other Bible Study Helps - Prayer Tents - Prayer Tents
9:1-50 Jesus and the Twelve. Jesus interacts with his
9:1-6 Jesus Sends Out the Twelve. The mission of the
9:1-2 And he called the twelve together. See 6:13. For power and authority, see 4:36; for power to heal, see 5:17. Some think this power and authority was for the duration of this mission, as its absence in 9:40 and the equipping in 24:49 and Acts 1:8 suggest. It is manifested in their casting out demons, curing diseases, and proclaiming the kingdom of God. The close relationship between "the kingdom of God" and "the gospel" is shown in Luke 9:6, where the work of the disciples is described as "preaching the gospel and healing" (for the meaning of "the kingdom of God," see Introduction: Key Themes). he sent them out. The verbal form (Gk. apostellō) of the noun "apostle" (Gk. apostolos).
9:3 Take nothing for your journey. See notes on Matt. 10:9-10 and Mark 6:8-9. Perhaps this is due to the brevity of their mission and to teach them to trust God to supply their needs (Luke 12:22-31). no staff. According to Mark 6:8, the disciples were allowed to take a staff. Here in Luke's account, Jesus is probably not prohibiting a staff altogether but prohibiting taking an extra one (as Luke 10:4 prohibits extra sandals). bag. A knapsack for carrying provisions.
9:4 whatever house. The Twelve were not to go from house to house, possibly to seek better housing (cf. 10:7), but were to establish their headquarters within the hospitality of one home, as a base for ministering in the community.
9:5 wherever they do not receive you. "Receive" is used elsewhere with respect to welcoming and receiving God's word (8:13), Jesus (9:48, 53), Jesus' followers (vv. 5, 48), and the kingdom of God (18:17). shake off the dust from your feet (cf. 10:11; Acts 13:51; notes on Matt. 10:14 and Mark 6:11). This visibly illustrates the future judgment of those who reject Christ's messengers (Luke 10:11-15).
9:7-9 Herod Antipas Is Perplexed by Jesus. This section picks up the question of 8:25 ("Who then is this?") and provides an interlude to Luke's report of the mission of the Twelve (9:1-6, 10).
9:7-8 Herod the tetrarch (see 3:1 and note on Matt. 14:1). As a careful historian (see note on Luke 1:2-3), Luke uses the proper title ("tetrarch") to describe Herod Antipas rather than the less precise, general term "king" (Matt. 14:9; Mark 6:14, 25). Herod heard about all that was happening, perhaps due to the mission of the Twelve (Luke 9:1-6). it was said by some. On the various misunderstandings of Jesus' identity, see note on Mark 6:14b-15.
9:8 Elijah had appeared. See note on Mark 6:14b-15. one of the prophets. Like Moses (Deut. 18:15) or Jeremiah (Matt. 16:14). Cf. John 6:14. had risen. The term is used to describe Jesus' resurrection (Luke 16:31; 18:33; 24:7, 46; Acts 2:24), which would indicate that a literal return from the dead is probably meant.
9:9 John I beheaded. For a fuller account of this story, see Matt. 14:1-12; Mark 6:14-29; and notes. And he sought to see him foreshadows Luke 13:31 and 23:6-12 and refers either to Herod Antipas' desire to see Jesus perform a miracle (23:8) or his desire to kill him (13:31).
9:10-17 Jesus Feeds the
9:10 The apostles (cf. note on Rom. 1:1), the "twelve" (Luke 9:12), and the "disciples" (vv. 14, 16) are used interchangeably here. All that they had done refers to their use of Jesus' delegated power and authority in the casting out of demons, healings, and preaching (vv. 1-2). Bethsaida was just northeast of where the Jordan flows into the Sea of Galilee from the north. Research since the has focused on et-Tell as the site for Bethsaida. This site does have residential remains from around NT times (including an apparent "fisherman's house" with ancient fishing equipment) atop an earlier Iron Age (OT-era) settlement. Excavation geologists suggest that the Sea of Galilee originally extended closer to this site than it does today.
9:11 kingdom of God. Jesus' and the apostles' message was identical (cf. vv. 2, 6 with 4:43; 8:1). cured those who had need of healing. As in 9:6, "healing" receives more emphasis than casting out demons; probably the need for exorcism was less common than the need for healing.
9:12 Send the crowd away. The disciples manifest a sincere concern for the crowd but have forgotten Jesus' miracles in 8:22-56 and their own in 9:6.
9:14 about five thousand men. See note on John 6:10-11.
9:16 looked up to heaven. See note on Mark 6:41-42. With the exception of "looked up," a praying gesture, all of these actions (taking, said a blessing, broke, gave) are found in the accounts of the Last Supper (Matt. 26:26; Mark 14:22; Luke 22:19; cf. also 1 Cor. 11:23-24).
9:18-20 Peter Confesses Jesus as the Christ. praying alone. For Jesus praying before important events, see Introduction: Key Themes. Here he may have prayed that his disciples would truly grasp who he is. John the Baptist. The disciples repeat the same possibilities mentioned in vv. 7-8 (cf. note on Matt. 16:14). But who do you say. "You" is plural and is emphasized in the Greek. Peter, spokesman for the disciples, answered, "The Christ of God." (On Peter's confession, see notes on Matt. 16:16 and Mark 8:29b-30.) Jesus' identity as the "Christ"--confessed by angels (Luke 2:11); by the Gospel narrator (2:26); by demons (4:41); and by Jesus himself (4:18)--is now confessed for the first time by the Twelve. For "Christ," see note on 2:11. Even with this confession, the disciples still have more to learn about the kind of Messiah Jesus will be, as the next passage shows (9:21-22). What the disciples do understand at this point is that Jesus is more than a prophet--that is, that Jesus' role as the Messiah is central to the inauguration of the new era of the kingdom.
9:21-22 Jesus Foretells His Death. For the first time (cf. vv. 43b-45), Jesus clearly teaches the Twelve that his role as God's anointed Messiah (Christ) involves suffering and death. tell this to no one. Peter's confession (v. 20) is correct, but proclaiming it widely at this time would be misunderstood because of Jewish nationalistic expectations and would make Jesus' ministry more difficult, as people tried to force him into the role of a political and military leader against the Roman army. That Jesus must suffer refers to the necessity of God's providential plan being fulfilled in his death. For the Son of Man, see note on Matt. 8:20. by the elders and chief priests and scribes. The use of a single article (in English, "the") emphasizes in Greek the unity of this group. The "chief priests" are not the high priests but members of the most prominent priestly families. Jesus will be raised to life by God.
9:23-27 Jesus Teaches the Disciples. The following teachings on discipleship are addressed not just to the Twelve but to "all" (v. 23).
9:23 Come after me means to become a disciple (cf. 14:27) and requires that a disciple:
9:25 Gaining even the whole world is infinitely less valuable than one's eternal destiny in relation to God (see note on Mark 8:35).
9:26 Being ashamed of Jesus means to deny any link with him (cf. 22:54-61) and is the opposite of acknowledging him as one's Lord and teacher (12:8-9; see note on Mark 8:38). The person and message of Jesus (me and my words) are indivisible. When he comes in his glory refers to the second coming. Luke emphasizes the glory of Jesus (cf. Luke 21:27; 24:26).
9:27 truly. See note on 4:24. Some standing here refers to Peter, John, and James, who will witness the transfiguration. See note on Matt. 16:28.
9:28-36 The Transfiguration. The question "Who [then] is this?" (8:25; 9:9), answered by Peter in v. 20, is now answered decisively by God himself.
9:28 About eight days after (probably an inclusive reckoning of time; cf. Mark 9:2) indicates that this account should be understood in light of Luke 9:20-27. Peter, John, and James see the kingdom coming in power at the transfiguration. Peter and John and James. Cf. 8:51. mountain. See note on Matt. 17:1. to pray. Perhaps Jesus prayed that the three disciples would see him in his glory. See Introduction: Key Themes.
9:29 his face was altered. The transfiguration is not an illumination of Jesus from the outside (cf. Ex. 34:29-35) but from the inside. dazzling white (lit., "bright as a flash of lightning"). The transfiguration provides a glimpse of the future glory of the Christ (Luke 9:20), the Son of Man, at his second coming (vv. 26-27) when he comes in the cloud of the glory of God. Cf. v. 26; 21:27; 2 Pet. 1:16-18; Rev. 1:7. It likewise gives a glimpse into the reality that Christ is the transcendent Son of God, sent by the Father for the salvation of his people--i.e., for all who believe in him, both Jews and Gentiles.
9:30 Moses and Elijah represent the Law and the Prophets; their appearance refutes the incorrect guesses of vv. 8, 19, indicating that Jesus is the fulfillment of both (cf. note on Mark 9:4).
9:31 Jesus' departure (Gk. exodos) is his future death, resurrection, and ascension (all of which would take place at Jerusalem).
9:33-34 Let us make three tents. This suggestion is a mistake, as indicated by Luke's comment (not knowing what he said) and the Father's pronouncement ("this is my Son, my Chosen One," v. 35, confirming v. 20). The cloud is a manifestation of God's presence (see note on Matt. 17:5).
9:35 This is my Son. Cf. 3:22 and note on Mark 9:7. Listen to him means to give attention to Jesus' teaching above all else, even above the Law (Moses) and the Prophets (Elijah) of the OT (not that they are any less the Word of God, but that Jesus' teaching supersedes and rightly interprets the OT for the new age of the kingdom of God and the new covenant). Jesus is not merely equal to Moses and Elijah; he is far greater. All the OT pointed to him (see Luke 24:27). "Listen to him" also alludes to Deut. 18:15, indicating that Jesus is the prophet that Moses predicted "the Lord your God will raise up for you."
9:36 Kept silent . . . in those days contrasts the situation in Jesus' day with that of Luke's day, the time after Pentecost when Peter, James, and John freely proclaimed this event (e.g., 2 Pet. 1:17).
9:37-43a The Healing of a Boy with an Unclean Spirit. This is an abbreviated version (
9:37 the next day. This close tie with vv. 28-36 suggests that the account provides an example of Jesus' glory in v. 32 (cf. v. 43a).
9:39 a spirit seizes him. In the parallel account in Matt. 17:15, 18 the demon is associated with epilepsy; but see Matt. 4:24, where epilepsy is distinguished from demon possession. will hardly leave him. The demon continually plagued the child.
9:40 they could not. The disciples' inability to heal highlights Jesus' greater ability. Mark more explicitly points to the weak faith of the disciples (see notes on Mark 9:18-29).
9:41 O faithless and twisted generation. See note on Mark 9:19. The first of several such references (cf. Luke 11:30-32, 50-51; 17:25). It is addressed to the disciples (9:40) and the "all" of v. 43a. For "generation," see note on 7:31-34.
9:43a all were astonished. Cf. 2:48; 4:32; cf. also 8:25; 11:14. The healing performed by Jesus (9:37-42) is credited to the majesty of God. Compare the close tie between the glory of the Son and of the Father (v. 26), the interchangeableness of declaring what God has done and what Jesus has done (8:39), and being astonished/marveling with respect to God and Jesus (9:43).
9:43b-45 Jesus Again Foretells His Death. Once again (cf. vv. 21-22) Jesus warns his disciples of his impending, violent death.
9:44 [You] let these words. The subject "you" is emphasized in the Greek, underscoring the importance of heeding Jesus' second prediction of his suffering. The Son of Man is about to be delivered (by God) into the hands of men. See note on Mark 9:30-31.
9:45 The disciples' lack of understanding is due to the meaning of Jesus' words being concealed from them by God. Compare an almost identical statement in 18:34. And they were afraid to ask him, probably because they could comprehend enough of what he was saying that they did not want to know more.
9:46-48 Who Is the Greatest? The disciples' inability to understand Jesus' forthcoming suffering is linked to their own desire for greatness.
9:46 Which . . . was the greatest can refer to having the greatest authority, deserving the most preferential treatment, being most valuable, or being most favored by God (cf. note on Mark 9:34). Any such comparison, however, was wrong.
9:47 Jesus, knowing . . . their hearts. See note on 4:23. took a child . . . by his side. See note on Mark 9:36-37.
9:48 receives this child . . . receives me; receives me receives him who sent me. An example of "step parallelism" (cf. 10:16), in which the first thought is raised a step higher in the second thought: a child is received as a representative of Jesus; Jesus is received as a representative of God. he who is least. The one who is servant of all and thus has lowly status (Mark 9:35). who is great. In God's eyes (cf. Luke 14:11; 18:14; 22:26), not according to the disciples' mistaken understanding of greatness (e.g., 9:46).
9:49-50 Anyone Not against Us Is for Us. Because he does not follow with us probably refers to a believer outside the circle of the Twelve. The one who is not against you is for you is the reverse of 11:23. The two sayings should be seen as complementary. Those who cast out demons in the name of Jesus are his friends; those who attribute Jesus' casting out of demons to Beelzebul, and thus do not believe in him, are his enemies (11:15, 23). Cf. note on Mark 9:40.
