Luke 9 (Devotional Commentary)
A Walk through Luke and Acts
With week 9 of A Walk through Luke and Acts, we are in chapter 9 of the Gospel of Luke. As we finish up chapter 9, we are transition from one major section (the ministry of Jesus in Galilee, 4:14-9:50) of the Gospel of Luke to another one (the journey of Jesus to Jerusalem, 9:51-19:27). In this second section on Jesus’s journey to Jerusalem, Jesus is always on the way to Jerusalem, teaching and showing the way for his disciples to walk within God’s Kingdom. In addition to the question about Jesus’s identity (who is this Jesus?), we can also ask the question about his significance (what does it mean for me to follow this Jesus?)
IV. THE MINISTRY OF JESUS IN GALILEE (4:14−9:50)
Luke 4:14−9:50 can be best summarized as the ministry of Jesus in Galilee. Although Jesus did ministry in other parts of Israel in 4:14−9:50, the focus is clearly on His Galilean ministry work. It seems that Luke presented episodes of Jesus’ ministry in this section to provide readers with an overall picture of the patterns, developments, and purpose of this ministry. This section of Luke’s Gospel can be split up into the following parts: the mission of Jesus (4:14−30); the authority of Jesus (4:31−44); the calling of Simon Peter (5:1−11); the cleansing of a leper (5:12−16); the healing of a paralytic (5:17−26); the calling of Levi (5:27−32); Jesus and fasting (5:33−39); Lord of the Sabbath (6:1−11); the twelve apostles (6:12−16); the sermon on the plain (6:17−49); the faith of a centurion (7:1−10); the raising of a widow’s son (7:11−17); Jesus and John (7:18−35); forgiveness and love (7:36−50); supporting Jesus (8:1−3); hearing Jesus (8:4−21); the calming of a storm (8:22−25); the healing of a demonized man (8:26−39); a dead girl and a sick woman (8:40−56); the sending out of the Twelve (9:1−9); the feeding of the crowd (9:10−17); Peter’s confession of Christ (9:18−27); the transfiguration of Jesus (9:28−36); the healing of a boy (9:37−45); and the greatest in the Kingdom of God (9:46−50).
T. The Sending Out of the Twelve (9:1−9)
In 6:12−16, Jesus chose twelve of His disciples to be His apostles, those who are sent with authority. The focus of 9:1−9 is the sending out of the Twelve. Jesus sent out the Twelve to do the ministry work He had done and prepared them for.
Before the Twelve were sent out, Jesus gathered and commissioned them. Their mission consisted of proclaiming God’s Kingdom and demonstrating the arrival of this Kingdom through driving out demons and healing people. Their “power and authority” came from Jesus, who called them to participate in the mission God the Father had sent Him to do (9:1−2; cf. 4:16−21). Jesus’ instructions to them focused on their interactions with each household and each town (9:3−5):
Live simply and trust God to provide for you.
Stay in each town in the house that first welcomes and receives you.
Shake the dust off your feet (as a sign of God’s judgment) when leaving towns that are unwelcoming of Jesus’ message about God’s Kingdom.
After their time of instruction, they set out and went throughout the villages of Israel (or just Galilee?), fulfilling their God-given mission (9:6). Verses 7−9 give the account of Herod the tetrarch’s response to the ministry work of Jesus (and the Twelve). Herod was perplexed by what he had heard about Jesus’ words and deeds. There was a variety of opinions about Jesus’ identity: a resurrected John the Baptist; the reappearing Elijah (see Mal. 4:5−6 and Lk. 1:17); or a resurrected prophet from long ago (9:7−8). The first opinion was unlikely in Herod’s mind, because he had beheaded John (see 3:19−20 and Mk. 6:14−29). Herod tried to see Jesus so that he could know the identity of the person of the reports he had heard (9:9). Was Herod feeling guilt about beheading John or fear over a resurrected John? Perhaps Herod just wanted to see some miracles and wonders for his entertainment.
U. The Feeding of the Crowd (9:10−17)
Luke 9:10−17 is about the feeding of the crowd. Jesus’ miraculous provision of food seems to serve two purposes in His ministry. First, Jesus fed the large crowd to demonstrate His compassion for them. His second purpose was to teach the disciples that He was the Provider of Life.
This passage is connected with 9:1−9 in that it begins in verse 10 with the Twelve Apostles returning from the mission Jesus had given them to do (see 9:6). When they came back to Jesus, they reported to Him “what they had done.” Then, Jesus took them with Him to Bethsaida, a fishing village on the north shore of the Sea of Galilee, to escape the crowds and for rest and renewal (9:10). However, the crowds learned about Jesus’ destination and followed Him there. Welcoming them, Jesus continued His mission through proclamation of God’s Kingdom and healing (9:11). During the late afternoon of this day, the Twelve came to Jesus with a suggestion: send the crowd away so they can find food and lodging elsewhere and on their own. The remoteness of their location made it difficult for anyone to provide the necessary food and lodging (9:12). Jesus’ reply – “You give them something to eat” – was a challenge to increase the Twelve’s faith and compassion. The Twelve had seen Jesus work in the power of God’s Kingdom. But they did not turn to Jesus to know how they could use five loaves of bread and two fish to feed the crowd of several thousand. Jesus miraculously multiplied the available food, provided more than enough food for the crowd, and distributed it. The Twelve’s lack of understanding about Jesus and courage to go to Him kept them from showing their trust in Jesus and their compassion for the crowd. They were, however, able to help Jesus with the direction of the crowd and the distribution of the food (9:13−17). As readers, we can ask ourselves about whether our imaginations need to be stretched to see the ways in which Jesus might want to be at work in our lives and through our ministries.
V. Peter’s Confession of Christ (9:18−27)
Peter’s confession of Christ is the focal point of 9:18−27. While Peter’s interactions with Jesus are central in these verses, this passage is also about discipleship in general. Jesus wanted His disciples to know about His identity as Christ/Messiah and their callings as His followers.
Jesus’ conversation with His disciples about His identity and their callings took place sometime after the sending out of the Twelve (9:1−9) and the feeding of the crowd (9:10−17). Although the crowds often sought out Jesus, it was still possible for Him to have some private time with His disciples. During one time of private prayer, Jesus asked them about the crowds’ opinions about His identity (9:18). Their reply matches up with what Herod Antipas had heard (compare 9:19 with 9:7−8). Jesus’ first question set up the disciples for His second question – “Who do you say I am?” Jesus challenged them to make a personal confession/acknowledgement of His identity. The typically bold Peter spoke up and answered, “The Messiah of God.” Peter’s answer was correct, but Jesus strictly warned them not to tell anyone about His identity (9:20−21). The crowds’ conception of “Messiah” was that of a political, military revolutionary who would lead Israel in victory over the Roman Empire (and all its enemies) and usher in the New Age of God’s salvation. Since the crowds and the disciples themselves were mistaken about the Messiah, Jesus gave His disciples this warning and a description of His true calling from God. Jesus’ calling is that of the Suffering Servant of Isaiah (see, e.g., Is. 52:13−53:12). It was God’s plan that Jesus (“the Son of Man”) should go through suffering, rejection, and crucifixion at the hands of most of the Jewish religious leaders and then be resurrected three days later. God would vindicate His claims by resurrecting Jesus after His crucifixion. Because it was not the right time for these events to be set in motion, Jesus did not want His messianic identity to be told to anyone (9:22).
This understanding of the Messiah of God has implications for what it means for people to follow Jesus as their Master and Teacher. Jesus taught about the true nature and meaning of following Him in verses 23−27. Being a disciple of Jesus involves living according to His way of life, which is symbolized by daily cross-bearing. Following Jesus will include self-denial and suffering for His sake and cause. And this suffering can and does result in death, sometimes by means of crucifixion, for many of His followers (9:23). Jesus’ paradoxical words in 9:24−25 are intended to encourage His followers to consider the gains of discipleship. To follow Jesus is to lose one’s life. But those who lose their lives for Jesus also gain their lives in Him. What His followers gain is the life and salvation of God’s Kingdom, a blessing that involves both a present experience and a future expectation. After Jesus encouraged His disciples to follow Him on His terms, He warned them of the consequences of not doing so. Those who dishonor Jesus and His words risk being dishonored by Him when He returns in glory, triumph, and judgment (9:26). Jesus’ statement in 9:27 about some of the disciples seeing God’s Kingdom before their deaths is difficult to interpret. At least one valid interpretation is that Peter, James, and John would see the glory of God’s Kingdom about eight days later (compare 9:27 with 9:28−36). One could also say that God’s Kingdom was manifested in a unique way at Jesus’ resurrection (see chap. 24) and at the sending of the Holy Spirit at Pentecost (see Acts 2).
W. The Transfiguration of Jesus (9:28−36)
Luke 9:28−36 consists of the account of the transfiguration of Jesus. Only Peter, John, and James saw this revelation of Jesus’ glory as the Son of God. Since these three men made up His inner circle of disciples, Jesus allowed them to observe this unique event in His life.
Like 9:18−27, the events of 9:28−36 occur in the context of Jesus praying. Jesus took His inner circle with him “up onto a mountain to pray.” Luke’s temporal reference of Jesus doing this about eight days after His words in 9:22−27 indicates Luke’s intention to connect 9:28−36 to 9:18−27. As Jesus was praying, His glory became evident in the amazing appearance of His face and clothing (9:28−29). Moses and Elijah, two of the greatest prophets in the Old Testament, appeared in glorious splendor and talked with Jesus about “His departure.” The use of the word “departure” (exodos in the original Greek), the setting of the mountain, the description of Jesus’ appearance, and the presence of Moses (see Ex. 34:29−35) all recall the Israelites’ Exodus from Egypt. Jesus came to bring about the redemption of humanity in the New Exodus. Jesus’ “departure” includes His crucifixion, resurrection, and ascension, all of which took place in or near “Jerusalem” (9:30−31). Peter, John, and James were in a very sleepy state during this time of prayer. When they fully woke up, they saw Jesus, Moses, Elijah, and the glory of God. As Moses and Elijah were leaving Jesus, Peter spoke out of ignorance to Jesus. Peter’s suggestion was that the inner circle should put up three shelters to honor the three prophets on this mountain (9:32−33). Jesus was certainly a prophet, but Peter did not know that He was also the Son of God. While Peter was speaking, God’s presence appeared in the form of a cloud. The whole inner circle was afraid as this “cloud” enveloped them (9:34). God the Father spoke from the cloud (1) to identify Jesus as His Son and the One He had chosen for a special mission and (2) to command them to listen to Jesus. These words were divine confirmation of Jesus’ identity as Messiah and His explanation of His mission in 9:22. After the voice had finished speaking, the inner circle saw Jesus by Himself (and having the same appearance as before?). Peter, John, and James kept this experience to themselves for some time (9:35−36). Were they afraid to tell anyone right away? Did they think that no one would believe them? As readers, we can put ourselves in their places and consider the nature and purpose of our testimonies to Jesus in the world. When, how, and why can you share the Good News of Jesus where God has you right now?
X. The Healing of a Boy (9:37−45)
The focus of 9:37−45 is the healing of a boy. In these verses, Jesus healed a boy who was afflicted by demonic activity and some illness. His disciples, however, were unable to work in the empowerment of the Holy Spirit to help this child.
Jesus’ healing of this boy and His interactions before and after this miracle all took place the day after the events of 9:28−36. When Jesus and the inner circle descend from the mountain, they are met by a large crowd (9:37; cf. 9:28). Once again, a desperate father from the crowds asked Jesus to heal his child (cf. 8:40−42). This man’s only son was under demonic attack and was consequently suffering through intense seizures that resemble epilepsy. (It seems that the demonic activity was either the cause or, at least, some major factor in the boy’s seizures.) Since Jesus’ disciples had tried to drive out the demon and were unable to do so, the father was now begging Jesus to do the same (9:38−40). Sadly, Jesus’ comments about the “unbelieving and perverse generation” probably include His disciples. Jesus had to “put up with” this generation until the time of His physical departure from the earth (9:41; cf. 9:30). After healing the boy from the attachment and damage of the evil spirit, Jesus gave him back to his father. The whole crowd was amazed by the great grace and power of God at work in and through Jesus. In the midst of this marveling, Jesus reminded His disciples about His destiny of suffering and rejection in Jerusalem, something that is much more important than wonder over the miraculous (9:42−44). Even though they had recently heard about these things (see 9:22), Jesus’ disciples did not comprehend the meaning of His words. For some reason, God kept the truth about Jesus’ destiny from them. And since they were afraid to ask Jesus about this topic, they remained ignorant (9:45).
Y. The Greatest in the Kingdom of God (9:46−50)
The greatest in the Kingdom of God is the main theme of 9:46−50. The inability of Jesus’ disciples to understand His destiny became clear in 9:37−45. This passage confirms not only their lack of understanding but also their immature character.
It seems that Jesus’ interactions with His disciples in these verses occurred immediately or soon after the events of 9:37−45. Jesus began teaching His disciples about greatness in God’s Kingdom after observing an argument among them. They were quarreling about “which of them would be the greatest” when God’s Kingdom came in its fullness. Knowing their thoughts during this argument, Jesus had a little child from the crowd stand beside Him as an object lesson. Little children did not have much social value in the first-century Greco-Roman world. But whoever among His disciples had the humility to welcome the little child in Jesus’ “name” demonstrated their reception of Jesus and His message. And those who welcomed Jesus also welcomed God the Father, the One who had Jesus on His mission. In the Kingdom of God (as opposed to the kingdoms of the world), those who think and act in this way are “the greatest” (9:46−48). The disciples’ argument demonstrates that they did not understand what Jesus had told them about following Him in 9:22−27. Also, the words of John the son of Zebedee about the disciples’ actions are also indicative of their spiritual immaturity. Jesus told them not to stop any man from doing ministry in His name, because those who were not against them were for them (9:49−50).
V. THE JOURNEY OF JESUS TO JERUSALEM (9:51−19:27)
A good summary for the fifth major section of the Gospel of Luke is the journey of Jesus to Jerusalem. Throughout 9:51−19:27, Jesus is always on the way to this city, the most important one in the history and faith of Israel. There seem to be two major emphases in this major section. The first is Jesus’ teaching about discipleship, instruction that is directed toward both His disciples and those considering following Him. The second emphasis is that there was an increasing hostility to Jesus and His message about God’s Kingdom during this journey.
A. The Beginning of the Journey (9:51-62)
Luke 9:51−62 is about the beginning of the journey Jesus made to Jerusalem in fulfillment of God’s plan. There are two parts to this passage: opposition in Samaria (9:51−56) and the cost of discipleship (9:57−62). Each part highlights one of the major emphases of 9:51−19:27.
Verse 51 introduces not only 9:51−62 but also the major section (9:51−19:27) in which this passage is found. Jesus “resolutely set out” for Jerusalem, because He knew that His God-appointed “time…to be taken up to heaven” was near. This event obviously refers to Jesus’ ascension. But His suffering, rejection, crucifixion and resurrection in Jerusalem must not be disconnected from His bodily departure from the earth (9:51; cf. 9:30). In preparation for ministry in a Samaritan village, Jesus sent messengers ahead of Him. These Samaritans did not welcome Jesus, because He was also going to do ministry in Jerusalem (“he was heading to Jerusalem”). This rejection of Jesus reflects centuries of hatred and conflict between Samaritans and Jews (9:52−53). A combination of racial and, especially, religious differences was the source of this history of intense hostility between the two groups. When two disciples (James and John, the sons of Zebedee) observed their rejection of Jesus, they asked Jesus if they could call fire down from heaven to destroy these Samaritans (9:54). Since the Way of Jesus is to love one’s enemies, He rebuked them for this question and their lack of understanding of and commitment to this way of life (compare 9:55 with 6:27−31). Then, Jesus and His disciples traveled to another village (9:56). This hostility to Jesus and His message would only increase as He was on His way to Jerusalem.
As they were walking along the road to this village, Jesus had three short dialogues with three individuals about the cost of discipleship (9:57−62). The first person was a man who claimed that he would follow Jesus wherever He went. Jesus told him that while animals have homes, He and those who follow Him face prolonged rejection (9:57−58). Jesus’ statement in verse 58 should not be interpreted to mean that He had no financial support (see 8:1−3) or no place to stay (see 10:38−42). Jesus initiated the second dialogue when He called a different man to follow Him. This man’s reply was that He would do this after He buried his father. The burial of family relatives was one of the highest priorities Jews had and something that almost always occurred on the day of the death. It is likely that the man was referring to fulfilling a familial duty in the immediate future. Jesus told the man to let the spiritually dead wait to bury the physically dead and to begin proclaiming God’s Kingdom. Commitment to one’s family was one of the most important cultural values for Jews, but Jesus demands that following Him be the highest priority of His followers (9:59−60). The last person offered to follow Jesus after he had said good-bye to his family. Those who desire to follow Jesus need to be fully focused on the task of serving in God’s Kingdom. However, this person’s vow of commitment to Jesus was like that of a man who begins plowing a field, looks behind himself, and then creates crooked furrows in the soil. This kind of dedication is unsuitable for both farm work and discipleship (9:61−62). Jesus’ words about discipleship in this passage are just the beginning of His teaching on discipleship in this major section of Luke’s Gospel. As readers, we can match up each teaching of Jesus with real life situations we face on a daily basis. It is important to hear Jesus in our own time and place and to apply concretely his teachings to everyday faith and life.