Luke 9

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Jesus empowers His twelve disciples to preach the Kingdom and heal, sending them out without provisions. Upon their return, He miraculously feeds five thousand with five loaves and two fishes. Peter confesses Jesus as the Christ of God, after which Jesus foretells His suffering and teaches on the cost of discipleship, culminating in His Transfiguration before Peter, James, and John.

Jesus Commissions the Twelve 1–6

And he called the twelve together, and gave them power and authority over all demons, and to cure diseases.

And he sent them forth to preach the kingdom of God, and to heal the sick.

And he said unto them, Take nothing for your journey, neither staff, nor wallet, nor bread, nor money; neither have two coats.

And into whatsoever house ye enter, there abide, and thence depart.

And as many as receive you not, when ye depart from that city, shake off the dust from your feet for a testimony against them.

And they departed, and went throughout the villages, preaching the gospel, and healing everywhere.

Herod's Perplexity over Jesus 7–9

Now Herod the tetrarch heard of all that was done: and he was much perplexed, because that it was said by some, that John was risen from the dead;

and by some, that Elijah had appeared; and by others, that one of the old prophets was risen again.

And Herod said, John I beheaded: but who is this, about whom I hear such things? And he sought to see him.

Feeding the Five Thousand 10–17

And the apostles, when they were returned, declared unto him what things they had done. And he took them, and withdrew apart to a city called Bethsaida.

But the multitudes perceiving it followed him: and he welcomed them, and spake to them of the kingdom of God, and them that had need of healing he cured.

And the day began to wear away; and the twelve came, and said unto him, Send the multitude away, that they may go into the villages and country round about, and lodge, and get provisions: 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 than five loaves and two fishes; except we should go and buy food for all this people.

For they were about five thousand men. And he said unto his disciples, Make them sit down in companies, about fifty each.

And they did so, and made them all sit down.

And 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 ate, and were all filled: and there was taken up that which remained over to them of broken pieces, twelve baskets.

Peter Confesses Jesus as the Christ 18–27

And it came to pass, as he was praying apart, the disciples were with him: and he asked them, saying, Who do the multitudes say that I am?

And they answering said, John the Baptist; but others say, Elijah; and others, that one of the old prophets is risen again.

And he said unto them, But who say ye that I am? And Peter answering said, The Christ of God.

But he charged them, and commanded them to tell this to no man;

saying, The Son of man must suffer many things, and be rejected of the elders and chief priests and scribes, and be killed, and the third day be raised up.

And he said unto all, If any man would come after me, let him deny himself, and take up his cross daily, and follow me.

For whosoever would save his life shall lose it; but whosoever shall lose his life for my sake, the same shall save it.

For what is a man profited, if he gain the whole world, and lose or forfeit his own self?

For whosoever shall be ashamed of me and of my words, of him shall the Son of man be ashamed, when he cometh in his own glory, and the glory of the Father, and of the holy angels.

But I tell you of a truth, There are some of them that stand here, who shall in no wise taste of death, till they see the kingdom of God.

The Transfiguration 28–36

And it came to pass about eight days after these sayings, that he took with him Peter and John and James, and went up into the mountain to pray.

And as he was praying, the fashion of his countenance was altered, and his raiment became white and dazzling.

And behold, there talked with him two men, who were Moses and Elijah;

who appeared in glory, and spake of his decease which he was about to accomplish at Jerusalem.

Now Peter and they that were with him were heavy with sleep: but when they were fully awake, they saw his glory, and the two men that stood with him.

And it came to pass, as they were parting 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 Elijah: not knowing what he said.

And while he said these things, there came a cloud, and overshadowed them: and they feared as they entered into the cloud.

And a voice came out of the cloud, saying, This is my Son, my chosen: hear ye him.

And when the voice came, Jesus was found alone. And they held their peace, and told no man in those days any of the things which they had seen.

Healing the Demonized Boy 37–42

And it came to pass, on the next day, when they were come down from the mountain, a great multitude met him.

And behold, a man from the multitude cried, saying, Teacher, I beseech thee to look upon my son; for he is mine only child:

and behold, a spirit taketh him, and he suddenly crieth out; and it teareth him that he foameth, and it hardly departeth from him, bruising him sorely.

And I besought thy disciples to cast it out; and they could not.

And Jesus answered and said, O faithless and perverse generation, how long shall I be with you, and bear with you? bring hither thy son.

And as he was yet a coming, the demon dashed him down, and tare him grievously. But Jesus rebuked the unclean spirit, and healed the boy, and gave him back to his father.

The Second Passion Prediction 43–45

And they were all astonished at the majesty of God. But while all were marvelling at all the things which he did, he said unto his disciples,

Let these words sink into your ears: for the Son of man shall be delivered up into the hands of men.

But they understood not this saying, and it was concealed from them, that they should not perceive it; and they were afraid to ask him about this saying.

Humility and True Greatness 46–50

And there arose a reasoning among them, which of them was the greatest.

But when Jesus saw the reasoning of their heart, he took a little child, and set him by his side,

and said unto them, Whosoever shall receive this little 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 is great.

And John answered and said, Master, we saw one casting out demons in thy name; and we forbade him, because he followeth not with us.

But Jesus said unto him, Forbid him not: for he that is not against you is for you.

Jesus Sets His Face Toward Jerusalem 51–56

And it came to pass, when the days were well-nigh 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 were going to Jerusalem.

And when his disciples James and John saw this, they said, Lord, wilt thou that we bid fire to come down from heaven, and consume them?

But he turned, and rebuked them.

And they went to another village.

The Cost of Discipleship 57–62

And as they went on the way, a certain man said unto him, I will follow thee whithersoever thou goest.

And Jesus said unto him, The foxes have holes, and the birds of the heaven 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.

But he said unto him, Leave the dead to bury their own dead; but go thou and publish abroad the kingdom of God.

And another also said, I will follow thee, Lord; but first suffer me to bid farewell to them that are at my house.

But Jesus said unto him, No man, having put his hand to the plow, and looking back, is fit for the kingdom of God.

Bible text: American Standard Version (1901) · Public domain

Study Notes for Luke 9

Verse 1

power and authority — Two Greek words are used: dynamis, miraculous power, and exousia, the right to act. Both are given 'over all devils' (daimonion) and for curing diseases. Mark 6:7 adds that he sent them 'by two and two'; the same gift is later extended to the seventy (Luke 10:19).

Verse 3

Take nothing for your journey — Staff, 'scrip' (pera, a leather food-pouch), bread, silver (argyrion) and a second coat are all set aside, so the twelve live on the hospitality of v.4. At the Last Supper he asks, 'lacked ye any thing?' and they answer, 'Nothing' (Luke 22:35).

Verse 5

shake off the very dust — Koniortos, dust blown about; it is shaken off 'for a testimony' (martyrion), evidence, 'against them'. Paul and Barnabas did so at Antioch: 'they shook off the dust of their feet against them, and came unto Iconium' (Acts 13:51). Matt 10:15 sets the refusing city's judgment beside Sodom's.

Verse 7

Herod the tetrarch — A tetrarch (tetrarches) ruled a fourth part of a realm; Luke 3:1 names him 'tetrarch of Galilee'. 'Perplexed' is diaporeo, thoroughly at a loss. Herod had beheaded John (v.9; Mark 6:28), and the rumour that John was 'risen from the dead' is what unsettles him.

Verse 10

the apostles — Apostolos, one sent out, the noun of the verb 'sent' in v.2; the twelve now return from that errand and report 'all that they had done'. Bethsaida, 'fishing-house', was 'the city of Andrew and Peter' (John 1:44). The retreat is broken by the crowd in v.11.

Verse 12

a desert place — Eremos, a lonely, uninhabited place; the twelve ask that the crowd be sent to find 'victuals' (episitismos, provisions). The setting recalls Israel's question, 'Can God furnish a table in the wilderness?' (Ps 78:19), which the miracle answers.

Verse 17

twelve baskets — Kophinos, a small hand-basket; John 6:13 says they 'filled twelve baskets with the fragments of the five barley loaves'. 'Filled' is chortazo, to feed to satisfaction. The number twelve matches the twelve disciples who set the food before the multitude (v.16).

Verse 18

alone praying — Luke often shows Jesus at prayer before a decisive moment: before choosing the twelve he 'continued all night in prayer to God' (Luke 6:12), and the transfiguration comes 'as he prayed' (v.29). Matt 16:13 places this question at Caesarea Philippi.

Verse 20

The Christ of God — Christos is the Greek for 'anointed', the Hebrew Messiah. Peter speaks for the twelve. Matthew gives the fuller confession, 'Thou art the Christ, the Son of the living God' (Matt 16:16), and Jesus there says the Father in heaven revealed it (Matt 16:17).

Verse 21

straitly charged — Epitimao, to charge or rebuke sternly, the verb used of the rebuke of the unclean spirit in v.42. The silence is explained by v.22, which says the Christ must first suffer. Matt 17:9 likewise limits the vision's telling 'until the Son of man be risen again from the dead'.

Verse 22

must suffer — Dei expresses divine necessity, so the suffering comes by appointment. The three bodies named, elders, chief priests and scribes, made up the Jewish council. 'Rejected' is apodokimazo, to test and refuse. The prediction is repeated in Luke 18:31 and recalled by angels in Luke 24:7.

Verse 23

take up his cross daily — Stauros, the stake of execution. Luke alone of the parallels (Matt 16:24; Mark 8:34) adds 'daily' (kath' hemeran), making the cross a continuing practice. 'Deny' is aparneomai, to disown utterly: the self is disowned, not merely denied comforts.

Verse 27

not taste of death — Matthew words it 'till they see the Son of man coming in his kingdom' (Matt 16:28). The next verses give Peter, John and James a sight of his glory, which Peter calls being 'eyewitnesses of his majesty' (2 Pet 1:16); others read the promise of the kingdom's later coming.

Verse 28

about an eight days — Matthew and Mark say 'after six days' (Mark 9:2); Luke says 'about an eight days'. Peter, James and John are the same three taken with him into Gethsemane (Mark 14:33), so those who see the glory also see the agony.

Verse 31

his decease — Exodos, 'departure', the way out. It is used of Peter's own death in 2 Pet 1:15 ('after my decease') and of Israel's leaving Egypt in Heb 11:22. Moses and Elijah speak of what he 'should accomplish' (pleroo, fulfil) at Jerusalem, the place set in v.51.

Verse 33

three tabernacles — Skene, a tent or hut. Peter speaks 'not knowing what he said'; Mark 9:6 gives the reason, 'he wist not what to say; for they were sore afraid.' The answer comes instead in the cloud and voice of vv.34–35.

Verse 35

hear him — The Father's words echo the baptism voice, 'Thou art my beloved Son' (Luke 3:22), and add the command akouete, 'hear'. It recalls Moses' promise of a prophet 'like unto me; him shall ye hear' (Acts 3:22), now with Moses himself standing by.

Verse 37

come down from the hill — 'Hill' is oros, the same word as 'mountain' in v.28. The descent leads straight into the case of the afflicted boy and the disciples' failure (vv.38–40); Mark 9:14 adds that scribes were disputing with them.

Verse 40

they could not — These were the disciples to whom he had given 'power and authority over all devils' (v.1). Jesus traces the failure to unbelief (Matt 17:20) and says of this kind, 'This kind can come forth by nothing, but by prayer and fasting' (Mark 9:29).

Verse 44

sink down into your ears — Literally the sayings are to be placed in the ears (tithemi, to set or lay). 'Delivered' is paradidomi, the verb of handing over, used for the betrayal; Acts 2:23 says he was 'delivered by the determinate counsel and foreknowledge of God'. The disciples do not grasp it (v.45).

Verse 45

it was hid from them — The saying was veiled so that they 'perceived it not' (aisthanomai, to grasp by the senses). Luke 18:34 repeats the wording: 'this saying was hid from them.' Mark 9:32 gives the same fear of asking; the cross stays unintelligible until after the resurrection.

Verse 46

a reasoning — Dialogismos, an inward debate. It is the same word as 'the thought of their heart' in v.47, which Jesus perceives. Matt 18:1 gives the question as 'Who is the greatest in the kingdom of heaven?', and Mark 9:33 shows they had disputed it on the road.

Verse 48

receive this child — Dechomai, to receive welcomingly; the receiving passes from the child to Christ and then to 'him that sent me'. Matt 10:40 has the same line: 'he that receiveth me receiveth him that sent me.' Greatness is reversed: 'he that is least among you all, the same shall be great' (cf. Luke 22:26).

Verse 49

we forbad him — Koluo, to hinder. John's report stands beside Moses' answer when Eldad and Medad prophesied in the camp: 'Enviest thou for my sake? would God that all the LORD'S people were prophets' (Num 11:29). Jesus' reply is in v.50.

Verse 51

received up — Analepsis, a taking up, which reaches past the cross to the ascension ('received up into heaven', Mark 16:19). 'Was come' is sympleroo, the days were being fulfilled. From here Luke follows the journey toward Jerusalem (Luke 13:22; 17:11; 18:31).

Verse 53

did not receive him — The Samaritans were settled by the king of Assyria and 'feared the LORD, and served their own gods' (2 Kings 17:33). John 4:9 records that Jews and Samaritans had no dealings. They refuse him because his face is set toward Jerusalem, which is not their own place of worship.

Verse 54

fire to come down from heaven — James and John appeal to Elijah, who said, 'let fire come down from heaven, and consume thee and thy fifty' (2 Kings 1:10). 'Consume' is analisko, to use up. The request is refused in v.55, and he goes on to another village.

Verse 56

to save them — 'Lives' is psyche, the same word as 'life' in v.24, so the saving of the person is in view. He says the same elsewhere: 'the Son of man is come to seek and to save that which was lost' (Luke 19:10); John 3:17 says God sent him not to condemn but to save.

Verse 58

hath not where to lay his head — Foxes have 'holes' (pholeos), birds a roosting place (kataskenosis), but the Son of man has no home of his own. Matt 8:20 records the same words to a scribe who said 'I will follow thee whithersoever thou goest'.

Verse 60

Let the dead bury their dead — Nekros is used twice: the first 'dead' are the spiritually dead (cf. 1 Tim 5:6, 'dead while she liveth'), the second the corpse. 'Preach' is diangello, to herald abroad. Matt 8:22 records the same reply, and the kingdom's claim comes first.

Verse 62

the plough — Arotron. 'Fit' is euthetos, well placed for use. The man's request echoes Elisha's, 'Let me, I pray thee, kiss my father and my mother, and then I will follow thee' (1 Kings 19:20); Luke 17:32 adds 'Remember Lot's wife.' The looking back is a divided heart.