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Commentary on Luke 9 verses 1–9
We have here, I. The method Christ took to spread his gospel, to diffuse and enforce the light of it. He had himself travelled about, preaching and healing; but he could be only in one place at a time, and therefore now he sent his twelve disciples abroad, who by this time were pretty well instructed in the nature of the present dispensation, and able to instruct others and deliver to them what they had received from the Lord. Let them disperse themselves, some one way and some another, to preach the kingdom of God, as it was now about to be set up by the Messiah, to make people acquainted with the spiritual nature and tendency of it, and to persuade them to come into the interests and measures of it. For the confirming of their doctrine, because it was new and surprising, and very different from what they had been taught by the scribes and Pharisees, and because so much depended upon men's receiving, or not receiving it, he empowered them to work miracles (Luk 9:1, Luk 9:2): He gave them authority over all devils, to dispossess them, and cast them out, though ever so numerous, so subtle, so fierce, so obstinate. Christ designed a total rout and ruin to the kingdom of darkness, and therefore gave them power over all devils. He authorized and appointed them likewise to cure disease, and to heal the sick, which would make them welcome wherever they came, and not only convince people's judgments, but gain their affections. This was their commission. Now observe,
1.What Christ directed them to do, in prosecution of this commission at this time, when they were not to go far or be out long. (1.) They must not be solicitous to recommend themselves to people's esteem by their outward appearance. Now that they begin to set up for themselves, they must have no dress, nor study to make any other figure than what they made while they followed him: they must go as they were, and not change their clothes, or so much as put on a pair of new shoes. (2.) They must depend upon Providence, and the kindness of their friends, to furnish them with what was convenient for them. They must not take with them either bread or money, and yet believe they should not want. Christ would not have his disciples shy of receiving the kindnesses of their friends, but rather to expect them. Yet St. Paul saw cause not to go by this rule, when he laboured with his hands rather than be burdensome. (3.) They must not change their lodgings, as suspecting that those who entertained them were weary of them; they have no reason to be so, for the ark is a guest that always pays well for its entertainment: "Whatsoever house ye enter into there abide (Luk 9:4), that people may know where to find you, that your friends may know you are not backward to serve them, and your enemies may know you are not ashamed nor afraid to face them; there abide till you depart out of that city; stay with those you are used to." (4.) They must put on authority, and speak warning to those who refused them as well as comfort to those that received them, Luk 9:5. "If there be any place that will not entertain you, if the magistrates deny you admission and threaten to treat you as vagrants, leave them, do not force yourselves upon them, nor run yourselves into danger among them, but at the same time bind them over to the judgment of God for it; shake off the dust of your feet for a testimony against them." This will, as it were, be produced in evidence against them, that the messengers of the gospel had been among them, to make them a fair offer of grace and peace, for this dust they left behind there; so that when they perish at last in their infidelity this will lay and leave their blood upon their own heads. Shake off the dust of your feet, as much as to say you abandon their city, and will have no more to do with them.
2.What they did, in prosecution of this commission (Luk 9:6): They departed from their Master's presence; yet, having still his spiritual presence with them, his eye and his arm going along with them, and, thus borne up in their work, they went through the towns, some or other of them, all the towns within the circuit appointed them, preaching the gospel, and healing every where. Their work was the same with their Master's, doing good both to souls and bodies.
II. We have here Herod's perplexity and vexation at this. The communicating of Christ's power to those who were sent forth in his name, and acted by authority from him, was an amazing and convincing proof of his being the Messiah, above any thing else; that he could not only work miracles himself, but empower others to work miracles too, this spread his fame more than any thing, and made the rays of this Sun of righteousness the stronger by the reflection of them even from the earth, from such mean illiterate men as the apostles were, who had nothing else to recommend them, or to raise any expectations from them, but that they had been with Jesus, Act 4:13. When the country sees such as these healing the sick in the name of Jesus it gives it an alarm. Now observe,
1.The various speculations it raised among the people, who, though they thought not rightly, yet could not but think honourably, of our Lord Jesus, and that he was an extraordinary person, one come from the other world; that either John Baptist, who was lately persecuted and slain for the cause of God, or one of the old prophets, that had been persecuted and slain long since in that cause, was risen again, to be recompensed for his sufferings by this honour put upon him; or that Elias, who was taken alive to heaven in a fiery chariot, had appeared as an express from heaven, Luk 9:7, Luk 9:8.
2.The great perplexity it created in the mind of Herod: When he had heard of all that was done by Christ, his guilty conscience flew in his face, and he was ready to conclude with them that John was risen from the dead. He thought he had got clear of John, and should never be troubled with him any more, but, it seems, he is mistaken; either John is come to life again or here is another in his spirit and power, for God will never leave himself without witness. "What shall I do now?" saith Herod. "John have I beheaded, but who is this? Is he carrying on John's work, or is he come to avenge John's death? John baptized, but he does not; John did no miracle, but he does, and therefore appears more formidable than John." Note, Those who oppose God will find themselves more and more embarrassed. However, he desired to see him, whether he resembled John or no; but he might soon have been put out of this pain if he would but have informed himself of that which thousands knew, that Jesus preached, and wrought miracles, a great while before John was beheaded, and therefore could not be John raised from the dead. He desired to see him; and why did he not go and see him? Probably, because he thought it below him either to go to him or to send for him; he had enough of John Baptist, and cared not for having to do with any more such reprovers of sin. He desired to see him, but we do not find that ever he did, till he saw him at his bar, and then he and his men of war set him at nought, Luk 23:11. Had he prosecuted his convictions now, and gone to see him, who knows but a happy change might have ben wrought in him? But, delaying it now, his heart was hardened, and when he did see him he was as much prejudiced against him as any other.
He sends forth His disciples to preach the kingdom of God. Does He here say of what God? He forbids their taking anything for their journey, by way of either food or raiment.
And that through them the whole race of mankind may be sought out, He not only gives them power to drive away evil spirits, but to cure all kind of diseases at His command; as it follows, And to cure diseases.
Wishing then that they should be free from the desire of wealth and the anxieties of life, He gave this injunction. He took it as a proof of their faith and courage, that when it was commanded them to lead a life of extreme poverty, they would not escape from what was ordered. For it was fitting that they should make a kind of bargain, receiving these saving virtues to recompense them for obedience to commands. And when He was making them soldiers of God, He girds them for battle against their enemies, by telling them to embrace poverty. For no soldier of God entangles himself in the affairs of a secular life. (2 Tim. 2:4.)
But when the Lord had girded His disciples as soldiers of God with divine virtue and wise admonitions, sending them to the Jews as teachers and physicians, they afterwards went forth, as it follows, And they departed, and went through the towns preaching the gospel, and healing every where.
The Lord and Savior, not very long after the beginning of his preaching, called the twelve apostles. He gave the name of apostles to them alone of all his disciples as a special honor. Later he proclaimed seventy others and sent them also out two by two in advance of himself into every place and city where he himself was to come.
Now in sending His disciples to preach, our Lord enjoined many things on them, the chief of which are, that they should be so virtuous, so constant, so temperate, and, to speak briefly, so heavenly, that no less through their manner of living than their words, the teaching of the Gospel might be spread abroad. And therefore were they sent with lack of money, and staves, and a single garment; He accordingly adds, And he said to them, Take nothing in the way, neither staves.
(Orat. ii. 69.) Now in sending His disciples to preach, our Lord enjoined many things on them, the chief of which are, that they should be so virtuous, so constant, so temperate, and, to speak briefly, so heavenly, that no less through their manner of living than their words, the teaching of the Gospel might be spread abroad. And therefore were they sent with lack of money, and staves, and a single garment; He accordingly adds, And he said to them, Take nothing in the way, neither staves.
Of what kind then he ought to be who preaches the Gospel of the kingdom of God is marked out by these Gospel precepts; that is, he must not require the supports of secular aid; and clinging wholly to faith, he must believe that the less he requires those things, the more they will be supplied to him.
To those also who wish it, this place admits of being explained, so as to seem only to represent a spiritual temper of mind, which appears to have cast off as it were a certain covering of the body; not only rejecting power and despising wealth, but renouncing also the delights of the flesh itself.
He pronounces it to be foreign to the character of a preacher of the heavenly kingdom to run from house to house and change the rights of inviolable hospitality; but as the grace of hospitality is supposed to be offered, so also if they are not received the dust must be shaken off, and they are commanded to depart from the city; as it follows, And whosoever will not receive you when ye go out of that city, shake off the very dust from your feet for a testimony, &c.
Or it is a great return of hospitality which is here taught, i. e. that we should not only wish peace to our hosts, but also if any faults of earthly infirmity obscure them, they should be removed by receiving the footsteps of apostolical preaching.
(Hom. 22. in Matt.) But after that they had been sufficiently strengthened by His guidance, and had received competent proofs of His power, He sends them out, as it follows, And he sent them to preach the kingdom of God. And here we must remark, that they are not commissioned to speak of sensible things as Moses and the Prophets; for they promised a land and earthly goods, but these a kingdom, and whatsoever is contained in it.
(ubi sup.) Many things indeed He ordained hereby; first indeed it rendered the disciples unsuspected; secondly, it held them aloof from all care, so that they might give their whole study to the word; thirdly, it taught them their own proper virtue. But perhaps some one will say that the other things indeed are reasonable, but for what reason did He command them to have no scrip on their way, nor two coats, nor staff? In truth, because He wished to rouse them to all diligence, taking them away from all the cares of this life, that they might be occupied by the one single care of teaching.
The grace bestowed upon the holy apostles is worthy of all admiration. But the bountifulness of the Giver surpasses all praise and admiration. He gives them, as I said, his own glory. They receive authority over the evil spirits. They reduce to nothing the pride of the devil that was so highly exalted and arrogant. They render ineffectual the demon’s wickedness. By the might and efficacy of the Holy Spirit, burning them as if they were on fire, they make the devil come forth with groans and weeping from those whom he had possessed.…He glorified his disciples, therefore, by giving them authority and power over the evil spirits and over sicknesses. Did he honor them without reason and make them famous without any logical cause? How can this be true? It was necessary, most necessary, that they should be able to work miracles, having been publicly appointed ministers of sacred proclamations. By means of their works, they then could convince men that they were the ministers of God and mediators of all beneath the heaven. The apostles then could invite them all to reconciliation and justification by faith and point out the way of salvation and of life that is this justification.
It was fitting that those who were appointed the ministers of holy teaching should be able to work miracles, and by these very acts themselves be believed to be the ministers of God. Hence it is said, Then called he his twelve disciples together, and gave them power and authority over all devils. Herein He brings down the haughty pride of the devil, who once said, There is none who shall open his Month against me. (Isai. 10:14.LXX.)
(in Thesaur. l. 12. c. 14.) Mark here the divine power of the Son, which belongs not to a fleshly nature. For it was in the power of the saints to perform miracles not by nature, but by participation of the Holy Spirit; but it was altogether out of their power to grant this authority to others. For how could created natures possess dominion over the gifts of the Spirit? But our Lord Jesus Christ, as by nature God, imparts graces of this kind to whomsoever He will, not invoking upon them a power which is not His own, but infusing it into them from Himself.
Hence also miracles were added to the holy preachers, so that the power displayed might give faith to their words, and that those who preached new things might do new things. When the world was flourishing, when the human race was increasing, when the flesh was subsisting long in this life, when the abundance of things was overflowing, who upon hearing would believe that there was another life? Who would prefer invisible things to visible things? But when the sick were returning to health, when the dead were rising to life, when lepers were receiving cleanliness of flesh, when demoniacs were snatched from the power of unclean spirits, with so many visible miracles performed, who would not believe what he heard about invisible things? For visible miracles shine forth for this purpose: that they may draw the hearts of those who see them to faith in invisible things, so that through what is done wondrously on the outside, what is within may be perceived to be far more wondrous. Hence now also, when the number of the faithful has increased, there are many within the holy Church who hold to a life of virtues but do not have the signs of virtues, because a miracle is shown outwardly in vain if what it should work inwardly is lacking. For according to the voice of the Teacher of the Gentiles: "Tongues are for a sign not to believers, but to unbelievers."
The dust is shaken off from the Apostles' feet as a testimony of their labours, that they entered into a city, and the apostolical preaching had reached to the inhabitants thereof. Or the dust is shaken off when they receive nothing (not even of the necessaries of life) from those who despised the Gospel.
But if any by treacherous negligence, or even from zeal, despise the word of God, their communion must be shunned, the dust of the feet must be shaken off, lest by their vain deeds which are to be compared to the dust, the footstep of a chaste mind be defiled.
But Jesus, having called together the twelve apostles, gave them power and authority over all demons, and to cure diseases. And he sent them to preach the kingdom of God and to heal the sick. First granting them the power of signs, he sent them to preach the kingdom of God so that the greatness of the works would also attest to the greatness of the promises, and the power shown would give faith to the words, and they would do new things, who preached new things. Hence now also, as the number of the faithful has increased, there are many within the holy Church who maintain a life of virtues, but do not have the signs of virtues. Because a miracle is shown in vain externally if it lacks what is at work internally. For, according to the voice of the master of the Gentiles, tongues are a sign not to the faithful, but to the unbelievers.
For He sends them out as very beggars, so that He would have them neither carry bread, nor any thing else of which men are generally in want.
Some also understand by the Apostles not carrying scrip, nor staff, nor two coats, that they must not lay up treasures, (which a scrip implies, collecting many things,) nor be angry and of a quarrelsome spirit, (which the staff signifies,) nor be false and of a double heart, (which is meant by the two coats.)
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SUMMARY
Luke 9:1 marks a pivotal moment in Jesus' ministry, detailing His formal commissioning of the twelve disciples. Having already chosen and trained them, Jesus now confers upon them a specific, supernatural authority and power to confront spiritual evil and alleviate human suffering, thereby extending His own kingdom work through His chosen emissaries. This act signifies their transition from learners to active participants in the divine mission, equipped to preach the Gospel with tangible demonstrations of God's power.
CONTEXT
Literary Context: Luke 9:1 immediately follows a period of intense teaching and miraculous activity by Jesus. In the preceding chapters, Jesus has demonstrated His authority over nature, disease, and demons, establishing His divine identity and mission (e.g., calming the storm, healing the Gerasene demoniac, and raising Jairus's daughter). This verse serves as a direct progression, indicating that the disciples, having witnessed and learned from Jesus' unparalleled power, are now prepared to participate in a similar ministry. Their prior selection as apostles is noted in Luke 6:13, making this commissioning a logical next step in their training and the expansion of the kingdom message.
Historical & Cultural Context: In the Jewish context of the first century, discipleship involved a close relationship between a rabbi and his students, who would often accompany him, observe his teachings, and eventually emulate his practices. However, Jesus' commissioning of His twelve disciples goes beyond typical rabbinic training. The granting of "power and authority" to cast out demons and cure diseases was an extraordinary act, signifying a unique divine mandate. In this era, illness and demonic possession were often intertwined in popular belief, seen as manifestations of evil or divine judgment. Jesus' ability to heal and exorcise was understood as a direct confrontation with the forces of evil and a clear sign of the Kingdom of God breaking into the world, fulfilling prophecies of a Messiah who would bring healing and deliverance.
Key Themes: This verse contributes significantly to several overarching themes in Luke's Gospel. Firstly, it highlights the theme of Delegated Authority, showing Jesus' intention to involve His followers in His redemptive work by sharing His own divine prerogative. This foreshadows the broader commission given to the disciples after His resurrection, as seen in Matthew 28:18-20, where Jesus declares "all authority in heaven and on earth has been given to me" before sending them out. Secondly, the verse emphasizes Empowerment for Ministry, underscoring that the disciples' effectiveness was not based on their inherent abilities but on the supernatural enablement provided by Jesus. This divine provision was essential for validating their message and overcoming spiritual and physical opposition, mirroring the similar empowerment described in Matthew 10:1. Thirdly, it reinforces the theme of Confronting Evil and Suffering, demonstrating that the Kingdom of God actively opposes the dominion of Satan and brings holistic restoration to humanity. The specific mention of "devils" and "diseases" illustrates the comprehensive nature of Jesus' mission to defeat both spiritual oppression and physical affliction.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Luke 9:1 employs several literary devices to convey its profound theological message. The most prominent is Delegated Authority, which functions as a key thematic element, highlighting Jesus' sovereign right to empower others to participate in His divine mission. This act also serves as Foreshadowing, pointing to the future expansion of the Gospel through the apostles and, by extension, the Church. The specific mention of "power" (dýnamis) and "authority" (exousía) creates a Semantic Distinction, emphasizing that the disciples were not inherently powerful, but rather received both the capacity and the legitimate right to act from Christ. Furthermore, the pairing of "devils" and "diseases" illustrates Parallelism, showcasing the dual nature of the spiritual and physical brokenness that Jesus came to overcome, and equipping His disciples to address both.
THEOLOGICAL AND THEMATIC CONNECTIONS
Luke 9:1 is profoundly significant for understanding the nature of Christian ministry and the ongoing work of God's kingdom. It establishes that genuine ministry is not self-initiated but divinely commissioned, flowing from the ultimate authority of Jesus Christ. The delegation of power and authority signifies that God chooses to work through human agents, equipping them supernaturally to confront the forces of evil and bring healing and restoration to a broken world. This verse underscores the reality of spiritual warfare and the comprehensive scope of God's redemptive plan, which encompasses both spiritual liberation and physical well-being. It serves as a foundational text for the Church's understanding of its mission, reminding believers that they are called to participate in Christ's ongoing work, empowered by His Spirit.
REFLECTION AND APPLICATION
Luke 9:1 offers profound insights for contemporary believers, reminding us that Christian service is fundamentally an extension of Christ's own ministry, enabled by His divine power. Just as Jesus equipped His first disciples for a specific mission, He continues to empower His followers today through the Holy Spirit to carry out His purposes in the world. While the specific manifestations of "power and authority" may differ across individuals and contexts, the underlying principle remains: we are not called to serve in our own strength, but in dependence on God's enablement. This verse encourages us to boldly engage with the spiritual and physical needs around us, trusting that God will provide the necessary resources and authority to accomplish His will, whether it's sharing the Gospel, advocating for justice, healing emotional wounds, or standing against spiritual oppression. It challenges us to recognize the spiritual dimensions of life and to rely on Christ's delegated authority to make a tangible difference for His kingdom.
Questions for Reflection
FAQ
What is the significance of Jesus giving "power" and "authority" separately?
Answer: The distinction between "power" (dýnamis) and "authority" (exousía) is crucial. Dýnamis refers to the raw ability, strength, or miraculous capacity to do something. It's the inherent might. Exousía, on the other hand, refers to the legitimate right, privilege, or delegated permission to exercise that power. Jesus, as God, possesses both inherent power and authority. By giving the disciples both, He was not making them inherently divine, but rather granting them the capacity (power) and the legitimate warrant (authority) to act as His representatives. Their ministry was thus not based on their own strength, but entirely on Christ's delegation and enablement, ensuring that the glory would always return to Him, the ultimate source of all power and authority, as seen in John 5:19.
Does this verse mean believers today can cast out demons and heal diseases?
Answer: Luke 9:1 records a specific commissioning of the twelve apostles for a particular mission. While the direct, miraculous manifestations of casting out demons and healing diseases were prominent signs accompanying the early spread of the Gospel, the principle of divine empowerment for ministry remains. The New Testament teaches that the Holy Spirit distributes various gifts to believers for the common good (e.g., 1 Corinthians 12:7-11). While not every believer may operate in the same way or with the same visible signs as the apostles, the Church is still called to confront spiritual evil and bring healing and restoration in various forms, relying on the power of Christ. The ultimate authority over all things belongs to Jesus (Ephesians 1:20-23), and He continues to equip His followers to participate in His ongoing work in the world.
CHRIST-CENTERED FULFILLMENT
Luke 9:1 finds its ultimate fulfillment in the person and work of Jesus Christ, who is the very source and embodiment of all power and authority. The disciples' ability to cast out demons and cure diseases was not an inherent capacity but a direct outflow of Christ's own sovereign dominion over all creation, sin, and death. He is the one by whom "all things were created, in heaven and on earth, visible and invisible, whether thrones or dominions or rulers or authorities—all things were created through him and for him" (Colossians 1:16). The power given to the disciples foreshadows Christ's ultimate victory over the "one who has the power of death, that is, the devil" (Hebrews 2:14), and His complete triumph over sin and sickness through His atoning work on the cross and resurrection. The disciples' ministry, therefore, was a visible demonstration of the invading reign of Christ, who came to "destroy the works of the devil" (1 John 3:8) and bring comprehensive healing and restoration to humanity. Their delegated authority was a temporary, localized manifestation of the universal and eternal authority that resides solely in Jesus, the Christ, who continues to empower His Church for the advancement of His kingdom until His glorious return.