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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Luke 9:18–27. His three-level outline is real structure in the source text, so it is rendered as structure.
In these verses, we have Christ discoursing with his disciples about the great things that pertained to the kingdom of God; and one circumstance of this discourse is taken notice of here which we had not in the other evangelists - that Christ was alone praying, and his disciples with him, when he entered into this discourse, Luk 9:18. Observe, 1. Though Christ had much public work to do, yet he found some time to be alone in private, for converse with himself, with his Father, and with his disciples. 2. When Christ was alone he was praying. It is good for us to improve our solitude for devotion, that, when we are alone, we may not be alone, but may have the Father with us. 3. When Christ was alone, praying, his disciples were with him, to join with him in his prayer; so that this was a family-prayer. Housekeepers ought to pray with their households, parents with their children, masters with their servants, teachers and tutors with their scholars and pupils. 4. Christ prayed with them before he examined them, that they might be directed and encouraged to answer him, by his prayers for them. Those we give instructions to we should put up prayers for and with. He discourses with them,
I.Concerning himself; and enquires,
1.What the people said of him: Who say the people that I am? Christ knew better than they did, but would have his disciples made sensible, by the mistakes of others concerning him, how happy they were that were led into the knowledge of him and of the truth concerning him. We should take notice of the ignorance and errors of others, that we may be the more thankful to him who has manifested himself to us, and not unto the world, and may pity them, and do what we can to help them and to teach them better. They tell him what conjectures concerning him they had heard in their converse with the common people. Ministers would know better how to suit their instructions, reproofs, and counsels, to the case of ordinary people, if they did but converse more frequently and familiarly with them; they would then be the better able to say what is proper to rectify their notions, correct their irregularities, and remove their prejudices. The more conversant the physician is with his patient, the better he knows what to do for him. Some said that he was John Baptist, who was beheaded but the other day; others Elias, or one of the old prophets; any thing but what he was.
2.What they said of him. "Now see what an advantage you have by your discipleship; you know better." "So we do," saith Peter, "thanks be to our Master for it; we know that thou art the Christ of God, the Anointed of God, the Messiah promised." It is matter of unspeakable comfort to us that our Lord Jesus is God's anointed, for then he has unquestionable authority and ability for his undertaking; for his being anointed signifies his being both appointed to it and qualified for it. Now one would have expected that Christ should have charged his disciples, who were so fully apprized and assured of this truth, to publish it to every one they met with; but no, he strictly charged them to tell no man that thing as yet, because there is a time for all things. After his resurrection, which completed the proof of it, Peter made the temple ring of it, that God had made this same Jesus both Lord and Christ (Act 2:36); but as yet the evidence was not ready to be summed up, and therefore it must be concealed; while it was so, we may conclude that the belief of it was not necessary to salvation.
II.Concerning his own sufferings and death, of which he had yet said little.
Now that his disciples were well established in the belief of his being the Christ, and able to bear it, he speaks of them expressly, and with great assurance, Luk 9:22. It comes in as a reason why they must not yet preach that he was the Christ, because the wonders that would attend his death and resurrection would be the most convincing proof of his being the Christ of God. It was by his exaltation to the right hand of the Father that he was fully declared to be the Christ, and by the sending of the Spirit thereupon (Act 2:33); and therefore wait till that is done.
III.Concerning their sufferings for him.
So far must they be from thinking how to prevent his sufferings that they must rather prepare for their own.
1.We must accustom ourselves to all instances of self-denial and patience, Luk 9:23. This is the best preparative for martyrdom. We must live a life of self-denial, mortification, and contempt of the world; we must not indulge our ease and appetite, for then it will be hard to bear toil, and weariness, and want, for Christ. We are daily subject to affliction, and we must accommodate ourselves to it, and acquiesce in the will of God in it, and must learn to endure hardship. We frequently 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, carry them after Christ, and make the best of them.
2.We must prefer the salvation and happiness of our souls before any secular concern whatsoever. Reckon upon it,
(1.)That he who to preserve his liberty or estate, his power or preferment, nay, or to save his life, denies Christ and his truths, wilfully wrongs his conscience, and sins against God, will be, not only not a saver, but an unspeakable loser, in the issue, when profit and loss come to be balanced: He that will save his life upon these terms will lose it, will lose that which is of infinitely more value, his precious soul.
(2.)We must firmly believe also that, if we lose our life for cleaving to Christ and our religion, we shall save it to our unspeakable advantage; for we shall be abundantly recompensed in the resurrection of the just, when we shall have it again a new and an eternal life.
(3.)That the gain of all the world, if we should forsake Christ, and fall in with the interests of the world, would be so far from countervailing the eternal loss and ruin of the soul that it would bear no manner of proportion to it, Luk 9:25. If we could be supposed to gain all the wealth, honour, and pleasure, in the world, by denying Christ, yet when, by so doing, we lose ourselves to all eternity, and are cast away at last, what good will our worldly gain do us? Observe, In Matthew and Mark the dreadful issue is a man's losing his own soul, here it is losing himself, which plainly intimates that our souls are ourselves. Animus cujusque is est quisque - The soul is the man; and it is well or ill with us according as it is well or ill with our souls. If they perish for ever, under the weight of their own guilt and corruption, it is certain that we are undone. The body cannot be happy if the soul be miserable in the other world; but the soul may be happy though the body be greatly afflicted and oppressed in this world. If a man be himself cast away, ē zēmiōtheis - if he be damaged, - or if he be punished, si mulctetur - if he have a mulct put upon his soul by the righteous sentence of Christ, whose cause and interest he has treacherously deserted, - if it be adjudged a forfeiture of all his blessedness, and the forfeiture be taken, where is his gain? What is his hope?
3.We must therefore never be ashamed of Christ and his gospel, nor of any disgrace or reproach that we may undergo for our faithful adherence to him and it, Luk 9:26. For whosoever shall be ashamed of me and of my words, of him shall the Son of man be ashamed, and justly. When the service and honour of Christ called for his testimony and agency, he denied them, because the interest of Christ was a despised interest, and every where spoken against; and therefore he can expect no other than that in the great day, when his case calls for Christ's appearance on his behalf, Christ will be ashamed to own such a cowardly, worldly, sneaking spirit, and will say, "He is none of mine; he belongs not to me." As Christ had a state of humiliation and of exaltation, so likewise has his cause. They, and they only, that are willing to suffer with it when it suffers, shall reign with it when it reigns; but those that cannot find in their hearts to share with it in its disgrace, and to say, If this be to be vile, I will be yet more vile, shall certainly have no share with it in its triumphs. Observe here, How Christ, to support himself and his followers under present disgraces, speaks magnificently of the lustre of his second coming, in prospect of which he endured the cross, despising the shame.
(1.)He shall come in his own glory. This was not mentioned in Matthew and Mark. He shall come in the glory of the Mediator, all the glory which the Father restored to him, which he had with God before the worlds were, which he had deposited and put in pledge, as it were, for the accomplishing of his undertaking, and demanded again when he had gone through it. Now, O Father, glorify thou me, Joh 17:4, Joh 17:5. He shall come in all that glory which the Father conferred upon him when he set him at his own right hand, and gave him to be head over all things to the church; in all the glory that is due to him as the assertor of the glory of God, and the author of the glory of all the saints. This is his own glory.
(2.)He shall come in his Father's glory. The Father will judge the world by him, having committed all judgment to him; and therefore will publicly own him in the judgment as the brightness of his glory and the express image of his person.
(3.)He shall come in the glory of the holy angels. They shall all attend him, and minister to him, and add every thing they can to the lustre of his appearance. What a figure will the blessed Jesus make in that day! Did we believe it, we should never be ashamed of him or his words now.
Lastly, To encourage them in suffering for him, he assures them that the kingdom of God would now shortly be set up, notwithstanding the great opposition that was made to it, Luk 9:27. "Though the second coming of the Son of man is at a great distance, the kingdom of God shall come in its power in the present age, while some here present are alive." They saw the kingdom of God when the Spirit was poured out, when the gospel was preached to all the world and nations were brought to Christ by it; they saw the kingdom of God triumph over the Gentile nations in their conversion, and over the Jewish nation in its destruction.
Historical interpretation
Three Centuries of Reception
10 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
But it is no trifling opinion of the multitude which the disciples mention, when it is added, But they answering said, John the Baptist, (whom they knew to be beheaded;) but some say, Elias, (whom they thought would come,) but others say that one of the old Prophets is risen again. But to make this enquiry belongs to a different kind of wisdom from ours, for if it were enough for the Apostle Paul to know nothing but Christ Jesus, and Him crucified, what more can I desire to know than Christ? (1 Cor. 2:2.)
In this one name there is the expression both of His divinity and incarnation, and the belief of His passion. He has therefore comprehended every thing, having expressed both the nature and the name wherein is all virtue. (summa virtutum)
But our Lord Jesus Christ was at first unwilling to be preached, lest an uproar should arise; as it follows, And he straitly charged them, and commanded them to tell no man any thing. For many reasons He commands His disciples to be silent; to deceive the prince of this world, to reject boasting, to teach humility. Christ then would not boast and dost thou boast who art of ignoble birth? Likewise He did it to prevent rude and as yet imperfect disciples from being oppressed with the wonder of this awful announcement. They are then forbid to preach Him as the Son of God, that they might afterwards preach Him crucified.
Perhaps because the Lord knew that the disciples would believe even the difficult mystery of the Passion and Resurrection, He wished to be Himself the proclaimer of His own Passion and Resurrection.
Although the other apostles know, yet Peter answers for them all, “You are the Christ, the Son of the living God.” Thus he who manifested both the nature and the name, in whom is the sum of the virtues, encompassed all things. Do we also ask questions about the generation of God, when Paul has judged that he knows nothing, save Christ Jesus and him crucified, and Peter thought nothing else should be confessed, save that he is the Son of God? We also scrutinize when and how he was born and how great he is in the contemplation of human weakness. Paul knew that therein was a stumbling block of a question, rather than the increase of edification, and therefore he judged that he knew nothing but Christ Jesus. Peter knew that all things are in the Son of God, for the Father has given all things to the Son.
(Hom. 54. in Matt.) Timely also was our Lord's command that no one should tell that He was Christ, in order that when offences should be taken away and the sufferings of the cross completed, a proper opinion of Him might be firmly rooted in the minds of the hearers. For that which has once taken root and afterwards been torn up. when fresh planted will scarcely ever be preserved. But that which when once planted continues undisturbed, grows up securely. For if Peter was offended merely by what he heard, what would be the feelings of those many who, after they had heard that He was the Son of God, saw Him crucified, and spit upon?
(de Con. Ev. l. ii. c. 53.) Now it may raise a question, that Luke says that our Lord asked His disciples, Whom do men say that I am, at the same time that He was alone praying, and they also were with Him; whereas Mark says, that they were asked this question by our Lord on the way; but this is difficult only to him who never prayed on the way.
You see the skillfulness of the question. He did not at once say, "Who do you say that I am?" He refers to the rumor of those that were outside their company. Then, having rejected it and shown it unsound, he might bring them back to the true opinion. It happened that way. When the disciples had said, "Some, John the Baptist, and others, Elijah, and others, that some prophet of those in old time has risen up," he said to them, "But you, who do you say that I am?" Oh! how full of meaning is that word you! He separates them from all others, that they may also avoid the opinions of others. In this way, they will not conceive an unworthy idea about him or entertain confused and wavering thoughts. Then they will not also imagine that John had risen again, or one of the prophets. "You," he says, "who have been chosen," who by my decree have been called to the apostleship, who are the witnesses of my miracles. Who do you say that I am?"
Our Lord having retired from the multitude, and being in a place apart, was engaged in prayer. As it is said, And it came to pass, as he was alone praying. For He ordained Himself as an example of this, instructing His disciples by an easy method of teaching. For I suppose the rulers of the people ought to be superior also in good deeds, to those that are under them, ever holding converse with them in all necessary things, and treating of those things in which God delights.
Now His engaging in prayer might perplex His disciples. For they saw Him praying like a man, Whom before they had seen performing miracles with divine power. In order then to banish all perplexity of this kind, He asks them this question, not because He did not know the reports which they had gathered from without, but that He might rid them of the opinion of the many, and instil into them the true faith. Hence it follows, And he asked them, saying, Whom say the people that I am?
It came to pass that he was alone, praying. His disciples were with him. He asked them, "Whom do the multitudes say that I am?" Now the first thing we have to examine is what it was which led our Lord Jesus Christ to propose to the holy apostles this question or inquiry. No word or deed of his is either at an unseasonable time or without a fitting reason. Rather, he does all things wisely and in their season. What, therefore, do we say, or what suitable explanation do we find for his present acts? He had fed a vast multitude of five thousand men in the desert. How did he feed them? With five loaves! Breaking two small fish into morsels with them! These so multiplied out of nothing that twelve baskets of fragments even were taken up. The blessed disciples, therefore, were astonished as well as the multitudes, and saw by what had been wrought, that he is in truth God and the Son of God.
Now the disciples were with the Lord, but He alone prayed to the Father, since the saints may be joined to the Lord in the bond of faith and love, but the Son alone is able to penetrate the incomprehensible secrets of the Father's will. Every where then He prays alone, for human wishes comprehend not the counsel of God, nor can any one be a partaker with Christ of the deep things of God.
Rightly does our Lord, when about to enquire into the faith of the disciples, first inquire into the opinion of the multitudes, lest their confession should appear not to be determined by their knowledge, but to be formed by the opinion of the generality, and they should be considered not to believe from experience, but like Herod to be perplexed by different reports which they heard.
And it happened, while he was praying alone, the disciples were with him. The disciples were present with the Lord, and followed him on the way, as Mark indicates, but he prayed to the Father alone, because the saints can be united with the Lord by faith and love; seeing him distinct from other mortals in the divine glory of majesty, also following humbly in the way he taught while he lived in the flesh: but the incomprehensible secrets of the Father's plan only the Son penetrates. For nowhere (if I am not mistaken) is he found to have prayed with the disciples, everywhere he prays alone, because the counsels of God cannot be grasped by human desires, nor can anyone be a partaker of the interior with Christ.
And he asked them, saying: Who do the crowds say that I am? But they answered and said, John the Baptist: others say Elijah, others that one of the old prophets has risen again. The Lord appropriately, intending to test the faith of the disciples, first asks the opinion of the crowds, lest the confession of the disciples, not having been tested by the acknowledgment of truth, seem to be established by popular opinion, and they may be thought to believe not from proven knowledge but to doubt from hearsay like Herod. Thus also he says to Peter, who confessed him as Christ, according to Matthew: Because flesh and blood did not reveal it to you (Matt. XVI), that is, human doctrine did not teach you the truth of faith. Also appropriately, those who hold different opinions about the Lord are noted by the name of the crowds, whose sense and speech are always doubtful, unstable, and wandering. From whom, to differentiate them, he immediately adds:
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Summary
Luke 9:18 presents a pivotal moment in Jesus' ministry, capturing Him in His characteristic posture of prayer, withdrawing from the crowds to commune with God. While His disciples are physically present, the emphasis is on His solitude in prayer, immediately preceding a profound inquiry into His identity. This question, first posed concerning popular opinion and then directly to His disciples, serves as a crucial theological turning point, setting the stage for Peter's confession and Jesus' subsequent revelation of His suffering and resurrection.
Context
Literary Context
This verse is strategically placed within Luke's Gospel, following the miraculous feeding of the five thousand, an event that dramatically increased Jesus' public profile and demonstrated His divine power. The narrative flow immediately transitions from this public display to a private, intimate moment of prayer, a recurring motif throughout Luke that highlights Jesus' dependence on the Father. This prayerful interlude directly precedes the crucial discussion about Jesus' identity, culminating in Peter's confession and Jesus' subsequent first prediction of His passion. Thus, the prayer in Luke 9:18 serves as a spiritual anchor for these momentous revelations.
Historical & Cultural Context
While the exact location of this prayer is not specified in Luke 9:18, the subsequent events in Luke 9:20-21 suggest the general vicinity of Caesarea Philippi, a region rich in pagan worship and Roman imperial presence. This setting would have provided a stark contrast to Jesus' divine claims. In Jewish society, prophets and teachers were highly revered, and there were diverse expectations regarding the coming Messiah—some anticipated a political liberator, others a spiritual leader. The public's varied opinions, ranging from John the Baptist to Elijah or one of the prophets, reflect the common categories through which people understood powerful religious figures of their time, yet none fully grasped the unique, divine nature of Jesus as the Christ.
Key Themes
Luke 9:18 contributes to several overarching themes in Luke's Gospel. First, The Practice of Prayer is consistently emphasized, portraying Jesus as a model of deep communion with God, especially before significant events or teachings, as seen in Luke 3:21 and Luke 6:12. Second, The Question of Jesus' Identity is central, moving from popular speculation to the disciples' personal conviction, highlighting the critical distinction between superficial understanding and true faith. This theme is foundational to the entire Gospel, leading to the revelation of Jesus as the Christ, the Son of God. Third, Discipleship and Understanding is explored as the disciples are present, yet Jesus' question challenges them to move beyond mere physical proximity to a profound, personal grasp of who He is, distinguishing their faith from the fleeting opinions of the crowd.
Exposition and Analysis
Key Word Analysis
This adverb, derived from κατά (according to) and μόνος (alone), signifies a state of being "separately" or "by oneself." In the context of Luke 9:18, it emphasizes Jesus' solitary devotion in prayer, even though His disciples were nearby. It highlights the intimate and personal nature of His communion with God, distinct from any communal activity.
This verb, a compound of πρός (towards) and εὔχομαι (to pray), specifically means "to pray to God," "to supplicate," or "to worship." It denotes a purposeful act of communication and petition directed towards the divine. Luke frequently portrays Jesus in this posture, underscoring prayer as a vital and consistent aspect of His life and ministry, especially before significant moments.
Referring to "a throng," "multitude," or "crowd," this term denotes the general populace or common people. In Luke 9:18, it distinguishes the broad, often superficial, public opinion about Jesus from the deeper, more personal understanding expected of His disciples. The term often carries a sense of an undifferentiated mass, whose understanding may be swayed by popular sentiment rather than divine revelation.
Verse Breakdown
"¶ And it came to pass, as he was alone praying"
This opening clause establishes the setting and Jesus' primary activity. The phrase "it came to pass" (Greek: kai egeneto) is a common Lukan transitional phrase, signaling a new development. The emphasis on Jesus being "alone praying" (Greek: katamonas proseuchomenon) is crucial. It does not mean He was physically isolated from His disciples, but rather that He was deeply engaged in personal, solitary communion with God, even in their presence. This highlights His spiritual focus and dependence on the Father.
"his disciples were with him"
This phrase immediately follows, creating a subtle but significant juxtaposition. While Jesus was "alone praying" in spirit, His closest followers were physically "with him." This indicates their proximity and the intimate nature of their discipleship, allowing them to observe His spiritual disciplines, even if they did not fully participate in the solitude of His prayer. Their presence sets the stage for the subsequent dialogue, as they are the direct recipients of His profound question.
"and he asked them, saying, 'Whom say the people that I am?'"
This is the climactic part of the verse. After His time of prayer, Jesus initiates a direct inquiry. The question is posed in two stages: first, concerning the general public's perception ("Whom say the people that I am?"), and then, as revealed in the subsequent verses, concerning the disciples' personal conviction. This initial question serves to gauge the prevailing opinions and to mentally prepare the disciples for the more profound, personal challenge that will follow, forcing them to consider the gap between popular belief and divine truth.
Literary Devices
Luke employs several Literary Devices in this concise verse. The most prominent is Juxtaposition, specifically between Jesus being "alone praying" and "his disciples were with him." This highlights the paradox of Jesus' spiritual solitude amidst physical companionship, underscoring the deeply personal nature of His communion with God. The question itself, "Whom say the people that I am?", functions as a Rhetorical Question in its immediate context, designed not merely to elicit information but to provoke thought and set up a deeper, more personal inquiry. It also serves as Foreshadowing, preparing the reader for the monumental confession of Peter that immediately follows, which reveals the true identity of Jesus as the Christ. Furthermore, Luke's consistent portrayal of Jesus in prayer throughout his Gospel, exemplified here, functions as a Thematic Motif, emphasizing Jesus' dependence on the Father and modeling spiritual discipline for His followers.
Theological and Thematic Connections
Luke 9:18 is a theological cornerstone, emphasizing the indispensable role of prayer in discerning divine truth and preparing for significant spiritual revelations. Jesus' consistent withdrawal for prayer, even in the presence of His disciples, models a profound dependence on the Father that is foundational to His messianic mission. This moment of communion precedes the critical question of His identity, highlighting that true understanding of Christ emerges not from popular opinion or intellectual speculation alone, but from a spiritual encounter rooted in God's revelation. The disciples' journey from observing Jesus' prayer to grappling with His identity underscores that authentic discipleship involves both proximity to the Master and a personal, Spirit-led conviction about who He truly is. This passage thus links prayer, revelation, and discipleship as inseparable elements of the Christian walk.
Reflection and Application
Luke 9:18 offers a profound invitation to reflect on the nature of our own spiritual lives and our understanding of Christ. Jesus, the Son of God, consistently prioritized solitary prayer, demonstrating that even for Him, communion with the Father was essential for strength, guidance, and clarity, especially before pivotal moments. This challenges us to examine our own prayer habits: do we genuinely seek "alone time" with God, or is our spiritual life primarily communal or reactive? Furthermore, Jesus' question about His identity forces us to move beyond popular opinions or inherited beliefs about Him. It compels us to cultivate a deep, personal conviction of who He is to us—not merely a historical figure, a good teacher, or a prophet, but the living Lord, Savior, and Son of God. True discipleship is not just about being physically "with" Jesus, but about intimately knowing Him and aligning our lives with His divine identity and mission.
Questions for Reflection
FAQ
Why was Jesus "alone praying" if His disciples were "with him"?
The text in Luke 9:18 highlights a crucial distinction between physical proximity and spiritual solitude. While the disciples were physically present in the general vicinity, perhaps resting or observing from a respectful distance, Jesus was deeply engaged in a personal, intimate communion with God that was uniquely His own. This "alone praying" emphasizes the internal, spiritual focus of His prayer, rather than absolute physical isolation. It underscores that even in the presence of others, one can enter into profound, solitary devotion with God, a model for believers seeking deep spiritual connection.
What is the significance of Jesus asking about His identity immediately after prayer?
The timing is highly significant. Luke consistently portrays Jesus praying before major events or decisions (e.g., Luke 3:21, Luke 6:12). Here, His prayer precedes a pivotal moment of revelation concerning His divine identity and the subsequent teaching on His suffering and resurrection. This suggests that Jesus' clarity, wisdom, and readiness to reveal these profound truths were directly linked to His communion with the Father. It illustrates that divine revelation and understanding often emerge from a posture of prayer and dependence on God.
Why did Jesus ask about the public's opinion before asking the disciples directly?
Jesus' two-stage inquiry serves a pedagogical purpose. By first asking about the public's perception ("Whom say the people that I am?"), Jesus prompts His disciples to consider the prevailing, often limited, views of Him. This sets a baseline and allows them to articulate what they know and what they perceive to be the common understanding. It creates a contrast between popular opinion and the deeper, more personal conviction He seeks from them, preparing them to articulate their own faith, as Peter does in Luke 9:20. This method encourages self-reflection and distinguishes true discipleship from mere popular sentiment.
Christ-Centered Fulfillment
Luke 9:18, though seemingly a simple narrative detail, profoundly points to the Christ-centered fulfillment of God's redemptive plan. Jesus' question, "Whom say the people that I am?", is the central inquiry of the Gospels, driving towards the ultimate revelation of His divine identity. It is not merely a historical survey but a theological probe designed to elicit the confession that He is the Christ, the Son of the Living God, as Peter articulates in Matthew 16:16. This moment of questioning, emerging from Jesus' prayerful communion with the Father, underscores that His identity as Messiah is not a human construct or popular vote, but a divine reality, revealed by God Himself (Matthew 16:17). The subsequent teachings on His suffering and resurrection (Luke 9:22) directly flow from this revelation of His messianic identity, demonstrating that His purpose as the Christ was to be the sacrificial Lamb of God (John 1:29) who would ultimately conquer sin and death through His atoning work (Romans 5:8). Thus, Luke 9:18 sets the stage for understanding Jesus as the fulfillment of all Old Testament prophecies, the very Son of God sent to redeem humanity, and the central figure of salvation history (Acts 4:12).