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Commentary on Luke 9 verses 18–27
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.
This conclusion He even Himself confirms by thus far bearing with it, nay, even enjoining silence respecting it. For if Peter was unable to acknowledge Him to be any other than the Creator's Christ, while He commanded them "to tell no man that saying," surely He was unwilling to have the conclusion promulged which Peter had drawn.
The Lord Jesus Christ was at first unwilling to be extolled, lest any murmuring arise. He rebuked his disciples, lest they say this to anyone, because the Son of man must suffer many things, and be rejected by the elders and the chief priests and the scribes, and be slain, and be raised the third day. Perhaps he added this because the Lord knew that even the disciples would believe with difficulty in his passion and resurrection. Therefore he preferred to be the defender of his own passion and resurrection, so that faith would be born of action, and not discord of hearsay. Thus Christ refused to boast but preferred to seem unimportant in order to undergo his passion. Do you boast, who are low born? Must you walk the same path that Christ walked, which he himself walked? This is the recognition of him, this is the imitation of him through obscurity and a good reputation, so that you may glory in the cross as he was glorified. Thus Paul walked and therefore glories, saying, “God forbid that I should glory, save in the cross of our Lord Jesus Christ.”
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.
(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?
It was the duty then of the disciples to preach Him throughout the world. For this was the work of those who were chosen by Him to the office of the Apostleship. But as holy Scripture bears witness, There is a time for every thing. For it was fitting that the cross and resurrection should be accomplished, and then should follow the preaching of the Apostles; as it is spoken, saying, The Son of man must needs suffer many things.
When the disciple Peter had professed his faith, Jesus charged them, it says, and commanded them to tell it to no one. “For the Son of man,” he said, “is about to suffer many things, and be rejected, and killed, and the third day he shall rise again.” Wasn’t it the duty of disciples to proclaim him everywhere? This was the very business of those appointed by him to the apostleship. But, as the sacred Scripture says, “There is a time for everything.” There were things yet unfulfilled which must also be included in their preaching about him. They must also proclaim the cross, the passion, and the death in the flesh. They must preach the resurrection of the dead, that great and truly glorious sign by which testimony is borne him that the Emmanuel is truly God and by nature the Son of God the Father. He utterly abolished death and wiped out destruction. He robbed hell, and overthrew the tyranny of the enemy. He took away the sin of the world, opened the gates above to the dwellers upon earth, and united earth to heaven. These things proved him to be, as I said, in truth God. He commanded them, therefore, to guard the mystery by a seasonable silence until the whole plan of the dispensation should arrive at a suitable conclusion.
But He, rebuking them, commanded that they should not tell anyone about this, saying; because it is necessary for the Son of Man to suffer many things, and so on. Therefore, He did not want to be preached before the passion and resurrection, so that, after the sacrament of blood was completed, He might more opportunely tell the apostles: Go and teach all nations, baptizing them in the name of the Father and the Son and the Holy Spirit (Matt. 28). Because it would be useless to publicly preach Him, and to make His majesty known among the people, whom they will see in a little while being scourged and crucified, suffering many things from the elders and scribes, and the chief priests. And it should be noted that the one who must suffer many things and be killed and rise again, is called the Son of Man: because while Christ suffered in the flesh, divinity remained impassible. It should also be noted that He calls Himself the Son of Man, but Peter confesses Him as the Christ, the Son of God, so that from both sides He is proven to be true God and true man.
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.
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SUMMARY
Immediately following Simon Peter's profound confession of Jesus as "the Christ of God," Luke 9:21 records Jesus' stringent command to His disciples: they were to reveal His Messiahship to no one. This pivotal instruction, often referred to as the "Messianic Secret," marks a crucial transition in Jesus' ministry, shifting from public demonstrations of power to a more private revelation of His true identity and, critically, the path of suffering, death, and resurrection He was about to embark upon, which He explicitly foretells in the subsequent verses.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Luke 9:21 prominently features the Messianic Secret, a recurring motif in the Gospels, particularly Mark and Luke, where Jesus deliberately conceals His identity as the Messiah or Son of God. This device serves to control the narrative, ensuring that His mission is not misunderstood in purely political terms and that the true nature of His kingdom is revealed only after His atoning death and resurrection. The verse also employs Foreshadowing, as Jesus' command for silence immediately precedes His first explicit prediction of His suffering and death (Luke 9:22). This juxtaposition subtly hints that the revelation of His identity is intrinsically linked to His sacrificial mission. Furthermore, there is an element of Dramatic Irony, as the disciples, having just confessed Jesus as the Christ, are still largely ignorant of the suffering path He must take, a path that is a prerequisite for the full understanding and proclamation of His Messiahship.
THEOLOGICAL AND THEMATIC CONNECTIONS
Luke 9:21 is a profound theological statement on the nature of God's redemptive plan and the Messiah's role within it. It underscores that God's timing and methods often diverge from human expectations. Jesus' command for silence was not a denial of His identity but a strategic measure to ensure that His Messiahship was understood in its fullest, most redemptive sense, not as a political liberator but as the suffering servant who would lay down His life for the sins of the world. This emphasizes the spiritual nature of His kingdom, which is "not of this world" (John 18:36), and the necessity of the cross for salvation. It also highlights the disciples' incomplete understanding at this stage, setting the stage for their continued spiritual formation.
REFLECTION AND APPLICATION
Luke 9:21 offers profound lessons for believers today concerning divine timing, the nature of God's work, and our role in proclaiming the Gospel. Just as Jesus carefully managed the revelation of His identity to ensure its full redemptive impact, we are called to discern God's timing in our lives and ministries. This verse challenges us to consider if our zeal for God's work is aligned with His purposes and timing, or if we are pushing our own agendas, potentially hindering the deeper, more transformative work He intends. It reminds us that true spiritual impact often comes through paths of humility, suffering, and patient waiting, rather than immediate public acclaim or worldly power. We are to trust that God's plan, though sometimes mysterious or counter-intuitive, is always perfect and designed for the greatest glory and redemptive outcome.
Questions for Reflection
FAQ
What is the "Messianic Secret" and why was it important?
Answer: The "Messianic Secret" refers to a recurring theme in the Gospels, particularly Mark and Luke, where Jesus frequently silences those who recognize His divine identity as the Christ or Son of God. It was important for several reasons:
Did the disciples understand Jesus' command for silence?
Answer: While the disciples obeyed Jesus' command for silence, their understanding of its underlying reasons, particularly the necessity of His suffering, was clearly incomplete at this stage. Immediately after Peter's confession and Jesus' command in Luke 9:21, Jesus begins to speak of His impending suffering, rejection, and death (Luke 9:22). The disciples, however, struggled to grasp this concept, often rebuking Jesus or arguing among themselves about who would be greatest in the kingdom (Luke 9:44-46). Their full comprehension of Jesus' true Messiahship, one defined by sacrificial love and resurrection power, only came after the events of the cross and the empty tomb.
CHRIST-CENTERED FULFILLMENT
Luke 9:21, with its enigmatic command for silence, finds its Christ-centered fulfillment not in the suppression of truth, but in the strategic unveiling of the full truth of Christ's identity and mission. Jesus' Messiahship was not to be understood through the lens of earthly power or political revolution, but through the lens of the cross and resurrection. The silence commanded here foreshadows the profound paradox that the true King would reign through suffering and sacrifice, becoming the Lamb of God who takes away the sin of the world. His identity as "the Christ of God" could only be truly comprehended and proclaimed after He had accomplished His redemptive work on Calvary and triumphed over death. The New Testament consistently reveals that it is through His humiliation and subsequent exaltation that Jesus' true glory is revealed (Philippians 2:5-11). The command for silence ultimately gives way to the Great Commission, where, empowered by His resurrection, the disciples are finally commanded to proclaim Him as Lord and Christ to all nations (Matthew 28:18-20; Acts 1:8). Thus, the temporary silence served to ensure that the eventual proclamation would be rooted in the complete, redemptive narrative of the Christ who suffered, died, and rose again, thereby fulfilling the prophecies of the suffering servant (Isaiah 53).