This article is an exposition of Luke 9, and concludes with discussion questions on the material.

16 pages.

Luke 9 – Christ and the Confession of His Messianic Ministry

The Community Around Jesus (Luke 9:1-17)🔗

1When Jesus had called the Twelve together, he gave them power and authority to drive out all demons and to cure diseases, 2and he sent them out to preach the kingdom of God and heal the sick. 3He told them– “take nothing for the journey – no staff, no bag, no bread, no money, no extra tunic .4Whatever house you enter, stay there until you leave that town. 5If people do not welcome you, shake the dust off your feet when you leave their town, as a testimony against them.” 6So they set out and went from village to village, preaching the gospel and healing people everywhere.

7Now Herod the tetrarch heard about all that was going on. And he was perplexed, because some were saying that John had been raised from the dead, 8others that Elijah had appeared, and still others that one of the prophets of long ago had come back to life. 9But Herod said, “I beheaded John. Who, then, is this I hear such things about?” And he tried to see him.

10When the apostles returned, they reported to Jesus what they had done. Then he took them with him and they withdrew by themselves to a town called Bethsaida, 11but the crowds learned about it and followed him. He welcomed them and spoke to them about the kingdom of God, and healed those who needed healing.
The Feeding of the Five Thousand

12Late in the afternoon the Twelve came to him and said, “Send the crowd away so they can go to the surrounding villages and countryside and find food and lodging, because we are in a remote place here.”

13He replied, “You give them something to eat.”
They answered, “We have only five loaves of bread and two fish—unless we go and buy food for all this crowd.”  14(About five thousand men were there.)

But he said to his disciples, “Have them sit down in groups of about fifty each.” 15The disciples did so, and everybody sat down.  16Taking the five loaves and the two fish and looking up to heaven, he gave thanks and broke them. Then he gave them to the disciples to set before the people.  17They all ate and were satisfied, and the disciples picked up twelve basketfuls of broken pieces that were left over. Luke 9:1-17

Sending out the Twelve🔗

Earlier I mentioned that I wanted to return to Luke 8:1-3. (See notes on Luke 8:2, 3)  In chapter 9 the Lord officially sends out the apostles.  These apostles were becoming known as “The Twelve” and they receive a special mandate with the accompanying authority. But also some women are mentioned as part of the Lord’s entourage. The ministry of the Lord to this point has centered on Capernaum, and there a small community has formed around Jesus. Already then the Lord was travelling from one town to another, but now through the ministry of his apostles, the work becomes official and a new phase of expansion has come. Soon, also, the Lord will go to Judea and Jerusalem, and the next phase of his earthly ministry begins.

Already in the early days of his public ministry there were besides the Apostles various women who had found in Christ the Messiah of God. In Luke 8:3 some of these women are named. We discover also that these women were not altogether without means but were helping to support the Lord and the Apostles out of their own resources. I find this an important point. Also women are enabled and, if so, are called to support the Lord from out of their means.

Scripture indicates that these women stayed involved with Christ’s ministry until the very end (Luke 24:39).Therefore this is a good moment to take a closer look at the women who will follow Christ to the end.

In Luke 8:2, we are given some names. Mostly these were women whom the Lord had delivered from evil spirits and other diseases. The women mentioned here are Mary (Magdalene), Joanna the wife of Cuza, the manager of Herod’s household, Susanna; and many others (8:1-3).

Mary Magdalene is the Mary of Magdala of whom it is told that she was not only at the crucifixion but also at the empty tomb on the day of the resurrection. (See also Acts 1:14: the women belonged also to the group that met in the upper room.) Mary Magdalene was delivered from seven demons, and she is devoting her life to the Lord. Sometimes it is intimated that Jesus and Mary Magdalene had an affair and also had children, but this is not found anywhere in the Bible.1This passage does not suggest that all the women had been plagued by evil spirits, but they were delivered from some kind of disease. The verb tense used here means that they were totally healed. This means also that they were totally committed.

Joanna was the wife of Cuza who was “the manager of Herod’s household”. Some explainers see him as the royal official of John 4, who asked Jesus to heal his daughter (John 4:47-54). In any case Joanna will have placed herself and her family at a certain risk by being a follower of Jesus Christ. We know nothing more about Susanna or the many other women who were with Christ. The fact that Luke mentions them specifically means that they were of great value for Christ’s ministry.

In Luke 9, then, we find the official sending out of the Apostles. This will be the third (and last) time that Jesus and his disciples work in the region of Galilee. The disciples are to take nothing along. There was to be no baggage that might slow them down. Also, it means that they will have to depend for their needs on the generosity of the people to whom they preach. It is truly an act of faith to go in this way into the work of the Gospel.

This is indeed the last time that the Gospel will be preached in Galilee.  Christ tells them “If people do not welcome you, shake the dust off your feet when you leave their town, as a testimony against them” (9:5). We read, “So they set out and went from village to village, preaching the gospel and healing people everywhere” (9:6). This is indeed the final journey through Galilee.

We still read about Herod Antipas, ruler of Galilee. Herod had, of course, heard all that was going on. “And he was perplexed because some were saying that John had been raised from the dead, others that Elijah had appeared, and still others that one of the prophets of long ago had come back to life” (9:7-9). We also read that Herod said, “I beheaded John.  Who, then, is this I hear such things about?” And he tried to see him.

The Pharisees were of the opinion that Herod could not be expected to kill Jesus. As long as Jesus is in Galilee, nothing will happen to him. So they seek to entice him to Judea where the Roman governor can be manipulated into condemning Christ.

It was a trap. But Jesus says simply. “Go tell that fox, ‘I will drive out demons and heal people today and tomorrow, and on the third day I will reach my goal’”. Then, when his work in Galilee is finished, he will go to Jerusalem, “for surely no prophet can die outside Jerusalem!” (Luke 13:32, 33) Christ is unafraid of Herod, and actually challenges him with the words “that fox”.

Herod Antipas actually did get to see the Lord Jesus. During Christ’s trial Pontius Pilate heard that Jesus had come from Galilee. So he sent Jesus to Herod. We read that Herod was delighted to see him and wanted to see some kind of miracle. But Jesus ignored him. So he sent the Lord back to Pontius Pilate. (Luke 23:8-12)

Jesus Feeds the Five Thousand (Luke 9:10-17)🔗

The feeding of the five thousand is mentioned in all four versions of the Gospel. Perhaps we can say that this is likely the highlight of Christ’s early ministry which clearly shows his power and glory. What follows in Luke is Peter’s special confession that Jesus is the Messiah (Luke 9:19 ff.) and the transfiguration of our Lord (Luke 9:28-36). We will deal with these items subsequently. But it is clear that Christ’s messianic stature is really coming to the fore in these events.

Why are there two versions of multiplying loaves and fishes recorded in the Bible? The other instances are mentioned in Matthew 15:29-39 and Mark 8:1-10, as being a feeding of four thousand.  It is possible, and quite likely, that Jesus more than once had to feed a multitude. Here in Luke 9 it concerns a very specific miracle at a very special time. So we leave this miracle within its context. Both miracles demand that we believe Christ’s sovereign government over all things created, and whether 5000 or 4000 people are given food does not make a principle difference.

This feeding of five thousand takes place after the Twelve have returned from their mission and reported to Jesus what they had said and done (Luke 9:10). Undoubtedly these Twelve are very excited about the blessing of God on their work. What follows in the multiplying of loaves and fishes is meant as much for the Twelve as for the five thousand. Christ is fully able to care for those who serve him and follow him. Mark writes that “during those days another large crowd gathered.” The word “another” indicates that a massive gathering happened more than once (Mark 8:1).

This time the Lord and his disciples had withdrawn to the quiet seaside town of Bethsaida. This town was situated on the north-east shore of the Sea of Galilee about ten kilometers from Capernaum. After having received the apostles’ report, Jesus and the disciples “withdrew by themselves to a town called Bethsaida” (9:10). It is time for a break and some relaxation. But the crowds learned about it, and followed him to Bethsaida, where he again ministered to their needs.

The disciples came to the Lord and warned him that it was getting late and the crowds should be dismissed to find food and lodging in the towns nearby. But the Lord said, “‘You give them something to eat.’” (9:13). The disciples have only five loaves of bread and two fish. The Lord has the people sit down in groups of fifty, to make distribution of food more manageable. This shows that the Lord carefully prepared this miracle, in full knowledge that it would succeed.

The Lord took the loaves and the fish, and looked up to heaven and first gave thanks. It simply says, “He broke them” (9:16). There was no drama, no fuss, just a simple and quiet breaking bread and fish. 

It is noteworthy that after all had eaten their fill, there were twelve basketfuls left over. The word used in the original means a smaller picnic basket2which carried one meal and was strapped to the belt. Nothing was wasted. This means that each apostle already had a meal for the next day (9:17).

Peter’s Confession of Christ (Luke 9:18-27)🔗

18Once when Jesus was praying in private and his disciples were with him, he asked them, “Who do the crowds say I am?”

19They replied, “Some say John the Baptist; others say Elijah; and still others, that one of the prophets of long ago has come back to life.”

20“But what about you?” he asked. “Who do you say I am?”
Peter answered, “The Christ of God.”

21Jesus strictly warned them not to tell this to anyone.  22And he said, “The Son of Man must suffer many things and be rejected by the elders, chief priests and teachers of the law, and he must be killed and on the third day be raised to life.”

23Then he said to them all: “If anyone would come after me, he must deny himself and take up his cross daily and follow me. 24For whoever wants to save his life will lose it, but whoever loses his life for me will save it. 25What good is it for a man to gain the whole world, and yet lose or forfeit his very self? 26If anyone is ashamed of me and my words, the Son of Man will be ashamed of him when he comes in his glory and in the glory of the Father and of the holy angels. 27I tell you the truth, some who are standing here will not taste death before they see the kingdom of God.”Luke 9:18-27

Peter’s confession concerning Jesus Christ is another highlight in the time when the Galilean ministry was coming to a conclusion.  The disciples have been with the Lord and among the people for enough time to have their own opinion of the Lord and knowledge of what the people think about him.

The settings are different in each telling. In Matthew’s version the Lord and his disciples are in the region of Caesarea Philippi (also known as Tiberius) and he asks the question, “Who do people say the Son of Man is?” (Matthew 16:13)

Mark also sets the matter in the region of Caesarea Philippi (Mark 8:27). Luke sets the question in a place where Jesus and his disciples are on their own. It would fit well with Caesarea Philippi. The question and its answer really close off the Galilean Period of Christ’s ministry.

Peter’s confession that Jesus is the Christ, the Son of God (Luke 9:20) is rather (in)famous. It is also the very heart of the Gospel. Peter’s confession will be sorely tested, as Christ himself explains. The confession that Jesus is the Christ, the Messiah of God, does not come falling out of the sky. Our Lord himself solicited this answer when he asked “Who do the crowds say I am?” and immediately afterwards, “But what about you? Who do you say I am?”

The account is also given in Mathew 16:16, where Simon Peter answers “You are the Christ, the Son of the living God.” Jesus is the Messiah. The Lord responds as follows, “Blessed are you, Simon son of Jonah, for this was not revealed to you by man, but by my Father in heaven. And I tell you that you are Peter, and on this rock I will build my church, and the gates of Hades will not overcome it.” (Matthew 16:17,18)

The Roman Catholic Church has used this passage as a proof-text for the primacy of Peter who is considered to be the first Pope and Head of the church on earth, a position given to other popes who are chosen in the line of apostolic succession.

The Reformed-Presbyterian line of thought is that our Lord did not mean the person of Peter but the confession of Peter. When Paul later writes that the church is “built on the foundation of the apostles and prophets” (Ephesians 2:20), he does not mean one or more persons but the basis laid in the testimony of the Old Testament (Prophets) and the New Testament (Apostles). The Bible, which contains the self-revelation of God in Jesus Christ, is the only foundation of the church.

In the original language there is play on words, important for the proper understanding of the text. Jesus says: You are Petros (Peter) and on this Petra (rock) I will build my church. The church is not built on the man Petros but on a petra, a rock-solid foundation. The word petros (masculine) may refer to a loose rock, but the feminine (petra) refers to a solid mass of rock.

It is difficult to accept that Christ would mean that Peter (as a person) is the foundation of the church. Christ would never build his church on a sinful human being. It is remarkable in this context that Peter is immediately afterwards chastened with the telling words. “Get behind me, Satan!” (Matthew 16:23) The disciples did not yet understand what it meant that Jesus is the Christ, the Messiah of God.

This does not mean we should deny the importance or place of Peter. Surely in many instances Peter played a leading role. Also after the ascension of Christ, Peter’s place is prominent among the disciples.  But he is not himself the rock that is the foundation of the church.

Luke does not mention the Lord’s rebuke of Peter. He does warn them strictly that they are “not to tell this to anyone” (9:21). Then he tells his disciples that their program for Christ is not the same as God’s program for Christ.

What was the erroneous program of the disciples? As far as we know the apostles harbored notions of greatness. Jesus would make a triumphant entry to Jerusalem, be crowned there as Davidic King, and chase away the hated Romans. They even argued among themselves who would receive places of honor.

This is recorded in Matthew 20:20-28 where the mother of Zebedee’s sons asks Jesus if her two sons may sit at Christ’s right and left hand “in your kingdom”. They say that they can drink from the cup that Jesus has to drink. Christ answers, “You don’t know what you are asking” (Matthew 20:22).

This causes envy and anger with the fellow apostles (see also 9:46-50). Our Lord then proceeds to explain that in the kingdom of heaven people seek not to rule but to serve. He tells his apostles that he “must suffer many things and be rejected by the elders, chief priests and teachers of the law… be killed and on the third day be raised to life.” (9:22)

The disciples should not worry about Christ’s cross but focus on their own. “If anyone would come after me, he must deny himself and take up his cross daily, and follow me.” (9:23) The disciples must bring their program in line with Christ’s program.

We need to accept the consequences of a decision. Perhaps the disciples have difficulty with the notion of a cross. Jesus warns them not to worry about his cross, but to deny themselves and take up their own cross daily and follow Christ (9:23).

Perhaps this is too much to ask. Following Christ could mean losing one’s life. Therefore the Lord tells them, “For whoever wants to save his life will lose it, but whoever loses his life for me will save it.” The Lord places his disciples before a very important decision, “What good is it for a man to gain the whole world, and yet lose or forfeit his very self?”

It will not be easy to follow Christ and be his disciple.  Yet if that is the road chosen, it must be also the road travelled. “If anyone is ashamed of me and my words, the Son of Man will be ashamed of him  when he comes in his glory and in the glory of his Father and of the holy angels” (9:26,27).

In these verses our Lord places his disciples before the consequences of their confession of Christ as the Messiah. We need to know what it means to dedicate our lives to being Disciples of Christ. Perhaps we need to devote more time and attention to what being a disciple of Christ means in our daily life.

A rather difficult passage follows. Jesus urges his disciples to persevere and assures them, “I tell you the truth, some who are standing here will not taste death before they see the kingdom of God.” (9:27)

Christ is generally speaking about his glorious return on the Day of Judgment. But some will not die until they see the Kingdom of God. What does the Lord mean? He does not mean that some will not die until he returns in glory. All those standing there at that time have already died. Various explanations have been suggested, many seeing the fulfilment as having come on Pentecost. But that is highly unlikely, since all the apostles (except Judas Iscariot) were still living then.

The Lord is not speaking of his resurrection, his ascension or Pentecost. Instead, he refers to some major event that would indicate that the old dispensation was gone and the new dispensation had begun.  That would be the breaking down of the temple, as it occurred in the year 70 AD, when Jerusalem was destroyed by the Romans. Not many of those standing there with Christ experienced that event. 3But it happened. The old way of worship (at the temple) will cease and God will be worshiped in spirit and in truth (see also John 4:23).

The Transfiguration (Luke 9:28-36)🔗

28About eight days after Jesus said this, he took Peter, John and James with him and went up onto a mountain to pray. 29As he was praying, the appearance of his face changed, and his clothes became as bright as a flash of lightning. 30Two men, Moses and Elijah, 31appeared in glorious splendor, talking with Jesus. They spoke about his departure, which he was about to bring to fulfillment at Jerusalem. 32Peter and his companions were very sleepy, but when they became fully awake, they saw his glory and the two men standing with him. 33As the men were leaving Jesus, Peter said to him, "Master, it is good for us to be here. Let us put up three shelters--one for you, one for Moses and one for Elijah." (He did not know what he was saying.) 

34While he was speaking, a cloud appeared and enveloped them, and they were afraid as they entered the cloud. 35A voice came from the cloud, saying, "This is my Son, whom I have chosen; listen to him." 36When the voice had spoken, they found that Jesus was alone. The disciples kept this to themselves, and told no one at that time what they had seen.Luke 9:28-36

About a week after having received Peter’s profession of faith, the Lord went up onto a mountain to pray. (9:28) The account of the transfiguration on the mountain then follows. This event is also described by Matthew and Mark.

Explainers disagree on what mountain is meant; either Mount Tabor or Mount Hermon would fit.  It is not really an important point.  What is of importance is the transfiguration itself. What does it mean and why did it happen?

The transfiguration is described as follows, “…the appearance of his face changed, and his clothes became as bright as a flash of lightning.” (9:29) Then two men appear in “glorious splendor”, and they are identified as Moses and Elijah, both heavenly creatures (9:30).

In this way Christ is presented with heavenly glory. The two heavenly men, Moses and Elijah, represent the law and the prophets, the entire Old Testament revelation.  The two men speak with Christ “about his departure [exodus], which he was about to bring to fulfillment at Jerusalem.” (9:31) The “exodus” means here Christ’s death on the cross.

Christ is coming close to his “exodus” and he must make the final decision whether he will go in the way of the Scripture or not. Undoubtedly he already knew the way of his exodus, but nevertheless when the time draws near he must hear again that this is the only way.

We are not told exactly how they spoke about the Lord’s death, but surely the need and trial of Christ’s death will have been demonstrated from the Old Testament. Christ experiences momentary glory and enjoys heavenly company, but this only confirms his suffering which he was about to endure. The heavenly glory would return only after his suffering and death have been completed.

The scene reminds us of what happened at Gethsemane when Christ prayed in anguish. The disciples also then were overcome by sleep. We read that “Peter and his companions were very sleepy, but when they became fully awake, they saw his glory and the two men standing with him.” (9:32) They had to be fully awake in order to give a true account later. What they saw was real and not a dream.

The disciples first saw the transfiguration, but perhaps were then induced into a deep sleep so that Moses and Elijah could talk freely with the Lord, and when the conversation was ended, the disciples were fully awake and the two began to leave.

Perhaps the disciples thought that their departure was too soon. Maybe they had missed something of importance. Therefore Peter says to the Lord, “Master, it is good for us to be here. Let us put up three shelters — one for you, one for Moses, and one for Elijah.” (9:33)  We also read (in brackets) that he did not know what he was saying.

Some explainers suggest that Peter once again perhaps without knowing it, caused a temptation for the Lord. He has already said to the Lord that he should not be crucified, and here he suggests that Moses and Elijah should stay to keep the Lord company. But while Peter was still speaking a cloud appeared and carried Moses and Elijah away. It was not to be. Christ would have to go through the darkness of the cross alone.

The disciples still hear a voice, “This is my Son, whom I have chosen; listen to him.” (9:35) The disciples are to listen to what the Lord will tell them about what still has to happen and why this must happen. They will not hear any other voices. And when the voice had spoken, they saw that Jesus was alone. They did not tell anyone what they had seen. They kept it to themselves. (9:36)

The Healing of a Boy with an Evil Spirit (Luke 9:37-43a)🔗

37The next day, when they came down from the mountain, a large crowd met him. 38A man in the crowd called out, “Teacher, I beg you to look at my son, for he is my only child. 39A spirit seizes him and he suddenly screams; it throws him into convulsions so that he foams at the mouth. It scarcely ever leaves him and is destroying him. 40I begged your disciples to drive it out, but they could not.”

41“O unbelieving and perverse generation,” Jesus replied, “how long shall I stay with you and put up with you? Bring your son here.”

42Even while the boy was coming, the demon threw him to the ground in a convulsion. But Jesus rebuked the evil spirit, healed the boy and gave him back to his father. 43And they were all amazed at the greatness of God. Luke 9:37-43a

When the Lord and his three apostles come down from the mountain the next day, they are plunged right into the sad reality of life. We read the account of the healing of the boy with an evil spirit. There is, however, an added dimension to this healing.

There is already a great crowd gathered at the foot of the mountain, waiting for the Lord to return.  A man screams out above the din of the crowd, "Teacher, I beg you to look at my son, for he is my only child. A spirit seizes him and he suddenly screams; it throws him into convulsions so that he foams at the mouth. It scarcely ever leaves him and is destroying him."

But that is not the only issue. "I begged your disciples to drive it out, but they could not." (9:40)  It seems that also the disciples have come to a dead end and lost their healing power. What can be the message here for the apostles and for us?

Admittedly, the boy was a very serious case. The evil spirit kept him constantly in convulsions. One seizure was followed by another. It must have been very frustrating and humbling for the disciples who could not heal the boy. Actually, the lack of ability was a source of pain and anguish for the Lord Jesus. The leaders of his people were rejecting him, and plotting to kill him. The people did not really understand Christ's plight. And now his disciples, too, have failed through unbelief.

The only reason why a healing could fail at this point is that the disciples have fallen back into unbelief. As Christ prepares to go into the most extreme suffering, no one understands him. His disciples are paralyzed by unbelief. People take miracles for granted. No one is aware of what this healing ministry will cost the Lord Jesus.

This is why he says, "O unbelieving and perverse generation. How long shall I stay with you and put up with you?  Bring your son here." (9:31)

We read about the rage of the kingdom of darkness. "Even while the boy was coming, the demon threw him to the ground in a convulsion." (9:42) The realm of darkness will not let go willingly.

But the Lord Jesus also will not give up and stand back. We learn something here about the Lord's perseverance. The Messiah will not let the evil one have the last say in our lives. "Jesus rebuked the evil spirit, healed the boy and gave him back to his father." (9:42)

On the Way to Jerusalem (Luke 9:43b – 62)🔗

While everyone was marveling at all that Jesus did, he said to his disciples, 44“Listen carefully to what I am about to tell you: The Son of Man is going to be betrayed into the hands of men.” 45But they did not understand what this meant. It was hidden from them, so that they did not grasp it, and they were afraid to ask him about it.

46An argument started among the disciples as to which of them would be the greatest.  47Jesus, knowing their thoughts, took a little child and had him stand beside him.  48Then he said to them, “Whoever welcomes this little child in my name welcomes me; and whoever welcomes me welcomes the one who sent me. For he who is least among you all—he is the greatest.”

49“Master,” said John, “we saw a man driving out demons in your name and we tried to stop him, because he is not one of us.”

50“Do not stop him,” Jesus said, “for whoever is not against you is for you.”

51As the time approached for him to be taken up to heaven, Jesus resolutely set out for Jerusalem.  52And he sent messengers on ahead, who went into a Samaritan village to get things ready for him; 53but the people there did not welcome him, because he was heading for Jerusalem. 54When the disciples James and John saw this, they asked, “Lord, do you want us to call fire down from heaven to destroy them?” 55But Jesus turned and rebuked them, 56and they went to another village.

57As they were walking along the road, a man said to him, “I will follow you wherever you go.”

58 Jesus replied, “Foxes have holes and birds of the air have nests, but the Son of Man has no place to lay his head.”

59He said to another man, “Follow me.”
But the man replied, “Lord, first let me go and bury my father.”

60Jesus said to him, “Let the dead bury their own dead, but you go and proclaim the kingdom of God.”

61Still another said, “I will follow you, Lord; but first let me go back and say good-by to my family.”

62Jesus replied, “No one who puts his hand to the plow and looks back is fit for service in the kingdom of God".Luke 9:43b – 62

The last part of Luke 9 shows that Christ is preparing to leave Galilee and to commence his ministry in Judea. After the healing of the possessed boy, as everyone is marvelling at all that Jesus did, he said to his disciples “Listen carefully to what I am about to tell you: The Son of Man is going to be betrayed into the hands of men.” (9:44)

The Lord had already told his disciples after Peter’s confession that he would suffer many things, be rejected and killed and on the third day be raised to life (9:22). This is, then, the second announcement concerning his “exodus” or departure. The disciples hear it again: suffering and death. If there is a new element in the second announcement it is the mentioning of a betrayal.

Luke explains that the disciples did not understand what this meant. It was hidden from them, so that they did not grasp it, and they were afraid to ask him about it (9:45). They did not like this talk of suffering and death. Therefore much was hidden at this time, for the disciples would not be able to comprehend.

Why were they afraid to ask him? Christ’s speaking about being betrayed had really startled the disciples, and at this point they simply did not understand it. It went contrary to all that they were seeing. They liked the status-quo. It was going well, and this would continue if they were careful.

The disciples did listen carefully to Christ’s statement and they did remember it later when the Gospel was written, but they simply did not understand at that time what Christ meant. “It was hidden”, impossible to see in the present circumstances. They did not dare ask him about it because the whole notion of suffering and death was at this time totally incomprehensible. They remembered his words, though, which afterwards proved to be very true and prophetic.

Homiletical Horizons🔗

Sometimes we do not ask further questions, perhaps because we sense that we will not like what the answer may be. Sometimes ignorance is seen as bliss. “Not knowing” can be a way of hiding yourself away from the truth. There are examples in history that people just preferred not to know. If I don’t know what something means, I can try to distance myself from it.

Hence the disciples prefer not to know more at this point. If you don’t want to know, don’t ask. If you can’t handle the truth, hide yourself away from it.

But “not knowing” is very poor self-defence for a Christian. It robs us of the ability to react positively. We need to know. Even if there are difficult questions, which may have unacceptable answers, we still need to ask the questions and deal with the results. The lack of proper questions is a matter of non-confidence. It does not bode well for what will happen in the next days. The Son of Man will be betrayed…but they prefer not to know about it.

Who will be the Greatest? (Luke 9:46-50)🔗

Because the disciples are not prepared to give up their expectations, they are also split as to what should happen. This is especially true when it comes to the question which of them will be the greatest.

Everyone probably has personal reasons for joining an organization and movement. Why join the disciples to follow Christ? A constant argument among Jesus’ disciples was about the question which of them would be the greatest. It is mentioned here as they prepare to go to Jerusalem. They fight about the same issue later at the last Passover, as the Lord says that one of them will betray him. (Luke 22:24-30) They began to question among themselves who the betrayer might be and it led to another dispute on who is the greatest.

This dispute is also mentioned in Matthew 18 and Mark 9. They had started arguing about the point when they were walking through Galilee to Capernaum.

In Matthew 20 we read that also parents of the disciples were sometimes involved in this dispute. The mother of Zebedee’s sons came to Jesus and asked “Grant that one of these two sons of mine may sit at your right and the other on your left in your kingdom.” By the “kingdom” she means Christ’s Lordship when he conquers Jerusalem and restores the throne of David. They had dreams of grandeur, and everyone is staking out a claim to a piece of the cake.

This is especially difficult for the Lord who always taught them that to be great in the kingdom of heaven, one first had to be least. He came to serve, not to rule. He gave them the example of a child.

Here in Luke 9:47 the Lord takes a little child and has this child stand beside him. He says to his disciples, “Whoever welcomes this child in my name welcomes me; and whoever welcomes me welcomes the one who sent me. For he who is least among you all – he is the greatest.” We are all called to serve.  Seeking personal grandeur is not legitimate. If we have served, we may be called to rule one day. But it is not about us; it’s about the Lord.

This word about serving, leads to another question. “‘Master,’ said John. ‘We saw a man driving out demons in your name and we tried to stop him, because he is not one of us.’” (9:49, 50) The connection with the preceding is important: if they are to serve humbly was it proper to forbid others to serve independently in their way?

The Lord makes clear that this forbidding was not good. The man did seek to do God’s work. “Do not stop him”, Jesus said, “for whoever is not against you is for you.”(9:49, 50)  Sometimes zeal for the Lord can be a “wrongful zeal – probably motivated by pride and selfishness, but this does not mean that the apostles should oppose it.”4Paul later writes to the Philippians that “some preach Christ out of envy or rivalry, but others out of good will” (Philippians 1:15-18). But he adds, “What does it matter? The important thing is that in every way, whether from false motives or true, Christ is preached. And because of this I rejoice.”

There is another passage sometimes mentioned in this context. When the Lord is accused of working with Beelzebub (the devil) by the Pharisees, who know better, he warns “He who is not with me is against me, and he who does not gather with me, scatters”. Whoever knowingly, falsely, and maliciously opposes Christ is against him and must be called to task. That is not, however, the case with the man who was exorcising in Jesus’ name. Proper discretion is advised (Luke 11:23).

Samaritan Opposition (Luke 9:51-55)🔗

We read that “as the time approached for him to be taken up to heaven, Jesus resolutely set out for Jerusalem” (9:51). Luke then recounts how Jesus begins the second part of his ministry, the time in Judea. Some explainers do not see in this journey to Jerusalem the one that will end with his crucifixion.5

Whatever the case may be, it does not really affect our understanding of the events and their meaning. We do find that Christ takes this journey “as the time approached for him to be taken up to heaven” (9:51).  In that sense a new phase is started which focuses on Jerusalem and will be concluded with Christ’s ascension.

That a new phase has started is also clear from the opposition of the Samaritans. At first it seemed that Jesus had a good rapport with the Samaritans, but now that it is clear he is going to Jerusalem, the Samaritans withdraw their support from the Lord.

The Lord sends messengers ahead to a Samaritan town to make things ready for a stay, but the Samaritans do not want to host a Jew en route to Jerusalem. We read in the NIV Study Bible footnote that Samaritans were hostile to Jews who were travelling through Samaria to Jerusalem for a religious feast. Jesus was not welcome anymore since he was going to Jerusalem. Because of this hostility, many Jews who were en route to Jerusalem often took the east-side road along the Jordan River

While this hostile treatment of Jesus is not specific, it does hurt him because he had said to the Samaritan woman at Sychar that he is the Messiah. Many Samaritans were then still quite receptive to Christ’s teaching and asked him to stay longer with them. Some even called him the “Savior of the world” (John 4:42). But things can change rapidly.

At this point we may note that Luke does not always follow a strict, chronological order. Other factors come into play as well which go beyond the scope of a Bible study.  The first part of Luke tells us of Christ’s ministry in Galilee, and reveals Christ “in his progressive Messianic self-revelation.”6In the second part we find many parables of the Lord, not recounted elsewhere, and we are confirmed in our faith that Jesus is indeed the Messiah of God. I am including in this second part also the ministry in Perea (Luke 13-19) because it all has to do with Christ’s going to Jerusalem. The concluding part of Luke’s gospel is found in Luke 18-24, recounting his last days ending with the crucifixion and the ascension.

When Jesus was turned down by the Samaritans, the disciples were rather offended. We read that especially James and John were angry and asked Jesus, “Lord, do you want us to call fire down from heaven to destroy them?” (9:54) That’s perhaps what Elijah would have done. It is not without reason that James and John were called the “Sons of Thunder” (Mark 3:17) But the Lord simply rebukes the disciples and goes to another village. It may well be that our Lord also opted for going the east-Jordan route.

The Cost of Following Jesus (Luke 9:57-62)🔗

The Lord Jesus has emphasized that the way to Jerusalem will end at the cross. His followers need to be aware of this, take up their crosses, and persevere. Therefore it fits rather well that Luke tells us at this key transitional point about the cost of following Jesus and how some initially-enthusiastic followers excused themselves because of personal responsibilities. Three different cases are reviewed which together make clear that following Christ must be a voluntary, definite, and final choice.

We find three excuses. Excuse # 1, “As they were walking along the road, a man said to him, ‘I will follow you wherever you go.’” (9:57) The initiative goes out from the man. This sounds like a very committed and serious statement. The man will follow the Lord wherever the road leads him. Is the Lord not happy with such spontaneous volunteerism? Of course the Lord is happy to hear this. But he is not so sure of the man’s ability to persevere. He says to the man, “Foxes have holes and the birds of the air have nests, but the Son of Man has no place to lay down his head.” (9:58) It is easy to start something but the man will lose his possessions, perhaps his home. The man needs to know what he is getting into. Christ has nothing material to offer.

Excuse #2:  “He said to another man, ‘Follow me.’” This time the Lord takes the initiative.  But the man replied, “First let me go and bury my father.” Jesus said to him, “Let the dead bury their own dead, but you go and proclaim the kingdom of God.” (9:60)  This may seem a bit of a strange answer at first for how can the dead bury the dead?

But the Lord sees the man’s request as a delaying tactic. Some explainers suggest that the man’s father had not yet even died, and the man wanted to stay home to secure his inheritance. If you have gone away, you lose these rights.

When the Lord said: Let the dead bury the dead, he meant the spiritually dead. There are enough relatives who will attend to the funeral. This man is appointed to call the living to new life in Christ. The Lord used this way of speaking to drive home the fact that following Christ must have priority and urgency over other things in life.

Excuse #3: Still another said “I will follow you, Lord; but first let me go back and say good-by to my family.” But Jesus replied, “No one who puts his hand to the plow and looks back is fit for service in the kingdom of God.” (9:62)  This time we are not sure who took the initiative. It does not matter, really. The man says that he will follow Christ. “But first let me go back and say good-by to my family”. What could be wrong with that? Would it be proper just to disappear without saying good-bye?

The man’s family ties are obviously very strong. But the point that the Lord makes in this context is that that when a commitment is made one cannot look back. The example is of a man plowing in the field with a span of horses. To plow a straight furrow one must not look back, for then the straight line is missed. He needs full concentration on the task before him.

Please note that the Lord does not ask more of these men than he himself is prepared to give. “He followed the way of utter self-denial and privation to the bitter end. He even set aside the most intimate family ties with his mother, brothers and sisters where this was necessary for faithfully accomplishing his life’s vocation; and without any division of attention or half-heartedness. He set his hand to the plow with a fixed purpose and completed his task at the highest cost to his life.” 7

One might remark that we as weak and sinful human beings cannot do what Christ did. That’s true. Still we are to keep trying to be faithful in following Christ. As Christ sets his face toward Jerusalem he is prepared to lay everything on the line for the salvation of his people. It’s not about us; it’s about him. He sets the standard; we strive to achieve it by his power and Spirit. 

We do not read whether the three men did actually follow Christ and become his disciples. That’s not our business. We are called to follow Christ in the way he has outlined and perfected.

Questions🔗

  1. Why does Christ send out the twelve apostles?
  2. Why does Luke mention the women who served Jesus (Luke 8)?
  3. Why did the Pharisees warn Jesus about Herod Antipas?
  4. Why are there two accounts of the feeding of the multitudes (one has 4000 people while the other has 5000 people?) Is this a problem for us?
  5. Why is Peter’s confession that Jesus is the Christ, the Son of God such a key moment in the Gospel? What does Jesus mean when he says, “on this rock I will build my church” (Matthew 16:18)?
  6. Why do the disciples refuse to accept the reality of Christ’s suffering and death? What expectations do they have about the immediate future? What are your expectations?
  7. What does Christ mean when he says: there are those standing here who will not taste death “before they see the kingdom of God” (9:27).
  8. What is the meaning and purpose of the “Transfiguration”?
  9. Why could the disciples not cast out the demon from the boy who was possessed? What does this mean for us?
  10. Why did the Samaritans turn against the Lord Jesus?
  11. Why is the battle to be “first” in the kingdom such a great trial for our Lord? Do you aspire to a high place in the church of God?
  12. What are common excuses not to follow the Lord? Is any excuse valid?

Endnotes🔗

  1. ^ See Tim Rice and Lloyd Webber, the musical Superstar, especially in Mary’s song, “I don’t know How to Love Him”.
  2. ^ Greek: “kophinos”.
  3. ^ See the explanation given by S. Greijdanus, o.c., pp. 424 and 425, and Geldenhuys, o.c.  p 277.
  4. ^ See Geldenhuys, o.c., page 289.
  5. ^ NIV Study Bible notes on verse 51.
  6. ^ Geldenhuys, o.c. page 291.
  7. ^ Geldenhuys, o.c. p. 296

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