Chapter 9

1 Christ sendeth his apostles to work miracles, and to preach. 7 Herod desired to see Christ. 17 Christ feedeth five thousand: 18 enquireth what opinion the world had of him: foretelleth his passion: 23 proposeth to all the pattern of his patience. 28 The transfiguration. 37 He healeth the lunatick: 43 again forewarneth his disciples of his passion: 46 commendeth humility: 51 biddeth them to shew mildness towards all, without desire of revenge. 57 Divers would follow him, but upon conditions.

1. Called his twelve. [Third Galilean Tour, Luke 9:1–6=Matt. 9:36 to 11:1=Mark 6:7–13. Major comment: Matthew.] Concerning the appointment of the Twelve see on Mark 3:13–19.

7. Herod the tetrarch. [Martyrdom of John the Baptist, Luke 9:7–9=Matt. 14:1, 2, 6–12=Mark 6:14–29. Major comment: Mark.]

Perplexed. Gr. diaporeoµ, “to be completely at a loss” (cf. on Mark 6:20).

9. John have I beheaded. See Mark 6:17–29.

Desired to see. Literally, “was seeking to see.” It was more than a desire on the part of Herod; he was actually looking for an appropriate opportunity to have an interview with Jesus without, as he felt, compromising the dignity of his position as king. Herod seems to have had such interviews with John the Baptist (see DA 214, 222, 223), and apparently saw no reason why he should not have an interview with Jesus. But, like Nicodemus (see DA 168), Herod felt that it would be humiliating to one in his high position to go to Jesus openly. It might appear that he was taking Jesus’ claims seriously and was seeking counsel of Him. Herod well knew how Herodias would react to such an interview. Eventually Herod did have an opportunity to see Jesus face to face (see ch. 23:8), but when he did, wounded pride turned him against the Saviour.

10. When they were returned. [Feeding the Five Thousand, Luke 9:10–17=Matt. 14:13–21=Mark 6:30–44=John 6:1–14. Major comment: Mark.]

12. Wear away. Gr. klinoµ, “to bend,” “to bow [down],” or “to incline oneself” (see on Mark 2:15). Such English words as “decline,” “incline,” “recline,” and “clinic” are derived fromklinoµ.

18. Alone praying. [Withdrawal to Caesarea Philippi, Luke 9:18–27=Matt. 16:13–28=Mark 8:27 to 9:1. Major comment: Matthew.] Between vs. 17 and 18 occurs what is sometimes described as Luke’s “great omission.” Luke here omits all that is recorded in Matt. 14:22 to 16:12; Mark 6:45 to 8:26; and John 6:25 to 7:1; namely, Jesus walking on the lake, the Sermon on the Bread of Life, arguments with the Pharisees, the retirement to Phoenicia, the healing of the deaf-mute, the feeding of the 4,000, and the healing of the blind man at Bethsaida. As if to balance this “great omission” Luke has what is sometimes called the “great insertion,” which consists of chs. 9:51 to 18:14, almost none of which appears in any of the other Gospels (see on ch. 9:51).

22. The Son of man. For the narrative relationship of vs. 22–27 see on Matt. 16:21. For comment see on Matt. 16:21–28.

28. Eight days after. [The Transfiguration, Luke 9:28–36=Matt. 17:1–13=Mark 9:2–13. Major comment: Matthew.] For counting the “eight days” see pp. 248-250.

29. The fashion. Literally, “the appearance of his face became different.”

Glistering. That is, “glittering,” or “sparkling.”

31. Decease. Gr. exodos, “departure”; from ex, “out,” and hodos, “way” (see Heb. 11:22; 2 Peter 1:15). This was a reference to the fate that awaited Jesus.

32. Awake. The disciples had been drowsy as a result of the weariness of the journey, the ascent into the mountain, and the lateness of the hour (see on Matt. 17:1).

33. Master. Gr. epistateµs (see on ch. 5:5).

35. My beloved Son. Textual evidence favors (cf. p. 146) the reading “my chosen Son.”

37. On the next day. [The Demon-possessed Boy, Luke 9:37–43a=Matt. 17:14–21=Mark 9:14–29. Major comment: Mark.] Only Luke specifically mentions that the healing of the boy took place on the day following the Transfiguration.

38. Only. Gr. monogeneµs (see on Luke 7:12; 8:42; John 1:14).

39. Suddenly. Gr. exaiphneµs, “unexpectedly,” or “suddenly.”

Teareth. Gr. sparassoµ, “to convulse” (see on Mark 1:26).

43. Mighty power. Gr. megaleioteµs, “majesty,” “greatness,” or “magnificence.”

While they wondered. [A Secret Journey Through Galilee, Luke 9:43b–45=Matt. 17:22, 23=Mark 9:30–32. Major comment: Mark.] The remainder of v. 43, beginning with these words, should be included in v. 44, as part of what follows. As it stands, the verse division obscures the transition of thought.

44. Sink down into your ears. A figure of speech meaning simply “remember.”

45. It was hid. Not because Jesus willed that it should be, for upon repeated occasions He endeavored to make the matter clear. It was hid, rather, because of their own refusal to understand (see on Mark 9:32). They did not desire to understand, and as a result they could not (see on Matt. 13:13).

That they perceived it not. “That,” Gr. hina, as used here, indicates result rather than purpose: “as a result of which” rather than “in order that.” A good illustration of the use of hina to indicate result rather than purpose occurs in 1 Thess. 5:4 (cf. Rom. 11:11; Gal. 5:17; Luke 1:43; John 6:7).

46. There arose a reasoning. [Humility, Reconciliation, and Forgiveness, Luke 9:46–50=Matt. 18:1–35=Mark 9:33–50. Major comment: Matthew and Mark.]

48. In my name. An expression characteristic of Luke’s writings (Luke 21:8; Acts 4:17, 18; 5:28, 40; 15:14; etc.).

Great. According to the definition of greatness set forth by Jesus, it is possible for all to be “great” (see on Matt. 5:5).

51. When the time was come. [Opening of the Peraean Ministry, Luke 9:51–56=Matt. 19:1, 2=Mark 10:1. Major comment: Matthew and Luke. See Early Peraean Ministry; The Duration of Christ’s Ministry, The Ministry of Our Lord.] See on Luke 2:49. Christ’s ministry was rapidly drawing to a close. The cross was now only about six months away.

The section of Luke beginning with ch. 9:51 and continuing to ch. 18:14 is sometimes called the “great insertion,” or the “great interpolation,” owing to the fact that this part of the book—nearly one third of it—records material that does not appear elsewhere in the Gospels. The other writers are almost entirely silent concerning this phase of Jesus’ ministry (see on ch. 9:18).

Received up. From the Gr. analambanoµ, “to take up.” Analambanoµ is the word commonly used in reference to Christ’s ascension (see Acts 1:2, 11, 22; 1 Tim. 3:16; etc.; cf. Luke 24:50, 51).

Set his face. From first to last every incident in the life mission of Jesus came about as the fulfillment of a plan that had existed before Jesus came to earth, and each event had its own appointed time (see on ch. 2:49). Again and again Jesus had said that His “time” or “hour” was not yet come (see John 2:4; 7:6, 8; etc.). He had made this statement again just before the recent Feast of Tabernacles (see on John 7:6), with reference to the time for Him to “go to Jerusalem” and to be “received up.” On this, His last journey from Galilee, Jesus was consciously and purposefully going to the cross (see on Mark 10:32). A similar spirit moved Paul on his last trip to Jerusalem (see Acts 20:22–24; cf. 2 Tim. 4:6–8). Jesus knew what lay ahead of Him, yet made no effort to avert or postpone it. See on Matt. 19:1.

To go to Jerusalem. From the time that Jesus departed from Galilee for the last time, the gospel writers consider that He was on His way to Jerusalem, to meet the events that awaited Him there (see chs. 9:51, 53; 13:22; 17:11; 18:31; 19:11, 28). During this time Jesus was in and out of Judea, but spent little time in Jerusalem or Judea lest the crisis be precipitated before its time. Several months were involved on this last, circuitous (see DA 485), and slow (DA 495) journey to Jerusalem.

52. Sent messengers. Here, specifically, James and John (see ch. 54; DA 487). On this particular occasion it would seem that the messengers went ahead to arrange for overnight accommodations. However, this may also be a reference to the publicity Jesus rightfully sought in an endeavor to draw the attention of all Israel to Him in anticipation of His imminent crucifixion (see DA 485). This was Jesus’ specific purpose later in His sending forth the Seventy (see on ch. 10:1).

A village of the Samaritans. The shortest route between Galilee and Judea was through the hills of Samaria. Two years before this Jesus had taken the same route northward from Judea to Galilee (see on John 4:3, 4). Often, particularly at festal seasons, when great throngs went to Jerusalem, Jews preferred the longer route through the Jordan valley in order to avoid contact with the Samaritans. However, Jesus Himself devoted a portion of the remainder of His ministry to the region of Samaria (see on John 11:54), and it was to the cities and towns of Samaria that the Seventy were first sent forth (see DA 488). In view of the fact that they were to go, two by two, “into every city and place, whither he himself would come” (Luke 10:1), the Lord must have visited some considerable parts of Samaria Himself.

53. Not receive him. They refused Him a night’s lodging (DA 487). Bitter hatred existed between Jew and Samaritan (see John 4:9). For a history of the origin of the Samaritans, see on 2 Kings 17:23–41. For later experiences between the Jews and Samaritans and for the origin of the animosity between them, see Neh. 4:1–8; 6:1–14.

As though he would go to Jerusalem. Literally, “going to Jerusalem.” To pass through Samaria toward Judea, as the Jews of Galilee often did, with the objective of worshiping God in Jerusalem, implied the inferiority of the Samaritan religion, and was thus taken as an insult by the Samaritans.

54. James and John. See on Mark 3:17. These two brothers were the messengers sent ahead to make arrangements (see DA 487), and the harsh treatment they had received at the hands of the villagers rankled in their hearts. James and John apparently possessed a hot temper, a characteristic that earlier had led Christ to name them “sons of thunder” (see on Mark 3:17). Not long before this John had taken it upon himself to administer a stern rebuke to one whom he considered an enemy (see on Mark 9:38–41).

Command fire. Within sight of Mt. Carmel (see DA 487), the thoughts of the disciples naturally went back to the stern measures taken by the prophet Elijah in dealing with the unrepentant people of his day (see 1 Kings 18:17–46). Perhaps they recalled, also, the occasion when Elijah actually called fire down from heaven to destroy some confirmed foes of God (see on 2 Kings 1:10, 13).

Even as Elias did. Textual evidence favors (cf. p. 146) the omission of these words. There can be little doubt, however, that this thought was in the minds of James and John as they spoke.

55. Rebuked them. The spirit manifested by James and John was utterly alien to the spirit of Christ, and could result only in hindering the work of the gospel. Jesus had recently warned the disciples against hindering the work of those who were friendly to Him (vs. 49, 50); now He counsels them that they are not to punish those who show themselves unfriendly. The spirit of revenge is not the spirit of Christ. Any attempt to coerce those who act contrary to our ideas is evidence of the spirit of Satan, not to Christ (DA 487). The spirit of bigotry and religious intolerance is offensive in the sight of God, especially when manifested by those who profess to love and serve Him.

Ye know not. Textual evidence favors (cf. p. 146) the omission of the last sentence of v. 55 and the first sentence of v. 56. However, the truth here set forth is fully in harmony with other statements elsewhere in the Gospels (see Luke 19:10; etc.; also Matt. 5:17).

56. Another village. Probably another Samaritan village, one that was more friendly. Christ here provided an example of the admonition He had formerly given the disciples (see Matt. 10:22–24). Some have suggested that this may have been either the village of Sychar, or another in its near vicinity whose inhabitants had heard Christ upon a former occasion and were friendly toward Him (see John 4:39–42).

57. It came to pass. [Tests of Discipleship, Luke 9:57–62. Cf. on Matt. 8:19–22; 16:24, 25; Luke 14:25–33.] Verses 57–62 are commonly explained as dealing with the same incident as that recorded in Matt. 8:19–22, on the basis that Matthew and Luke have simply inserted the narrative at different places in their respective records. However, this explanation is not convincing. As to reasons for considering the accounts of Matt. 8:19–22 and Luke 9:57–62 to be reports of separate and distinct incidents see on Matt. 8:19. Each account is appropriate to its own setting and context.

They went in the way. In Matt. 8:19–22 Jesus and His disciples were on the point of entering their boat to cross the lake; here they were “in the way,” that is, making a journey by land. They were, in fact, on their way to Jerusalem (see on Matt. 19:1; cf. Luke 9:51).

59. He said unto another. In the similar passage in Matthew, the man to whom Jesus addressed the following counsel volunteered to follow Jesus. Here, Jesus bade the man to follow Him.

60. Go thou and preach. The emphasis seems to have been, “If you are not spiritually dead, it is your business to go and preach the kingdom of God. Leave the burial of those who are physically dead to those who are spiritually dead.”

61. Let me first go. This excuse implies hesitancy and indecision, perhaps even unwillingness to make the sacrifice required of disciples.

Bid them farewell. This involved more than a brief return home. According to Oriental custom it might take months or even years to arrange matters at home. There were only about six months of Jesus’ ministry left, and if this prospective disciple ever planned to follow Jesus, he had best do so without delay. In a short time it would be too late. He now proposed leaving Jesus in order to take leave of all his old friends, and they might prevail upon him not to return to Jesus. The claims of God take precedence over those of men, even of close relatives (see Matt. 12:48, 49; 19:29). Perhaps the man wanted to take one more fling at life before forsaking it all to follow Jesus. The circumstances were far different here from what they were when Elisha was called to follow Elijah. Elisha’s response was immediate; his delay to take leave of his parents was only momentary (see on 1 Kings 19:20).

Which are at home at my house. His relatives might attempt to dissuade him, even as Jesus’ mother and brothers had sought to turn Him aside from the path of duty (see on Matt. 12:46).

62. Looking back. He who “looks back” is not concentrating on the task at hand. He is, at best, a halfhearted worker (see on Matt. 6:24; Luke 14:26–28). Jesus had “stedfastly set his face to go to Jerusalem” (Luke 9:51), and anyone who gave thought to following Him must of necessity be steadfast in his decision (cf. John 11:16). As it was, when the time of test came to the Twelve, they all “forsook him and fled” (Matt. 26:56), yet all except Judas returned in due course of time. Absolute and undivided devotion is essential to true discipleship. He who would plow a straight furrow in any service for God must give the task his wholehearted, uninterrupted attention.

The proverb of v. 62 had already been known for centuries in various lands of the ancient Near East. Hesiod, a Greek poet of the 8th century b.c., wrote, “He who would plow straight furrows must not look about him” (Works and Days ii. 60).

Ellen G. White comments

1–6DA 349–358

2 CT 465; ML 226

6 CT 465

7–10DA 359–363

10–17DA 364–371

13 PK 243

18–27DA 410–418

23 MH 198; TM 127, 178; 6T 248, 249, 449; 9T 166, 186

26 AA 33; PK 720

28–36 DA 419–425

32 DA 420

35 EW 164; PK 227

37–45DA 426–431

41 DA 428

43 DA 429

46–48DA 432–442

49 5T 461

51, 52 DA 486

51–53AA 540

52–54SL 58

53–56DA 487; 2T 566

54 SR 268

54–56 AA 541; GC 570

55, 56 SL 59

56 COL 212; DA 582; MH 19

58 MH 197

59–623T 500

60 2T 541

62 PK 222, 225; 6T 148