Luke 9 · KJV
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Luke 9

Jesus sends out the Twelve

Then he called his twelve disciples together, and gave them power and authority over all devils, and to cure diseases. And he sent them to preach the kingdom of God, and to heal the sick. And he said unto them, Take nothing for your journey, neither staves, nor scrip, neither bread, neither money; neither have two coats apiece. And whatsoever house ye enter into, there abide, and thence depart. And whosoever will not receive you, when ye go out of that city, shake off the very dust from your feet for a testimony against them. And they departed, and went through the towns, preaching the gospel, and healing every where.

Jesus gives the Twelve power over demons and diseases and sends them out to proclaim God's kingdom and heal. They are to take nothing for the journey, stay in whatever house receives them, and shake the dust off their feet as they leave a town that rejects them. They go from village to village.

What does this mean?

"Scrip" (KJV) means a traveller's bag, possibly a beggar's bag. Shaking off dust was a symbolic act of separation, a warning that the town had refused the message.

Historical context

Wandering philosophers, especially the Cynics, were known in the Greco-Roman world for carrying a staff and a begging bag. Jesus' instructions forbid even these, leaving the messengers wholly dependent on hospitality, which was a strong social duty in Jewish village life.

Why does it matter?

The Twelve now share in Jesus' own work, and their mission spreads his fame as far as Herod. Luke later tells of a second, larger mission (10:1–16), and Jesus recalls these instructions on the night before his death (22:35–36).

Editorial notes, not scripture.

Herod wonders who Jesus is

Now Herod the tetrarch heard of all that was done by him: and he was perplexed, because that it was said of some, that John was risen from the dead; And of some, that Elias had appeared; and of others, that one of the old prophets was risen again. And Herod said, John have I beheaded: but who is this, of whom I hear such things? And he desired to see him.

Herod Antipas hears about everything that is happening and is perplexed, because some say John the Baptist has risen from the dead, others that Elijah has appeared or one of the ancient prophets has come back. Herod says he beheaded John, so who is this? He wants to see Jesus.

What does this mean?

"Tetrarch" originally meant ruler of a fourth part of a kingdom; it came to mean a minor ruler below the rank of king.

Historical context

Herod Antipas, a son of Herod the Great, ruled Galilee and Perea under Roman authority from 4 BCE to 39 CE. Elijah was expected to return before the day of the Lord (Malachi 4:5).

Why does it matter?

Luke mentions John's death only in Herod's own words, without the full story told in Mark 6:17–29. Herod's question, "Who is this?", is the question of this whole section, answered by Peter a few verses later (9:20). His wish to see Jesus is fulfilled at the trial (23:8).

Editorial notes, not scripture.

Told in three Gospels

How Luke tells it

Luke has only Herod's perplexity at what people are saying, not the story of John's death, which he never tells; he mentions John's imprisonment at 3:19–20. Unlike in Matthew and Mark, Herod does not conclude that John has risen: "John have I beheaded: but who is this?" He wants to see Jesus.

The feeding of the five thousand

And the apostles, when they were returned, told him all that they had done. And he took them, and went aside privately into a desert place belonging to the city called Bethsaida. And the people, when they knew it, followed him: and he received them, and spake unto them of the kingdom of God, and healed them that had need of healing. And when the day began to wear away, then came the twelve, and said unto him, Send the multitude away, that they may go into the towns and country round about, and lodge, and get victuals: for we are here in a desert place. But he said unto them, Give ye them to eat. And they said, We have no more but five loaves and two fishes; except we should go and buy meat for all this people. For they were about five thousand men. And he said to his disciples, Make them sit down by fifties in a company. And they did so, and made them all sit down. Then he took the five loaves and the two fishes, and looking up to heaven, he blessed them, and brake, and gave to the disciples to set before the multitude. And they did eat, and were all filled: and there was taken up of fragments that remained to them twelve baskets.

The apostles return, and Jesus withdraws with them towards Bethsaida, but crowds follow. He welcomes them, speaks about God's kingdom and heals those in need. As evening comes in this remote place, he takes five loaves and two fish, looks up to heaven, blesses and breaks them, and has the disciples distribute them; about five thousand men eat their fill, and twelve baskets of leftovers are gathered.

What does this mean?

Taking, blessing, breaking and giving are the same actions Jesus performs at the Last Supper (22:19) and at Emmaus (24:30).

Historical context

Bethsaida was a fishing village near where the Jordan enters the Sea of Galilee on the north-east; its exact site is debated. Bread and dried or salted fish were staple foods of ordinary people. The twelve baskets may recall the twelve tribes and the twelve apostles.

Why does it matter?

The scene recalls God feeding Israel with manna in the wilderness (Exodus 16) and Elisha feeding a hundred men with a few loaves (2 Kings 4:42–44).

Editorial notes, not scripture.

Told in all four Gospels

How Luke tells it

Only Luke names Bethsaida as the setting and says Jesus "received" the crowd and spoke of God's kingdom. The people sit in groups of fifty (Mark: hundreds and fifties). In John, Jesus asks Philip about food and a boy supplies the loaves. Luke moves straight from the feeding to Peter's confession, omitting the material Mark places between them.

Peter declares Jesus the Messiah

And it came to pass, as he was alone praying, his disciples were with him: and he asked them, saying, Whom say the people that I am? They answering said, John the Baptist; but some say, Elias; and others say, that one of the old prophets is risen again. He said unto them, But whom say ye that I am? Peter answering said, The Christ of God. And he straitly charged them, and commanded them to tell no man that thing; Saying, The Son of man must suffer many things, and be rejected of the elders and chief priests and scribes, and be slain, and be raised the third day.

While Jesus is praying privately with his disciples near him, he asks who the crowds say he is; they report John the Baptist, Elijah, or one of the ancient prophets. When he asks who they say he is, Peter answers, "The Christ of God." Jesus orders them to tell no one, saying that the Son of Man must suffer, be rejected, be killed and be raised on the third day.

What does this mean?

"The Christ of God" means God's Messiah, his anointed king. "Straitly charged" (KJV) means strictly ordered. "Must" expresses divine necessity, a word Luke often uses for God's plan.

Historical context

The elders, chief priests and scribes were the groups that formed the leadership in Jerusalem, including the Sanhedrin, the Jewish council. Many Jews hoped for a Messiah who would defeat Israel's enemies, not one who would suffer.

Why does it matter?

This is a turning point: Jesus' identity is confessed, and his suffering is announced for the first time. Further predictions follow (9:44; 18:31–33).

Editorial notes, not scripture.

Told in three Gospels

How Luke tells it

Luke sets the scene during Jesus' prayer and names no place (Mark and Matthew: Caesarea Philippi). Peter says "the Christ of God." Luke joins the command to silence and the first prediction of the passion in one sentence and omits Peter's protest and Jesus' "Get thee behind me, Satan." The blessing of Peter as the rock is only in Matthew.

Taking up the cross

And he said to them all, If any man will come after me, let him deny himself, and take up his cross daily, and follow me. For whosoever will save his life shall lose it: but whosoever will lose his life for my sake, the same shall save it. For what is a man advantaged, if he gain the whole world, and lose himself, or be cast away? For whosoever shall be ashamed of me and of my words, of him shall the Son of man be ashamed, when he shall come in his own glory, and in his Father’s, and of the holy angels. But I tell you of a truth, there be some standing here, which shall not taste of death, till they see the kingdom of God.

Jesus tells everyone that whoever wants to follow him must deny himself and take up his cross daily. Those who try to save their life will lose it, while those who lose it for his sake will save it, and gaining the whole world is worthless if one loses oneself. Those ashamed of him now will find the Son of Man ashamed of them when he comes in glory.

What does this mean?

To "deny himself" means to set aside one's own interests and claims, not merely to give up small comforts. "Lose himself, or be cast away" (KJV) means to forfeit one's very self.

Historical context

Crucifixion was a Roman form of execution, used especially for slaves and rebels, and the condemned were often made to carry the crossbeam to the place of death. Speaking of carrying a cross evoked public humiliation and death.

Why does it matter?

Only Luke adds "daily," applying the image to ongoing discipleship. The closing saying, that some present would see God's kingdom before they died, has been read as pointing to the Transfiguration that follows, to the resurrection, to the coming of the Spirit, or to a future end; interpreters differ.

Editorial notes, not scripture.

The Transfiguration

And it came to pass about an eight days after these sayings, he took Peter and John and James, and went up into a mountain to pray. And as he prayed, the fashion of his countenance was altered, and his raiment was white and glistering. And, behold, there talked with him two men, which were Moses and Elias: Who appeared in glory, and spake of his decease which he should accomplish at Jerusalem. But Peter and they that were with him were heavy with sleep: and when they were awake, they saw his glory, and the two men that stood with him. And it came to pass, as they departed from him, Peter said unto Jesus, Master, it is good for us to be here: and let us make three tabernacles; one for thee, and one for Moses, and one for Elias: not knowing what he said. While he thus spake, there came a cloud, and overshadowed them: and they feared as they entered into the cloud. And there came a voice out of the cloud, saying, This is my beloved Son: hear him. And when the voice was past, Jesus was found alone. And they kept it close, and told no man in those days any of those things which they had seen.

About eight days later Jesus takes Peter, John and James up a mountain to pray. As he prays, his face changes and his clothes become dazzling white, and Moses and Elijah appear, speaking with him about the departure he will accomplish in Jerusalem. Peter, waking from sleep, suggests building three shelters; a cloud overshadows them, and a voice declares that Jesus is God's Son and tells them to listen to him. The disciples keep silent about it.

What does this mean?

"Transfiguration" means a change of form. "Decease" (KJV) or "departure" (WEB) translates the Greek exodos, recalling Israel's exodus from Egypt. "Tabernacles" (KJV) or "tents" are temporary shelters. A cloud is a traditional sign of God's presence (Exodus 24:15–18).

Historical context

The mountain is not named; later tradition identified it as Mount Tabor in Galilee, though some scholars favour Mount Hermon in the north.

Why does it matter?

Moses and Elijah are often taken to represent the Law and the Prophets. "Hear him" (KJV) echoes Moses' promise of a prophet like himself, to whom Israel must listen (Deuteronomy 18:15).

Editorial notes, not scripture.

Told in three Gospels

How Luke tells it

Only Luke says Jesus went up to pray and was changed while praying, that Moses and Elijah spoke of his "decease" or departure at Jerusalem, and that the disciples were heavy with sleep. Luke has "about eight days" (Mark and Matthew: six). Many manuscripts of Luke read "my Son, the Chosen One" instead of "beloved Son."

A boy is healed; Jesus again speaks of his betrayal

And it came to pass, that on the next day, when they were come down from the hill, much people met him. And, behold, a man of the company cried out, saying, Master, I beseech thee, look upon my son: for he is mine only child. And, lo, a spirit taketh him, and he suddenly crieth out; and it teareth him that he foameth again, and bruising him hardly departeth from him. And I besought thy disciples to cast him out; and they could not. And Jesus answering said, O faithless and perverse generation, how long shall I be with you, and suffer you? Bring thy son hither. And as he was yet a coming, the devil threw him down, and tare him. And Jesus rebuked the unclean spirit, and healed the child, and delivered him again to his father.

And they were all amazed at the mighty power of God. But while they wondered every one at all things which Jesus did, he said unto his disciples, Let these sayings sink down into your ears: for the Son of man shall be delivered into the hands of men. But they understood not this saying, and it was hid from them, that they perceived it not: and they feared to ask him of that saying.

The next day a man in the crowd begs Jesus to help his only son, who suffers violent seizures from a spirit that the disciples could not cast out. Jesus laments the faithlessness of his generation, rebukes the spirit, heals the boy and gives him back to his father. While everyone marvels, Jesus tells his disciples that the Son of Man will be handed over, but they do not understand.

What does this mean?

"Faithless and perverse generation" echoes Moses' complaint against Israel (Deuteronomy 32:5). "Delivered into the hands of men" (KJV) means handed over or betrayed.

Historical context

The symptoms described, sudden seizures, foaming and convulsions, resemble what is now called epilepsy. Ancient people commonly attributed such illness to spirits, and the text presents it as possession; modern readers approach this in different ways.

Why does it matter?

The disciples' failure contrasts with their earlier success (9:6) and with the glory just seen on the mountain. Luke stresses that the meaning of Jesus' words "was hid from them" (KJV), a theme resolved only after the resurrection (24:25–27, 45).

Editorial notes, not scripture.

Who is the greatest?

Then there arose a reasoning among them, which of them should be greatest. And Jesus, perceiving the thought of their heart, took a child, and set him by him, And said unto them, Whosoever shall receive this child in my name receiveth me: and whosoever shall receive me receiveth him that sent me: for he that is least among you all, the same shall be great.

And John answered and said, Master, we saw one casting out devils in thy name; and we forbad him, because he followeth not with us. And Jesus said unto him, Forbid him not: for he that is not against us is for us.

The disciples argue about which of them is the greatest. Jesus sets a child beside him and says that whoever welcomes such a child in his name welcomes him and the one who sent him, and that the least among them is the greatest. When John reports that they stopped an outsider who was casting out demons in Jesus' name, Jesus tells them not to forbid him.

What does this mean?

To receive someone "in my name" means for Jesus' sake, as his representative.

Historical context

Children had little status in the ancient world: valued for the future, but without legal or social standing. Welcoming a child brought no honour.

Why does it matter?

The argument follows directly on Jesus' prediction of his suffering, showing how far the disciples are from understanding. A similar dispute breaks out at the Last Supper (22:24–27). The saying about the outsider contrasts with another, "He that is not with me is against me" (11:23); interpreters usually see the two as addressing different situations.

Editorial notes, not scripture.

Jesus turns toward Jerusalem; a Samaritan village refuses

And it came to pass, when the time was come that he should be received up, he stedfastly set his face to go to Jerusalem, And sent messengers before his face: and they went, and entered into a village of the Samaritans, to make ready for him. And they did not receive him, because his face was as though he would go to Jerusalem. And when his disciples James and John saw this, they said, Lord, wilt thou that we command fire to come down from heaven, and consume them, even as Elias did? But he turned, and rebuked them, and said, Ye know not what manner of spirit ye are of. For the Son of man is not come to destroy men’s lives, but to save them. And they went to another village.

As the time approaches for him to be taken up, Jesus resolutely sets out for Jerusalem. A Samaritan village will not receive him because he is heading there. James and John offer to call down fire from heaven to destroy it, but Jesus rebukes them, and they go on to another village.

What does this mean?

"Received up" (KJV) or "taken up" points to Jesus' coming death, resurrection and ascension. "Stedfastly set his face" (KJV) means firm resolve, an expression used of prophets (Ezekiel 21:2).

Historical context

Samaritans lived between Galilee and Judea and worshipped at Mount Gerizim rather than Jerusalem; relations with Jews were hostile, and Josephus records violence against Galilean pilgrims passing through Samaria. Elijah called down fire on soldiers sent by a king (2 Kings 1:10–12). Jesus' words of rebuke as given in the KJV and WEB ("Ye know not what manner of spirit ye are of...") are missing from many of the oldest manuscripts.

Why does it matter?

This verse begins Luke's long "travel narrative" (9:51–19:27), where much of the material found only in Luke is set on the road to Jerusalem. Samaritans will appear in a positive light (10:30–37; 17:11–19).

Editorial notes, not scripture.

The cost of following Jesus

And it came to pass, that, as they went in the way, a certain man said unto him, Lord, I will follow thee whithersoever thou goest. And Jesus said unto him, Foxes have holes, and birds of the air have nests; but the Son of man hath not where to lay his head. And he said unto another, Follow me. But he said, Lord, suffer me first to go and bury my father. Jesus said unto him, Let the dead bury their dead: but go thou and preach the kingdom of God. And another also said, Lord, I will follow thee; but let me first go bid them farewell, which are at home at my house. And Jesus said unto him, No man, having put his hand to the plough, and looking back, is fit for the kingdom of God.

On the road, Jesus speaks with three would-be followers. To one who promises to follow him anywhere, he says the Son of Man has nowhere to lay his head. One who asks first to bury his father is told to let the dead bury their own dead and go and proclaim the kingdom; one who wants first to say goodbye at home is told that no one who looks back from the plough is fit for the kingdom.

What does this mean?

"Let the dead bury their dead" is commonly understood as "let those who are spiritually dead attend to such matters."

Historical context

Burying one's parents was among the most sacred family duties in Jewish culture, taking precedence over many religious obligations. Some scholars suggest the man's father was still alive and he meant to wait until his death. Ploughing a straight furrow required looking ahead.

Why does it matter?

The demands are deliberately shocking, stressing the urgency of the kingdom. They contrast with Elijah, who allowed Elisha to say farewell to his parents when he called him from his plough (1 Kings 19:19–21).

Editorial notes, not scripture.

Translation

KJVTraditional biblical languageWEBContemporary English

Chapters

  1. 1
  2. 2
  3. 3
  4. 4
  5. 5
  6. 6
  7. 7
  8. 8
  9. 9
  10. 10
  11. 11
  12. 12
  13. 13
  14. 14
  15. 15
  16. 16
  17. 17
  18. 18
  19. 19
  20. 20
  21. 21
  22. 22
  23. 23
  24. 24

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Reading

Translation

KJVTraditional biblical languageWEBContemporary English

In the beginning was the Word, and the Word was with God, and the Word was God.

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About Luke