Luke 9 · WEB
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Luke 9

Jesus sends out the Twelve

He called the twelve together and gave them power and authority over all demons, and to cure diseases. He sent them out to preach God’s Kingdom and to heal the sick. He said to them, “Take nothing for your journey—no staffs, nor wallet, nor bread, nor money. Don’t have two tunics each. Into whatever house you enter, stay there, and depart from there. As many as don’t receive you, when you depart from that city, shake off even the dust from your feet for a testimony against them.”

They departed and went throughout the villages, preaching the Good News and healing everywhere.

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 very perplexed, because it was said by some that John had risen from the dead, and by some that Elijah had appeared, and by others that one of the old prophets had risen again. Herod said, “I beheaded John, but who is this about whom I hear such things?” He sought 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

The apostles, when they had returned, told him what things they had done. He took them and withdrew apart to a desert region of a city called Bethsaida.

But the multitudes, perceiving it, followed him. He welcomed them, spoke to them of God’s Kingdom, and he cured those who needed healing. The day began to wear away; and the twelve came and said to him, “Send the multitude away, that they may go into the surrounding villages and farms and lodge and get food, for we are here in a deserted place.”

But he said to them, “You give them something to eat.” They said, “We have no more than five loaves and two fish, unless we should go and buy food for all these people.”

For they were about five thousand men. He said to his disciples, “Make them sit down in groups of about fifty each.”

They did so, and made them all sit down. He took the five loaves and the two fish, and looking up to the sky, he blessed them, broke them, and gave them to the disciples to set before the multitude. They ate and were all filled. They gathered up twelve baskets of broken pieces that were left over.

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

As he was praying alone, the disciples were near him, and he asked them, “Who do the multitudes say that I am?”

They answered, “‘John the Baptizer,’ but others say, ‘Elijah,’ and others, that one of the old prophets has risen again.”

He said to them, “But who do you say that I am?” Peter answered, “The Christ of God.”

But he warned them and commanded them to tell this to no one, saying, “The Son of Man must suffer many things, and be rejected by the elders, chief priests, and scribes, and be killed, and the third day be raised up.”

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

He said to all, “If anyone desires to come after me, let him deny himself, take up his cross, and follow me. For whoever desires to save his life will lose it, but whoever will lose his life for my sake will save it. For what does it profit a man if he gains the whole world, and loses or forfeits his own self? For whoever will be ashamed of me and of my words, of him will the Son of Man be ashamed when he comes in his glory, and the glory of the Father, and of the holy angels. But I tell you the truth: There are some of those who stand here who will in no way taste of death until they see God’s Kingdom.”

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

About eight days after these sayings, he took with him Peter, John, and James, and went up onto the mountain to pray. As he was praying, the appearance of his face was altered, and his clothing became white and dazzling. Behold, two men were talking with him, who were Moses and Elijah, who appeared in glory and spoke of his departure, which he was about to accomplish at Jerusalem.

Now Peter and those who were with him were heavy with sleep, but when they were fully awake, they saw his glory, and the two men who stood with him. As they were parting from him, Peter said to Jesus, “Master, it is good for us to be here. Let’s make three tents: one for you, one for Moses, and one for Elijah,” not knowing what he said.

While he said these things, a cloud came and overshadowed them, and they were afraid as they entered into the cloud. A voice came out of the cloud, saying, “This is my beloved Son. Listen to him!” When the voice came, Jesus was found alone. They were silent, and told no one in those days any of the 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

On the next day, when they had come down from the mountain, a great multitude met him. Behold, a man from the crowd called out, saying, “Teacher, I beg you to look at my son, for he is my only born child. Behold, a spirit takes him, he suddenly cries out, and it convulses him so that he foams; and it hardly departs from him, bruising him severely. I begged your disciples to cast it out, and they couldn’t.”

Jesus answered, “Faithless and perverse generation, how long shall I be with you and bear with you? Bring your son here.”

While he was still coming, the demon threw him down and convulsed him violently. But Jesus rebuked the unclean spirit, healed the boy, and gave him back to his father. They were all astonished at the majesty of God. But while all were marveling at all the things which Jesus did, he said to his disciples,

“Let these words sink into your ears, for the Son of Man will be delivered up into the hands of men.” But they didn’t understand this saying. It was concealed from them, that they should not perceive it, and they were afraid to ask him about this 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?

An argument arose among them about which of them was the greatest. Jesus, perceiving the reasoning of their hearts, took a little child, and set him by his side, and said to them, “Whoever receives this little child in my name receives me. Whoever receives me receives him who sent me. For whoever is least among you all, this one will be great.”

John answered, “Master, we saw someone casting out demons in your name, and we forbade him, because he doesn’t follow with us.”

Jesus said to him, “Don’t forbid him, for he who 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

It came to pass, when the days were near that he should be taken up, he intently set his face to go to Jerusalem and sent messengers before his face. They went and entered into a village of the Samaritans, so as to prepare for him. They didn’t receive him, because he was traveling with his face set toward Jerusalem. When his disciples, James and John, saw this, they said, “Lord, do you want us to command fire to come down from the sky and destroy them, just as Elijah did?”

But he turned and rebuked them, “You don’t know of what kind of spirit you are. For the Son of Man didn’t come to destroy men’s lives, but to save them.” 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

As they went on the way, a certain man said to him, “I want to follow you wherever you go, Lord.”

Jesus said to him, “The foxes have holes and the birds of the sky have nests, but the Son of Man has no place to lay his head.”

He said to another, “Follow me!” But he said, “Lord, allow me first to go and bury my father.”

But Jesus said to him, “Leave the dead to bury their own dead, but you go and announce God’s Kingdom.”

Another also said, “I want to follow you, Lord, but first allow me to say good-bye to those who are at my house.”

But Jesus said to him, “No one, having put his hand to the plow and looking back, is fit for God’s Kingdom.”

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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