Luke 9 completes one major section of the Gospel and begins another. Luke 1:1—4:13 records Jesus' pre-public life. Luke 4:14—9:50 covers Jesus' Galilean ministry. In verse 51, Jesus "[sets] his face to go to Jerusalem," beginning what can be described as "Jesus' travelogue (Luke 9:51—19:27)." The first group of stories continues chapter 8's accounts about different reactions of those presented with the authority and power of Jesus. Those provide real-world examples of the soils from the parable of the sower (Luke 8:4–15).

First, Jesus empowers the Twelve with authority to heal, expel demons, and preach the coming of the kingdom of God. Like the fertile soil (Luke 8:8, 15), the disciples' work produces great fruit (Luke 9:1–6). Matthew and Mark also record this story (Matthew 10:1–42; Mark 6:7–13).

Herod Antipas, the tetrarch, has a different reaction. He represents the hard path which rejected the seed (Luke 8:5, 12). He hears of all Jesus is doing and the speculation that He is a resurrected John the Baptist or an appearing of Elijah or some other prophet raised from the dead. Herod decides he must meet Jesus (Luke 9:7–9); he will only do so during the string of trials Jesus faces before His crucifixion (Luke 23:8–12).

In the feeding of the thousands, Luke doesn't focus on Jesus' teachings or healing miracles. He emphasizes that even though the disciples have seen and personally used Jesus' power (Luke 8:22–56; 9:1–6), they are overwhelmed at the thought of feeding a crowd of people. The roots of their faith are still shallow (Luke 8:6, 13). Jesus steps in, feeding the people and providing enough leftovers that each disciple could have their own basket full of food (Luke 9:10–17). This is the only miracle recorded in all four Gospels (Matthew 14:13–21; Mark 6:31–44; John 6:1–13).

When Jesus asks whom the disciples think He is, Peter says, "The Christ of God" (Luke 9:18–20). Peter's confession is also in Matthew 16:13–16 and Mark 8:27–29. Jesus then tells them He will die and rise again (Luke 9:21–22) and challenges them to be willing to follow His example (Luke 9:23–27). Jesus' warnings are also in Matthew 16:21–28 and Mark 8:31—9:1.

In the transfiguration, Peter, James, and John get a glimpse of Jesus' real glory (Luke 9:28–36). Meanwhile, the other nine disciples struggle to free a boy from a powerful demon. Jesus, again, takes care of what the disciples should have had faith to accomplish (Luke 9:37–42). The transfiguration and the rescue of the boy are also in Matthew 17:1–20 and Mark 9:2–29.

In the final three stories of Jesus' Galilean ministry, the disciples prove they still don't know why Jesus came. When Jesus again predicts He will be crucified, the disciples are confused. Perhaps because of their unwillingness to listen, the truth is now withheld from them (Luke 9:35, 43–45). They follow this with an argument about who is greatest: valuing a title more than commitment (Luke 9:46–48). Finally, the Twelve reject a stranger who casts out demons in Jesus' name. Again, they place more importance on position in the inner circle than submission to Jesus' authority (Luke 9:49–50). These accounts are also in Matthew 17:22–23 and 18:1–5 and Mark 9:30–41.

Luke 9:51 is the transition point from Jesus' Galilean ministry to His path towards Jerusalem. In His Galilean ministry, He taught and healed crowds to announce the coming of the kingdom of God. The "travelogue" is a collection of more private teachings and events Jesus uses to prepare the disciples for His death and resurrection and the establishment of the church.

Continuing the theme of the disciples' misunderstanding, a village in Samaria refuses to show hospitality. John and James offer to call down fire from above and burn it down. They still see miraculous gifts as tools to accumulate power and authority, not bless people. Jesus rebukes them and they travel on (Luke 9:52–56).

Finally, Luke uses two flashbacks and one original story to reveal the requirements Jesus' disciples need to fulfill. They can't be distracted by comfort, worldly responsibilities, or even family. Disciples must be willing to sacrifice their earthly lives to gain eternal life (Luke 9:57–62). Matthew 8:19–22 also records Jesus' first two interactions.

Luke 10:1—11:13 continues Jesus' lessons about priorities in discipleship. He empowers seventy-two disciples to perform miracles, teaches about the Good Samaritan, praises Mary of Bethany, and presents the Lord's Prayer. Then a section on the rejection by the Pharisees (Luke 11:14–54) introduces the rest of the travelogue's emphasis on the kingdom of God (Luke 12:1—19:27). Luke 19:28—21:38 is the presentation of the Christ, and Luke 22:1—24:53 is the passion and resurrection. With these stories in this order, Luke strives to build up Theophilus's faith in the truth about Jesus' life (Luke 1:1–4).

Luke 9:1–6 continues the stories of Jesus' power and authority which began in Luke 8:22. He equips His disciples with the power to perform wonders on His behalf. They experience a welcoming reception for their message. However, Jesus had warned this would not always be so (Luke 8:4–21). The disciples' joy is short-lived; when faced with thousands of hungry people (Luke 9:10–17) and a demon-tortured boy (Luke 9:37–43), they forget their own authority. Mark 6:7–13 also records the disciples' brush with power while Matthew 10 includes a much longer account of their training.

In Luke 9:7–9, Luke pauses his discussion of Jesus' display of power to comment on Herod Antipas' confusion. Herod has heard of Jesus but doesn't know who He is. In his court, some say He is John the Baptist, Elijah, or another prophet of old. Herod's uncertainty will continue until he has an opportunity to interview Jesus. On the morning of Christ's crucifixion, the self-styled king Herod meets the King of creation (Luke 23:6–12). His question, however, is one many struggle with (Luke 9:18–20). Matthew 14:1–12 and Mark 6:14–29 also record Antipas' confusion along with accounts of his murder of John the Baptist.

Luke 9:10–17 records Jesus feeding the five thousand, one of the last public events before Jesus "set[s] His face to go to Jerusalem" (Luke 9:51). With just five loaves and two fish, Jesus sates multiple thousands of men, plus women and children. Further, there are twelve full baskets left over. This is one of the few miracles found in all four Gospels (Matthew 14:13–21; Mark 6:31–44; John 6:1–13). Next, Jesus will challenge the Twelve to a deeper, more committed discipleship in preparation for their journey to Jerusalem and Jesus' path to the cross.

Luke 9:18–20 records Peter's confession that Jesus is the Messiah. It is the first of several passages in this portion of Luke that show the disciples being challenged to deeper faith. Herod Antipas wonders if Jesus is John the Baptist, back to haunt him for his murder (Mark 6:16). The people Jesus had just fed think He's their coming earthly king (John 6:15). Jesus asks the disciples what they think. Peter answers, "The Christ of God" (Luke 9:20). Mark 8:27–30 also records Peter's confession. Matthew 16:13–20 adds that Jesus will build His church on the "rock" of Peter's words.

Luke 9:21–22 gives the second event during which the disciples must decide who Jesus is and if they should follow Him. Peter's confession that Jesus is the Christ—the Jewish Messiah—is still hanging in the air when Jesus tells them He will suffer and die. Matthew and Mark record how immediately afterwards, Peter rebukes Jesus for saying such things. Jesus calls his words satanic (Matthew 16:21–23; Mark 8:31–33).

Luke 9:23–27 is another call from Jesus to His disciples to follow Him, with more details of what truly following will cost. Jesus has just said that He is going to suffer and die by the hands of the Jewish religious leaders; now He tells His larger group of disciples to give up their lives for Him. This passage has two challenging concepts: What is the "cross" Jesus tells His followers to carry? Why does Jesus say some standing there will see the kingdom of God? This challenge to commit to Jesus is also found in Matthew 16:24–28 and Mark 8:34—9:1.

Luke 9:28–36 comes amidst calls to follow Jesus more deeply. This reveals why He is worthy of allegiance; it also resolves Herod's question and Peter's answer about Jesus' identity. Peter, James, and John follow Jesus up a mountain. Jesus' clothes become bright white, and Moses and Elijah arrive to speak with Him. When the two prophets leave, a cloud descends, and God the Father affirms Jesus. This transfiguration fulfills the promise Jesus made that "there are some standing here who will not taste death until they see the kingdom of God" (Luke 9:27). The story is also in Matthew 17:1–8 and Mark 9:2–8.

Luke 9:37–43 records another story highlighting the disciples' misunderstanding of Jesus and their lack of faith. Jesus, Peter, James, and John return from the mountain. There, Jesus shone with God's glory and the disciples encountered Moses, Elijah, and God the Father. The disciples they left behind, despite having been empowered by Jesus to perform miracles (Luke 9:1–6), find it impossible to rescue a boy from a violent demon. Jesus scolds the lack of faith before He drives the demon away. This story is also in Matthew 17:14–20 and Mark 9:14–29.

Luke 9:43–45 presents the fifth story in which Jesus tests His disciples' willingness to follow Him. Three of the disciples have seen Jesus shine with glory and heard God call Him His Son (Luke 9:28–36). The Twelve have watched while Jesus defeated a powerful demon (Luke 9:37–43). Now He repeats the warning that He is going to suffer, face rejection by the religious leaders, be killed, and raise again (Luke 9:21–22). Luke notes that the meaning of Jesus' words "was concealed from them, so that they might not perceive it" (Luke 9:45). Matthew 17:22–23 and Mark 9:30–32 also recorded this event.

Luke 9:46–48 describes the disciples learning more about following Jesus deeply. Jesus has twice revealed He will be killed (Luke 9:21–22, 44–45). At least once He told the disciples they will need to sacrifice if they want to be associated with Him (Luke 9:23–26). The disciples have missed the point and, instead, argue over personal glory and ranking. Jesus tells them that in God's kingdom, the one who is least is actually greatest. Jesus will have to readdress the issue right before the crucifixion (Luke 22:24–27). This story is also in Matthew 18:1–6 and Mark 9:33–37.

Luke 9:49–50 records another illustration of what it means to follow Jesus. John tells Jesus about a man unknown to the disciples who was casting out demons in Jesus' name. He tells Jesus they told the man to stop. Jesus responds that they should let the man be; they don't have to be so suspicious or prideful. This group of stories shows that to follow Jesus, we need to accept hardship, give up our rights, and have grace with people. Mark 9:38–41 gives a longer account of the disciples' oversized zeal to defend Jesus' name.

Luke 9:51 is a hinge between two major sections of Luke's gospel. Luke 1:1-4 is the book's prologue. Luke 1:5—4:13 covers Jesus' and John the Baptist's lives before Jesus began His public ministry. Luke 4:14—9:50 records Jesus' Galilean ministry. Luke 9:52—19:27 is sometimes called "Jesus' Travelogue to Jerusalem." Jesus "set his face to go to Jerusalem," more than geographically or chronologically, but theologically. Jesus is intent on completing His mission, knowing it is soon time for Him to "be taken up." Jesus teaches the disciples about the theological implications of what He will accomplish in Jerusalem. Luke 19:28—21:38 explains what happened while Jesus was in Jerusalem before His arrest, and Luke 22:1—24:53 describes the week of Jesus' crucifixion, which some refer to as the "Passion Narrative."

Luke 9:52–56 records how a Samaritan village refuses to give Jesus and the disciples hospitality. This was a grievous insult in that time. In response, John and James offer to call down fire from heaven, but Jesus rebukes them. This is the first of several stories in Luke 9:52—11:13 where Jesus corrects the disciples' idea of what it means that He is Lord. Here, Jesus teaches the disciples they do not need to judge those who reject Jesus.

Luke 9:57–62 continues Jesus' journey to Jerusalem. For Luke, this is a theological path to the cross and the ascension (Luke 9:51). Unlike the Samaritan villagers (Luke 9:51–56), these three men have some desire to follow Jesus but are discouraged by worldly concerns. Though Luke does not tell us whether the men decide to follow Jesus, it seems these interactions are reflective of the soil filled with the weeds of "cares and riches and pleasures of life" that hear Jesus' words but "their fruit does not mature" (Luke 8:14). Jesus explains that dedication to His mission requires commitment and sacrifice. Matthew 8:19–22 also records Jesus' interactions with the first two men.

Luke 9 completes Jesus' Galilean ministry and begins describing His journey towards Jerusalem. Jesus gives His disciples miraculous power and commissions them to preach. The empowerment thrills the disciples but confuses Herod Antipas. A hungry crowd of thousands and hard teachings about following Jesus, however, shows the disciples' faith is short-lived. The transfiguration and the demonized boy precede stories of the disciples' continued confusion. They still struggle to accurately represent Jesus. Luke 9:51–62 begins the "travelogue" (Luke 9:51—19:27) with examples of the patience and sacrifice needed to represent Jesus as His followers.

Luke 9 straddles the two major sections biblical scholars call "Jesus' Galilean Ministry" (Luke 4:14—9:50) and "The Travelogue to Jerusalem" (Luke 9:51—19:27). The Galilean ministry alternates calls to discipleship with stories on Jesus' authority and teachings. The travelogue records what Jesus did and taught to prepare the disciples for His crucifixion. After a final group of stories on how to respond to Jesus (Luke 9:51—11:13) and several examples of how the Jewish religious leaders reject Jesus (Luke 11:14–54), Luke presents Jesus' teaching on the kingdom of God (Luke 12:1—19:27).

Luke was a traveling companion of Paul (Acts 16:10) and a physician (Colossians 4:14). Unlike Matthew, Mark, and John, Luke writes his gospel as an historian, rather than as a first-hand eyewitness. His extensive writings also include the book of Acts (Acts 1:1–3). These are deliberately organized, carefully researched accounts of those events. The gospel of Luke focuses on the earthly ministry of Jesus Christ. Luke's Gentile perspective presents Christ as a Savior for all people, offering both forgiveness and direction to those who follow Him.

Accessed 11/22/2024 1:53:37 AM

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