CHAPTER 9
When Jesus had called the Twelve together, he gave them power and authority to drive out all demons and to cure diseases, and he sent them out to proclaim the kingdom of God and to heal the sick. Luke 9:1-2
Here we note that Jesus called the Twelve together. This implies that they were not always together. Perhaps Jesus gave them personal time to go away and care for their families occasionally. It has been suggested that since the disciples are always listed in three groups, it is possible that the groups alternated their time off.1
We note that Jesus gave them power (Gk. dunamis) and authority (Gk. exousia) to drive out demons and cure diseases. Pfeiffer and Harrison say, “Power is inherent ability; authority is the right to exercise it.” 2 This was a blanket power and authority over all demonic powers and physical diseases. However, as we shall see later, this power and authority depended upon a close relationship with Jesus. Clearly, demons and diseases were not one and the same. The demons had to be cast out while the diseases were healed.3
They went out proclaiming the kingdom of God, that reign of God in the individual heart. Mark 6:7 tells us that Jesus sent them two by two. In those days it was not possible to publish materials or to send them out by the TV or the Internet. The only way to disseminate information was by word of mouth.4
Jesus sent them out. The Greek word here for sent is apostellō and it is related to the word “apostle.” 5 These men went out with the authority of Jesus. “Under Jewish law, a sender could authorize messengers to act with his full legal authority to the extent of the commission given them.” 6 The casting out of demons and healing of the sick were the audiovisuals of that age, telling of God’s power and of his kingdom’s arrival.7 Jesus never wavered in his concern for the whole person, spirit, soul and body.
“He told them: ‘Take nothing for the journey— no staff, no bag, no bread, no money, no extra shirt. Whatever house you enter, stay there until you leave that town” (9:3-4). There is an old proverb that says, “If you wish to travel far and fast, travel light…” Jesus’ disciples certainly traveled light. The one thing they would never have to worry about was being robbed. At that time there were many traveling speakers, particularly the Cynics, and Jesus apparently did not want his men to copy their ways.
At first sight there seems to be a little confusion about what they were to take and not take. They could not take gold, silver or money of any type in their belts (Matt. 10:9). They could not take a bag, which the Cynics used for begging. They could apparently take a staff if they already had one (Mk. 6:8).8 They could not take two tunics, two pair of sandals. Apparently they could wear the very necessary turban. While it was customary for travelers to carry dry food the disciples were to take none. Coffman in summarizing this section says they were to go as they were.9 They obviously had some water with them or else their journey would have ended quickly.
It seemed that while they must go two by two, they were not allowed to have two of anything else. Robert Guelich remarks about this austerity program saying: “The rigorous list certainly deprives the missioner of any sense of self-sufficiency.” 10 Some have remarked that this attire, or lack of it, was very similar to that of the Israelites fleeing Egypt. “The four items required of the Twelve are, in fact, identical to the belongings that God instructs the Israelites to take on their flight from Egypt: cloak, belt, sandals, and staff in hand (Exo. 12:11)…They suggest that the mission of the Twelve announces something as foundational and revelatory as the Exodus from Egypt.” 11
There is no indication that this mode of ministry was to continue. Morris comments: “The instructions given here are not to be regarded as applying universally. At a later time Jesus commanded his followers to take purse, bag and sword (22:36).” 12 This was ministry for a certain time and place. However, there are principles involved here that are lasting. Bock says, “Modesty is the rule, ministry is the focus…Money and provisions for ministry always raise tricky questions.” 1
“Whatever house you enter, stay there until you leave that town. If people do not welcome you, leave their town and shake the dust off your feet as a testimony against them” (9:4-5). In the Middle East in ancient times there was always an unwritten law of hospitality. Israelites especially were taught to be hospitable because of the actions of Father Abraham (Gen. 18:1ff.). Hospitality was especially practiced by all desert people and much of this idea of hospitality is still in effect today throughout the area. For a town or village not to receive a stranger was a serious matter and it in effect brought judgment upon that community. For a Jewish village, this became a matter far more serious. Edwards says about it: “This commandment is tantamount to declaring a Jewish village heathen.” 14
Apparently Rabbinic law taught that the dust of a Gentile country was defiled and therefore it was the duty of Jews coming from foreign lands to shake off the dust of their shoes at the border of Israel.15 We see the practice of shaking off dust from one’s shoes carried out on the first missionary journey by the Apostle Paul and others in Acts 13:51.
When they entered a house they were to remain there and not insult their hosts by going out and looking for better accommodations.16 They were to be content with the state they were in (Phil. 4:11).
“So they set out and went from village to village, proclaiming the good news and healing people everywhere” (9:6). Some think that the disciples went everywhere but we see from other scriptures that they had to confine their ministry to the Jewish areas and not to the Samaritans or Gentiles. They were sent to “the lost sheep of the house of Israel” (Matt. 10:5-6). The Jewish areas around the lake were on the northern shores while most of the eastern coastline was made up of the Gentile Decapolis.
HEROD’S EVIL CONSCIENCE
Now 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, others that Elijah had appeared, and still others that one of the prophets of long ago had come back to life. Luke 9:7-8
In Mark 6:17-29, we have the full account of the tetrarch Herod Antipas beheading John the Baptist. He did so with full knowledge that John was a holy man and one of special importance. But now, his evil conscience was evidently bothering him. He was also quite confused after hearing that Jesus might have been the Elijah or John raised from the dead. Herod actually had a great desire to see Jesus so that he might witness a miracle. That desire to see the Master was finally satisfied at the trial of Jesus in Jerusalem when Pilate sent Jesus to him briefly (23:8-11). Luke seems to have a special source of information on Herod and mentions him often. Possibly that source was none other than Joanna (8:3).17
“But Herod said, ‘I beheaded John. Who, then, is this I hear such things about?’ And he tried to see him” (9:9). Herod’s desire was obviously based upon superstition and idle curiosity. However, Herod was a dangerous man to Jesus. We see Jesus moving out of the territory of Herod Antipas and crossing the Jordan to the territory of Herod Philip from time to time. Obviously, Herod Antipas wanted to kill him just as he had killed John (cf. 13:31-32). Jesus may have had a premonition that John’s fate was in store for him.18
FEEDING OF THE FIVE THOUSAND
When 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, but 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. Luke 9:10-11
Apart from the Resurrection, this miracle of the feeding is the only one recounted in all four gospels.19 With the information we have, it is very difficult to decide for certain where the miracle took place. Mark’s Gospel seems to locate it west of Capernaum. Since early centuries, Christian tradition has placed the miracle in this vicinity. The Church of the Multiplication and the Church of the Primacy of Peter are both located at today’s dual site of Tabgha. This site is situated on the northwest coast of the sea. Both these structures were built in the twentieth century but they have foundations going back to the fourth and fifth centuries. One famous mosaic of the loaves and the fishes found here dates back to the fifth century. Mark 6:45 indicates that after the miracle, Jesus sent his disciples towards Bethsaida in a boat. On this journey the boat was caught in a great storm out in the middle of the lake (Mk. 6:47ff.).
Luke states plainly that the miracle happened in the Bethsaida area. This would have been near the mouth of the Jordan and probably somewhere on the northeastern shores. John’s Gospel also places the site of the miracle on the “far shore” or east side of the lake (Jn. 6:1-2).20 A plus for this location would be that it was probably in the “safe” territory of Herod Philip. Also there was a wilderness area around Bethsaida and that is still very much true today. Of course, this was the home territory for Peter, Andrew, and Philip (cf. John 1:44; 12:21).
Ostensibly, Jesus was taking the disciples to a wilderness for rest after their mission trip. However, it did not work out that way since the crowds followed along. Wiersbe says, “As the popular speaker Vance Havner used to say, ‘If we don’t come apart and rest, we’ll just come apart.’…The Son of Man could not even take a day off!” 21
“Late 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’” (9:12). Keener thinks that most of the towns were small with under three-thousand inhabitants.22 To buy food for the people, or even for such a crowd to buy their own food, would have been a logistical nightmare.23 The disciples were trying to get rid of the people but Jesus was intent upon taking care of them and feeding them.
“He 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’” (9:13). This situation seemed to be a hopeless one to the disciples. Philip had pointed out that it would take two-hundred denarii (two-hundred day’s wages) to feed such a crowd (Jn. 6:7). Of course, Philip had not considered that the Messiah of Israel could supply bread (Isa. 49:10). The disciples were doing one thing right. They were presenting the Lord with what they had, 5 loaves and two fishes. Wiersbe says, “Before we ask God to do the impossible, let’s start with the possible and give him what we have.” 24 We know from John’s Gospel that the loaves and fishes were from a small boy’s lunch (6:8-9). Andrew brought him to Jesus and he was always bringing people to the Lord.
The barley loaves were the poor man’s food of that day. The small fish (Gk. opsaria in John’s Gospel) most probably referred to the small fresh water sardines found in great abundance on the eastern shoals of the Sea of Galilee. Mendel Nun, who is the resident expert on Galilee fishing in New Testament times, feels that these sardines were salted at the city of Magdala, across the lake. The name of this city in Greek was Tarachaea, which meant a place where fish were salted.25
“(About five thousand men were there.) But he said to his disciples, ‘Have them sit down in groups of about fifty each.’ The disciples did so, and everyone sat down” (9:14-15). So Jesus instructed the disciples to seat the crowd. In Mark 6:39, we are told that they were seated upon the “green grass.” That would mean that this miracle took place in the early spring, perhaps around Passover. Later in the warm months all grass in the Galilee is burned brown by the hot sun. The people were seated in groups of fifty, no doubt for ease in feeding, for crowd control and for ease in counting. We note that only the men were counted. Commentators have estimated the whole crowd with women and children at upwards to ten thousand.26 We also note that the people sat rather than reclined. People reclined for banquets and sat for regular meals.27
“Taking 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 distribute to the people” (9:16). Jesus did not bless the food as we Christians are prone to do today. He blessed the Lord for the food. He probably used the age-old Hebrew blessing: “Ba-ruk a-tah A-do-nai El-o-hay-nu Mel-ek ha-o-lam, ha-mo-tze le-hem min ha ar-etz.” (Blessed art Thou O Lord our God, King of the Universe, who brings forth bread from the earth). “There was a Jewish saying that ‘he who enjoys anything without thanksgiving is as though he robbed God.’” 28 Then distribution was made to the people. Apparently, the miracle of multiplication happened in the hands of Jesus.
“They all ate and were satisfied, and the disciples picked up twelve basketfuls of broken pieces that were left over” (9:17). In those days it was not too common for people to eat and be completely satisfied. They were stuffed and there were still broken pieces left over.
The disciples dutifully picked up all the broken pieces, placing the food in their large wicker baskets. These baskets (Gk. kophinos) were regularly carried by Jews in order to gather food and also to take along their special provisions. The broken pieces were probably not cast away into the grass, because poor people did not throw away food. It was probably food left over after the distribution and it may have become the meal for the tired disciples.29
What can we say about this miraculous feeding? The early church never forgot about it and represented it in their art for centuries. Meyer says, “…There is a universal adaptation between hunger and bread. Other foods are confined to special countries and districts, but bread is for the educated and ignorant, the rich and poor, the old and young…” 30 This great supper may be a foretaste of the messianic age and the great banquet of our God (Isa. 25:6-8).31 It no doubt reminded Israel of the manna that God miraculously supplied in the wilderness. It probably reminded them and should remind us today that our God can miraculously supply our food when all seems impossible.
We should understand that this first feeding was for the sake of the Jewish people while the second feeding recorded in Matthew 15:32-39 and Mark. 8:1-10, was for Gentiles and took place along the Gentile portion of the lake.
PETER’S GREAT CONFESSION
Once when Jesus was praying in private and his disciples were with him, he asked them, “Who do the crowds say I am?” Luke 9:18
This verse marks a turning point in Luke’s Gospel. Up to this time Jesus has enjoyed great popularity and has ministered to large crowds of people. Now he begins to prepare his disciples for his Cross and for their crosses as well.32 We can understand why he was praying. From now on he would lose public support as he made his way to the Cross. He had come to the end of what has been called his “Great Galilean Ministry.” 33 Meyer says, “The light that had shone there was to move southward and set behind the Cross.” 34
According to Matthew 16:13 and Mark 8:27, this event took place in the area of Caesarea Philippi, at the foot of Mt. Hermon. It would have been quite natural for Jesus and his disciples to have left the Bethsaida area and traveled up the Jordan River Valley to the great mountain and to Caesarea Philippi.
At this turning point in his life and career Jesus wanted to know if the people understood who he was. He had cause to also wonder if his own disciples really understood.
Obviously, the crowds of people had varying ideas about who Jesus was. The radicals hoped that he would be the political messiah who would beat off the Roman army. Some thought he was a good man, perhaps a prophet, and others among the Jewish leadership felt that he was utterly bad and a deceiver. The situation is not too much different today. Many folks, who supposedly worship God, have a poor understanding of Jesus. Wiersbe remarks, “It is impossible to be wrong about Jesus and right with God.” 35
“They 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.’ ‘But what about you?’ he asked. ‘Who do you say I am?’ Peter answered, ‘God’s Messiah’” (9:19-20). Some people were confused about John the Baptist, and that confusion lingered on for many decades. Elijah was supposed to appear before the last day and some thought he was Jesus. Some thought Jesus was a great prophet and this opinion was probably not popular. Keener says, “Jews believed that prophets in the Old Testament sense had ceased, ranking Jesus among the prophets would have been radical…” 36
At this point Jesus focused the question on his disciples. He asked, “What about you? Who do you say I am?” Peter was quick to give the absolutely perfect answer, “You are God’s Messiah!” This answer must have made the day for Jesus. He could not tell the Jewish crowds that he was the long-awaited Messiah of Israel. They had come to believe that the Messiah was a political office and that the Messiah would go to war and defeat Rome. That was all that was on their minds. Both they and their leaders had completely misunderstood the scriptures (cf. Isaiah 52:13 – 53:12). Having this confession from a disciple must have been music to the Lord’s ears. His mission was not in vain. Someone at last understood who he was. Barker and Kohlenberger note that this was the first time any disciple referred to Jesus as the Messiah.37
“Jesus strictly warned them not to tell this to anyone” (9:21). With this statement Jesus continues with his “Messianic Secret” mode of ministry so often seen in Mark’s Gospel.38 He could not dare tell the crowds that he was the Messiah. They would immediately force him into a conflict with Rome. His own disciples at this point did not understand the implications of his Messiahship.39 The timing was just not right.
“And he said, ‘The Son of Man must suffer many things and be rejected by the elders, the chief priests and the teachers of the law, and he must be killed and on the third day be raised to life’” (9:22). With this statement Jesus made his first prediction of suffering and the way of the Cross he was to take.40 Guzik tried to describe this shocking statement by saying, “It is as if a presidential candidate announced towards the end of his campaign that he is going to Washington to be rejected and executed.” 41 The disciples must have been shocked. In Matthew 16:22-23, and Mark 8:32-33, Peter took Jesus aside and rebuked him for saying such a thing.
Jesus had a remarkably clear understanding about what would happen to him in Jerusalem. He knew that he would be rejected by the elders, crucified, buried in the heart of the earth for three days and nights (Matt. 12:40) and then he would be raised from the dead. 42 The disciples could not understand this and even at the time of his crucifixion they still did not understand.
TAKING UP THE CROSS
Then he said to them all: ‘Whoever wants to be my disciple must deny themselves and take up their cross daily and follow me’” Luke 9:23.
With this statement the disciples must have been further shocked. The radical pattern of his life must be theirs as well. Somehow there was a perfectly designed cross for each of them. Today we are prone to look at the cross as a beautiful piece of jewelry, but there was nothing beautiful about the cross. Wiersbe says, “…Crucifixion was not mentioned in polite conversation, and the people would no more think of wearing crosses on their person than we would think of wearing gold or silver electric chairs.” 43
This was the Lord’s hard and unthinkable message. Not only would he be crucified but his followers must also carry their crosses. The Apostle Paul would later put this into words saying: “I have been crucified with Christ and I no longer live, but Christ lives in me. The life I now live in the body, I live by faith in the Son of God, who loved me and gave himself for me” (Gal. 2:20). Christ would die on a cross but his followers in a real sense would live on one. Barclay says: “Here Jesus lays down the conditions of service for those who would follow him… The questions are not, ‘How much can I get?’ but, ‘How much can I give?’ Not, ‘What is the safe thing to do?’ but, ‘What is the right thing to do?’ Not, ‘What is the minimum permissible in the way of work?’ but, ‘What is the maximum possible?’” 44
From this point, the Cross was always on the horizon for Jesus. The Cross would become the eternal symbol of Christianity. No longer could people question whether or not God loved them. It would now be demonstrated for all to see. The Preacher Max Lucado says, “Never were those arms opened so wide as they were on the Roman cross. One arm extending back into history and the other reaching into the future.” 45
“For whoever wants to save their life will lose it, but whoever loses their life for me will save it. What good is it for someone to gain the whole world, and yet lose or forfeit their very self?” (9:24-25). Guzik says, “…you will never live until you walk down death row with Jesus…” He continues, “You don’t lose a seed when you plant it, though it seems dead and buried. In truth, you set it free to be what it was always intended to be.” 46
Those who cling to the things of earth lose the things of heaven. Those who cling to this world will lose the world to come. I like what William Inge said: “Whoever marries the spirit of this age will find himself a widower in the next.” 47 Those who supposedly “save” their lives on earth will lose them eternally (Matt.16:24-25). Clarke says, “Earthly goods may repair earthly losses, but they cannot repair any breach that may be made in the peace or holiness of the soul.” 48
“Whoever is ashamed of me and my words, the Son of Man will be ashamed of them when he comes in his glory and in the glory of the Father and of the holy angels” (9:26). Hugh Hewitt, in his book The Embarrassed Believer, gives us a scale of religious terms ranked from “easy-to-say” to “hard-to-say.” He begins with the easiest:
Spirituality
Belief system
Religion
Faith
The Divine
God
Lord
The Spirit
The Holy Spirit
Christ
Jesus
My Savior49
“Truly I tell you, some who are standing here will not taste death before they see the kingdom of God” (9:27). The kingdom is always coming. Jesus is the Coming One. The end is always nearer than we think. However, for those disciples of Jesus, some of them were about to see the glory of God’s kingdom, and that in just a few days. As Pfeiffer and Harrison say “The most logical explanation is that Jesus was speaking of the Transfiguration as a sample of the coming of the Kingdom, given to some of the disciples…” 50
THE TRANSFIGURATION
About eight days after Jesus said this, he took Peter, John and James with him and went up onto a mountain to pray. As he was praying, the appearance of his face changed, and his clothes became as bright as a flash of lightning. Luke 9:28-29
The transfiguration was the most significant event between Jesus’ birth and his passion. 51 It happened approximately a week after the promise of Jesus that some of the disciples would not see death before seeing the kingdom (v.27). Luke says it was eight days but Matthew and Mark say six (Matt. 17:1; Mk. 9:2). This is not a problem since Bible writers often count part of a day as a full day.52 Jesus and his three disciples were probably on nearby Mt. Hermon. Both Matthew and Mark affirm that it was a high mountain. Hermon, with its elevation of 9230 ft. (2813 m.) should qualify. Tradition has always placed the Mount of Transfiguration at Mt. Tabor. However, many modern scholars now feel that this idea is mistaken.53 Mt. Tabor was not a high mountain and it was very close to Nazareth and the highway system. Supposedly Tabor was occupied in Jesus’ time. It was handy for the many tourists who came to Nazareth, and that is undoubtedly the way some biblical sites came into being. We have already seen that Jesus and his disciples were far away from Tabor and very near Mt. Hermon.
Luke alone records that Jesus was praying when this event happened. Suddenly Jesus’ appearance was altered. His face became bright as the sun and his clothing became brilliant like lightning. We cannot tell if the three disciples were asleep while Jesus was praying or whether they were dazed by the glory of the Lord’s appearing. Certainly it was an unforgettable experience. Many years later John as a very old man would say: “…We have seen his glory, the glory of the one and only Son, who came from the Father, full of grace and truth” (Jn. 1:14).
In this great vision Jesus was not alone. We read: “Two men, Moses and Elijah, appeared in glorious splendor, talking with Jesus. They spoke about his departure, which he was about to bring to fulfillment at Jerusalem” (9:30-31). Scholars feel that Moses and Elijah were there to represent the law and the prophets. Just think of it, Moses was present there. We want to say “Yea, Moses finally made it to the Promised Land!”
Seriously, Moses and Elijah represented the finest elements of Israel’s ancient faith. How appropriate that these two vital elements the Law and the Prophets would now confirm the ministry of Jesus (cf. Rom. 3:21). Moses and Elijah spoke with Jesus about his upcoming trial and crucifixion in Jerusalem. They spoke about his departure. The Greek word for departure is the word exodos. This is an unusual word but it certainly connects up with the Old Testament pictures of divine deliverance. The Lord Jesus was about to accomplish a New Exodus to lead God’s people out of bondage and into the heavenly kingdom.54 Jewish tradition had always expected Moses and Elijah to reappear at the end of the age. Not only did they represent Law and Prophets but they both had strange and unusual departures from the world.55
“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). Morris thinks this amazing scene may have taken place at night.56 Either the disciples had been asleep while Jesus prayed or else they were made drowsy by the weight of the glorious heavenly vision. They would later have a similar problem of drowsiness as Jesus prayed in the Garden of Gethsemane (Lk. 22:45-46; Mk. 14:37, 40-41).
“As 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.)” (9:33). Apparently Peter realized that the glorious vision was leaving and he might have tried to retain it a little longer. Peter did have a problem with talking when he probably should have been listening. His whole idea of building three tabernacles made no sense. Barker and Kohlenberger point out that Peter’s suggestion was inappropriate. Even Luke seems to scorn it. The tabernacles would have placed Jesus on the same level with Moses and Elijah.57
“While he was speaking, a cloud appeared and covered them, and they were afraid as they entered the cloud. A voice came from the cloud, saying, ‘This is my Son, whom I have chosen; listen to him’” (9:34-35). In the Bible a cloud can indicate the presence of God (e.g. Exo. 19:16; 40:34f.). The disciples saw this and fell on their faces (Matt. 17:6). This was no doubt astounding information for the Jewish disciples. No one in Israel had ever dreamed that the one and only God had a Son, but it was always clearly indicated in scripture (2 Sam. 7:12, 16; Psa. 2:7; Prov. 30:4; Isa. 7:14; 9:6-7; 42:1). We should note that this is the second of three voices from heaven that came during Jesus’ ministry (Matt. 3:17 and Jn. 12:28-30).
The disciples were commanded to listen to Jesus while Peter was intent upon talking. Barker and Kohlenberger say, “‘Listen…to him’ is not only a command; it is a correction of the human tendency to substitute human opinion for divine revelation.” 58 Somehow, it seems this word made an impression on Peter. He would later say:
For we did not follow cleverly devised stories when we told you about the coming of our Lord Jesus Christ in power, but we were eyewitnesses of his majesty. He received honor and glory from God the Father when the voice came to him from the Majestic Glory, saying, ‘This is my Son, whom I love; with him I am well pleased.’ We ourselves heard this voice that came from heaven when we were with him on the sacred mountain (2 Pet. 1:16-18).
“When the voice had spoken, they found that Jesus was alone. The disciples kept this to themselves and did not tell anyone at that time what they had seen” (9:36). The three disciples could not dare tell what they had heard and seen. No one would have believed such a fabulous account. It would only make sense after the Lord’s resurrection when all the brothers and sisters could see the glorified Lord.
A BOY WITH AN EVIL SPIRIT
The next day, when they came down from the mountain, a large crowd met him. Luke 9:37.
There is only one bad thing about mountain-top experiences. We have to come down from them at some point. We have to leave the glorious mountain top and come down into the Valley of the Shadow of Death, down to the nitty-gritty, hurting world. The three disciples with their faces aglow now encountered a large, restless and troubled crowd.
“A man in the crowd called out, ‘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” (9:38-39). What a tragic situation! This was the man’s only child but this child was severely demon possessed.
We can imagine that much of the father’s time each day was spent taking care of his son. Mark 9:20-24 tells us of some of the details. The boy would foam at the mouth and roll around on the ground. He would cast himself into the fire or into the water. The father was desperate for help.
“I begged your disciples to drive it out, but they could not” (9:40). Here we have something really unusual in the New Testament. The disciples could not cast out this evil spirit. Later in Matthew 17:19 and Mark 9:28, the disciples asked Jesus why they were not able to accomplish this exorcism. He told them that it was their lack of faith. In Mark 9:29, he also told them that this type of spirit only came out through prayer. This makes clear that there are various ranks of demonic powers (Eph. 6:12). Some demons are more powerful, stubborn and resistant than others.59
Jesus had been away only a short time but the nine disciples had allowed their spiritual disciplines to sag in his absence. Spiritual gifts are not automatic.60 Quite simply, the nine disciples were not living close enough to the Lord. This fact will also explain why we today may be unable to deal with some demonic powers.
“‘You unbelieving and perverse generation,’ Jesus replied, ‘how long shall I stay with you and put up with you? Bring your son here’” (9:41). Jesus’ words were a severe rebuke to his own disciples and to the crowd as well. The Lord was about to leave the world but his disciples were by no means ready to continue his work. In Matthew’s version Jesus upbraids their lack of faith saying: “…Truly I tell you, if you have faith as small as a mustard seed, you can say to this mountain, ‘Move from here to there,’ and it will move. Nothing will be impossible for you” (Matt. 17:20).
“Even while the boy was coming, the demon threw him to the ground in a convulsion. But Jesus rebuked the impure spirit, healed the boy and gave him back to his father” (9:42).
As he was approaching Jesus the demon threw him down. Barclay says of this language: “It is the word used of a boxer dealing a knock-out blow to his opponent or of a wrestler throwing someone.” 61 Jesus did not have any failures. He perfectly healed the boy and gave him to his father.
THE SECOND PREDICTION OF HIS PASSION
And they were all amazed at the greatness of God. While everyone was marveling 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 delivered into the hands of men.” Luke 9:43-44
All seemed happy and relieved that Jesus was able to cast out the demon. Probably the disciples were more relieved than everyone else because they were under great pressure to do the exorcism. Jesus wanted them to understand that he would not always be around to do the work for them. With this he gives them his second prediction of the passion. He makes it clear that he would fall into the hands of evil men.
“But 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” (9:45). On three specific occasions Jesus told his disciples about what would befall him in Jerusalem. It seemed that their preconceived ideas about an earthly political kingdom blocked their understanding. They simply could not conceive of the Messiah being taken prisoner and crucified as a common criminal by their own leaders. The next section illustrates their total lack of understanding.
ARGUMENTS ABOUT THE EARTHLY KINGDOM
An argument started among the disciples as to which of them would be the greatest. Luke 9:46
It seems that the disciples were prone to arguments about which one of them would be the greatest in the earthly kingdom that they were expecting. Even as Jesus was later going up to Jerusalem and to the cross, James and John were involved in an argument about greatness and a special place in the earthly kingdom (Mk. 10:34-41). Pett comments: “It is quite clear that the disciples had not learned the lesson of their encounter with the demon-possessed boy. Instead of feeling ashamed at their failure, and buckling down to prayer and humility in the light of it, they concentrated more on estimating their own
greatness.” 62
True greatness is an elusive thing. Bock says, “Greatness comes from one’s status as a human being, as one created by God. Even little children are great…Every sinner deserves some respect…Greatness has only one mirror, the reflective eyes of God.” 63
“Jesus, knowing their thoughts, took a little child and had him stand beside him. Then 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 it is the one who is least among you all who is the greatest’” (9:47-48). Once again we see that Jesus was keen on reading other people’s thoughts. He knew his disciples were puffed up with pride so he bade them become like small children. Little children have a simplicity about them. It is easy for them to trust. They do not have proud, ulterior motives like adults. They desire to please. We must become like them in these respects if we are to enter God’s kingdom.
In those days little children had no status in society.64 They were nothing and if we can become nothing God can make something out of us. If we can humble ourselves to serve one of these little children, we will be serving Christ without realizing it.65 If there is a struggle in our Christian society it should be a struggle for the lowest seat (Lk. 14:10). In Christ’s kingdom the least will be the greatest and the lowest will become the highest. The one who is the servant of all will be the most honored. Wiersbe relates: “When the inventor of chloroform, Sir James Simpson, was dying, a friend said to him, ‘You will soon be resting on his bosom.’ Simpson humbly replied, ‘I don’t know as I can do that, but I think I have hold of the hem of his garment.’” 66
“‘Master,’ said John, ‘we saw someone driving out demons in your name and we tried to stop him, because he is not one of us.’ ‘Do not stop him,’ Jesus said, ‘for whoever is not against you is for you’” (9:49-50). It seems that John still had a total disconnect from what Jesus had just taught. The disciples had met a stranger who was casting out demons in the name of Jesus and they tried to stop him. What audacity! They had just flunked big time in casting demons out of the boy and now they wanted to instruct someone else.
Jonathan Swift penned these little lines centuries ago:
We are God’s chosen few;
All others will be damned.
There is no place in heaven for you:
We can’t have heaven crammed.
Caird says, “He who really knows and loves God will always be ready to acknowledge as an ally anyone who is obviously doing God’s work.” 67 One thing we eventually learn in the walk with the Lord is that God is a lot bigger than we ever thought he was. He is bigger and his work is more widespread and magnificent than we ever imagined.
THE LONG JOURNEY TO JERUSALEM BEGINS
As the time approached for him to be taken up to heaven, Jesus resolutely set out for Jerusalem. Luke 9:51
This is a unique section of scripture in which Luke attempts to focus on Jesus’ long journey to Jerusalem. Bock says, “…almost a third of the material in this part of Luke is unique…many scholars call it ‘the Jerusalem journey.’…This is not a straight-line journey…” 68 While it seems to deal with a final trip to Jerusalem it becomes evident that it took a long time and that Jesus visited many other places in route. He actually was in Jerusalem or on the edge of the city several times during this period. Caird comments, “…Jesus starts out from Galilee by the short route through Samaria, but arrives by the longer route through Jericho.” 69 During this time much of his teaching is directed towards his disciples rather than to the crowds.70 There was also a growing tension between Jesus and the Jewish leadership.
It is important that we give this section plenty of emphasis because it is certainly different from other passages. It is sometimes called Luke’s Special Section, and goes from 9:51 to 18:14. Pfeiffer and Harrison say of it: “This section of Luke’s Gospel, which is largely peculiar to him, contains many episodes and parables which are not found elsewhere…The section seems to be a collection of stories rather than a complete narrative. It does however represent the teaching of Jesus in the last year of his ministry, and reflects a period of rejection and tension.” 71
We note that “Jesus resolutely set out for Jerusalem” or “set his face” for Jerusalem (NAS, ESV, NKJ). Bock says, “‘Setting one’s face’ to do something is an Old Testament way of speaking about resolve (Gen. 31:21; Jer. 21:10; 44:12…).” 72 Jesus was determined to go to Jerusalem although he knew the visit meant his death. Jesus knew that he could only die in Jerusalem (9:22, 31, 44; 13:33).
“And he sent messengers on ahead, who went into a Samaritan village to get things ready for him; but the people there did not welcome him, because he was heading for Jerusalem” (9:52-53). Jesus was not accepted since he was passing through Samaria on his way to Jerusalem. We can glimpse here how deep the hatred and strife was between these two nations. Because he was going to Jerusalem he was turned away. It has not changed much over the centuries and today there is perhaps an even greater hatred between the Palestinians who inhabit this area and the Jews. In those days it was a no win situation. The Samaritans were angry because Jesus was going to Jerusalem and the Jerusalem Jews were likely just as angry because Jesus was going through Samaria.
“When the disciples James and John saw this, they asked, ‘Lord, do you want us to call fire down from heaven to destroy them?’” (9:54). It seems like both these brothers were a little impetuous. Jesus had already named them “Boanerges,” or ‘Sons of Thunder’” (Mk. 3:17). Meyer comments: “The only fire that we can invoke is that of the Holy Spirit; and it is remarkable that one of these two brothers lived to call down that very fire on those same villages (Acts 8:14-25).” 73
“But Jesus turned and rebuked them. Then he and his disciples went to another village’ (9:55-56). It was Tillotson who coined the phrase: “Let us never do anything for religion which is contrary to religion.” 74 Jesus did not come to destroy but to save. He properly rebuked his disciples for this outburst and moved on down the road to another village. We know from John chapter four that there were some folks in Samaria who were friendly to Jesus. There would soon to be a lot more.
THE COST OF DISCIPLESHIP
As they were walking along the road, a man said to him, “I will follow you wherever you go.” Jesus replied, “Foxes have dens and birds have nests, but the Son of Man has no place to lay his head.” Luke 9:57-58
It is important that we understand the significance and cost of following Jesus. Many first century people had the opportunity to follow but this was before the resurrection and the coming of the Holy Spirit. The only way to follow Jesus was to leave everything and be with him. Many desired to follow but they realized that the cost was too great. They faced a moment of decision but could not decide. As Barclay says, “…in everything there is a crucial moment; if that moment is missed the thing most likely will never be done
at all…” 75
To follow Jesus was often to leave wife and family, business, wealth, friends, etc. It was a big decision. It would cost everything but it would be worth it all. Pat Robertson writes about the signers of America’s Declaration of Independence and the sacrifice they made:
They paid a high price for their actions. Of the fifty-seven signers of the Declaration, nine were killed, two lost sons, five were taken prisoner by the British, twelve had their homes sacked or destroyed, and at least seventeen lost everything they owned and were branded as outlaws and traitors. Many who had been among the most prosperous in America were reduced to poverty because they dared to stand on principle. They willingly made the sacrifice and sustained their faith in the glorious cause of liberty, because they knew there was a “higher law.” 76
The man in this verse instantly realized who Jesus was and the importance of following him. He was a ready volunteer until Jesus reminded him of the cost. To follow Jesus he might have to take on the status of the homeless street person. Such a thought must have caused him to shudder. He quickly turned away.
“He said to another man, ‘Follow me.’ But he replied, ‘Lord, 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’” (9:59-60). This command of Jesus may not be as stringent as it seems. If this man’s father had just died he would not have been out in public. Rather, for a whole week he would have been at home mourning with his family. What is possible here is that the Father had died the year before and it was now time to take the bones and stash them in a small stone ossuary. This would be the final service for the dead. However the invitation of Jesus was so urgent this would have to wait or else be done by other family members.77
“Still another said, ‘I will follow you, Lord; but first let me go back and say goodbye to my family.’ Jesus replied, ‘No one who puts a hand to the plow and looks back is fit for service in the kingdom of God’” (9:61-62). This seemed to be a reasonable request. When Elisha chose to follow the Prophet Elijah he made a similar request and the great prophet quickly granted it (1 Ki. 19:19-20). But now the kingdom age had arrived and things were much more urgent.
Jesus then uses what was probably a proverbial expression and what has certainly become one today. When we put our hand to the plow we cannot look back. Those plowing with animals would make a very crooked row by doing that. When I was a farm boy one of our 40 acre tracts faced the road on two sides. We were always careful to make our rows straight for the benefit of those who drove by. When I would begin laying off a section I would aim the front exhaust pipe of the tractor at a tree on the other end of the field and never take my eyes off it until I arrived there. That procedure always resulted in a straight furrow through the field.
Discipleship is for the serious not for the half-hearted. Bock says, “Discipleship is not a second job, a moonlighting task, an ice-cream social or a hobby.” 78 It is by far the greatest and most rewarding task on earth.