Introductory remarks:
Chapter nine closes Christ's Galilean ministry. This chapter may be outlined as follows: the mission of the Twelve vv. 1-6; Herod's anxiety vv. 7-9; the feeding of the five thousand vv. 10-17; Peter's declaration about Jesus vv. 18-20; Jesus foretells His death and resurrection vv. 21-27; the Transfiguration of Jesus vv. 28-36; the healing of a boy with an unclean spirit vv. 37-43a; Jesus again foretells His death vv. 43b-45; who is the greatest vv. 46-48; he who is not against you is for you vv. 49-50; a Samaritan village refuses to receive Jesus vv. 51-56; the would-be followers of Jesus vv. 57-62.
The Mission of the Twelve
(Matt. 10:5-15; Mark 6:7-13)
Verse 1. "Then he called his twelve disciples together, and gave them power and authority over all devils, and to cure diseases."
LGT "And having called together the twelve, He gave them power and authority over all the demons, and to heal diseases."
This verse is very important to keep in its context dispensationally. Since the Bible has been given to us in its completed form, the supernatural gifts of the Spirit are no longer being practiced. The twelve Apostles were given this supernatural power and authority directly by Christ for their mission of preaching the Kingdom of God. Anyone today claiming these gifts are false apostles and should not be listened to nor supported, Be careful what and who you listen to.
McGee notes:
"When our Lord was here on earth, He gave the gift of healing to His apostles [in this note by McGee, he speaks primarily of the gift of healing; however, I believe all the supernatural gifts of the Holy Spirit ceased at the completion of the Scriptures. I do believe that they will once again be practiced during the Seven Years of Tribulation for Israel on this earth, when the Holy Spirit returns to fill the believer's] - to demonstrate that they were who they claimed to be. When the church got under way (before the New Testament was in written form), the sign of an apostle was the fact that he had the sign gifts. Peter could heal the sick and raise the dead. Paul could heal the sick and raise the dead. To do this was proof that they were true apostles of the Lord Jesus Christ.
Jesus sent His disciples out to preach the kingdom of God and to heal the sick. This took place before He died on the cross [of course these gifts continued throughout the Apostolic Age between Pentecost and the completion of the New Testament Scriptures]. Today the important thing is not healing. If you will read the Epistles carefully, you will see that even though Paul had the gift of healing, toward the end of his ministry he apparently did not exercise it at all. He told Timothy to take a little wine for his stomach's sake (see 1 Tim. 5:23) but did not heal him. Paul himself had a " . . .thorn in the flesh . . ." (2 Cor. 12:7), and though he asked God to remove it, God did not remove it [which also proves that a true apostle would never ask anything outside the will of God]. Also he wrote to Timothy, " . . . Trophimus have I left at Miletum sick" (2 Tim. 4:20). Why did not Paul heal his friend Trophimus? Paul, you see, had come to the end of his ministry, and the sign gifts even then were beginning to disappear from the church. Apparently when the Scripture became a part of the church, the gift of healing passed from the scene. Authority moved from a person to the page of Scripture, the Word of God. Toward the end of his life John warned that correct doctrine was a man's credential. "If there come any unto you, and bring not this doctrine, receive him not into your house, neither bid him God speed" (2 John 10). Paul said, "But though we, or an angel from heaven, preach any other gospel unto you than that which we have preached unto you, let him accursed" (Gal. 1:8). The word accursed is the Greek word anathema and means damned. That is very strong language which places absolute authority in the Scriptures."
Verse 2, "And he sent them to preach the kingdom of God, and to heal the sick."
LGT "And He sent them to proclaim the kingdom of God and to heal [the sick],"
(See note above).
Verse 3, "And he said unto them, Take nothing for your journey, neither staves, nor scrip, neither bread, neither money; neither have two coats apiece."
LGT "And He said to them, take nothing for the way, neither a staff, nor a provision bag, nor bread, nor money, nor [each] to have two tunics."
Now, to those who want to apply this Great Commission to this age of grace, they must abide by these orders from the Lord.
Verse 4, "And whatsoever house ye enter into, there abide. And thence depart."
LGT "And into whatever house you may enter, there remain, and then go forth."
The disciples ministry was to be to the lost sheep of Israel [Matt. 10:5,6]; they were to abide in the house of those who received them gladly, and the next verse gives them instruction what to do if they were not received as such.
Verse 5, "And whosoever will not receive you, when ye go out of the city, shake off the very dust from your feet for a testimony against them."
LGT "And as many as may not receive you, leaving that city, shake off the dust from your feet, for a witness against them."
The disciples were not instructed to stay in the house and argue the point with the residence; they were to leave and go where they would be received. Likewise, I am sure, we are to act the same way; if our message is not received, continue on until it is received, because the message is not ours, it is from the Lord, that is, the Word of God; God does not expect us to defend His Word, simply to proclaim it.
Verse 6, "And they departed, and went through the towns, preaching the gospel, and healing everywhere."
LGT "And going forth they passed through the villages, announcing glad tidings and healing everywhere."
The disciples went out announcing the good news of the gospel of the kingdom of God, and healing everywhere, not just a chosen few, but everyone who would come to them.
Herod's Anxiety
(Matt. 14:1-12; Mark 6:14-29)
Verses 7-9, "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 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"
LGT "And Herod the tetrarch heard of all the things being done, and he was perplexed because it was said by some, John has been raised from among the dead; by some also that Elias had appeared, by others also a prophet, one of the ancients had arisen. And Herod said, I beheaded John: but who is this concerning whom I hear such things? And he sought to see Him."
"When the report did come to Herod, he sought information about Jesus and asked his councilors for an explanation. Some identified Jesus with John the Baptist because of the similarity in their message. Others said Jesus was Elijah, for the Jews expected Elijah to appear before Messiah; and the Jews knew that Elijah had condemned sin and called the people to repentance in view of approaching judgment. Still others were more general. The foregoing explanations demanded a miracle of resurrection. Denying this possibility but still recognizing that Jesus came as God's Messenger, some identified Him as a prophet similar to the prophets who arose in Israel in the days of their fathers. When Herod heard the explanation, he chose the first. Perhaps stirred in conscience, he accepted the possibility of a resurrection when he identified Jesus as John whom he had already beheaded. The record explains the circumstances that led to John's death" (Pentecost).
The Feeding of the Five Thousand
(Matt. 14:13-21; Mark 6:30-44; John 6:1-14)
Verse 10, "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."
LGT "And having returned, the apostles related to Him whatsoever they had done. And having taken them, He retired separately into a city called Bethsaida."
The apostles come to Christ and relate to Him all that had happened on their evangelistic mission. Christ then takes them to a private place in a city named Bethsaida. "Bethsaida Julias is the territory of Philip, for it is on the other side of the Sea of Galilee (John 6:1)" (Robertson). Bethsaida means fishing place (Vincent).
Shepherd notes on this retreat:
"This period covered six months, from spring to autumn . . . just a year before the Crucifixion. The main purpose of Jesus during the next six months was to give His apostles special instruction and training. Four separate withdrawals away from Herod's domains and the mountain retreats are recorded . . . The causes for the withdrawals were: the hostility of the Jewish leaders, rest and recreation for the tired workers in the mountains away from the tropical heat of the lowlands, to have reports from their work, to give special instruction and training to the Twelve, to escape the fanatical popularity which would make Him a temporal king, and the possible jealousy and trickery of Herod Antipas. In the withdrawals Jesus and the apostle-band went across the Sea to proximities of Bethsaida-Julias, to the borders of Tyre and Sidon, to the neighborhood of Decapolis south-east of the Sea, and to the region of Cesarea-Philipi. The greater part of the circuit lay within the domains of the tetrarchy of Philip, the least harmful of the Herods."
Verse 11, "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 the need of healing."
LGT "But the crowd having known [it] followed Him: and He received them, He spoke to them concerning the kingdom of God, and those having need of healing, He cured."
Both the active imperfect and the middle imperfect verbs are used meaning that He kept speaking to them concerning the kingdom of God, and kept curing those who had the need of healing.
Verse 12, "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."
LGT "But the day began to decline: and having come the twelve said to Him, Dismiss the crowd, in order that having gone around into the villages and the country, they may lodge, and may find provision, for here we are in a desert place."
The disciples come to Jesus to give Him advise to what they think He ought to do, that is, dismiss the crowd, in order that they may go and find lodging and get supplies for themselves. McGee says, "Now they become His financial advisors." Pentecost adds: "While Christ concerned Himself with the peoples spiritual needs, the disciples were first concerned with their physical needs."
Verse 13, "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."
LGT "But He said to them, Ye give them to eat. But they said, There are not to us more than five loaves and two fishes, unless, having gone, we should buy for all these people victuals."
(See the other synoptic accounts for the details of this verse) Andrew finds a lad with these dainties, and they relate it to Christ.
Verses 14,15, "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."
LGT "For they were about five thousand men. And He said to His disciples, Have them recline in companies by fifties. And they did so, and had them all recline."
The disciples obey Christ, taking their proper place; Christ was not only concerned with the spiritual welfare of the people, He would not let them go hungry.
Verse 16, "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."
LGT "And having taken the five loaves and two fishes, having looked up to the heaven He blessed them and broke, and gave to the disciples to set before the crowd."
The imperfect active verb is here used stating that Jesus kept on giving to His disciples. Here we have a beautiful picture of our Lord looking up to heaven and giving thanks to the Father; now if He did this, I certainly think it proper for us to at least recognize where our food comes from and give thanks for our provisions.
Verse 17, "And they did eat, and were all filled: and there was taken up fragments that remained to them twelve baskets."
LGT "And they ate and were all satisfied, and was taken up what was over and above to them, of fragments twelve hand baskets."
These fragments were not bits and pieces but the very broken loaves and fishes that He gave to the crowd. There was left one basket left for each of the disciples. This may have been the only square meal some in the crowd had had in some time.
Peter's Declaration about Jesus
(Matt. 16:13-19; Mark 8:27-29)
Verse 18, "And it came to pass, as he was alone praying, his disciples were with him: and he asked them, saying, Whom say the people I am?"
LGT "And it came to pass as He was praying alone, the disciples were with Him, and He questioned them, saying, Whom do the crowds pronounce Me to be?"
As Jesus was praying, His disciples came to Him, and He asked them who the crowds thought He was.
Verse 19, "They answering said, John the Baptist: but some say, Elias; and others say, that one of the old prophets is risen again."
LGT "And they answering, said, John the Baptist, and others Elias: and others that some prophet of the ancients has arisen."
These rumors run parallel to those of the people who described Christ to Herod, after he had learned about the miraculous things Christ was doing among the people.
Verse 20, "He said unto them, But whom say ye that I am? Peter answering said, The Christ of God."
LGT "And He said to them, But ye, whom do you pronounce Me to be? And answering Peter said, The Christ of God."
This is what concerned Jesus the most; that is, whom do His chosen ones think He is. "It is clear from the precious narrative that this is not a new discovery from Simon Peter, but simply the settled conviction of the disciples after all the defections of the Galilean masses and the hostility of the Jerusalem ecclesiastics. The disciples still believed in Jesus as the Messiah of Jewish hope and prophecy. It will become plain that they do not grasp the spiritual conception of the Messiah and His kingdom that Jesus taught, but they are clear that He is the Messiah however faulty their view of the Messiah may be. There was comfort in this for Jesus. They were loyal to Him [at least eleven of them]" (Robertson).
Jesus Foretells His Death and Resurrection
(Matt. 16:20-28; Mark 8:30-9:1)
Verse 21, "And he straitly charged them, and commanded them to tell no man that thing."
LGT "And He strictly commanded them, [and] charged [them] to tell this to no one."
It was necessary that Jesus ceased using the title "Messiah" Christos for political reasons; the Jews would start a revolution against the Roman Empire, expecting Christ to set up His Millennial reign. Christ could not set up His kingdom until He first died; He could not be their Savior until He first went to the cross. Christ will return in the future and put an end to worldwide dominion by Satan, and destroy the powers that be (not too soon for me), and then He will reign for one thousand years.
Verse 22, "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."
LGT "Saying, It is necessary for the son of Man to suffer many things, and to be rejected by the elders, and chief priest, and scribes, and be killed, and the third day to be raised."
Here Jesus predicts His death; but notice that He never foretells His death without the assurance that He would be raised the third day. Here Christ reveals four things about His crucifixion:1) He must first go to Jerusalem, the appointed place of sacrifice (Matt. 16:21); 2) He would be rejected by the religious rulers; 3) He would be killed; 4) He would be raised the third day.
Verse 23, "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."
LGT "And He said to all, If any one desires to come after Me, let him deny himself and let him take up his cross daily, and let him follow Me."
"In the light of Jesus' own revelation concerning His approaching death, it was evident that one must pay a costly price to become His disciple. Christ made high demands on those who would be His true disciples. Such a one must deny himself and take up his cross daily and follow me. The Gospels reveal three stages in the development of a disciple: (1) Multitudes were attracted to Jesus Christ to hear His words and see His works. They came out of curiosity. Such ones are called His disciples (Matt. 5:2). We would call these the curious. (2) From among the curious there were many who came to put their faith in Jesus Christ (John 2:11). We would call such ones the convinced. (3) But now Christ demanded that the convinced make a commitment. We would call these the committed" (Pentecost).
Verse 24, "For whosoever will save his life shall lose it: but whosoever will lose his life for my sake, the same shall save it."
LGT "For whoever may desire to save his life, shall lose it: but whoever may lose his life on account of Me, he shall save it."
Christ is teaching discipleship here; in order to follow Christ completely we must think more about living the crucified life than whatever this life has to offer.
Verse 25, "For what is a man advantaged, if he gain the whole world, and lose himself, or be cast away?"
LGT "For what is a man profited, having gained the whole world, but himself having destroyed or suffered the loss of?"
These two verses (24 & 25) bring home the truth that if a man gains all that this world offers, what good could he be to our Lord. We must put Him first in order to have the richness of this Christian life He offers.
Verse 26, "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 the Father's, and of the holy angels."
LGT "For whoever may have been ashamed of Me and My words, him will the Son of Man be ashamed of, when He shall come in the glory of Himself and of the Father and the holy angels."
Paul said For I am not ashamed of the gospel of Jesus Christ. To live a life ashamed of Jesus Christ is forfeiting the value of His death, burial and resurrection. Christ bore all the shame of sin for us; and in turn we should live in complete harmony with the price He paid; we are not living the Christian life in order to gain His approval, but because of His approval. Whenever Christ speaks of doing something in connection with eternal life or the sanctified life, He is always speaking of discipleship and not eternal salvation; that is, we are working for eternal rewards not eternal life, thank you very much.
Verse 27, "But I tell you a truth, there be some standing here, which shall not taste death, till they see the kingdom of God."
LGT "But I say to you of a truth, there are some of those standing who in no way will taste death until they shall see the kingdom of God."
This is a difficult verse to expound because we only think of the kingdom of God in a physical sense. The kingdom of God is within every believer in a spiritual sense. I believe what Jesus was telling the people is that soon He would be transfigured and that this would be the beginning of His kingdom. At Pentecost the church began with the gospel of grace being introduced by the apostles and continued on until the rapture of the church; at the end of the seven years of tribulation Christ will return with His church and then He will physically reign over all the earth for a thousand years, which will be the literal physical kingdom of God. You see, in this context the Church is a part of His kingdom teaching, in a prophetical sense. He also took Peter, James and John up to the Mount of Transfiguration with Him, so they did witness in a spiritual manner His coming Kingdom.
Matthew Henry writes:
"To encourage the people in suffering for Him, He assures them that the kingdom of God would now shortly be set up, notwithstanding the great opposition that was made to it, v. 27. 'Though the second coming of the Son of man is at a great distance, the kingdom of God shall come in its power in the present age, while some here present are alive.' They saw the kingdom of God when the Spirit was poured out, when the gospel was preached to all the world and nations were brought to Christ by it; they saw the kingdom of God triumph over the Gentile nations in their conversion, and over the Jewish
nation in its destruction."
Barclay adds:
"In verse 27 of chapter 9 Jesus says that some standing there will see the kingdom of God before they die. Some people maintain that Jesus was looking forward to His return in glory, that He was declaring that this would happen within the lifetime of some of those present; and that therefore He was completely mistaken. That is not so.
What Jesus was saying is this, 'Before this generation has passed away you will see signs that the kingdom of God is on the way.' Beyond a doubt that came to pass. Something came into the world which, like leaven in dough, began to change it. It would be well if, sometimes, we turned from our pessimism and thought rather of the Light that has been slowly breaking on the world."
McGee notes on this verse:
"Simon Peter interprets this verse for us. He said that he saw the kingdom. Where did he see it? Peter was with the Lord on the holy mount [Mount of Transfiguration] and was an eyewitness of it. He tells us about it in 2 Peter 1:16-18 which says, For we have not followed cunningly devised fables, when we made known unto you the power and coming of our Lord Jesus Christ, but were eyewitnesses of His majesty. For He received from God the Father honor and glory, when there came such a voice to Him from the excellent glory, This is My beloved Son, in whom I am well pleased. And this voice, which came from heaven, we heard, when we were with Him in the holy mount. This is the explanation Simon Peter gives, and that is good enough for me. I think the man who was there ought to know more about it than some of these modern scholars who were not present."
The Transfiguration of Jesus
(Matt. 17:1-8; Mark 9:2-8)
Verse 28, "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."
LGT "And it came to pass after these words, about eight days, [that] having taken Peter and John and James, He went up into the mountain to pray."
Jesus took His loyal disciples up to the mountain with Him where He would be transfigured.
Vincent describes this scene:
"The tradition that this mountain was Tabor is generally abandoned, and Mount Hermon is commonly supposed to have been the scene of the transfiguration. 'Hermon, which is indeed the center of all the Promised Land, from the entering in of Hamath unto the river of Egypt; the mount of fruitfulness, from which the springs of Jordan descended to the valleys of Israel. Along its mighty forest-avenues, until the grass grew fair with the mountain lilies, his feet dashed in the dew of Hermon, he must have gone to pray his first recorded prayer about death, and from the steep of it, before he knelt, could see to the south all the dwelling-place of the people that had sat in darkness, and seen the great light-the land of Zebulon and of Naphtali, Galilee of the nations; could see, even with human sight, the gleam of that lake by Capernaum and Chorazin, and many a place loved by him and vainly ministered to, whose house was now left unto them desolate; and, chief of all, far in the utmost blue, the hills above Nazareth, sloping down to his old home: hills on which the stones yet lay loose that had been taken up to cast at him, when he left them forever' (Ruskin, Modern Painters 1v., 374)."
Verse 29, "And as he prayed, the fashion of his countenance was altered, and his raiment was white and glistering."
LGT "And it came to pass, as He prayed, the appearance of His face became different, and His clothing dazzling white."
The Lord was transfigured while He prayed; the Light shone out from within Him. "The Lord took Peter, James, and John up into the mountain to pray. While He prayed, the Lord's countenance was altered. The fashion of His countenance was Transfigured this word is from the Greek metamorphoom - metamorphosis in English. The transfiguration does not set forth the deity of Christ, but the humanity of Christ. Transfiguration is the goal of humanity. When you see the Lord Jesus Christ transfigured there on the mount, you are seeing exactly what is going to take place in that day when we are translated. The dead shall be raised, and those who are alive shall be changed; that is, they shall all be translated and brought into the presence of God" (McGee).
Verses 30,31, "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."
LGT "And behold, two men talked with Him, who were Moses and Elias, who appearing in glory, spoke of His departure, which He was about to accomplish in Jerusalem."
Here we have the great Law-giver Moses, and the greatest of the OT prophets Elijah, meeting Christ on the mount. "Moses had led the Exodus from Egypt. Jesus will accomplish the exodus of God's people into the Promised Land on high. The purpose of the Transfiguration was to strengthen the heart of Jesus as He was praying long about His approaching death and to give these chosen three disciples a glimpse of His glory for the hour of darkness coming. No one on earth understood the heart of Jesus and so Moses and Elijah came. The poor disciples utterly failed to grasp the significance of it all" (Robertson).
Verse 32, "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."
LGT "But Peter and those with him were oppressed with sleep: and having awoke fully, they saw His glory, and the two men who stood with Him."
Luke is the only Gospel writer that gives this detail of the disciples being overtaken with sleep. "It was but natural for these men of simple habits, at night, and after the long ascent, and in the strong mountain air, to be heavy with sleep; and we also know it as a psychological fact, that, in quick reaction, after the overpowering influence of the strongest emotions, drowsiness would creep over their limbs and senses" (Edersheim).
Verse 33, "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."
LGT "And it came to pass, as these departed from Him, Peter said to 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 is saying."
Peter makes this overzealous remark to Jesus as Moses and Elias are departing; some think Peter was not quite awake yet from his sleep; others believe he was just making a statement wishing that they could remain there on the mount in ecstasy with just the six of them; others that this was typical for Peter, that is, to speak before he thought. Nevertheless, Jesus is very gentle with Peter, for He was there to help Peter, not to discourage him.
McGee describes this scene very well:
"Good old Simon Peter just has to say something. He should have kept his mouth closed at this time, but he has to speak up, and I guess he thinks he is saying something important. But Luke adds, not knowing what he said. Many people, like Peter, speak pious words without knowing what they say. Peter suggests they build three tabernacles, which puts Moses and Elijah on a par with Jesus Christ, although he puts the Lord at the head of the list. Many anthologies [collection] of religion list Buddha, Mohammed, Moses, and Christ as founders of religion. It may seem strange to you, but Jesus Christ is not the founder of any religion. He did not found a religion; He died on a cross for the sins of the world. He is the Savior, and that is why we are not saved by religion; we are saved by Christ. I remember Dr. Carrol said many times, 'When I came to Christ, I lost my religion.' A great many people need to lose their religion and find Christ."
Verse 34, "While he thus spake, there came a cloud, and overshadowed them; and they feared as they entered into the cloud."
LGT "But these things, as He was speaking, a cloud came and overshadowed them: and they feared as they entered into the cloud."
Fear came upon the disciples as the cloud enveloped them, Jesus, Moses, and Elijah, on the mount. It seems as though the disciples were not included in the cloud cover.
Matthew Henry observes:
"It is here added, concerning the cloud that overshadowed them, that they feared as they entered into the cloud. This cloud was a token of God's more peculiar presence. It was in a cloud that God of old took possession of the tabernacle and temple, and, when the cloud covered the tabernacle, Moses was not able to enter (Exod. 40:34,35), and, when it filled the temple, the priests could not stand to minister by reason of it (2 Chron. 5:14). Such a cloud was this, and then no wonder that the disciples were afraid to enter into it. But never let any be afraid to enter into a cloud with Jesus Christ; for He will be sure to bring them safely through it."
Verse 35, "And there came a voice out of the cloud, saying, This is my beloved Son: hear him."
LGT "And a voice came out of the cloud, saying, This is Whom I have chosen: hear ye Him."
God's voice comes out from the cloud as Luke records with a perfect participle This is Whom I have chosen, recorded in the best manuscripts.
Verse 36, "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."
LGT "And as the voice sounded, Jesus was found alone. And they were silent, and reported it to no one in those days anything of what they had seen."
"The transfiguration was a premature and miniature picture of Christ's second coming to the earth to establish His kingdom. It was a revelation of the essential glory that belongs to Christ and that was veiled by the Incarnation but which will be disclosed to the whole world at His Second Advent. The Transfiguration was an authentication of the person of Christ, for only One who is righteous, holy, and sinless could be transfigured so as to reveal the intrinsic Shekinah glory of God that belonged to Him. The Transfiguration was also a revelation of the glory that awaits the child of God, for Paul wrote, We will not all sleep, but we will all be changed - in a flash, in the twinkling of an eye, at the last trumpet (1Cor. 15:51-52). The Greek word for changed there, is the same as for transfigured in the record before us. Thus we understand what Paul meant when he said, When Christ, who is your life, appears, then you also will appear with him in glory (Col. 3:4), and what John meant when he said, We know that when He appears, we shall be like Him (1 John 3:2). When Christ prayed, Father, I want those you have given me to be with me where I am, and to see my glory (John 17:24), He promised that we shall not only see His glory but share His glory for all eternity" (Pentecost).
The Healing of the Boy with an Unclean Spirit
(Matt. 17:14-18; Mark 9:14-27)
Verse 37, "And it came to pass, that on the next day, when they were come down from, the hill, much people met him."
LGT "And it came to pass, the next day, on their having come down from the mountain, a great crowd met Him."
Here we see the reason Jesus would go off by Himself, or with these three disciples, to be alone and pray; the crowds would have never given Him any peace for they had many needs; however, among this throng were the teachers of the Law, who had been badgering the other disciples in Jesus' absence.
Verse 38, "And, behold, a man of the company cried out, saying, Master, I beseech thee, look upon my son: for he is mine only child."
LGT "And behold, a man from the crowd cried out, saying, Teacher, I beseech Thee, look upon my son, because [he] is an only child to me."
This man cried out for Christ to "look upon" his child; this compound verb epiblepsai is an active infinitive that means to examine closely. Luke uses this particular verb form, being a physician, as Vincent points out, "To look with pitying regard; and by medical writers of examining the condition of a patient".
Verse 39, "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."
LGT "And behold, a spirit takes him and suddenly he cries out, and it throws him into a convulsion with foaming, and with difficulty departs from him, bruising him."
Luke describes the boy having an epileptic attack, brought on by the demon. Vincent comments on the use of the word "suddenly" here: "This word suddenly is used only once outside of the writings of Luke: (Mark 13:36). Naturally, frequent in medical writers, of sudden attacks of disease. Luke has more medical details in his account than the other evangelists. He mentions the sudden coming on of the fits, and their lasting a long time. Mr. Hobart remarks that Aretaeus, a physician of Luke's time, in treating epilepsy, admits the possibility of its being produced by demoniacal agency. Epilepsy was called by physicians the sacred disease."
Verse 40, "And I besought thy disciples to cast him out; and they could not."
LGT "And I besought Your disciples that they might cast it out, and they were not able."
The reason the disciples could not cast out the demon, as we shall see, is that they lacked faith, not the ability, for Christ had already given them the power.
Verse 41, "And Jesus answering said, O faithless and perverse generation, how long shall I be with you, and suffer you? Bring thy son hither."
LGT "And answering Jesus said, O unbelieving and perverted generation, until when shall I be with you and bear with you? Bring your son here."
This rebuke of Jesus is directed at the Scribes and Pharisees, rather than the disciples who were unable to cast out the demon (See comm. on Matt. 17:17).
Verse 42, "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."
LGT "But yet, as he was coming near, the demon dashed him down and threw [him] into convulsions: and Jesus rebuked the unclean spirit, and healed the child, and gave him back to his father."
As the child was approaching Jesus the demon makes one last attempt at putting this deaf and dumb child into convulsion; Jesus commands the demon to come out of the boy, takes him by the hand and gives him back to his father a healed boy. Pentecost says, "What Christ did for the demon-possessed boy was a revelation of what He could and would do for the nation Israel if they would put their faith in Him."
Verse 43, "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."
LGT "And all were amazed at the great majesty of God. And [as] all were wondering at all which He did, He said to His disciples,"
The first sentence of verse 43 ends this section with the people all amazed at how majestic the God of Christ is; however they were not ready to accredit Christ with His own personal deity, that is, admit that He was God incarnate. The last sentence of this verse introduces the next section.
Jesus Again Foretells His Death
(Matt. 17:22-23; Mark 9:30-32)
Verse 44, "Let these sayings sink down into your ears: for the Son of man shall be delivered into the hands of men."
LGT "Ye put into your ears these words: for the Son of Man is about to be delivered up into [the] hands of men."
Jesus was telling the disciples to remember these words of His regarding His death, and also all the things He taught them on the Mount; the disciples were not yet ready to accept all He was saying, because they could not yet understand the meaning of His being sacrificed and betrayed by His people.
Verse 45, "But they understood not his saying, and it was hid from them, that they perceived it not: and they feared to ask him of that saying."
LGT "But they understood not this saying, and it was concealed from them, in order that they should not perceive it, and they feared to ask Him concerning this saying."
This verse at least explains that the disciples could not understand what Christ was saying to them about His willingly going to the cross of the necessity to die for them, and all people. "This explanation [of these sayings being concealed from them] at least relieves the disciples to some extent of full responsibility for their ignorance about the death of Jesus as Mark 9:32 observes, as does Luke here that they were afraid to ask Him. Plummer says, 'They were not allowed to understand the saying then, in order that they might remember it afterwards, and see that Jesus had met His sufferings with full knowledge and free will.' Perhaps also, if they had fully understood, they might have lacked courage to hold on to the end. But it is a hard problem" (Robertson).
Who is the Greatest?
(Matt. 18:1-5; Mark 9:33-37)
Verse 46, "Then there arose a reasoning among them, which of them should be greatest."
LGT "But came up among them a reasoning, this, who might be greatest of them."
The disciples were reasoning among themselves who would occupy the greater positions in the coming kingdom; McGee says, "They were thinking of the crown and ignoring the cross."
Verses 47, 48,"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."
LGT "And Jesus having seen the reasoning of their heart, having taken hold of a little child, He set it by Him, and said to them, Whoever shall receive this little child in My name, receives Me; and whoever shall receive Me, receives the One who sent Me: for he who is least among all you, he is great."
Christ sets this little child before them for them to realize that they who come to Him must come to Him in complete dependence; a little child is completely dependent upon its father, and so it must be with a Christian; if we believe in the Father we will believe in the Son; Christ was not saying that they must be humble as this particular child, but humble as a little trusting child.
The disciples were seeking greatness by appointment, but greatness, says Christ, is given to those who humble themselves now.
He Who is Not against You is for You
(Mark 9:38-40)
Verse 49, "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."
LGT "And John answering said, Master, we saw someone casting out demons in Your name, and we forbade him, because he follows not with us."
John breaks through, as if embarrassed by Christ's previous reprimand, and says that they saw someone casting out demons in Christ's name, and that they stopped him. Robertson says, "It is a pitiful specimen of partisan narrowness and pride even in the Beloved Disciple, one of the Sons of Thunder. The man was doing the Master's work in the Master's name and with the Master's power, but did not run with the group of the Twelve."
Verse 50, "And Jesus said unto him, Forbid him not: for he that is not against us is for us."
LGT "And Jesus said to him, Forbid not: for whoever is not against us, is for us."
Just because this man was not of their particular group, he should not be forbidden to serve the Lord. Mark uses the phrase, stop hindering him. Christ said If this man is not against us, he must be for us.
A Samaritan Village Refuses to Receive Jesus
Verse 51, "And it came to pass, when the time was come that he should be received up, he steadfastly set his face to go to Jerusalem,"
LGT "And it came to pass when the days of his taking up were being fulfilled, that He Himself set steadfastly His face to go into Jerusalem."
The time was closing in on the time for His offering Himself on the cross for man's sins. He set His face resolutely toward Jerusalem, in the face of difficulty and danger.
Verse 52, "And sent messengers before his face: and they went, and entered into a village of the Samaritans, to make ready for him."
LGT "And He sent messengers before his face. And having gone, they entered into a village of the Samaritans, as to make ready for Him."
It was a common route for the Jews to go through Samaria on their way to Jerusalem; the Samaritans had heard of Jesus and His works, and so Jesus decided to send His messengers out ahead to test what the reactions might be of these people, and that they would not be surprised at His coming. This was sort of an embassy of good will. The Greek word for "messenger: is angelos, and refers to some of His disciples; the word angelos also refers to angels, but the context is the only way we are able to rightly translate the word.
Verse 53, "And they did not receive him, because his face was as though he would go to Jerusalem."
LGT "And they did not receive Him, because His face was [as] going to Jerusalem."
The Samaritans were the enemies of the Jews, even to the extent that they built their own temple upon Mount Gerizim. The Samaritans refused to give Jesus lodging because He was on His way to the despised Jews in Jerusalem, to their Temple instead of there own on Gerizim.
Verse 54, "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?"
LGT "And the disciples James and John seeing [it] said, Lord, do You wish [that] we should call fire down from heaven and destroy them?"
The disciples ask two questions; "Do You wish? And shall we call?" (Robertson). The rejection by the Samaritans was enough for James and John to want to call judgment to these hated Samaritans, but Christ has other plans.
Verse 55, "But he turned, and rebuke them, and said, Ye know not what manner of spirit ye are of."
LGT "But turning, He rebuked them."
The phrase Ye know not what manner of spirit ye are of sounds like Christ, but it is not part of Luke's Gospel. Christ rebukes these two for their narrowness of mind, and it was not part of His ministry to judge the cosmos world, that is, any part of the world system.
Verse 56, "For the Son of man is not come to destroy men's lives, but to save them. And they went to another village."
LGT "And they went to another village."
This last phrase is all that Luke actually recorded, although it is true what the translators added, For the Son of man is not come to destroy men's lives, but to save them.
The Would-be Followers of Jesus
(Matt. 8:19-22)
Verse 57, "And it came to pass, that, as they went in the way, a certain man said unto him, Lord, I will follow thee withersoever thou goest."
LGT "And as they were going in the way, someone said to Him, I will follow You wherever You may go."
Matthew calls this man a scribe. This man makes this bold statement I will follow you wherever you may go.
Verse 58, "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."
LGT "And Jesus said to Him, The foxes have holes, and the birds of the heaven nests; but the Son of Man has not where He may lay the head."
Jesus explains very politely to this young scribe that His wandering lifestyle is not as adventuresome as he might think. The fact that He was homeless puts to rest those that make the claim that Christ was rich. McGee says, "Our Lord's answer to him revealed His own poverty when He was on earth. When they traveled, there would be no reservations for them at a motel. Poverty was part of the curse that He bore." Jesus uses this title Son of Man declaring His humanity through His incarnation.
Verse 59, "And he said unto another, Follow me. But he said, Lord, suffer me first to go and bury my father."
LGT "And He said to another, Follow Me. But he said, Lord, allow me, going away, first to bury my father."
Here was a casual disciple who put his obligation to his father first ahead of all out following Jesus. (See my notes on Matthew 8:21)
Verse 60, "Jesus said unto him, Let the dead bury their dead: but go thou and preach the kingdom of God."
LGT "But He said to him, Leave the dead to bury their own dead; but you, going forth, declare the kingdom of God."
Jesus was not forbidding this young disciple from his rightful human obligation of burying his father; it was a fact that his father had not even died yet, and what he was doing is putting his family obligation above Christ.
Verse 61, "And another also said, Lord, I will follow thee; but let me first go bid them farewell, which are at home at my house."
LGT "And another also said, I will follow You, Lord: but first allow me to take leave of those at my house."
What this disciple was saying to the Lord is, allow me to go home and put my things in order, and then eventually I will come and follow You.
Verse 62, "And Jesus said unto him, No man, having put his hand to the plough, and looking back, is fit for the kingdom of God."
LGT "But Jesus said, No one having laid his hand upon [the] plough, and looking on the things behind, is fit for the kingdom of God."
"The figure is of a man who, while engaged in labor, instead of keeping his eye on the furrow which he is drawing, looks behind at some object which attracts his interest. He is only half at work, and half-work only will result" (Godet-quoted by Vincent).
McGee notes:
"This third applicant wanted furlough to bid loved ones good-bye. He was a halfway and halfhearted follower of Christ. He wanted to be a disciple, but he did not want to make any sacrifice. He was not impelled by the urgency, the importance of the mission. Remember that the Lord Jesus Christ was even then on His way to the Cross. He had steadfastly set His face to go to Jerusalem.
Friend, the cost of discipleship is high. It demands all we have to give. The apostle Paul wrote, Brethren, I count not myself to have apprehended: but this one thing I do, forgetting those things which are behind, and reaching forth unto those things which are before, I press toward the mark for the prize of the high calling of God in Christ Jesus (Phil. 3:13,14)."
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