Paths in Biblical Studies

Book of Luke · Chapter 9 of 24

Luke 9: Verse-by-Verse Commentary (with Videos)

62 verses · 27 video commentaries from 6 courses · Berean Standard Bible

1Then Jesus called the Twelve together and gave them power and authority over all demons, and power to cure diseases.

2And He sent them out to proclaim the kingdom of God and to heal the sick.

3“Take nothing for the journey,” He told them, “no staff, no bag, no bread, no money, no second tunic.

4Whatever house you enter, stay there until you leave that area.

5If anyone does not welcome you, shake the dust off your feet when you leave that town, as a testimony against them.”

6So they set out and went from village to village, preaching the gospel and healing people everywhere.

7When Herod the tetrarch heard about all that was happening, he was perplexed. For some were saying that John had risen from the dead,

8others that Elijah had appeared, and still others that a prophet of old had arisen.

9“I beheaded John,” Herod said, “but who is this man I hear such things about?” And he kept trying to see Jesus.

10Then the apostles returned and reported to Jesus all that they had done. Taking them away privately, He withdrew to a town called Bethsaida.

11But the crowds found out and followed Him. He welcomed them and spoke to them about the kingdom of God, and He healed those who needed healing.

12As the day neared its end, the Twelve came to Jesus and said, “Dismiss the crowd so they can go to the surrounding villages and countryside for lodging and provisions. For we are in a desolate place here.”

13But Jesus told them, “You give them something to eat.” “We have only five loaves of bread and two fish,” they answered, “unless we go and buy food for all these people.”

14(There were about five thousand men.) He told His disciples, “Have them sit down in groups of about fifty each.”

15They did so, and everyone was seated.

16Taking the five loaves and the two fish and looking up to heaven, Jesus spoke a blessing and broke them. Then He gave them to the disciples to set before the people.

17They all ate and were satisfied, and the disciples picked up twelve basketfuls of broken pieces that were left over.

18One day as Jesus was praying in private and the disciples were with Him, He questioned them: “Who do the crowds say I am?”

19They replied, “Some say John the Baptist; others say Elijah; and still others, that a prophet of old has arisen.”

20“But what about you?” Jesus asked. “Who do you say I am?” Peter answered, “The Christ of God.”

21Jesus strictly warned them not to tell this to anyone.

22“The Son of Man must suffer many things,” He said. “He must be rejected by the elders, chief priests, and scribes, and He must be killed and on the third day be raised to life.”

23Then Jesus said to all of them, “If anyone wants to come after Me, he must deny himself and take up his cross daily and follow Me.

24For whoever wants to save his life will lose it, but whoever loses his life for My sake will save it.

25What does it profit a man to gain the whole world, yet lose or forfeit his very self?

26If anyone is ashamed of Me and My words, the Son of Man will be ashamed of him when He comes in His glory and in the glory of the Father and of the holy angels.

27But I tell you truly, some who are standing here will not taste death before they see the kingdom of God.”

28About eight days after Jesus had said these things, He took with Him Peter, John, and James, and went up on a mountain to pray.

29And as He was praying, the appearance of His face changed, and His clothes became radiantly white.

30Suddenly two men, Moses and Elijah, began talking with Jesus.

31They appeared in glory and spoke about His departure, which He was about to accomplish at Jerusalem.

32Meanwhile Peter and his companions were overcome by sleep, but when they awoke, they saw Jesus’ glory and the two men standing with Him.

33As Moses and Elijah were leaving, Peter said to Jesus, “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.)

34While Peter was speaking, a cloud appeared and enveloped them, and they were afraid as they entered the cloud.

35And a voice came from the cloud, saying, “This is My Son, whom I have chosen. Listen to Him!”

36After the voice had spoken, only Jesus was present with them. The disciples kept this to themselves, and in those days they did not tell anyone what they had seen.

37The next day, when they came down from the mountain, Jesus was met by a large crowd.

38Suddenly a man in the crowd cried out, “Teacher, I beg You to look at my son, for he is my only child.

39A spirit keeps seizing him, and he screams abruptly. It throws him into convulsions so that he foams at the mouth. It keeps mauling him and rarely departs from him.

40I begged Your disciples to drive it out, but they were unable.”

41“O unbelieving and perverse generation!” Jesus replied. “How long must I remain with you and put up with you? Bring your son here.”

42Even while the boy was approaching, the demon slammed him to the ground in a convulsion. But Jesus rebuked the unclean spirit, healed the boy, and gave him back to his father.

43And they were all astonished at the greatness of God. While everyone was marveling at all that Jesus was doing, He said to His disciples,

44“Let these words sink into your ears: The Son of Man is about to be delivered into the hands of men.”

45But they did not understand this statement. It was veiled from them so that they could not comprehend it, and they were afraid to ask Him about it.

46Then an argument started among the disciples as to which of them would be the greatest.

47But Jesus, knowing the thoughts of their hearts, had a little child stand beside Him.

48And 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 whoever is the least among all of you, he is the greatest.”

49“Master,” said John, “we saw someone driving out demons in Your name, and we tried to stop him, because he does not accompany us.”

50“Do not stop him,” Jesus replied, “for whoever is not against you is for you.”

51As the day of His ascension approached, Jesus resolutely set out for Jerusalem.

52He sent messengers on ahead, who went into a village of the Samaritans to make arrangements for Him.

53But the people there refused to welcome Him, because He was heading for Jerusalem.

54When the disciples James and John saw this, they asked, “Lord, do You want us to call down fire from heaven to consume them?”

55But Jesus turned and rebuked them.

56And He and His disciples went on to another village.

57As they were walking along the road, someone said to Jesus, “I will follow You wherever You go.”

58Jesus replied, “Foxes have dens and birds of the air have nests, but the Son of Man has no place to lay His head.”

59Then He said to another man, “Follow Me.” The man replied, “Lord, first let me go and bury my father.”

60But Jesus told him, “Let the dead bury their own dead. You, however, go and proclaim the kingdom of God.”

61Still another said, “I will follow You, Lord; but first let me bid farewell to my family.”

62Then Jesus declared, “No one who puts his hand to the plow and then looks back is fit for the kingdom of God.”

Luke 9 Section and Chapter Commentary

Luke 9:10-17

Editorial fatigue in Luke: Feeding of the 5,000 in a 'deserted place' within a city

Luke 9:10-17 resets the feeding of the 5,000 story in a city called Bethsaida, unlike Mark's 'deserted place.' However, when the disciples ask Jesus to send the crowds away, they state, 'for we are here in a desert place.' This creates a contradiction, as one would not need to go to surrounding villages for provisions if already in a city. This inconsistency suggests Luke copied the 'deserted place' detail from Mark, despite having set the scene in a city, indicating editorial fatigue.

Summarized by AI · Did Q Exist? · Lecture 2: Was Mark the Earliest Gospel? · watch the clip

Editorial fatigue in Luke's feeding of the 5,000

Luke's account of the feeding of the 5,000 initially resets the location to 'a city called Bethsaida.' However, later in the narrative, Luke refers to 'a deserted place,' echoing Mark's original setting for the event. This inconsistency, where Luke's initial relocation is contradicted by a later detail, is an example of 'editorial fatigue,' indicating Luke copied from Mark without fully harmonizing the setting.

Summarized by AI · The Mysteries of the Synoptic Gospels: Discovering Matthew, Mark, and Luke · Lecture 5: Was Mark the First Gospel? · watch the clip

Meaning Beyond Historical Fact in Miracles

Stories like Jesus feeding the multitudes with five loaves and two fish can hold truth in their meaning, such as feeding the hungry with available resources, even if the precise historical details are not the primary focus. The deeper meaning can be true regardless of the exact historical occurrence.

Summarized by AI · Bart D. Ehrman · YouTube · Can the New Testament Possibly Be True? · watch the clip

Luke 9:51-56

Samaritan Hostility Towards Jews

Historical accounts, such as those from Josephus, indicate that Samaritans were known to attack Jewish pilgrims traveling through Samaria from Galilee to Jerusalem. Luke 9:51-56 also illustrates this hostility, with a Samaritan village refusing hospitality to Jesus and his disciples because they were heading to Jerusalem.

Summarized by AI · The Parables of Jesus: Jewish Insights into Gospel Ethics, Humor, and Provocation · Lecture 2: Samaritans, Priests, and Levites | How History Impacts Parable Interpretation · watch the clip

Luke 9 Verse Notes

Luke 9:3

Galilean economic conditions supported hospitality

During Jesus' ministry in Galilee, the region experienced relative prosperity, with no major famines or wars. This economic stability meant that people generally had enough resources to share, making the practice of hospitality, which Jesus' missionaries relied upon, a viable and common social custom.

Summarized by AI · The Parables of Jesus: Jewish Insights into Gospel Ethics, Humor, and Provocation · Lecture 3: Laborers and Management in the Vineyard | How to Assess Kingdom Economics · watch the clip

Luke 9:7-9

Herod Antipas's Role in Luke

Luke uniquely includes a trial before Herod Antipas, a character he has 'seeded' throughout his gospel, making him a more prominent antagonist. This narrative choice enhances the dramatic structure of Luke's gospel, bringing a previously mentioned character to a climactic role.

Summarized by AI · The Mysteries of the Synoptic Gospels: Discovering Matthew, Mark, and Luke · Lecture 8: Why Are the Synoptic Arrest and Trial Narratives So Different? · watch the clip

Luke 9:10

Bethsaida as a polis and desert place contradiction

In Luke 9, Bethsaida is called a 'polis' where Jesus feeds 5,000 people, yet the narrative also retains Mark's description of it as a 'desert place.' This creates a contradiction, as a polis would have resources within its boundaries, making it illogical to send disciples to surrounding towns for food.

Summarized by AI · Bart D. Ehrman · YouTube · Acts Knows Greece. It Doesn't Know Judea. Here's What That Means · watch the clip

Luke 9:18-21

Jesus' Claim to Messiahship

While Jesus likely did not claim to be the 'Son of Man' in the cosmic judge sense, he probably believed he would be appointed the future king of Israel, the Messiah. This aligns with the Jewish understanding of the Messiah as a political leader, not a divine judge. His disciples initially believed they would rule under him in this kingdom.

Summarized by AI · Bart D. Ehrman · YouTube · Does the Book of Revelation Predict our Future? · watch the clip

Luke 9:18-20

Disagreements in Peter's Confession

The accounts of Peter's confession at Caesarea Philippi show specific disagreements. Matthew and Mark agree on naming the location, while Luke omits it. Matthew's question includes 'Son of Man,' unlike Mark and Luke's 'I am.' Matthew also adds 'Jeremiah' to the list of possible identities for Jesus, and Peter's confession of Jesus as 'Messiah' is uniquely elaborated in each Gospel.

Summarized by AI · Did Q Exist? · Lecture 1: The Synoptic Problem · watch the clip

Luke 9:18

Jesus' Identity in the Synoptic Gospels

In the earliest gospels (Matthew, Mark, and Luke), Jesus never explicitly calls himself God. His primary focus is on God's coming kingdom, the need for repentance, and ethical behavior. He says very little about his own identity, and when he does, it's not a claim of divinity.

Summarized by AI · Paul and Jesus: The Great Divide · Lecture 1: Who Was Jesus According to Jesus? · watch the clip

Luke 9:22

Jesus' Resurrection on the Third Day

The Gospels consistently state that Jesus was raised on the third day, specifically early Sunday morning. This timing is calculated from his death on Friday, making Saturday the second day. While the Gospels agree on Sunday morning, they differ on other details related to the dating. The later concept of 'three days and three nights' is a generalized expression that doesn't precisely fit the Friday afternoon to Sunday morning timeline.

Summarized by AI · Bart D. Ehrman · YouTube · What Really Happened After the Crucifixion? · watch the clip

Son of Man vs. Son of God in Synoptic Gospels

The terms 'Son of Man' and 'Son of God' are used for Jesus in the Gospels, but their ancient Jewish meanings differ from modern interpretations. In ancient Judaism, 'Son of God' referred to a human, like the king of Israel, who was closely connected to God but not divine. 'Son of Man,' based on Daniel 7, referred to a future divine judge from heaven. Jesus uses 'Son of Man' for himself in the Synoptics, but often in contexts of suffering, not divine claims, such as going to Jerusalem to be rejected.

Summarized by AI · Bart D. Ehrman · YouTube · Did Jesus Actually Claim to be God? · watch the clip

Jesus' Predictions of His Suffering and Resurrection

In the Gospels, particularly Mark, Jesus explicitly predicts his future suffering, rejection, execution, and resurrection in Jerusalem. These predictions appear starting halfway through Mark and are replicated in Matthew and Luke, with John presenting similar ideas. Some passages also state that his death would be for the sake of others.

Summarized by AI · Bart D. Ehrman · YouTube · Did Jesus Have to Suffer? Trying to Make Sense of a Troubling View · watch the clip

Gospel Narratives Framed by Death and Resurrection

The entire gospel narratives are structured around the ultimate climax of Jesus' death and resurrection. This later knowledge influenced how earlier stories were told, including Jesus' repeated predictions of his death and resurrection (e.g., in Mark and Luke), and subtle foreshadowing like Jesus' parents finding him in the temple on the 'third day' in Luke.

Summarized by AI · Bart D. Ehrman · YouTube · Who Says Mary Was a Virgin? · watch the clip

Gospels Reflect Post-Resurrection Beliefs

While the Gospels depict Jesus predicting his death and resurrection as central to salvation, this reflects the post-resurrection beliefs of their authors. The earliest followers, after believing in the resurrection, concluded that Jesus' death was a divine sacrifice for sins, a connection made years before Paul's conversion.

Summarized by AI · Bart D. Ehrman · YouTube · Is Paul the Founder of Christianity? · watch the clip

Jesus' Prediction of Death and Resurrection

The gospel accounts of Jesus predicting his own death and resurrection raise questions about the nature of his suffering. If Jesus knew he would be resurrected, it could be argued that his suffering was somewhat mitigated. Historically, it's unlikely Jesus made these predictions; rather, his later followers, knowing of his crucifixion and belief in his resurrection, attributed these prophecies to him to show he was not caught by surprise and that his death and resurrection were part of a divine plan for salvation.

Summarized by AI · Bart D. Ehrman · YouTube · Our Two-Year Anniversary! A Live Q&A with Bart · watch the clip

Luke 9:23-25

Disagreements in Taking Up the Cross

In the saying about taking up one's cross, Matthew and Mark agree on mentioning 'disciples,' while Luke addresses 'everyone.' Luke also uniquely adds 'daily' to the command to take up the cross, and his concluding phrase about 'destroying or losing himself' differs from Matthew and Mark's simpler 'losing.' These variations reveal distinct editorial choices.

Summarized by AI · Did Q Exist? · Lecture 1: The Synoptic Problem · watch the clip

Luke 9:23

Jesus' Demands: Radical Sacrifice for Others

Jesus' ethical demands were radical, urging followers to sell everything and give to the poor, and to take up their cross. These teachings, rooted in an apocalyptic urgency, called for complete self-sacrifice for the good of others, emphasizing that loving one's neighbor as oneself meant providing for their fundamental needs.

Summarized by AI · Luke's Maverick Gospel · Lecture 8: Luke and Its Reversals · watch the clip

Disciples Must Suffer to Follow

Jesus instructs his disciples that following him requires them to suffer and 'take up their cross.' This teaching emphasizes service and sacrifice over worldly greatness, promising a glorious afterlife as an incentive for enduring hardship in this life.

Summarized by AI · Bart D. Ehrman · YouTube · Did Jesus Suffer During His Crucifixion? (Depends Which Gospel You Read!) · watch the clip

Sacrifice for others and the afterlife

Jesus did not promote personal contentment (eudaimonia) in this life as the ultimate goal. His call to 'take up your cross and follow me' implies self-sacrifice for others. While this contrasts with Greek philosophy's focus on earthly happiness, Jesus did promise a form of eudaimonia in the coming Kingdom of God, shifting the focus to an afterlife reward.

Summarized by AI · Bart D. Ehrman · YouTube · Did Jesus Invent Modern Morality? Exploring Ancient Ethics · watch the clip

Prosperity Gospel vs. Jesus' Teachings

The Prosperity Gospel, which claims God wants believers to be rich in return for giving to the church, directly contradicts Jesus' teachings. Jesus taught self-sacrifice and giving up wealth for the coming Kingdom, not personal enrichment. He stated it was easier for a camel to go through the eye of a needle than for a rich person to enter the Kingdom of Heaven, emphasizing poverty over wealth.

Summarized by AI · Bart D. Ehrman · YouTube · Do Fundamentalists (Actually) Follow Jesus? · watch the clip

Luke 9:27

Jesus' Prophecy of the Kingdom and Paradise

In Luke 9:27, Jesus tells his disciples that some will not die before seeing the Kingdom of God. This is reconciled with Luke 23:43, where Jesus promises the criminal on the cross immediate entry into Paradise, by understanding that for Luke, followers of Jesus enter Paradise upon death, while the Kingdom of God will eventually manifest on Earth.

Summarized by AI · Bart D. Ehrman · YouTube · Was Luke Written by Luke? And Why Should We Care? · watch the clip

Thomas's Purpose: Salvation Through Interpretation

The Gospel of Thomas explicitly states its purpose: whoever finds the interpretation of its sayings will not experience death. This indicates that salvation, according to this gospel, is achieved not through belief in Jesus's death and resurrection, but through understanding and internalizing his secret teachings.

Summarized by AI · Bart D. Ehrman · YouTube · Bart Interviews Mark Goodacre about the Gospel of Thomas · watch the clip

Luke 9:28

Transfiguration and Ovid's Metamorphoses

The Transfiguration narrative in the Gospels, featuring clouds and transformations, shares striking similarities with stories found in Ovid's Metamorphoses. This suggests that the Gospel writers may have drawn upon or been influenced by existing Greco-Roman literary motifs when crafting their narratives.

Summarized by AI · Bart D. Ehrman · YouTube · Are the Gospels Mostly Fabricated? · watch the clip

Luke 9:51

Luke's preference for Mark's 'way of the Lord' motif

Luke values Mark's literary strategy of depicting Jesus' mission as a journey towards Jerusalem, the 'way of the Lord.' Luke emphasizes this journey even more than Mark, with Jesus setting his face towards Jerusalem earlier in Luke 9:51. This theological motif necessitates a different structuring than Matthew's, where the journey to Jerusalem begins much later, leading Luke to disperse Matthew's sayings material throughout this central 'way' section.

Summarized by AI · Did Q Exist? · Lecture 4: The Case Against Q · watch the clip

Inaccurate travel route from Galilee to Jerusalem

Luke's account of Jesus' journey from Galilee to Jerusalem through Samaria in chapters 9 and 17 presents a geographically confused route. Jesus appears to be moving back and forth between Galilee and Samaria, indicating the author's unfamiliarity with the actual terrain and layout of these regions.

Summarized by AI · Bart D. Ehrman · YouTube · Acts Knows Greece. It Doesn't Know Judea. Here's What That Means · watch the clip

Luke 9:58

Jesus' Itinerant Ministry and Lack of Home

The Gospels generally underplay the hardships of Jesus' itinerant ministry. However, a passage in Matthew and Luke indicates Jesus' awareness of his unrooted existence, stating that he has nowhere to lay his head, unlike foxes and birds. This highlights a personal sacrifice of comfort and stability.

Summarized by AI · Bart D. Ehrman · YouTube · Did Jesus Suffer During His Crucifixion? (Depends Which Gospel You Read!) · watch the clip

Loading scripture...