ESV Global Study Bible :: Footnotes for Luke 9

Luke 9:1–2 For power and authority, see 4:36; for power to heal, see 5:17. Some think this power and authority was only for this mission, as its absence in 9:40 and the equipping in 24:49 and Acts 1:8 suggest. sent. The verb form of the noun “apostle.”

Luke 9:3 Take nothing for your journey. See note on Mark 6:8–9. Perhaps this is due to the brevity of their mission and to teach them to trust God to supply their needs (Luke 12:22–31). no staff. According to Mark 6:8, the disciples were allowed to take a staff. Here in Luke’s account, Jesus is probably not prohibiting a staff altogether but prohibiting taking an extra one (as Luke 10:4 prohibits extra sandals).

Luke 9:4 whatever house. Rather than moving from house to house, perhaps in a quest for better housing, the apostles were to establish their ministry headquarters in one home. Compare 10:7.

Luke 9:5 wherever they do not receive you. “Receive” is used elsewhere with respect to welcoming and receiving God’s word (8:13), Jesus (9:48, 53), Jesus’ followers (vv. 5, 48), and the kingdom of God (18:17). shake off the dust from your feet (compare 10:11; see notes on Matt. 10:14; Mark 6:11). This visibly illustrates the future judgment of those who reject Christ’s messengers (Luke 10:11–15).

Luke 9:7–8 Herod the tetrarch (see 3:1 and note on Matt. 14:1). As a careful historian, Luke uses the proper title (“tetrarch”) to describe Herod Antipas rather than the less precise, general term “king” (Matt. 14:9; Mark 6:14). it was said by some. On the various misunderstandings of Jesus’ identity, see note on Mark 6:14b–15. one of the prophets. Such as Moses (Deut. 18:15) or Jeremiah (Matt. 16:14). Compare John 6:14. had risen. A literal return from the dead is probably meant.

Luke 9:9 John I beheaded. See Matt. 14:1–12; Mark 6:14–29; and notes on Mark 6:14–29. And he sought to see him foreshadows Luke 13:31 and 23:6–12. It refers to either Herod Antipas’s desire to see Jesus perform a miracle (23:8) or his desire to kill him (13:31).

Luke 9:10 The apostles (see note on Rom. 1:1), the “twelve” (Luke 9:12), and the “disciples” (vv. 14, 16) are used interchangeably here. Bethsaida was just northeast of where the Jordan flows into the Sea of Galilee from the north.

Luke 9:11 kingdom of God. Jesus’ and the apostles’ message was identical (compare vv. 2, 6 with 4:43; 8:1).

Luke 9:14 about five thousand men. See note on John 6:10–11.

Luke 9:15 And they did so. As in 5:5, the disciples’ obedience precedes understanding.

Luke 9:17 twelve baskets. Much food is left over, and Jesus did not want any food to be wasted.

Luke 9:18–20 praying alone. Jesus may have been praying that his disciples would truly understand who he is. John the Baptist. The disciples repeat the same possibilities mentioned in vv. 7–8 (see note on Matt. 16:14). But who do you say. “You” is plural and is emphasized in the Greek. Peter, spokesman for the disciples, answered, “The Christ of God.” (On Peter’s confession, see notes on Matt. 16:16; Mark 8:29b–30.) Jesus’ identity as the “Christ”—confessed by angels (Luke 2:11); by the Gospel narrator (2:26); by demons (4:41); and by Jesus himself (4:18)—is now confessed for the first time by the Twelve. For “Christ,” see note on 2:11.

Luke 9:21–22 For the first time, Jesus clearly teaches the Twelve that his role as God’s anointed Messiah (Christ) involves suffering and death. tell this to no one. Peter’s confession (v. 20) is correct, but proclaiming it widely at this time would be misunderstood because of Jewish nationalistic expectations. For the Son of Man, see note on Matt. 8:20. by the elders and chief priests and scribes. They are acting as a group. The “chief priests” are not the high priests but members of the most prominent priestly families. Jesus will be raised to life by God.

Luke 9:23–27 The following teachings on discipleship are addressed not just to the Twelve but to “all” (v. 23).

Luke 9:23 Come after me means to become a disciple (compare 14:27). This requires that a disciple: (1) deny himself (renouncing personal control of one’s life); (2) take up his cross (making a commitment that will lead to rejection and possibly even death; compare 14:27 and see note on Mark 8:34); and (3) follow me (following the example and teachings of Jesus).

Luke 9:24 save his life . . . lose it. See note on Mark 8:35.

Luke 9:26 when he comes in his glory. The second coming (see 21:27; 24:26).

Luke 9:27 Some standing here refers to Peter, James, and John, who will witness the transfiguration.

Luke 9:28 About eight days after indicates that this account should be understood in light of vv. 20–27. mountain. See note on Matt. 17:1. to pray. Perhaps Jesus prayed that the three disciples would see him in his glory.

Luke 9:29 dazzling white (literally, “bright as a flash of lightning”). Compare 2 Pet. 1:16–18.

Luke 9:30 Moses and Elijah represent the Law and the Prophets. Their appearance counters the incorrect guesses of vv. 8, 19, indicating that Jesus is the fulfillment of both (see note on Mark 9:4).

Luke 9:31 Jesus’ departure is his future death, resurrection, and ascension.

Luke 9:33–34 Let us make three tents. This suggestion is a mistake, as indicated by Luke’s comment (not knowing what he said). The cloud shows that God is present (see note on Matt. 17:5).

Luke 9:35 This is my Son. Compare 3:22 and see note on Mark 9:7. Listen to him means to follow Jesus’ teaching (see Luke 9:22–27). It also alludes to Deut. 18:15, confirming that Jesus is the prophet Moses predicted.

Luke 9:36 Kept silent . . . in those days contrasts the situation in Jesus’ day with that of Luke’s day. After Pentecost Peter, James, and John freely proclaimed this event (see 2 Pet. 1:17).

Luke 9:39 a spirit seizes him. In the parallel account in Matt. 17:15, 18 the demon is apparently associated with seizures. But see Matt. 4:24, where seizures are distinguished from demon possession.

Luke 9:40 they could not. The disciples’ inability to heal highlights Jesus’ greater ability.

Luke 9:41 O faithless and twisted generation. See note on Mark 9:19. The first of several such references (see Luke 11:30–32; 50–51; 17:25). For “generation,” see note on 7:31–34.

Luke 9:43a majesty of God. Compare the close tie between the glory of the Son and of the Father (v. 26; see also 8:39).

Luke 9:43b The marveling of the “crowd” (see v. 37) is not necessarily due to faith (compare vv. 41, 43a).

Luke 9:45 The meaning of Jesus’ words was concealed from them by God (compare 18:34).

Luke 9:46 which of them was the greatest. Because they thought the Messiah would be a political liberator, the disciples dream of status, honor, and power, along the lines of the Maccabean revolt (166–160 b.c.).

Luke 9:47 Jesus, knowing . . . their hearts indicates divine omniscience. took a child . . . by his side. See note on Mark 9:36–37.

Luke 9:48 receives this child . . . receives me; receives me receives him who sent me. An example of “step parallelism” (compare 10:16), in which the first thought is raised a step higher in the second thought: a child is received as a representative of Jesus; Jesus is received as a representative of God. who is great. Compare 14:11; 22:26.

Luke 9:49–50 Because he does not follow with us probably refers to a believer outside the circle of the Twelve. The one who is not against you is for you is the reverse of 11:23. The two sayings should be seen as complementary. See note on Mark 9:40.

Luke 9:51–19:27 The Journey to Jerusalem. During his ministry of teaching, healing, and making disciples, Jesus “set his face” (9:51) for his final journey to Jerusalem.

Luke 9:51–56 As Jesus and his disciples go south from Galilee to Jerusalem, they minister in Samaria.

Luke 9:51 Taken up means “taken up to heaven” and refers to Christ’s ascension. He set his face to go to Jerusalem provides the theme for 9:51–19:27, the largest section of Luke’s Gospel. It points toward Jesus’ cross (23:33), resurrection (24:6), and ascension into heaven (24:51).

Luke 9:52 a village of the Samaritans. For Jewish-Samaritan relations, see note on John 4:4. to make preparations. To arrange housing.

Luke 9:53 did not receive him, because his face was set toward Jerusalem (compare v. 51). The Samaritans probably rejected the messengers because Samaritans did not accept Jerusalem as the place of worship (see John 4:20), and maybe also because Jesus seemed to be going there to die, so the risk of favoring him was high.

Luke 9:54–55 Jesus rejects the suggestion of James and John (tell fire to come down). His ministry at his first coming is not to bring judgment (see John 3:17) but to proclaim the gospel (see Matt. 11:28).

Luke 9:59 To bury a deceased parent was an important duty, and Jesus clearly encouraged honoring one’s parents (Matt. 15:1–9). But Jesus knew that this man’s request was merely an excuse for not following him. Burial at this time in Judaism often involved a year-long period from the time when the body was first buried until a year later when the bones of the deceased were placed in a box.

Luke 9:60 Leave the dead to bury their own dead constitutes a pun in which “dead” means both spiritually dead (compare 15:24) and physically dead.

Luke 9:61 I will follow you, Lord, but. This recalls 1 Kings 19:19–21, where Elijah permitted Elisha to say farewell. Jesus does not permit this. Jesus’ summons to discipleship takes precedence over everything else.

Luke 9:62 Anyone who puts his hand to the plow has to keep looking forward to guide the plow. If he looks back, the plow will quickly veer off course.