Luke 9 · Adam Clarke
Introduction Christ sends his apostles to preach and work miracles, Luk 9:1-6 . Herod, hearing of the fame of Jesus, is perplexed; some suppose that John Baptist is risen from the dead; others, that Elijah or one of the old prophets was come to life, Luk 9:7-9 . The apostles return and relate the success of their mission. He goes to a retired place, and the people follow him, Luk 9:10 , Luk 9:11 . He feeds five thousand men with five loaves and two fishes, Luk 9:12-17 . He asks his disciples what the public think of him, Luk 9:18-21 . Foretells his passion, Luk 9:22 . Shows the necessity of self-denial, and the importance of salvation, Luk 9:23-25 . Threatens those who deny him before men, Luk 9:26 . The transfiguration, Luk 9:27-36 . Cures a demoniac, Luk 9:37-43 . Again foretells his passion, Luk 9:44 , Luk 9:45 . The disciples contend who shall be greatest, Luk 9:46-48 . Of the person who cast out devils in Christ's name, but did not associate with the disciples, Luk 9:49 , Luk 9:50 . Of the Samaritans who would not receive him, Luk 9:51-56 . Of the man who wished to follow Jesus, Luk 9:57 , Luk 9:58 . He calls another disciple who asks permission first to bury his father, Luk 9:59 . Our Lord's answer Luk 9:60-62 . Verse 1 Power and authority - Δυναμιν και εξουσιαν. The words properly mean here, the power to work miracles; and that authority by which the whole demoniac system was to be subjected to them. The reader will please to observe: 1. That Luke mentions both demons and diseases; therefore he was either mistaken, or demons and diseases are not the same. 2. The treatment of these two was not the same: - the demons were to be cast out, the diseases to be healed. See Mat 10:1 .
Verse 2 To preach the kingdom of God - For an explication of this phrase, see on Mat 3:1 (note).
Verse 3 Take nothing - See on Mar 6:7 , Mar 6:8 (note). Neither money - See on Mat 10:9 (note). Neither have two coats - Show that in all things ye are ambassadors for God; and go on his charges.
Verse 4 There abide, and thence depart - That is, remain in that lodging till ye depart from that city. Some MSS. and versions add μη, which makes the following sense: There remain, and depart Not thence. See the note on Mat 10:11 .
Verse 7 Herod the tetrarch - See on Mat 2:1 (note); Mat 14:1 (note). By him - This is omitted by BCDL, two others, the Coptic, Sahidic, Armenian, and four of the Itala. It is probable that Luke might have written, Herod, hearing of all the things that were done, etc.; but Matthew says particularly, that it was the fame of Jesus of which he heard: Mat 14:1 . He was perplexed; - He was greatly perplexed διηπορει· from δια emphat. and απορεω, I am in perplexity. It is a metaphor taken from a traveler, who in his journey meets with several paths, one only of which leads to the place whither he would go; and, not knowing which to take, he is distressed with perplexity and doubt. The verb comes from α, negative, and πορος, a way or passage. A guilty conscience is a continual pest: - Herod had murdered John, and he is terribly afraid, lest he should arise from the dead, and bring his deeds to light, and expose him to that punishment which he deserved. See Mar 6:16 .
Verse 10 Told him all - Related distinctly - διηγησαντο, from δια, through, and ἡγεομαι, I declare: hence the whole of this Gospel, because of its relating every thing so particularly, is termed διηγησις, Luk 1:1 , a particular and circumstantially detailed narration. See on Mar 6:30 (note).
Verse 11 The people - followed him - Observe here five grand effects of Divine grace. 1. The people are drawn to follow him. 2. He kindly receives them. 3. He instructs them in the things of God. 4. He heals all their diseases. 5. He feeds their bodies and their souls. See Quesnel. Reader! Jesus is the same to the present moment. Follow him, and he will receive, instruct, heal, feed, and save thy soul unto eternal life.
Verse 12 Send the multitude away - See this miracle explained at large, on the parallel places, Mat 14:15-21 (note); Mar 6:36-44 (note).
Verse 16 Then he took the five loaves - A minister of the Gospel, who is employed to feed souls, should imitate this conduct of Christ: 1. He ought to exhort the people to hear with sedate and humble reverence. 2. He should first take the bread of life himself, that he may be strengthened to feed others. 3. He ought frequently to lift his soul to God, in order to draw down the Divine blessing on himself and his hearers. 4. He should break the loaves - divide rightly the word of truth, and give to all such portions as are suited to their capacities and states. 5. What he cannot perform himself, he should endeavor to effect by the ministry of others; employing every promising talent, for the edification of the whole, which he finds among the members of the Church of God. Under such a pastor, the flock of Christ will increase and multiply. See Quesnel.
Verse 18 Whom say the people - Οἱ οχλοι, the common people, i.e. the mass of the people. See this question considered on Mat 16:13 (note), etc.
Verse 20 But whom say ye that I am? - Whom do ye tell the people that I am? What do ye preach concerning me? See also on Mat 16:14 (note); and see the observations at the end of this chapter, (note). The Christ of God - The Coptic and later Persic read, Thou art Christ God. After this comes in Peter's confession of our Lord, as related Mat 16:16 (note), etc., where see the notes; and see also the observations of Granville Sharp, Esq., at the end of this chapter.
Verse 23 If any man will come after me - See on Mat 16:24 (note), and on Mar 8:34 (note), where the nature of proselytism among the Jews is explained. Daily - Καθ' ἡμεραν is omitted by many reputable MSS., versions, and fathers. It is not found in the parallel places, Mat 16:24 ; Mar 8:34 .
Verse 24 Will save his life - See on Mat 16:24 (note), etc.
Verse 25 Lose himself - That is, his life or soul. See the parallel places, Mat 16:25 (note); Mar 8:35 (note), and especially the note on the former. Or be cast away? - Or receive spiritual damage η ζημιωθεις. I have added the word spiritual here, which I conceive to be necessarily implied. Because, if a man received only temporal damage in some respect or other, yet gaining the whole world must amply compensate him. But if he should receive spiritual damage - hurt to his soul in the smallest degree, the possession of the universe could not indemnify him. Earthly goods may repair earthly losses, but they cannot repair any breach that may be made in the peace or holiness of the soul. See on Mat 16:26 (note).
Verse 26 Ashamed of me - See on Mar 8:38 (note).
Verse 28 About an eight days after - See the whole of this important transaction explained at large on Mat 17:1-13 (note).
Verse 31 His decease - Την εξοδον αυτον, That going out (or death) of his. That peculiar kind of death - its nature, circumstances, and necessity being considered. Instead of εξοδον, thirteen MSS. have δοξαν, glory. They spoke of that glory of his, which he was about to fill up (πληρουν) at Jerusalem. The Ethiopic unites both readings. The death of Jesus was his glory, because, by it, he gained the victory over sin, death, and hell, and purchased salvation and eternal glory for a lost world.
Verse 33 It is good for us to be here - Some MSS. add παντοτε, It is good for us to be Always here.
Verse 35 This is my beloved Son - Instead of ὁ αγαπητος, the beloved one, some MSS. and versions have εκλεκτος, the chosen one: and the Ethiopic translator, as in several other cases, to be sure of the true reading, retains both. In whom I am well pleased, or have delighted - is added by some very ancient MSS. Perhaps this addition is taken from Mat 17:5 .
Verse 37 Much people - See on Mat 17:14 (note).
Verse 39 A spirit taketh him, and he suddenly crieth out - Πνευμα λαμβανει αυτον. This very phrase is used by heathen writers, when they speak of supernatural influence. The following, from Herodotus, will make the matter, I hope, quite plain. Speaking of Scyles, king of the Scythians, who was more fond of Grecian manners and customs than of those of his countrymen, and who desired to be privately initiated into the Bacchic mysteries, he adds: "Now because the Scythians reproach the Greeks with these Bacchanals, and say that to imagine a god driving men into paroxysms of madness is not agreeable to sound reason, a certain Borysthenian, while the king was performing the ceremonies of initiation, went out, and discovered the matter to the Scythian army in these words: 'Ye Scythians ridicule us because we celebrate the Bacchanals, και ἡμεας ὁ θεος ΛΑΜΒΑΝΕΙ, and the God Possesses Us: but now the same demon, οὑτος ὁ δαιμων, has Taken Possession, ΛΕΛΑΒΗΚΕ, of your king, for he celebrates the Bacchanals, and ὑπο του θεου μαινεται, is filled with fury by this god." Herodot. l. iv. p. 250, edit. Gale. This passage is exceedingly remarkable. The very expressions which Luke uses here are made use of by Herodotus. A demon, δαιμων, is the agent in the Greek historian, and a demon is the agent in the case mentioned in the text, Luk 9:42 . In both cases it is said the demon possesses the persons, and the very same word, λαμβανει is used to express this in both historians. Both historians show that the possessions were real, by the effects produced in the persons: the heathen king rages with fury through the influence of the demon called the god Bacchus; the person in the text screams out, (κραζει), is greatly convulsed, and foams at the mouth. Here was a real possession, and such as often took place among those who were worshippers of demons.
Verse 42 The devil threw him down, and tare him - See this case considered at large, on Mat 17:15-18 (note), and on Mar 9:14-27 (note).
Verse 43 The mighty power - This majesty of God, μεγαλειοτητι του Θεου. They plainly saw that it was a case in which any power inferior to that of God could be of no avail; and they were deeply struck with the majesty of God manifested in the conduct of the blessed Jesus.
Verse 44 Let these sayings sink down into your ears - Or, put these words into your ears. To other words, you may lend occasional attention, but to what concerns my sufferings and death you must ever listen. Let them constantly occupy a place in your most serious meditations and reflections.
Verse 45 But they understood not - See the note on Mar 9:32 .
Verse 46 There arose a reasoning - Εισηλθε δε διαλογισμος, A dialogue took place - one inquired, and another answered, and so on. See this subject explained on Mat 18:1 (note), etc.
Verse 49 We forbade him - See this subject considered on Mar 9:38 (note), etc.
Verse 51 That he should be received up - Bishop Pearce says: "I think the word αναληψεως must signify, of Jesus's retiring or withdrawing himself, and not of his being received up: because the word συμπληρουσθαι, here used before it, denotes a time completed, which that of his ascension was not then. The sense is, that the time was come, when Jesus was no longer to retire from Judea and the parts about Jerusalem as he had hitherto done; for he had lived altogether in Galilee, lest the Jews should have laid hold on him, before the work of his ministry was ended, and full proofs of his Divine mission given, and some of the prophecies concerning him accomplished. John says, Joh 7:1 : Jesus walked in Galilee; for he would not walk in Jewry, because the Jews sought to kill him. Let it be observed, that all which follows here in Luke, to Luk 19:45 , is represented by him as done by Jesus in his last journey from Galilee to Jerusalem." He steadfastly set his face - That is, after proper and mature deliberation, he chose now to go up to Jerusalem, and firmly determined to accomplish his design.
Verse 52 Sent messengers - Αγγελους, angels, literally; but this proves that the word angel signifies a messenger of any kind, whether Divine or human. The messengers in this case were probably James and John.
Verse 53 His face was - They saw he was going up to Jerusalem to keep the feast; (it was the feast of tabernacles, Joh 7:2 ); and knowing him thereby to be a Jew, they would afford nothing for his entertainment; for, in religious matters, the Samaritans and Jews had no dealings: see Joh 4:9 . The Samaritans were a kind of mongrel heathens; they feared Jehovah, and served other gods, 2Kgs 17:34 . They apostatized from the true religion, and persecuted those who were attached to it. See an account of them, Mat 16:1 (note). Those only who have deserted the truth of God, or who are uninfluenced by it, hate them who embrace and act by it. When a man has once decidedly taken the road to heaven, he can have but little credit any longer in the world, 1Jn 3:1 .
Verse 54 That we command fire - Vengeance belongs to the Lord. What we suffer for his sake, should be left to himself to reprove or punish. The insult is offered to him, not to us. See the note on Mar 3:17 .
Verse 55 Ye know not what manner of spirit ye are of - Ye do not consider that the present is a dispensation of infinite mercy and love; and that the design of God is not to destroy sinners, but to give them space to repent, that he may save them unto eternal life. And ye do not consider that the zeal which you feel springs from an evil principle, being more concerned for your own honor than for the honor of God. The disciples of that Christ who died for his enemies should never think of avenging themselves on their persecutors.
Verse 56 And they went to another village - Which probably did entertain them; being, perhaps, without the Samaritan borders. The words, Ye know not of what spirit ye are; for the Son of man is not come to destroy men's lives, but to save them, are wanting in ABCEGHLS-V, and in many others. Griesbach leaves the latter clause out of the text. It is probable that the most ancient MSS. read the passage thus: But he turned, and rebuked them, and said, Ye know not of what spirit ye are. And they went to another village. See the authorities in Griesbach.
Verse 57 A certain man - He was a scribe. See on Mat 8:19-22 (note). It is probable that this took place when Christ was at Capernaum, as Matthew represents it, and not on the way to Jerusalem through Samaria.
Verse 61 Another also said - This circumstance is not mentioned by any of the other evangelists; and Matthew alone mentions the former case, Luk 9:57 , Luk 9:58 . Let me first go bid them farewell, which are at home - Επιτρεψον μοι αποταξασθαι τοις εις τον οικον μου - Permit me to set in order my affairs at home. Those who understand the Greek text will see at once that it will bear this translation well; and that this is the most natural. This person seems to have had in view the case of Elisha, who made a similar request to the Prophet Elijah, 1Kgs 19:19 , 1Kgs 19:20 , which request was granted by the prophet; but our Lord, seeing that this person had too much attachment to the earth, and that his return to worldly employments, though for a short time, was likely to become the means of stifling the good desires which he now felt, refused to grant him that permission. That which we object to the execution of God's designs is sometimes the very thing from which we should immediately disengage ourselves.