Luke 9

Verses 1-6. Mt 10:1, and Barnes on Mt 10:2-14

Verse 1.

(a) "Then he called" Mt 10:1, Mk 3:13, 6:7 Verse 3.

(b) "Take nothing" Lk 10:4, 12:22 Verse 5.

(c) "shake off" Neh 5:13, Acts 13:51, 18:6 Verse 7.

(d) "Herod" Mt 14:1, Mk 6:14 Verse 9.

(e) "desired to see him" Lk 23:8 Verses 10-17. Mt 14:13, also Mt 14:14-21.

Verse 10. Verse 11.

(f) "when they knew it" Rom 10:14,17 (g) "he received them" Jn 6:37 (h) "kingdom of God" Acts 28:31 Verse 12.

(k) "And when the day" Mt 14:15 (l) "desert place" Ps 78:19,20, Eze 34:25, Hos 13:5 Verse 14.

(m) "Make them sit down" 1Cor 14:40 Verse 17.

(n) "were all filled" Ps 107:9 Verses 18-26. Mt 16:13, and Barnes on Mt 16:14-27 Mk 8:27, and Barnes on Mk 28-38.

Verse 18.

(o) "it came to pass" Mt 16:13, Mk 8:27 Verse 19.

(p) "John the Baptist" Mt 14:2, Lk 9:7,8 Verse 20. The Christ of God. The Anointed of God. The Messiah appointed by God, and who had been long promised by him. Mt 1:1.

(q) "Peter answering" Jn 6:69 Verse 22.

(r) "The Son of man" Mt 16:21, 17:22 Verse 23.

(s) "If any man" Mt 10:38, 16:24, Mk 8:34, Lk 14:27, Rom 8:13, Col 3:5 Verse 26.

(t) "For whosoever shall" Mt 10:33, Mk 8:38, 2Ti 2:12 Verse 27.

(u) "But I tell you a truth" Mt 16:28, Mk 9:1 Verses 28-36. See an account of the transfiguration in Mt 17:1-13 Mk 9:23.

Verse 28.

(w) "And it came to pass" Mt 17:1, 9:2 (1) "sayings", or "things" Verse 29. The fashion. The appearance. Glistering. Shining like lightning--of a bright, dazzling whiteness. As Mark says, "more white than any fuller could make it." Verse 31. In glory. Of a glorious appearance. Of an appearance like that which the saints have in heaven.

His decease. Literally his exit or departure. The word translated here decease--that is, exit, or going out--is elsewhere used to denote death. 2Pet 1:15. Death is a departure or going out from this life. In this word there may be an allusion to the departure of the children of Israel from Egypt. As that was going out from bondage, pain, and humiliation, so death, to a saint, is but going forth from a land of captivity and thraldom to one of plenty and freedom; to the land of promise, the Canaan in the skies.

He should accomplish. Which was about to take place. Verse 32. Heavy with sleep. Borne down with sleep--oppressed, overcome with sleep. It may seem remarkable that they should fall asleep on such an occasion; but we are to bear in mind that this may have been in the night, and that they were weary with the toils of the day. Besides, they did not fall asleep while the transfiguration lasted. While Jesus was praying, or perhaps after he closed, they fell asleep. While they were sleeping his countenance was changed, and Moses and Elias appeared. The first that they saw of it was after they awoke, having been probably awakened by the shining of the light around them.

(x) "heavy with sleep" Dan 8:18, 10:9 (y) "they saw his glory" Jn 1:14 Verse 33.

(z) "It is good for us to be here" Ps 27:4, 73:28 (a) "not knowing what he said" Mk 10:38 Verse 35.

(c) "hear him" De 18:15, Acts 3:22 Verse 36. Jesus was found alone. That is, the two men had left him. In respect to them he was alone.

(d) "told no man" Eccl 3:7. Verses 37-43. See this passage explained in the Notes on Mt 17:14-21, and Mr 9:14-29. Mt 17:14, and Mt 17:15-21. Mk 9:14, and Mk 9:15-29.

Verse 37.

(e) "it came to pass" Mt 17:14, Mk 9:17 Verse 38.

(f) "only child" Zech 12:10. Verse 40.

(g) "they could not" Acts 19:13-16. Verse 41.

(h) "faithless" Jn 20:27, Heb 4:2 (i) "perverse" De 32:5, Ps 78:8 Verse 42.

(k) "rebuked" Mk 1:27 Verse 43.

(l) "amazed" Ps 139:14, Zech 8:6 Verse 44. Let these sayings. Probably this refers to the sayings of the people, who had seen his miracles, and who on that account had praised and glorified God. On that ground they had acknowledged him to be the Christ. As if he had said, "I am about to die. You will then be disconsolate, and perhaps doubtful about my being the Christ. Then do you remember these miracles, and the confessions of the people--the evidence which I gave you that I was from God." Or it may mean, "Remember that I am about to die, and let my sayings in regard to that sink down into your hearts, for it is a most important event; and you will have need of remembering, when it takes place, that I told you of it." This last interpretation, however, does not agree as well with the Greek as the former.

(m) "for the Son of man" Mt 17:22 Verse 45. It was hid from them. They had imbibed the common notions of the Jews that he was to be a prince and a conqueror, to deliver the nation. They could not understand how that could be, if he was soon to be delivered into the hands of his enemies to die. In this way it was hid from them--not by God, but by their previous false belief. And from this we may learn that the plainest truths of the Bible are unintelligible to many because they have embraced some belief or opinion before which is erroneous, and which they are unwilling to abandon. The proper way of reading the Bible is to lay aside all previous opinions and submit entirely to God. The apostles should have supposed that their previous notions of the Messiah were wrong, and should have renounced them. They should have believed that what Jesus then said was consistent with his being the Christ. So we should believe that all that God says is consistent with truth, and should forsake all other opinions.

(o) "But they understood not" Mar 9:32, Lk 2:50, 18:34 Verses 46-50. Mt 18:1, and Mt 18:2-5. Comp. Mk 9:33-38.

(p) "Then there arose" Mt 18:1, Mk 9:34 Verse 48.

(q) "Whosoever shall receive" Mt 23:11,12, Lk 14:11 Verse 49.

(a) "we saw one casting" Nu 11:27-29 Verse 50.

(t) "for he that is not against us" Mt 12:30, Lk 16:13. Verse 51. Should be received up. The word here translated "received up" means literally a removal from a lower to a higher place, and here it refers evidently to the solemn ascension of Jesus to heaven. It is often used to describe that great event. See Acts 1:11,22; Mk 16:19, 1Timm 3:16. The time appointed for him to remain on the earth was about expiring, and he resolved to go to Jerusalem and die. And from this we learn that Jesus made a voluntary sacrifice; that he chose to give his life for the sins of men. Humanly speaking, had he remained in Galilee he would have been safe; but that it might appear that he did not shun danger, and that he was really a voluntary sacrifice-- that no man had power over his life except as he was permitted (Jn 19:11)--he chose to put himself in the way of danger, and even to go into scenes which he knew would end in his death.

He steadfastly set his face. He determined to go to Jerusalem, or he set out resolutely. When a man goes toward an object, he may be said to set his face toward it. The expression here means only that he resolved to go, and it implies that he was not appalled by the dangers--that he was determined to brave all, and go up into the midst of his enemies-- to die.

(u) "received up" Mk 16:19, Acts 1:2. Verse 52. Sent messengers. In the original the word is angels; and the use of that word here shows that the word angel in the Bible does not always mean heavenly beings.

To make ready. To prepare a place, lodgings, refreshments. He had no reason to expect that he would experience any kind treatment from the Samaritans if he came suddenly among them, and if they saw that he was going to Jerusalem. He therefore made provision beforehand, and thus has shown us that it is not improper to look out beforehand for the supply of our wants, and to guard against want and poverty.

Samaritans, Mt 10:5

(v) "Samaritans" Jn 4:4 Verse 53. They did not receive him. Did not entertain him hospitably, or receive him with kindness.

Because his face was, &c. Because they ascertained that he was going to Jerusalem. One of the subjects of dispute between the Jews and Samaritans pertained to the proper situation of the temple. The Jews contended that it should be at Jerusalem; the Samaritans, on Mount Gerizim, and accordingly they had built one there. They had probably heard of the miracles of Jesus, and that he claimed to be the Messiah. Perhaps they had hoped that he would decide that they were right in regard to the building of the temple. Had he decided the question in that way, they would have received him as the Messiah gladly; but when they saw that he was going among the Jews-- that by going he would decide in their favour, they resolved to have nothing to do with him, and they rejected him. And from this we may learn---

1st. That men wish all the teachers of religion to fall in with their own views.

2nd. That if a doctrine does not accord with their selfish desires, they are very apt to reject it.

3rd. That if a religious teacher or a doctrine favours a rival sect, it is commonly rejected without examination. And,

4th. That men, from a regard to their own views and selfishness, often reject the true religion, as the Samaritans did the Son of God, and bring upon themselves swift destruction. Verse 54. James and John. They were called Boanerges --sons of thunder--probably on account of their energy and power in preaching the gospel, or of their vehement and rash zeal--a remarkable example of which we have in this instance, Mk 3:17.

Wilt thou, &c. The insult had been offered to Jesus, their friend, and they felt it; but their zeal was rash and their spirit bad. Vengeance belongs to God: it was not theirs to attempt it,

Fire from heaven. Lightning, to consume them.

As Elias did. By this they wished to justify their zeal. Perhaps, while they were speaking, they saw Jesus look at them with disapprobation, and to vindicate themselves they referred to the case of Elijah. The case is recorded in 2Kgs 1:10-12.

(w) "as Elias did" 2Kgs 1:10,12. Verse 55. Ye know not what manner of spirit ye are of. You suppose that you are actuated by a proper love for me; but you know not yourselves. It is rather a love of revenge; rather revengeful feelings toward the Samaritans than proper feelings toward me. We learn here--

1st. That apparent zeal for God may be only improper opposition toward our fellow-men.

2nd. That men, when they wish to honour God, should examine their spirit, and see if there is not lying at the bottom of their professed zeal for God some bad feeling toward their fellow-men.

3rd. That the highest opposition which Jesus met with was not inconsistent with his loving those who opposed him, and with his seeking to do them good.

Verse 56. For the Son of man, &c. You should imitate, in your spirit, the Son of man. He came not to destroy. If he had come for that purpose, he would have destroyed these Samaritans; but he came to save. He is not soon angry. He bears patiently opposition to himself, and you should bear opposition to him. You should catch his spirit; temper your zeal like his; seek to do good to those who injure you and him; be mild, kind, patient, and forgiving.

(x) "For the Son of man" Jn 3:17, 12:47 Verses 57-60. Mt 8:19, and Mt 8:20-22.

Verse 57.

(y) "And it came to pass" Mt 8:19 Verse 59.

(z) "Lord, suffer me first" 1Kgs 19:20. Verse 61. Bid them farewell. To take leave, inform them of the design, and set things at home in order. Jesus did not suffer this, because he probably saw that he would be influenced by a love of his friends, or by their persuasions, not to return to him. The purpose to be a Christian requires decision. Men should not tamper with the world. They should not consult earthly friends about it. They should not even allow worldly friends to give them advice whether to be Christians or not. God is to be obeyed rather than man, and they should come forth boldly, and resolve at once to give themselves to his service. Verse 62. No man, having put his hand, &c. To put one's hand to a plough is a proverbial expression to signify undertaking any business. In order that a ploughman may accomplish his work, it is necessary to look onward--to be intent on his employment--not to be looking back with regret that he undertook it. So in religion. He that enters on it must do it with his whole heart. He that comes still loving the world--still looking with regret on its pleasures, its wealth, and its honours--that has not wholly forsaken them as his portion, cannot be a Christian, and is not fit for the kingdom of God. How searching is this test to those who profess to be Christians! And how solemn the duty of all men to renounce all earthly objects, and to be not only almost, but altogether, followers of the Son of God! It is perilous to tamper with the world --to look at its pleasures or to seek its society. He that would enter heaven must come with a heart full of love to God; giving all into his hands, and prepared always to give up all his property, his health, his friends, his body, his soul to God, when he demands them, or he cannot be a Christian. Religion is everything or nothing. He that is not willing to sacrifice everything for the cause of God, is really willing to sacrifice nothing.