In this last major section describing Jesus' ministry in and around Galilee (4:14-9:50), Luke stressed Jesus' preparation of His disciples for the opposition that lay before them. This was the climax of Jesus' ministry in Galilee, and these events formed a bridge to Luke's unique major section on Jesus' journey to Jerusalem (9:51-19:10).
Previously Luke recorded Jesus teaching and authenticating His teaching with miracles mainly among and to the people generally. Jesus did so with power and compassion. During this time the Twelve appear in the text as Jesus' companions. Now Jesus began to minister to the Twelve specifically. The focus of this training was initially and predominantly the identity of His person. Two other themes dominate this section, the sufferings that Jesus would endure and the necessity of His disciples' following the same path of service that would result in suffering for them too.
This is another "sandwich"or chiastic section in design (cf. 8:40-56). This structural device usually gives unity to the whole section and focuses attention on the central part of it. First, Jesus sent the Twelve on an evangelistic mission throughout Galilee. Luke filled in the period of their mission proper with information about how Herod Antipas and the people perceived Jesus. Third, the writer recorded the return of the Twelve to their Master. The whole mission prefigured the later mission of these and other disciples to the ends of the earth that Acts records. The lessons that Jesus taught about dependence on God and rejection by men apply to the church's mission in the present dispensation. Jesus' instructions to His missionaries, rather than the activities of the missionaries, are the core of this pericope. However the reader must carefully distinguish the basic principles that Jesus taught from the specific directions that He meant for this particular mission and no other.
9:1-2 Luke alone recorded that Jesus gave the Twelve both power (Gr. dynamis, spiritual ability) and authority (Gr. exousia, the right to exercise power). The parallel Gospel accounts refer only to authority. In both his Gospel and in Acts, Luke stressed the validation of Jesus' gospel preaching with signs and wonders. Other false teachers could do powerful miracles presumably by Satan's power (cf. Acts 13:6-10; 19:13). Consequently it was necessary that Jesus' disciples could validate their preaching with powerful miracles as Jesus did. The Twelve received authority over all demons. None would prove too powerful for them. The disciples' primary duty was to preach the kingdom of God, and their way of showing the Jews that God was behind their preaching was by performing miracles. Thus they followed Jesus' precedent (cf. 8:26-56; 9:11).
9:3 The Twelve were to trust God to provide their food, protection, and shelter daily. They were not to take a walking staff (Gr. hrabdos) used on a long journey by foot (cf. Matt. 9:10). Mark wrote that Jesus commanded the Twelve to take a staff (Gr. hrabdos, Mark 6:8). The solution to this apparent contradiction may be that Jesus originally either permitted or prohibited the taking of a staff and later did the opposite. The prohibition suggests a mission of short duration and the permission a concession for comfort.
Jesus also forbade taking a bag (Gr. pera) for their necessities (i.e., a suitcase), food, money, or an extra undergarment (Gr. chiton). In view of these restrictions it appears that Jesus anticipated a brief mission for the Twelve (v. 10). They could live like this temporarily but not permanently. Furthermore their simple lifestyle suggested the imminency of the messianic kingdom that they announced.
9:4 The disciples were to accept the hospitality that others would offer them, but they were not to move from house to house unnecessarily. Moving from house to house would probably imply that they were seeking better accommodations, and this would insult their hosts. People who entertained the Twelve would be demonstrating support for Jesus since His disciples were representing Him (cf. 3 John 5-7).
9:5 Jewish travelers often shook the dust off their feet when they returned from a journey in Gentile territory to reject symbolically the Gentile's uncleanness.248When the Twelve did this, it represented rejection of the unbelievers who had not received their message and them (cf. Acts 13:51; 18:6). Evidently Jesus meant this as a sign of individual, but primarily citywide, rejection (cf. Matt. 9:14-15).
9:6 Luke summarized the mission of the Twelve briefly. "Everywhere"means everywhere in that region of Galilee (cf. Matt. 10:5-6). Luke probably left the word undefined so his Christian readers would see the parallel with the Great Commission.
Thus Jesus' disciples made a tour of Galilee two by two (Mark 6:7) as Jesus had made a tour of Galilee with them. They did as He had done preaching and healing (cf. Acts).
The crucial issue in the preaching of Jesus and the Twelve during their mission in Galilee was the identity of Jesus. Luke showed the centrality of this issue by placing the present pericope in the center of his account of the Twelve's mission. It highlights the controversy over Jesus' identity. Herod Antipas voiced the crucial question in verse 9. This section also prepares the way for Peter's confession (vv. 18-20) and Jesus' instruction of His disciples on this subject that followed. Moreover it introduces Jesus' contacts with Herod that Luke developed later (13:31-32; 23:6-12).
Evidently everyone in Galilee was talking about Jesus including the highest government official. However people were concluding different things about Jesus' identity, which Luke recorded. Mark wrote that Herod believed that Jesus was John the Baptist raised from the dead (Mark 6:16). However, Luke said that he questioned who Jesus might be (v. 9). The solution may be that Herod deliberated first and then decided that Jesus was John. By including Herod's question in his narrative Luke implied that the answers people were giving to Herod's question were inadequate. Herod appears unable to make up his mind, as were many others.
Only Luke included that Herod kept trying to get to know Jesus (v. 9). As later incidents revealed, curiosity and animosity motivated him rather than faith.
This is the only miracle that all four evangelists recorded. It is important because it is the climax of Jesus' miracles that authenticated His person as divine (cf. Ps. 146:7). It was perhaps the most forceful demonstration to the disciples of Jesus' deity. Jesus performed this miracle primarily for their benefit though also out of compassion for the people. Luke recorded no crowd reaction to it. His account contrasts the inadequacy of the disciples with Jesus' ability to help the crowd. Jesus' compassion for the people also contrasts with the disciples' unconcern.
9:10 This verse marks the end of the special mission of the Twelve (vv. 1-6). Luke now called them "apostles"again (cf. 6:13) probably in anticipation of their ministry in Acts as Jesus' authorized representatives. They reported to Jesus as their authority (cf. Acts 14:26-28). Jesus then took them privately to the region of Bethsaida Julius for rest (Mark 6:31) and further instruction. This town stood near the northeast shore of Lake Galilee.
9:11 Luke is the only evangelist who wrote that Jesus welcomed the crowds that came to him. By doing so he pictured Jesus as the ever available Savior who was ready and willing to help those who came to Him.
9:12-13 Jesus undoubtedly used this suggestion as a teaching device to face the Twelve with the inadequacy of their resources so they would turn to Him for help (cf. 2 Kings 4:42-44). They failed this test and thought instead of buying food. The non-local people would need lodging for the night, a detail that only Luke recorded.
9:14-17 Luke's account here does not differ from the others significantly. The miracle shows that when believers become partners with Jesus in the execution of His mission, He can enable them to provide greater blessing for others than they can by themselves. The absence of reference to the crowd's reaction in the synoptic accounts focuses attention on the results of the miracle. It must have elicited another question: Who is Jesus?
This event is the climax of the "identity of Jesus"motif in all the Synoptics. Here the disciples saw and heard who Jesus really was. Luke's particular emphasis was the sufferings of Jesus that were coming. This comes through in his description of Jesus' conversation with Moses and Elijah (vv. 30-31) and his interpretation of what the heavenly voice said (v. 35). The whole scene recalls God's appearance to Moses on Mt. Sinai (Exod. 24), and it anticipates the second coming of Christ. There is a recurrence of the three themes of Jesus' identity (v. 20), His passion (v. 22), and glory (v. 26) from the previous pericope but in reverse order (vv. 29, 30, 35). These are the main points the reader should identify as significant in Luke's narrative.
9:28 Matthew and Mark said that the Transfiguration happened "after six days"(Matt. 17:1; Mark 9:2), but Luke wrote "some (about) eight days."Luke's reference is less precise and may reflect a Hellenistic way of referring to a week. Again Luke reversed the normal order of the three primary apostles probably to link Peter with John, the leaders of the apostolic church in Palestine (cf. 8:51).
His use of the definite article with "mountain"suggests a specific mountain, but Luke did not identify it. Perhaps the Transfiguration was so well known when he wrote that he did not need to identify it but only mentioned it as the mountain on which this event happened. Another idea is that he referred to the mountain this way to set it off in some special symbolic way as similar to Mt. Sinai and or Mt. Olivet (cf. Mt. Olympus).251Playing down the identity of the mountain has the effect of magnifying Jesus. In view of Jesus' geographical movements with His disciples it seems to me that the mountain was probably Mt. Hermon just north of Caesarea Philippi. Other possibilities are Mt. Tabor, Mt. Arbel, and Mt. Meron.252
Again Luke referred to Jesus praying. The implication is that the Transfiguration was an answer to His prayer. Frequently in Old Testament times revelations followed prayer (e.g., Dan. 9; et al.; cf. Acts 22:6; 26:13), though this one came to the disciples, not to Jesus.
9:29 The fact that Jesus experienced a change while praying also implies the subjective effect prayer can have on people. It transforms them as it did Him. Luke avoided the term "transfigured"that Matthew and Mark used probably to avoid giving his Greek readers who were familiar with stories about gods appearing to men this idea. Jesus was much more than a Greek god. Instead Luke simply described the change in Jesus that suggests a metamorphosis into a holy condition (cf. Exod. 34:29-35; 2 Cor. 3:7, 13). The vision is of a righteous One who has come through suffering (Dan. 12:3; cf. Rev. 3:5).253The three disciples evidently saw Jesus as He will appear in His glorified state at His second coming.
9:30 Jesus' association with Moses and Elijah probably should have suggested to the disciples Jesus' continuation of the redemptive work of the Exodus to its eschatological consummation. Moses was the original redeemer of God's people. Elijah was the prophet whom God predicted would turn the hearts of the people back to Himself in the future as he had in the past (Mal. 4:4-6; cf. Deut. 18:18). The facts that no one could find Moses' corpse (Deut. 34:5-6) and that Elijah ascended into heaven while still alive (2 Kings 2:11-12, 15-18) pointed to Jesus' resurrection and ascension. However, Moses and Elijah had not undergone transfiguration as Jesus had. Luke described them as "men"(Gr. andres). This fact suggests Jesus' superiority to the two greatest men in Israel's spiritual history.254
9:31 Luke described Moses and Elijah as appearing "in glory"(NASB) or "glorious splendor"(NIV). They seemingly basked in the reflected glory of Jesus.
The disciples observed them speaking with Jesus about His upcoming departure (Gr. exodos). Luke alone mentioned the subject of their conversation. The use of exodospoints to a larger significance of Jesus' death. It was more than just His departure from the earth. It would be unusual, as Moses and Elijah's departures had been. However, it would accomplish redemption as the Exodus from Egypt had done but on a cosmic scale.255Jesus' exodus would open up a whole new wilderness experience for the church to tread as Moses' Exodus did for the Israelites (cf. Acts 13:24).
Luke also recorded that this exodus would happen at Jerusalem. This is the first of his several references to that city. It was the place to which Jesus now began to look as His city of destiny (cf. v. 51, 53; 13:33; 17:11; 18:31). "Accomplish"(NASB) is "fulfillment"(NIV, Gr. pleroo) suggesting the fulfillment of Jesus' destiny as the Suffering Servant that Scripture predicted.
"Much of Luke's Gospel from here through chapter 19 concerns preparation of the disciples for ministry in light of his departure."256
9:32 This information is also unique to the third Gospel. Evidently the three disciples had been sleeping or had almost fallen asleep while Jesus was praying (v. 29; cf. 22:45). Thus they were not ready spiritually for what they experienced. If Jesus found it necessary to pray then, they should have followed His example. Their improper response comes out in the next verse. They apparently did not understand the significance of the discussion about Jesus' exodus. The vision before them, however, awakened them fully.
9:33 Peter appears to have wanted to prolong this great experience, but his suggestion was inappropriate. By offering to build three shelters Peter put Jesus on the same level as Moses and Elijah. Moreover by suggesting their construction he was perhaps unconsciously though nonetheless effectively promoting a delay of Jesus' departure to Jerusalem. He naturally viewed Jerusalem as a place to avoid in view of the possibility of danger there. Peter may have thought that the kingdom had arrived and there was no reason for Jesus and His disciples to go to Jerusalem. The booths he suggested building were probably those that the Jews erected at the yearly feast of Tabernacles to commemorate the wilderness wanderings and to anticipate the messianic kingdom (Lev. 23:42-43; Neh. 8:14-17; Zech. 14:16-21).
9:34 The cloud was undoubtedly the shekinah, the visible vehicle for God's localized presence during the wilderness wanderings (Exod. 13:21-22; 16:10; 24:16; 40:34-38). It would also accompany the Son of Man's coming (Isa. 4:5; Dan. 7:13). Its presence is another indication that the Second Coming is in view. The Greek word episkiazo("overshadow,"also in v. 34 but translated "enveloped"in the NIV) translates the Hebrew word shakanin the Septuagint from which the term "shekinah"comes. Thus the reader has two hints that God was drawing near, the bright (Gr. photeine) cloud and its overshadowing (Gr. episkiazo). Evidently the cloud enshrouded Jesus, Moses, and Elijah, and the disciples became fearful (cf. Matt. 17:5-7).
9:35 For a second time God spoke from heaven identifying Jesus as His Son (cf. 3:22). God's words here also show that Jesus was God's obedient Son and that He possessed divine authority. The words recall Psalm 2:7, Isaiah 42:1, and Deuteronomy 18:15. Thus this divine vindication identified Jesus as the Son of God, God's chosen Servant, and the eschatological Prophet.
"Our culture desires to assemble a religious hall of honor from as many religious traditions as possible, all in honor of our commitment to religious toleration. But Jesus does not ask for a booth alongside the others."257
Many students of this verse have seen in it a divine warning against giving human wisdom precedence over divine revelation.
"The heavenly voice which declares that Jesus is God's Son recalls the scene of Jesus praying after his baptism in 3:22. In that scene Jesus was preparing for his ministry. In the transfiguration scene he is preparing for the crisis in Jerusalem. To prepare him, Jesus is given an anticipatory experience of the goal of his life and death, the heavenly glory which he will enter when exalted to the right hand of God (see Luke 24:26; Acts 7:55-56)."258
9:36 The scene ends with Jesus alone the center of the disciples' attention. The disciples told no one what they had seen because Jesus told them to keep it quiet (Matt. 17:9; Mark 9:9). Luke simply recorded the fact and omitted the discussion about Elijah that followed (Matt. 17:10-13; Mark 9:10-13) thus highlighting Jesus' authority.
The major emphasis in Luke's account of the Transfiguration is that the glorious Son of God must suffer.
The effect of Luke's omission of the conversation Jesus had with the disciples about Elijah is clear. This healing appears as the work of the Son of God whom the Transfiguration presented.
"It is the Jesus who has been transfigured who now appears to help men at the foot of the mountain; what the disciples cannot do, he can do. He appears like a visitor from another world who has to put up with the unbelief of men."259
Luke also omitted Jesus' teaching on the importance of faith that He gave His disciples at the end of this story (cf. Matt. 17:19-20; Mark 9:28-29). All Luke's emphasis falls on Jesus' authority.
9:37 Luke is the only Gospel writer who mentioned that the descent happened the day following the Transfiguration. This notation has the effect of contrasting the glorious manifestation on the mountain with the mundane world of sin and unbelief below. Some commentators thought that Luke's comment implies that the Transfiguration happened at night, but that is an unnecessary supposition.
9:38-40 Luke did not identify the boy's condition as epilepsy, as Matthew did (Matt. 17:15). He probably wanted his readers to understand clearly that it resulted from demonic influence (v. 42). Demons produced the symptoms of epilepsy in this boy, though not every case of epilepsy is the result of demon affliction, of course. Unfortunately through history some people have equated epilepsy with demon possession because of the similar symptoms. Doctor Luke described this boy's symptoms more fully than the other Gospel writers, and he alone mentioned that the boy was the only (Gr. monogenes, cf. 8:42; John 3:16) son of his father (v. 38). The failure of the disciples (v. 40, cf. 2 Kings 4:31) set the stage for a great demonstration of Jesus' unique power and authority (v. 42).
9:41-42 Jesus' statement to the father and the crowd (v. 41) recalls Deuteronomy 32:20 where God rebuked the unbelieving Israelites in the wilderness. Jesus went on to express disappointment with these people's lack of faith. By omitting the further conversation between Jesus and the father in which Jesus stressed the importance of faith in Him (cf. Mark 9:21-24), Luke focused attention on Jesus' power. Luke also stressed Jesus' compassion by noting that He gave the boy back to his father (v. 42, cf. 7:15).
9:43a In conclusion, Luke centered attention on the reaction of the crowd. Jesus' miracle amazed (Gr. exeplesonto, cf. 4:32) the people who recognized it as a demonstration of God's great power (cf. 5:25; 7:16, 18; Acts 2:11; 19:27; 2 Pet. 1:16).
This sign should have convinced the crowd that Jesus was God.
Luke's narrative joins this event with the preceding one thematically. However the other Synoptics indicate that this conversation took place sometime later (Matt. 17:22; Mark 9:30). Luke's construction has the effect of contrasting the wonder of the people with their rejection that resulted in Jesus' sufferings and death. Luke also stressed the fulfillment of divine purpose in Jesus' passion.
9:43b-44 The reaction of the crowd to Jesus' exorcism (v. 43a) was typical of the reaction of the multitudes as He continued to minister (v. 43b). In the context of this popular approval, Jesus revealed again to His disciples that it would not continue. He prefaced His announcement with a demand for attention that sets their incomprehension off more strikingly. This announcement contained new information about His passion, namely that someone--a human being but ultimately God--would hand Jesus over to His enemies (cf. Rom. 4:25; 8:31-32). Jesus' use of the title "Son of Man"(v. 44) intensified the horror of such a prospect.
9:45 However this announcement did not make sense to the disciples. This was probably because of the popular view of the Messiah that still influenced them, the glorious prophecies about the Son of Man in the Old Testament, and Jesus' great popularity. Most important they did not understand because God hid this understanding from them (cf. 24:16). That is, they understood the words but could not understand how this would happen partly because of their limited faith. They remembered Jesus' words, but they only understood the prediction after Jesus' resurrection. Perhaps they were afraid to ask Jesus to clarify what He said because they feared to hear what they suspected, that Jesus would indeed die soon.
"Some interpreters understand the statement, It was hid from them that they might not understand it,' as indication that God prevented the disciples from understanding.260While the passive formulation may hint at divine involvement, I would caution against the assumption that human resistance is not an important factor at this point in the narrative. If a divine purpose is involved, it is a purpose which works in and through human resistance, for which humans remain responsible."261
Thus there was a "suffering secret"as well as a "messianic secret"in Jesus ministry.262The "messianic secret"was the fact that Jesus was the divine Messiah that He revealed only gradually before the Triumphal Entry. He withheld this information to preclude superficial and premature acceptance of Himself by the multitudes. The "suffering secret"was the information about Jesus' passion that God revealed to the disciples only gradually before the Resurrection.
In contrast to the humble attitude of Jesus demonstrated in His willingness to submit to betrayal and death in God's will, the disciples manifested pride. They had their own ideas about the coming kingdom, and they wanted to secure their own futures in it. This spirit of self-seeking was also obvious after Jesus made His first revelation of His death (Mark 8:32-33). Now the disciples showed a desire first for position and then prestige in the kingdom. Their inappropriate attitudes are instructive for all Christian disciples.
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