Luke 9 Study Notes

9:27 This cryptic statement refers to the next event in the book—the transfiguration of Jesus (vv. 28-35). Some standing here indicates Peter, James, and John, who were with Jesus at his transfiguration (v. 28). See the kingdom of God apparently means that the glorious appearance of Jesus (vv. 29,32) was a preview of the coming kingdom.

9:28-29 On Peter, John, and James, see note at 8:51-53. The traditional candidate for the mountain in these verses is Mount Tabor, six miles east of Nazareth and about 1,900 feet in elevation. However, it is more likely that it was Mount Hermon, located between Caesarea Philippi and Damascus, which rises 9,000 feet above sea level. We are not told in what sense the appearance of Jesus’s face changed. His clothes are described as dazzling white (gleaming, like a bolt of lightning). There may be an intended similarity here to Moses after he was with God on Mount Sinai (Ex 34:29-35) or to the vision of the Son of Man in Rv 1:13-16.

9:30-31 Jewish tradition expected Moses and Elijah (see Mal 4:5-6) to return before the arrival of the kingdom of God. Like Jesus, their appearances were almost blinding in this special appearance. The word translated departure (Gk exodos) can also refer to the OT exodus from Egypt. The choice of this word may be an association with the presence of Moses. In Jerusalem makes it clear that the “exodus” would be Jesus’s death on the cross.

9:32-33 It is not clear whether Peter, James, and John were in a deep sleep because it was in the middle of the night or if they were caused to fall asleep as Daniel was when angels came (Dn 8:18; 10:9). Peter spoke as Moses and Elijah were departing in an attempt to prolong the glorious scene. But his idea was shortsighted for two reasons: (1) to make three equal shelters (temporary structures for housing) was to place Moses and Elijah on a level with Jesus and not to worship him exclusively (Rv 19:10; 22:8-9) and (2) Jesus’s discussion of his coming “exodus” in Jerusalem (see note at Lk 9:30-31) meant there was no room for delay in God’s plan of redemption.

9:34-35 The cloud that overshadowed the scene recalls the cloud that came over the tabernacle in the wilderness (Ex 40:34-35). The voice . . . from the cloud combines an echo of 3:22, at Jesus’s baptism, and an allusion to Dt 18:15, where Israel was told to listen to the prophet like Moses who would come (the Messiah).

9:36 Luke does not state why the three apostles were silent about what they had experienced, though Mt 17:9 states that Jesus commanded them to tell no one until after his resurrection. In 2Pt 1:16-18, Peter recalls his experience at the transfiguration.

9:37-43a It is not known whether the disciples who could not heal the boy afflicted with seizures by a demon were the nine apostles who did not see Jesus’s transfiguration or some of the wider group of disciples. It is not explained whether it was just the onlookers, or also the disciples, who were unbelieving. The boy was immediately healed when Jesus rebuked the demon.

9:43b-45 In the aftermath of the healing of the demon-possessed boy (vv. 38-43), Jesus shifted gears and announced that he would soon be betrayed and captured. The disciples were confused by Jesus’s words. Luke states that it was concealed from them until after Jesus’s death and resurrection. Meanwhile, their fear of Jesus’s talk about betrayal and death kept them from asking him what he meant.

9:46-48 The question about who was the greatest among the apostles came up more than once (22:24). Jesus knew the competitive pride that fostered the argument and was quick to point out that, spiritually, whoever was least (truly humble as a disciple of Christ) was great.

9:49-50 Apparently the man casting out demons in Jesus’s name was a true disciple, even though he did not follow Jesus from town to town. The spiritual principle here is to be careful about judging, because certain people who are not against you may be on your side. The opposite point is made in 11:23.

9:51 The phrase the days . . . for him to be taken up refers to Jesus’s ascension to heaven and the events leading up to it. Determined means literally “to fix your face,” a Hebrew expression for firmness of purpose in spite of danger. The mention of traveling to Jerusalem begins the third major section of Luke’s Gospel (9:51-19:44).

9:52-56 The Samaritans would not welcome Jesus because he was headed to Jerusalem to worship in the temple and not to Mount Gerizim, their preferred site of worship (see Jn 4:20-21). In Mk 3:17, the apostles James and John were nicknamed by Jesus Boanerges, meaning “sons of thunder,” likely indicating that they had fiery tempers. Call down fire from heaven recalls Elijah’s action in 2Kg 1:9-16.

9:57-58 Jesus warned this would-be disciple to count the cost before committing to follow him. After all, even Christ himself had no place to call home. To follow Christ is to loosen your grip on the things that normally provide physical and emotional security.

9:59-60 It is doubtful that this man’s father had already died. If he had, the man would have been involved in burial rites instead of talking to Jesus. Thus the man’s words were an excuse to delay, possibly for years, his responsibility to follow Jesus and spread the news of the kingdom of God.

9:61-62 In 14:26, Jesus made it clear that he must be the top priority in a disciple’s life, even above one’s family. Puts his hand to the plow and looks back means looking over your shoulder while plowing, making it impossible to plow a straight furrow. Christians cannot follow Christ by looking back. We must focus on serving him as we move ahead at his command.