Luke 9 - Arthur Peake's Commentary on the Bible

Luke 9:51 to Luke 18:14. Lk. now more than atones for his great omission (of Mark 6:45 to Mark 8:26) by a great insertion. This section is mainly peculiar to Lk. It describes incidents of the last journey from Galilee to Jerusalem.

The Mission of the Twelve (Mark 6:7-13 * [Mark 6:1-6 has already been used in Luke 4:14-30], Matthew 10:1; Matthew 10:5-16 *).

Herod Antipas and Jesus (Mark 6:14-16 *, Matthew 14:1 f.*). Herod does not here suppose that John has risen. With the last clause of Luke 9:9; cf. Luke 13:31. Lk. omits the long story of the death of cf. John 3:18-20.

The Feeding of the Multitude (Mark 6:31-44 *, Matthew 14:13-21 *). Lk., like Mt., abbreviates Mk He fixes the scene at Bethsaida; in Mk. Jesus crosses the lake to that town afterwards, but perhaps Mk. is wrong and means Capernaum.

Lk. omits the walking of Jesus on the water, and other material found in Mark 6:45 to Mark 8:26, e.g. (a) the feeding of the 4000, (b) the debate on the washing of hands and the traditions of the elders, and (c) the healing of the Greek woman's daughter. He may have deemed (a) needless repetition, (b) uninteresting to Gentile readers, (c) offensive to the same circle, or at any rate because it was distinctly an exceptional case for Jesus. A few small pieces of this Marcan block are used later. It is possible, of course, that Lk. did not deliberately omit all this material; it may have been accidentally omitted by him, or it may not have been contained in the copy of Mk. used by him. See Oxford Studies in the Synoptic Problem, pp. 61ff., 389ff.

The Great Confession (Mark 8:27 to Mark 9:1 *, Matthew 16:13-18 *). The changes are inconsiderable. Lk. omits the locality, but represents Jesus as at prayer; cf. Luke 3:21, Luke 9:29; Luke 11:1, The reply of the disciples, one of the old prophets is risen again, reflects or perhaps is the source of the misunderstanding (of Mark 6:15) found in Luke 9:8. Peter's confession in Lk. is The Messiah of God, cf. Luke 21:1 *. The rebuke of Peter is omitted. Note Lk.'s addition of daily in Luke 9:23; cross-bearing is not simply self-denial culminating in martyrdom, but a continuous discipline to be exhibited in ordinary and everyday life. In Luke 9:27 there is a kind of trinity of glory in Mk. and Mt. the Messiah is to come in the glory of the Father, with the angels. Lk. has a fondness for angels; apart from the Infancy stories, cf. Luke 12:8 f., Luke 15:10; Luke 16:22; Luke 22:43, and Acts, e.g. Acts 12:7; Acts 27:23.

The Transfiguration (Mark 9:2-8 *, Matthew 17:1-8 *). Again Jesus is pictured as praying. The theme of His conversation with Moses and Elijah is given, viz. His decease (lit., exodus; significant in connexion with Moses) at Jerusalem. In Luke 9:32 text is better than mg. The pronouns in Luke 9:34 are ambiguous: them and the second they may mean Jesus, Moses and Elijah. In Luke 9:36 follow mg. Lk. omits the discussion concerning Elijah.

Luke 9:37-43 a. Healing of the Demoniac Boy (Mark 9:14-29 *, Matthew 17:14-21 *). Lk. is careful to say this was on the next day. The child is again an only one (Luke 7:12; Luke 8:42). The Gr. word for dashed him down is one that was used by prize-fighters. With Luke 9:43 a cf. Luke 5:17; Luke 5:26.

Luke 9:43 b - Luke 9:45. Second Prediction of the Passion (Mark 9:30-32 *, Matthew 17:22 f.*). Lk. gives this at once, not during subsequent days in Galilee, and he makes it so much less definite that some scholars have thought it represents the earliest form of the prediction. There is no mention of resurrection here.

Luke 9:44. these words, i.e. the announcement that follows; for is better rendered namely. delivered up: i.e. by God, cf. Romans 8:32.

The Question of Precedence. The Unattached Exorcist (Mark 9:33-40 *, Matthew 18:1-5 *). Lk.'s editorial hand is seen in his transferring Luke 9:48 b (he that is least, etc.) from its better position in Mk., and in his making Jesus see the reasoning of their heart. Mark 9:41-50 is omitted; Mark 10:1 = Luke 9:51.

Inhospitable Samaritans. The journey was begun by the direct road through Samaria (for Lk.'s interest in Samaritans cf. Luke 10:33, Luke 17:16; contrast Matthew 10:5), though Jesus appears (Mk., Mt.) later to have gone across Jordan into Peræ a (cf. Luke 9:56 *).

Luke 9:51. received up: a reference to the Ascension.

Luke 9:52. before his face: cf. Luke 1:76, Luke 10:1. A Hebraism.

Luke 9:53. going to Jerusalem: especially for the Passover, which intensified the antagonism of the Samaritans towards the rival sanctuary.

Luke 9:54. cf. 2 Kings 1:10, though the mg., here is only a copyist's (sound) comment. The references to Elijah in the Gospels form an interesting study.

Luke 9:55. The mg., though probably not belonging to the original text, is in true accord with the character and aim of Jesus.

Luke 9:56. another village: perhaps across Jordan, more likely still m Samaria.-We have then a parallel with the Galilean ministry, an initial rejection (Luke 4:28 f.) followed by better treatment.

Aspirants to Discipleship (Matthew 8:19-22 *), Lk.'s setting is preferred by some to Mt.'s, and his version of the second case (Luke 9:59 = Matthew 8:21) in which Jesus begins, and the man is not yet a disciple, is certainly better, with its addition Go thou and publish, etc. The third instance is peculiar to Lk. It reminds us of Elisha's call by Elijah, 1 Kings 19:20, but a greater than Elijah is here. Luke 9:62 is a great saying which has had incalculable influence.