Luke Chapter 9
The Kingdom of God is Preached and Displayed
A. The apostles are sent to preach and heal.
1. (Luke 9:1-2) Jesus calls them and sends them forth.
“Then He called His twelve disciples together and gave them power and authority over all demons, and to cure diseases. He sent them to preach the kingdom of God and to heal the sick.” (Luke 9:1-2, NKJV)
a. He called His twelve disciples together
The selection of the twelve disciples had already been described earlier in Luke 6:12-16. These men had followed Jesus for some time, learning from Him and observing His ministry. Now, for the first time, Jesus delegated some of His own work to them. They were not only called to be with Him, but also commissioned to be sent out for ministry. A disciple is a learner or apprentice, but when sent, they became apostles, “sent ones.” Their apprenticeship was now turning into on-the-job training.
b. And gave them power and authority over all demons, and to cure diseases
Jesus not only called them, He equipped them. The words used here are important: power (Greek: dunamis) speaks of spiritual ability, and authority (Greek: exousia) speaks of the right to exercise that ability They were given authority over the spiritual realm (demons) and the physical realm (diseases). Jesus had already demonstrated His power over both realms in Luke 8:26-56, when He delivered the demon-possessed man and healed the woman with the issue of blood. Now His disciples were entrusted with the same ministry.
This principle still holds true: when God calls, He equips. The equipping may not always be evident at the beginning, but it becomes evident along the way. Jesus never delegates work without also providing the power and authority to accomplish it.
i. Their ministry shows that demons and diseases are not the same. Luke makes a careful distinction between the two, as demons were cast out, while diseases were healed. This shows us that while some illness may have demonic influence, not all sickness is demonic in nature.
ii. The fact that the disciples could exercise this power authenticated their preaching. Their miracles validated their message, showing that they were representatives of the Messiah who was bringing in the Kingdom of God
The Kingdom of God is Preached and Displayed
B. The Kingdom they preach is marked by simplicity, urgency, and sincerity.
2. (Luke 9:3-6) The Lord’s instructions for their mission.
“And He said to them, ‘Take nothing for the journey, neither staffs nor bag nor bread nor money; and do not have two tunics apiece. Whatever house you enter, stay there, and from there depart. And whoever will not receive you, when you go out of that city, shake off the very dust from your feet as a testimony against them.’ So they departed and went through the towns, preaching the gospel and healing everywhere.” (Luke 9:3-6, NKJV)
a. Take nothing for the journey
Jesus commanded His disciples to travel with simplicity. They were not to take staffs, bags, bread, money, or even extra clothing. Their mission was urgent and holy, and they were not to be distracted by material concerns. The gospel message was simple and pure, and therefore it did not require elaborate equipment or complicated methods.
i. The rabbis of that day had a rule that one could not enter the temple area with a staff, shoes, or a moneybag, lest it appear that he was there for business instead of worship. The disciples’ mission was likened to temple service—they were engaged in sacred work, preaching the gospel and bringing God’s healing. They could not give the impression that they had any other motive.
ii. As one commentary notes, “He was once again speaking words which were very familiar to a Jew. The Talmud tells us that: ‘No one is to go to the Temple Mount with staff, shoes, girdle of money, or dusty feet.’ The idea was that when a man entered the temple, he must make it quite clear that he had left everything which had to do with trade and business and worldly affairs behind.” Their ministry was to be viewed in the same light—holy service, completely set apart for God.
iii. Josephus records that the Essenes had similar rules about traveling light, trusting God for provision along the way (Wars of the Jews 2.124-125). Their lifestyle emphasized dependence upon divine provision, which paralleled the teaching of Jesus to His disciples.
b. Neither staffs nor bag nor bread nor money
Traveling light was not only symbolic but practical. It forced the disciples to depend upon God’s provision. If they carried little with them, they would have to trust the Lord to meet their daily needs. This dependence was itself a testimony to the truth of their message. If the messengers did not trust God, how could they credibly call others to do so?
i. The “forbidden bag” may have been the kind used by itinerant philosophers and religious beggars of the time, who would appeal to strangers for sustenance. The disciples were not to be viewed as wandering beggars but as ambassadors of the Kingdom of God. Their support would come from those who received the message, and ultimately from the Lord who sent them.
c. And whoever will not receive you
The disciples’ task was not to coerce or manipulate belief, but to faithfully proclaim the message. If people rejected them, the disciples were instructed to move on. Their responsibility was proclamation, not results.
i. Jesus gave them a symbolic act to perform: shaking the dust off their feet when leaving a city that rejected the gospel. In Jewish culture, when travelers passed through Gentile cities, they would shake the dust off their feet as they left, symbolizing separation from that unclean place. Jesus now applied that same action to Jewish towns that rejected Him. The implication was striking: a Jewish city that rejected the Messiah was to be regarded as if it were no better than a pagan city. Their rejection placed them outside the covenant blessings, unless they repented.
d. So they departed
The disciples obeyed Jesus’ instructions. They went through the towns, proclaiming the good news of the Kingdom and healing everywhere. They went forth in simplicity, urgency, and sincerity, with both the commission and the empowerment of the Lord. Their ministry combined word and deed, showing that the Kingdom of God is not only proclaimed but demonstrated.
i. This was their first “solo flight,” as one commentator puts it, an essential step in their training for future ministry. They were learning to rely on God, to proclaim His truth boldly, and to demonstrate His power. Their obedience set the pattern for all true gospel ministry: simplicity of life, dependence on God, faithfulness to the message, and sincerity in mission
The Kingdom of God is Preached and Displayed
C. Herod hears of Jesus’ ministry and is perplexed.
3. (Luke 9:7-9) The ruler wrestles with curiosity and a guilty conscience.
“Now Herod the tetrarch heard of all that was done by Him; and he was perplexed, because it was said by some that John had risen from the dead, and by some that Elijah had appeared, and by others that one of the old prophets had risen again. Herod said, ‘John I have beheaded, but who is this of whom I hear such things?’ So he sought to see Him.” (Luke 9:7-9, NKJV)
a. He was perplexed
Herod Antipas, the son of Herod the Great, was the tetrarch over Galilee and Perea. Luke notes that Herod was perplexed by the reports he heard of Jesus’ mighty works. He was not a man of sincere spiritual interest, but he was curious, fascinated, and unsettled. He absorbed the rumors circulating among the people about who Jesus might be.
i. Some thought Jesus was like John the Baptist, calling the nation to repentance with fiery preaching. Others connected Him with Elijah, the miracle-working prophet, whose return before the Messiah was prophesied in Malachi 4:5-6: “Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord. And he will turn the hearts of the fathers to the children, and the hearts of the children to their fathers, lest I come and strike the earth with a curse.” Still others thought Jesus might be one of the old prophets, perhaps even the one Moses foretold in Deuteronomy 18:15: “The Lord your God will raise up for you a Prophet like me from your midst, from your brethren. Him you shall hear.”
ii. Yet Herod’s perplexity was more than confusion; it was the torment of a guilty conscience. Having ordered the execution of John the Baptist, he now feared that John had risen from the dead. A guilty conscience clouds judgment, fuels irrational fears, and brings confusion. Herod could not make sense of Jesus because his heart was corrupted by guilt.
b. It was said by some that John had risen from the dead
Earlier in Luke, John was last mentioned in prison, sending disciples to ask if Jesus truly was the Messiah (Luke 7:18-23). Now we learn from the cross-references that John never left that prison alive. Matthew 14:3-4 explains why Herod had John arrested: “For Herod had laid hold of John and bound him, and put him in prison for the sake of Herodias, his brother Philip’s wife. Because John had said to him, ‘It is not lawful for you to have her.’” Eventually, Herod had John beheaded to satisfy Herodias’ vengeful demand, as recorded in Matthew 14:6-11. This crime haunted him.
c. So he sought to see Him
Herod’s interest in Jesus was not driven by faith, but by curiosity and fear. He wanted to see Jesus, but not to worship Him. Some suggest Herod wanted entertainment, perhaps to see a miracle. Others believe he feared Jesus might be a threat, as John had been. Either way, his motives were not pure.
i. Later in Luke 13:31-32, some Pharisees warned Jesus, “Get out and depart from here, for Herod wants to kill You.” Jesus replied, “Go, tell that fox, ‘Behold, I cast out demons and perform cures today and tomorrow, and the third day I shall be perfected.’” Jesus dismissed Herod with scorn, calling him a fox, a term for cunning but insignificant power.
ii. Ultimately, Jesus did stand before Herod. Luke 23:8-11 records that when Pilate sent Jesus to him, Herod was excited, hoping to see a miracle. But Jesus performed none, and answered him nothing. In frustration and mockery, Herod and his soldiers ridiculed Jesus, dressed Him in a robe, and sent Him back to Pilate. The encounter revealed the emptiness of Herod’s curiosity—he wanted spectacle, not truth, and thus he was left hardened in unbelief.
Herod’s perplexity illustrates how a guilty conscience blinds the heart. Though confronted with the reality of Jesus, he sought spectacle instead of salvation. Those who will not repent remain trapped in confusion and fear, while the repentant find clarity and peace in Christ.
The Kingdom of God is Preached and Displayed
D. The apostles return, and Jesus feeds the multitude.
4. (Luke 9:10) The apostles return.
“And the apostles, when they had returned, told Him all that they had done. Then He took them and went aside privately into a deserted place belonging to the city called Bethsaida.” (Luke 9:10, NKJV)
a. And the apostles
When they departed in Luke 9:1, they were called disciples, meaning “learners.” Now, after their preaching and healing mission, they are referred to as apostles, meaning “sent ones.” They were still disciples, continuing to learn from Jesus, but now they had experienced firsthand the authority and responsibility of being sent by Him. Their identity had grown through obedience.
b. Told Him all that they had done
The apostles gave their report to Jesus. He cared about the results of their ministry because He had sent them out with His message and authority. Their experiences were valuable not only for accountability but for teaching, encouragement, and correction. Jesus demonstrates His personal interest in the work of His servants—He is not indifferent to what we do for Him, but desires to hear from us as Lord and Master.
c. He took them and went aside privately into a deserted place
Jesus knew the value of rest and retreat after ministry. Mark adds that the disciples had been so busy they had not even had time to eat (Mark 6:30-32). Therefore, He withdrew them for rest in a deserted place near Bethsaida. This shows His care for those who serve Him. Jesus not only delegates work but also refreshes and strengthens those who labor for His Kingdom. Spiritual work is exhausting, and Christ provides what His servants need to recover.
1. (Luke 9:11) Jesus serves the multitude.
“But when the multitudes knew it, they followed Him; and He received them and spoke to them about the kingdom of God, and healed those who had need of healing.” (Luke 9:11, NKJV)
a. When the multitudes knew it, they followed Him
Jesus sought to give His disciples rest, but the crowds would not leave Him alone. They followed Him even into the deserted place. Their hunger for truth and healing overpowered distance and inconvenience. While the retreat was interrupted, the moment became an opportunity for Jesus to demonstrate His shepherd’s heart both for the disciples and for the people.
b. He received them and spoke to them about the kingdom of God, and healed
Jesus responded with compassion and service, meeting both spiritual and physical needs. He served the multitudes in three distinct ways:
He received them: His attitude toward the crowd was gracious and welcoming. He did not drive them away or show annoyance, but embraced them with love.
He spoke to them about the kingdom of God: His teaching remained central. He proclaimed the truth about God’s reign and His redemptive plan, grounding the people in eternal realities.
He healed those who had need of healing: Jesus confirmed His message with miraculous works of mercy. His teaching was not empty words but was demonstrated with power to restore broken bodies.
This tri-fold ministry—receiving, teaching, and healing—illustrates the fullness of Christ’s mission. He cared for the whole person: body, soul, and spirit. The apostles, who had just returned from their mission, witnessed again the model of ministry that they were to follow.
The Kingdom of God is Preached and Displayed
E. Jesus challenges His disciples to provide for the need of the multitude.
2. (Luke 9:12-15) The disciples are tested in faith and compassion.
“When the day began to wear away, the twelve came and said to Him, ‘Send the multitude away, that they may go into the surrounding towns and country, and lodge and get provisions; for we are in a deserted place here.’ But He said to them, ‘You give them something to eat.’ And they said, ‘We have no more than five loaves and two fish, unless we go and buy food for all these people.’ For there were about five thousand men. Then He said to His disciples, ‘Make them sit down in groups of fifty.’ And they did so, and made them all sit down.” (Luke 9:12-15, NKJV)
a. Send the multitude away
As the day wore on and the evening approached, the disciples felt the burden of the great crowd pressing on them. They had originally come to Bethsaida for rest and retreat, not to face another ministry crisis. Seeing the crowd as a burden rather than an opportunity, they urged Jesus to dismiss the people so they could find food and shelter elsewhere.
i. Yet their suggestion was not entirely unreasonable. In their minds, there was no conceivable way to provide for thousands in a deserted place. They likely thought they were being practical and compassionate by encouraging the people to go find provisions. The possibility of Jesus miraculously feeding the multitude may not have even crossed their minds.
b. You give them something to eat
Jesus’ reply was direct and startling. Instead of sending the people away, He placed responsibility upon His disciples: “You give them something to eat.” The disciples immediately recognized their insufficiency. They had only five loaves and two fish, a boy’s small meal as John 6:9 notes. To them, this was absurd—how could so little feed so many? Yet Jesus was not taunting them; He was testing and stretching their faith.
i. Both Jesus and the disciples saw the crowd’s need. The difference was in perspective: the disciples saw the impossibility, but Jesus saw the opportunity for God’s power to meet human need. Matthew adds, “And when Jesus went out He saw a great multitude; and He was moved with compassion for them, and healed their sick.” (Matthew 14:14, NKJV). The compassion of Jesus, joined with His awareness of divine provision, compelled Him to act.
ii. The contrast remains true today:
The people are hungry, and skeptics tell them they are not really hungry.
The people are hungry, and empty religion offers ceremonies and hollow words.
The people are hungry, and religious showmanship entertains with lights, music, and spectacle, but does not nourish the soul.
The people are hungry, and the world distracts them with noise and entertainment so they do not pause to recognize their hunger.
The people are hungry, and only Jesus offers the bread of life that truly satisfies.
c. Make them sit down in groups of fifty
Jesus commanded the people to be organized before the miracle. This instruction served practical and symbolic purposes. Practically, it allowed the distribution to be orderly and manageable. Spiritually, it signaled that this would not be mere survival rations but a meal with dignity, almost banquet-like in atmosphere. Jesus desired the people not only to be fed but to experience God’s provision with joy and peace.
i. Arranging the people in groups of fifty also made the crowd countable. Luke tells us that there were about five thousand men, not including women and children (cf. Matthew 14:21). With families included, the number may have reached well over ten thousand. Organizing the groups highlighted both the enormity of the need and the miraculous sufficiency of God’s provision.
Jesus’ instructions reveal a vital truth: God’s work is not chaotic but ordered, purposeful, and abundant. Where the disciples saw only insufficiency, Jesus demonstrated that when placed in His hands, even the smallest offering becomes more than enough.
The Kingdom of God is Preached and Displayed
F. The multitude is fed.
3. (Luke 9:16-17) Jesus provides abundantly through divine power.
“Then He took the five loaves and the two fish, and looking up to heaven, He blessed and broke them, and gave them to the disciples to set before the multitude. So they all ate and were filled, and twelve baskets of the leftover fragments were taken up by them.” (Luke 9:16-17, NKJV)
a. He took the five loaves and the two fish
Jesus began with the meager offering at hand. What seemed utterly insufficient in human terms, He made sufficient for thousands. John’s account adds that these loaves and fish were supplied by a young boy (John 6:8-9). The fact that a small lunch, surrendered willingly, became the foundation of a miracle demonstrates that God delights in using the small and weak things to magnify His glory.
i. The Old Testament gives precedent for this type of miracle. In 2 Kings 4:42-44, Elisha fed one hundred men with a few barley loaves, with food left over. Yet the feeding of the five thousand reveals Jesus’ superiority over all prophets, including Elisha and even Moses, under whom God fed multitudes with manna in the wilderness. Jesus is greater than the prophets, for He is Himself the Bread of Life (John 6:35).
b. Looking up to heaven, He blessed and broke them
Jesus’ blessing was not upon the food but upon God who supplied it. In Jewish practice, it was customary to pray, “Blessed art Thou, O Lord our God, King of the universe, who brings forth bread from the earth.” Jesus modeled gratitude for what was present, no matter how little.
i. He blessed God even when resources were scarce. This reminds us that thanksgiving is not about the quantity of provision but about the God who provides.
c. He gave them to the disciples to set before the multitude
Though Jesus performed the miracle, He chose to do so through His disciples. He could have caused food to appear directly in everyone’s hands, yet He gave the multiplied loaves and fish to His apostles for distribution. In doing so, He taught them dependence on His power while involving them in His work. Ministry flows from the hands of Jesus through the hands of His followers.
i. The miracle itself occurred in a hidden way. The bread and fish seemed to multiply in the hands of Jesus, not in the hands of the disciples. This reminds us that provision comes from God’s unseen power, not from human effort. Often God provides in ways we cannot trace or predict.
d. So they all ate and were filled
The miracle was not partial but complete. Everyone ate until satisfied, not merely given a symbolic bite. More than five thousand men, plus women and children, were filled. This abundance demonstrates the lavish sufficiency of Christ’s provision.
i. If anyone left hungry, it was not because Jesus failed to provide, but because they refused the bread or the disciples failed to distribute it. The provision of Christ is enough for all who will receive.
ii. Early Christians cherished this miracle. In the catacombs and other places of Christian art, symbols of loaves and fishes frequently appear, pointing to Christ’s sufficiency and His provision for His people.
iii. The lesson for ministry is clear: what we possess is insignificant on its own, but when placed in Jesus’ hands, it becomes more than sufficient to bless others. Our talents, resources, and efforts may seem small, but Christ multiplies them for eternal impact.
e. Twelve baskets of the leftover fragments were taken up
The surplus was not wasteful but purposeful. The twelve baskets, one for each disciple, symbolized that Christ is sufficient not only for the multitude but also for those who serve Him. They did not go hungry after feeding others.
i. Luke notes that the word for baskets (kophinoi) refers to the small baskets typical of Jewish use. In contrast, the later miracle of feeding the four thousand used a different type of basket (Mark 8:8). The detail underscores the historicity and uniqueness of this miracle.
ii. This abundance testifies that Jesus is fully sufficient for Israel, represented in the number twelve. He is the Messiah who can provide prosperity, provision, and life if the people will believe His message
The Kingdom and the Cross
A. Peter’s understanding of who Jesus is.
1. (Luke 9:18-20) The disciples are confronted with the question of Jesus’ identity.
“And it happened, as He was alone praying, that His disciples joined Him, and He asked them, saying, ‘Who do the crowds say that I am?’ So they answered and said, ‘John the Baptist, but some say Elijah; and others say that one of the old prophets has risen again.’ He said to them, ‘But who do you say that I am?’ Peter answered and said, ‘The Christ of God.’” (Luke 9:18-20, NKJV)
a. As He was alone praying, that His disciples joined Him
This moment began with Jesus in prayer, as so often in Luke’s Gospel (Luke 3:21; 5:16; 6:12; 9:28-29). Prayer was central to His life and ministry. The disciples either joined Him after He had finished or interrupted His prayer. Jesus used the moment to pose a question that would expose their faith.
i. Jesus did not ask the question because He lacked knowledge. As the Son of God, He knew the opinions of men. Instead, He asked to lead His disciples into a deeper confession of faith. The first question, “Who do the crowds say that I am?” was designed to prepare them for the more personal and crucial question that followed.
ii. G. Campbell Morgan noted that Jesus rarely prayed with His disciples, but apart from them. His communion with the Father was on a different plane, in separation and holiness. Yet His disciples continually saw that prayer shaped every critical moment of His ministry.
b. John the Baptist, but some say Elijah; and others say that one of the old prophets has risen again
The disciples reported the rumors circulating among the people. Some thought Jesus was John the Baptist, though John and Jesus had ministered at the same time. Others thought He was Elijah, fulfilling Malachi 4:5-6: “Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord. And he will turn the hearts of the fathers to the children, and the hearts of the children to their fathers, lest I come and strike the earth with a curse.” Still others thought He was one of the old prophets, perhaps the Prophet Moses foretold in Deuteronomy 18:15: “The Lord your God will raise up for you a Prophet like me from your midst, from your brethren. Him you shall hear.”
i. These answers reveal that the crowds recognized something extraordinary in Jesus but fell short of the truth. They expected a national reformer or political liberator, not the suffering Servant who came to save from sin.
c. But who do you say that I am?
The question now turned personal. It was not enough to know public opinion; each disciple had to give his own confession. Jesus demanded a direct answer. This is the most important question every human being must answer. Our response defines our eternal destiny, for it reveals whether we recognize and embrace Jesus as Lord and Christ.
i. Jesus assumed His disciples would give a different answer than the crowds. They had walked with Him, seen His miracles, and heard His teaching. Their confession could not be secondhand but had to be born of conviction.
ii. This same question is asked of us today. We may know what others say about Jesus, but the decisive issue is what we personally believe. Our daily lives reveal our true answer more loudly than our words.
d. The Christ of God
Peter spoke on behalf of the group with a bold confession: Jesus is “the Christ of God.” He is the Messiah promised in the Old Testament, God’s anointed Savior and Redeemer, not a human invention or political creation. Peter acknowledged Him as God’s chosen One, the fulfillment of prophecy, the center of salvation history.
i. This confession distinguished the disciples from the crowds. They recognized Jesus not as a prophet among many but as the Christ, the Son of the living God (cf. Matthew 16:16).
ii. This marked a turning point in Luke’s Gospel. Having been confessed as the Messiah, Jesus immediately began to teach His disciples that His mission included suffering and the cross (Luke 9:22). The Kingdom could not come without the cross, and discipleship would require following Him in self-denial.
Peter’s confession is the foundation of Christian faith. Jesus is not merely a prophet or teacher but the Christ of God. To confess Him rightly is to embrace His mission, His authority, and His call to follow Him.
The Kingdom and the Cross
B. Jesus reveals the true nature of His mission.
2. (Luke 9:21-22) Jesus foretells His suffering, rejection, death, and resurrection.
“And He strictly warned and commanded them to tell this to no one, saying, ‘The Son of Man must suffer many things, and be rejected by the elders and chief priests and scribes, and be killed, and be raised the third day.’” (Luke 9:21-22, NKJV)
a. He strictly warned and commanded them to tell this to no one
Though Peter had confessed Him as the Christ of God, Jesus forbade the disciples from announcing this openly. The timing was not right. The people expected a political Messiah who would overthrow Rome and restore Israel’s kingdom immediately. To proclaim Jesus as Messiah without the context of His coming suffering would only fuel misguided nationalistic fervor. The disciples themselves first needed to learn what it meant that He was the Messiah who must suffer before He reigns.
i. As Barclay observes, “Before they could preach that Jesus was the Messiah, they had to learn what that meant.” The Kingdom would come, but only through the cross.
b. The Son of Man must suffer many things
Jesus now revealed plainly what His mission entailed: suffering, rejection, death, and resurrection. The title Son of Man recalls Daniel 7:13-14, where the Son of Man receives everlasting dominion. Yet here Jesus combined that glorious title with suffering. This was shocking, overturning Jewish expectation of a conquering Messiah.
i. The disciples likely felt as if their entire understanding of Messiahship had been shattered. To them, it would be like a victorious political candidate suddenly announcing that instead of taking office, he was going to be executed.
c. Must suffer many things
The key word is must. This was no accident, mistake, or mere prediction. It was divinely ordained. As Peter would later write, “He indeed was foreordained before the foundation of the world, but was manifest in these last times for you” (1 Peter 1:20, NKJV). Revelation 13:8 describes Jesus as “the Lamb slain from the foundation of the world.” The cross was central to God’s eternal plan of salvation.
d. And be raised the third day
Just as His suffering and death were necessary, so was His resurrection. Without resurrection, His death would have been a defeat. But by rising the third day, He triumphed over sin, Satan, and death itself. The resurrection vindicated His identity as Messiah and Son of God, and secured eternal life for all who believe.
C. The call to follow Christ.
3. (Luke 9:23) Jesus sets forth the cost of discipleship.
“Then He said to them all, ‘If anyone desires to come after Me, let him deny himself, and take up his cross daily, and follow Me.’” (Luke 9:23, NKJV)
a. Then He said to them all
Having spoken of His own destiny, Jesus extended the same principle to His followers. The cross was not only His calling, but also the calling of everyone who would follow Him. Discipleship means walking the same path.
b. Let him deny himself, and take up his cross daily, and follow Me
In the Roman world, when a criminal was sentenced to crucifixion, he carried his own crossbeam to the place of execution. The cross was not a symbol of inconvenience but of death, humiliation, and finality. Everyone knew that carrying a cross meant you were on a one-way journey, never to return.
i. Jesus used this imagery to describe the life of discipleship. To deny self is to abandon self-rule and self-promotion. To take up the cross daily is to willingly embrace a life of sacrificial obedience, even unto suffering.
ii. Unlike Roman criminals, who were forced to carry their crosses, Jesus calls His disciples to do so voluntarily. This is not about choosing the manner of one’s physical death, but about choosing daily to die to self and live for God’s glory.
iii. Denying self means living as an others-centered person, not self-centered. Jesus perfectly embodied this life of self-denial (Philippians 2:5-8), and He calls His disciples to follow His example.
c. Take up his cross daily
By adding the word daily, Jesus clarified that He was speaking spiritually, not literally. We cannot be physically crucified each day, but we can embrace the mindset of dying to self and living to God every day. This is the essence of discipleship: following Jesus in His path of obedience, sacrifice, and ultimate glory.
i. The earliest Christians understood that discipleship was costly, but they also found joy in following their crucified and risen Lord. To follow Christ is to accept both His cross and His crown.
The Kingdom and the Cross
C. Why we must take up our cross and follow Jesus.
4. (Luke 9:24-27) The paradox of life, loss, and eternal reward.
“For whoever desires to save his life will lose it, but whoever loses his life for My sake will save it. For what profit is it to a man if he gains the whole world, and is himself destroyed or lost? For whoever is ashamed of Me and My words, of him the Son of Man will be ashamed when He comes in His own glory, and in His Father’s, and of the holy angels. But I tell you truly, there are some standing here who shall not taste death till they see the kingdom of God.” (Luke 9:24-27, NKJV)
a. For whoever desires to save his life will lose it, but whoever loses his life for My sake will save it
Here Jesus explains the necessity of discipleship by appealing to the paradox of life through death. To cling to life in selfishness, safety, and self-preservation leads only to loss. But to surrender life for Christ’s sake leads to true and eternal life.
i. This truth assumes the reality of life after death. Without resurrection and eternity, this call makes no sense. But because eternal life is real, to lose one’s earthly life for Christ is in fact to gain everlasting life.
ii. Jesus used an agricultural picture: a seed buried in the ground looks lost, but in reality, it has been released to fulfill its purpose (John 12:24). So too, a life surrendered to Christ is not wasted but invested into eternity.
b. For what profit is it to a man if he gains the whole world, and is himself destroyed or lost?
Even if one could possess the entire world—its power, wealth, and pleasures—it would be worthless if one lost his soul in the process. Life with God is of greater value than any temporal gain.
i. Jesus Himself had been offered “all the kingdoms of the world” by Satan (Luke 4:5-8) but chose obedience to God instead. He modeled the truth that victory is found not in grasping the world but in surrendering to the Father’s will.
ii. Those who live for Christ rather than self are not deprived but fulfilled. Paradoxically, the happiest, most joyful people are those who live as others-centered servants of Jesus.
c. For whoever is ashamed of Me and My words, of him the Son of Man will be ashamed
Following Jesus means identifying with Him in His rejection and humiliation. To be ashamed of Him in this world, where He is despised, will lead to His rejection of us when He returns in glory.
i. This is a radical call to allegiance. Only God could rightfully demand such loyalty, which proves again that Jesus is divine. He asks whether we are ashamed of Him personally, or of His words, which reveals our true loyalty.
ii. Astonishingly, some were ashamed of Him even during His earthly ministry. It is even more astonishing that people today are ashamed of the risen, exalted Christ—
Jesus revealed in the full glory of sacrificial love.
Jesus vindicated in the power of His resurrection.
Jesus ascended to heaven and enthroned at the right hand of God.
Jesus interceding in love for His people.
Who could be ashamed of such a Savior? Yet some are ashamed—out of fear, social pressure, intellectual pride, or cultural disdain. Ashamed means refusing to be identified with Him publicly, avoiding Him when possible, or remaining silent when His name should be confessed.
iii. A striking note is that shame presupposes belief. One cannot be ashamed of what he does not believe in. The ashamed person believes, but without joy, confidence, or boldness.
d. But I tell you truly, there are some standing here who shall not taste death till they see the kingdom of God
After issuing this radical call, Jesus gave a promise. The disciples would soon witness a foretaste of the kingdom in power and glory. This was fulfilled in the transfiguration (Luke 9:28-36), where Peter, James, and John saw Christ’s glory revealed. The promise assured them that the path of the cross does not end in death but in glory.
i. This reminder balances the message: discipleship involves suffering, but its end is glory. Jesus wanted His followers to know that they were not walking toward despair but toward eternal triumph.
The Kingdom and the Cross
C. The Transfiguration
1. (Luke 9:28-29) Jesus is transfigured before Peter, John, and James.
“Now it came to pass, about eight days after these sayings, that He took Peter, John, and James and went up on the mountain to pray. As He prayed, the appearance of His face was altered, and His robe became white and glistening.” (Luke 9:28-29, NKJV)
a. He took Peter, John, and James and went up on the mountain to pray
Jesus often withdrew to pray, but this time He took His three closest disciples—Peter, James, and John. What began as a prayer meeting became one of the greatest revelations of His glory. These three would later witness His agony in Gethsemane, and here they were privileged to see His glory unveiled.
i. Luke does not name the mountain. Since the days of Origen, many have identified it as Mount Tabor, located west of the Sea of Galilee. Others argue for Mount Hermon, near Caesarea Philippi, which better fits the context of Peter’s confession just prior (Luke 9:18-20). Regardless, it was a high mountain, set apart for this divine revelation.
b. The appearance of His face was altered
As Jesus prayed, His face changed in appearance, and His clothing became dazzling white, “flashing like lightning.” Matthew’s account says His face shone like the sun, and both Matthew and Mark describe Him as “transfigured” (Greek: metamorphoō), indicating a transformation from within (Matthew 17:2; Mark 9:2).
i. This was not a new miracle but the temporary unveiling of His ongoing divine glory. The greater miracle was that Jesus, in His humility, usually concealed His glory so completely.
c. The importance of this moment
The timing was critical. Jesus had just revealed to His disciples that He would suffer, be rejected, and killed (Luke 9:22). This could have shaken their faith. The transfiguration gave them a foretaste of His glory as the King, reassuring them that the cross was not the end but the path to victory.
i. The lesson was clear: cross-bearers will be glory-receivers. The end of discipleship is not death and defeat, but resurrection and glory.
2. (Luke 9:30-31) Moses and Elijah appear with Jesus.
“And behold, two men talked with Him, who were Moses and Elijah, who appeared in glory and spoke of His decease which He was about to accomplish at Jerusalem.” (Luke 9:30-31, NKJV)
a. Two men talked with Him
Jesus was not alone in His transfigured glory. Moses and Elijah appeared with Him, and the disciples immediately recognized them. Their instant recognition suggests that in glory believers will recognize one another without need of introduction.
i. This fellowship was rich and glorious. Meyer observed that the transfiguration may reveal how humanity could have entered glory apart from death, had sin not entered.
b. Why Moses and Elijah?
It was not Abraham, David, or Daniel who appeared, but Moses and Elijah. Their presence is deeply symbolic.
Moses represents the Law and those who die in faith to enter glory.
Elijah represents the Prophets and those who are taken to heaven without dying (2 Kings 2:11; cf. 1 Thessalonians 4:16-17).
Together, they embody the Law and the Prophets, the sum of Old Testament revelation, bearing witness to Jesus as its fulfillment.
They also likely foreshadow the two witnesses of Revelation 11:3-13, who testify with similar authority and miraculous power
c. Spoke of His decease which He was about to accomplish at Jerusalem
Remarkably, the subject of their conversation was not the glory they were beholding, but the suffering to come. They spoke of His “decease” (Greek: exodus), pointing to His sacrificial death and departure.
i. This word deliberately recalls Israel’s Exodus from Egypt. Just as Moses led the nation out of bondage, and Elijah turned them from false gods, Jesus would accomplish the ultimate deliverance—setting humanity free from sin and death (Galatians 1:4; Colossians 1:13; Hebrews 2:14-15).
ii. One can almost imagine Moses and Elijah asking, “Will You truly accomplish this exodus?” Moses, who once offered to bear the punishment of Israel but was refused (Exodus 32:32), would marvel that Christ was able to take the sinner’s place. Elijah, who had faced fierce persecution, might wonder at the suffering Christ would endure. Jesus’ answer, embodied in His presence and glory, was a resolute “Yes.”
The Kingdom and the Cross
C. The Transfiguration
3. (Luke 9:32) The disciples sleep in the presence of Jesus, Moses, and Elijah.
“But Peter and those with him were heavy with sleep; and when they were fully awake, they saw His glory and the two men who stood with Him.” (Luke 9:32, NKJV)
a. Peter and those with him were heavy with sleep
The disciples struggled to remain awake during this extraordinary moment. This suggests that the glorious encounter between Jesus, Moses, and Elijah may have lasted longer than they witnessed, and that the conversation included far more than the brief summary we are given.
i. Spurgeon noted, “It is very probable that, on this occasion, He had been engaged in earnest prayer for several hours before the transfiguration came, and it is worthy of note that He was transfigured while He was praying. Every blessing comes to the great Head of the Church, and to all the members of His mystical body, through prayer.”
b. Heavy with sleep
It is striking that the disciples could be in the very presence of divine glory and still nearly sleep through it. This reminds us of the danger of spiritual sleep, which keeps many believers from experiencing the glory of God even when it is right before them.
c. When they were fully awake, they saw His glory
The glory of Christ was always present, but it was only when they awakened that they perceived it. Their account highlights the surpassing brilliance of Jesus’ glory, for they mention His glory and only afterward the presence of Moses and Elijah. By comparison, the greatest prophets faded into the background before the radiance of the Son of God.
i. As Spurgeon observed, “The apostles saw the greatest of the prophets, and the great law-giver, after whom there was never the like till Christ Himself came, yet the inspired record concerning the event is, ‘They saw His glory, and the two men that stood with Him.’”
d. The two men who stood with Him
The scene does not describe Jesus floating in midair but standing alongside Moses and Elijah. The emphasis on “standing” shows their solidarity in bearing witness to Him, uniting the Law and the Prophets in recognition of Jesus as the fulfillment of all that came before.
4. (Luke 9:33-34) Peter’s unwise offer to build three tabernacles.
“Then it happened, as they were parting from Him, that Peter said to Jesus, ‘Master, it is good for us to be here; and let us make three tabernacles: one for You, one for Moses, and one for Elijah’—not knowing what he said. While he was saying this, a cloud came and overshadowed them; and they were fearful as they entered the cloud.” (Luke 9:33-34, NKJV)
a. Master, it is good for us to be here; and let us make three tabernacles
Peter, overwhelmed by the experience, spoke without understanding. Seeing Moses and Elijah departing, he wanted to preserve the moment, suggesting tabernacles so that Jesus, Moses, and Elijah might remain in glory together.
i. Peter’s words reflected a desire to bypass the cross. He longed for glory without suffering, for the crown without the crucifixion. But God’s plan could not be altered; Jesus had already told them that He must suffer and die.
ii. By proposing three tabernacles, Peter mistakenly placed Jesus on the same level as Moses and Elijah, equating the Son of God with His servants.
iii. Some commentators also connect Peter’s thought with the Feast of Tabernacles, when Israel lived in booths to recall the wilderness wanderings (Leviticus 23:33-44). Since that feast is tied to the coming kingdom (Zechariah 14:16-21), Peter may have thought the kingdom had arrived in fullness
b. While he was saying this, a cloud came and overshadowed them
As Peter spoke, the Shekinah glory cloud descended, overshadowing them with the divine presence. This is the same overshadowing described in Luke 1:35, when the Holy Spirit came upon Mary. The cloud of glory, seen in the Exodus (Exodus 13:21-22; 40:34-38), was the manifest presence of God.
c. They were fearful as they entered the cloud
At first, Peter exclaimed, “It is good for us to be here,” but when the cloud enveloped them, awe and dread filled their hearts. The holiness of God’s presence exposes human frailty and sin, producing fear as well as wonder.
i. Yet their testimony remained clear. As Spurgeon remarked, “We have not dreamt our religion, it has not come to us as a vision of the night; but when we were fully awake, we saw Christ’s glory.”
The Kingdom and the Cross
C. The Transfiguration
5. (Luke 9:35-36) The voice from the cloud of glory.
“And a voice came out of the cloud, saying, ‘This is My beloved Son. Hear Him!’ When the voice had ceased, Jesus was found alone. But they kept quiet, and told no one in those days any of the things they had seen.” (Luke 9:35-36, NKJV)
a. And a voice came out of the cloud, saying, “This is My beloved Son. Hear Him!”
The climax of the transfiguration came with the audible voice of God the Father. This declaration identified Jesus uniquely as the beloved Son of God. Moses and Elijah had spoken with Jesus, but the Father’s command left no doubt: Jesus is supreme, and all must listen to Him.
i. Moses, representing the Law, and Elijah, representing the Prophets, were honored servants of God. Yet compared to Jesus, they fade into the background. The Law and the Prophets testify of Him, but He is the fulfillment of both (Luke 24:44). Therefore, the Father commands, “Hear Him!” The words echo Deuteronomy 18:15, where Moses prophesied: “The Lord your God will raise up for you a Prophet like me from your midst, from your brethren. Him you shall hear.”
ii. This affirmation was also deeply personal. Jesus was not merely the Christ of God, as Peter confessed (Luke 9:20), but the Father’s “beloved Son.” The relationship between Father and Son grounds His mission. The Father’s love and the Son’s obedience converge at the cross, which He was about to accomplish.
iii. Peter may not have known what he was saying when he suggested building tabernacles, but he could not mistake what he heard. The voice of God was unmistakable, and the apostles were fully awake when they received this divine confirmation.
b. When the voice had ceased, Jesus was found alone
Once the Father had spoken, Moses and Elijah disappeared, leaving Jesus as the sole focus. The disciples could not divide their attention between the three; the glory belonged to Christ alone. This detail underscores the supremacy and exclusivity of Christ in God’s plan of redemption. The law and the prophets fade into the background, and the Son remains.
c. But they kept quiet, and told no one in those days any of the things they had seen
The disciples did not immediately share this vision. Perhaps they feared disbelief, or perhaps Jesus instructed them to remain silent until after His resurrection (cf. Matthew 17:9). In any case, they kept the matter private for a time.
i. Yet silence did not last forever. Peter later recalled this event in 2 Peter 1:16-18: “For we did not follow cunningly devised fables when we made known to you the power and coming of our Lord Jesus Christ, but were eyewitnesses of His majesty. For He received from God the Father honor and glory when such a voice came to Him from the Excellent Glory: ‘This is My beloved Son, in whom I am well pleased.’ And we heard this voice which came from heaven when we were with Him on the holy mountain.”
ii. John likely alluded to the event in John 1:14: “And the Word became flesh and dwelt among us, and we beheld His glory, the glory as of the only begotten of the Father, full of grace and truth.”
iii. As glorious as this experience was, it was not the greatest miracle. Seeing Jesus in transfigured radiance did not transform the disciples’ hearts. That change would come later, when they were born again by the Spirit of God after the resurrection. The greatest display of God’s glory is not in visions or voices, but in the miracle of new birth, when sinners are made alive in Christ.
The Kingdom and the Cross
D. The glory of God in action.
1. (Luke 9:37-40) The request from the father of a demon-possessed boy.
“Now it happened on the next day, when they had come down from the mountain, that a great multitude met Him. Suddenly a man from the multitude cried out, saying, ‘Teacher, I implore You, look on my son, for he is my only child. And behold, a spirit seizes him, and he suddenly cries out; it convulses him so that he foams at the mouth, and it departs from him with great difficulty, bruising him. So I implored Your disciples to cast it out, but they could not.’” (Luke 9:37-40, NKJV)
a. When they had come down from the mountain
Immediately after the radiant glory of the transfiguration, Jesus and His disciples entered the valley of human suffering. The contrast is stark: glory above, demonic oppression below. This illustrates the rhythm of Christian life—moments of spiritual vision and glory often give way to the struggles and brokenness of the world.
i. G. Campbell Morgan captured the contrast: “There the mountain; now the valley. There glorified saints; here the lunatic. There the King in His heavenly glory; here the representatives of baffled and beaten faith.”
b. Teacher, I implore You, look on my son
The father’s plea reveals faith in Jesus’ compassion. He believed that if Jesus only looked upon his afflicted son, He would respond in mercy. The father emphasized the desperation of his situation—this was his only child, and the evil spirit tormented him severely.
c. A spirit seizes him… it convulses him so that he foams at the mouth
The description resembles epilepsy, yet Luke makes clear this was caused by a demonic spirit, not merely a physical disorder. Jesus discerned that this was spiritual bondage. Demonic activity can sometimes mimic natural illness, but in this case, the boy’s suffering was directly linked to an unclean spirit.
d. I implored Your disciples to cast it out, but they could not
Though Jesus had given His disciples authority over demons (Luke 9:1), they failed in this case. The demon was especially resistant. Matthew’s parallel account reveals the reason: their lack of prayer and fasting (Matthew 17:21). Prayer and fasting do not make one worthy, but they align the heart with God’s power.
i. Their failure was not wasted. It humbled them and taught valuable lessons:
Not to treat ministry as mechanical or formulaic.
The supremacy of Jesus over every power.
The necessity of depending on His presence.
The importance of bringing problems directly to Him.
ii. Clarke observed: “They were confounded at their want of success—but not at their want of faith, which was the cause of their miscarriage!”
2. (Luke 9:41-42) Jesus casts out a demon that His disciples were unable to cast out.
“Then Jesus answered and said, ‘O faithless and perverse generation, how long shall I be with you and bear with you? Bring your son here.’ And as he was still coming, the demon threw him down and convulsed him. Then Jesus rebuked the unclean spirit, healed the child, and gave him back to his father.” (Luke 9:41-42, NKJV)
a. O faithless and perverse generation, how long shall I be with you and bear with you?
Jesus’ words expressed frustration at the lack of faith among His disciples and the people. His earthly ministry was nearing its end, yet they still struggled with unbelief. His lament echoes the Old Testament prophets, who rebuked Israel for their hardness of heart.
b. As he was still coming, the demon threw him down and convulsed him
Even as the boy approached Jesus, the demon made one last violent attempt to destroy him. Barclay notes that the word used is that of a wrestler throwing down an opponent, or a boxer delivering a knockout blow.
i. Spurgeon, in his sermon The Devil’s Last Throw, observed that Satan often attacks most fiercely when a person is close to Christ. As men begin to hear the gospel or move toward faith, the devil may intensify temptation or despair to drive them away.
ii. Spurgeon also listed some of Satan’s lies at this stage:
“You’re not elect.”
“You’re too big of a sinner.”
“It’s too late.”
“There’s no use in trying—give it up.”
“This won’t work for you.”
c. Jesus rebuked the unclean spirit, healed the child
Jesus was not intimidated by the demon’s last violent act. With His word, He rebuked the spirit, delivered the boy, and restored him to health. Luke adds the tender detail: “and gave him back to his father.” What the disciples could not do, Jesus did instantly and completely.
i. This miracle underscores the supremacy of Christ. No power of darkness can resist Him. What baffles human effort is subject to His command.
ii. It also shows His compassion. Jesus not only delivered the child but restored him to his father’s embrace, healing not just the body but the family bond.
The Kingdom and the Cross
D. The glory of God in action
3. (Luke 9:43-45) Jesus reminds His disciples about His mission.
“And they were all amazed at the majesty of God. But while everyone marveled at all the things which Jesus did, He said to His disciples, ‘Let these words sink down into your ears, for the Son of Man is about to be betrayed into the hands of men.’ But they did not understand this saying, and it was hidden from them so that they did not perceive it; and they were afraid to ask Him about this saying.” (Luke 9:43-45, NKJV)
a. And they were all amazed at the majesty of God
The people marveled at Jesus’ glory as displayed both in His transfiguration and in His power over demons. Yet while the crowd focused on miracles, Jesus reminded His disciples that His mission was not centered on displays of power, but on the cross. He was going to be betrayed and handed over to men.
i. Jesus urged His disciples, “Let these words sink down into your ears.” Clarke explained, “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.”
b. But they did not understand this saying
The disciples struggled to comprehend Jesus’ words. Their expectation of a triumphant, political Messiah blinded them to the truth that He must suffer. Luke tells us it was “hidden from them,” showing that God’s plan would only be revealed after the resurrection.
i. Trapp observed, “So besotted they were with that carnal conceit of an earthly kingdom.” They wanted glory without the cross, advancement without abasement.
ii. Luke also notes they were afraid to ask Him. Fear kept them from clarity. Rather than wrestling with what troubled them, they remained silent.
E. The unusual character of greatness in the Kingdom of God
1. (Luke 9:46-48) True greatness shows itself in being like a child, and in being the least, not in the popular conceptions of greatness.
“Then a dispute arose among them as to which of them would be greatest. And Jesus, perceiving the thought of their heart, took a little child and set him by Him, and said to them, ‘Whoever receives this little child in My name receives Me; and whoever receives Me receives Him who sent Me. For he who is least among you all will be great.’” (Luke 9:46-48, NKJV)
a. As to which of them would be greatest
Even after hearing of Jesus’ suffering and betrayal, the disciples argued over status and position. This reveals how deeply human pride and ambition war against the spirit of humility.
i. Barclay notes that the dispute may have been fueled by jealousy, since only Peter, James, and John had been taken up the mountain with Jesus.
ii. Their mindset was political—thinking in terms of thrones, advancement, and rank in a coming kingdom. As Spurgeon observed: “He spoke of His abasement; they thought of their own advancement.”
b. And Jesus, perceiving the thought of their heart, took a little child and set him by Him
Rather than rebuking them directly, Jesus used a living illustration. He set a child before them as a model of greatness.
i. In that culture, children had no status, wealth, or influence. They were weak, dependent, and often disregarded. By holding up a child, Jesus inverted worldly values. Greatness in His kingdom is measured by humility, simplicity, and dependence upon God.
ii. Jesus Himself embodied this childlike humility—unconcerned with position, without intimidation, unable to deceive, and free from selfish ambition.
c. Whoever receives this little child in My name receives Me
Jesus declared that the way one treats the humble and lowly reveals how one treats Him. To receive the least is to receive Christ, and to receive Christ is to receive the Father. This elevates humility to the highest place in God’s kingdom.
i. Tradition holds (though uncertain) that the child in this account later became Ignatius of Antioch, a great servant and martyr of the early church. While the historical accuracy is debated, the point stands: children can grow into mighty witnesses when shaped by the presence of Christ.
ii. In stark contrast to Satan, who destroys children (Luke 9:39), Jesus elevates, blesses, and uses them as examples of kingdom greatness.
d. For he who is least among you all will be great
Jesus declared the paradox of the kingdom: greatness is found not in self-exaltation but in self-denial and service.
i. In the world, humility is despised and weakness is mocked. Nietzsche famously scorned Christianity as a “slave morality” for exalting humility. Yet Christ’s way has outlasted such philosophies, transforming cultures and redeeming lives through a power rooted not in domination, but in service.
ii. To despise the humble is to despise Christ Himself. To embrace humility is to embrace Him.
The Kingdom and the Cross
E. The unusual character of greatness in the Kingdom of God
2. (Luke 9:49-50) True greatness isn’t cliquish.
“Now John answered and said, ‘Master, we saw someone casting out demons in Your name, and we forbade him because he does not follow with us.’ But Jesus said to him, ‘Do not forbid him, for he who is not against us is on our side.’” (Luke 9:49-50, NKJV)
a. Master, we saw someone casting out demons in Your name, and we forbade him because he does not follow with us
John reported that others were successfully casting out demons in Jesus’ name. This troubled the disciples, especially since they themselves had recently failed to cast out a demon (Luke 9:40). Jealousy and exclusiveness rose in their hearts, and they attempted to stop the man because he was not part of their group.
i. This reveals the temptation of spiritual pride. The disciples thought they had a monopoly on Jesus’ power and authority. They believed that because this man did not belong to their immediate circle, he was not qualified to minister in Christ’s name.
ii. Such thinking is common among believers who wrongly assume that God can only work through their denomination, church, or method. But the Spirit of God is not confined to our boundaries.
b. Do not forbid him, for he who is not against us is on our side
Jesus rebuked their exclusiveness and taught them to adopt a broader, more generous spirit. Those who are genuinely laboring in Christ’s name—even if they are outside our immediate fellowship—should not be opposed.
i. Paul echoed this principle in Philippians 1:15-18, where he rejoiced that Christ was preached, even by those with questionable motives. As long as the message of Christ is proclaimed, God can use it for His glory.
ii. Jesus’ words remind us that unity in the body of Christ is greater than cliques or sectarian pride. The true test is not whether someone belongs to our group, but whether they are for or against the biblical Jesus.
3. (Luke 9:51-53) True greatness is marked by steadfast determination.
“Now it came to pass, when the time had come for Him to be received up, that He steadfastly set His face to go to Jerusalem, and sent messengers before His face. And as they went, they entered a village of the Samaritans, to prepare for Him. But they did not receive Him, because His face was set for the journey to Jerusalem.” (Luke 9:51-53, NKJV)
a. When the time had come for Him to be received up
This verse marks a turning point in Luke’s Gospel. Jesus set His course toward Jerusalem, knowing that His mission would culminate in rejection, crucifixion, resurrection, and ascension.
He would be received up geographically to the higher city of Jerusalem.
He would be received up on the cross in shame and suffering.
He would be received up in glory at His ascension to the Father’s right hand.
b. He steadfastly set His face to go to Jerusalem
Jesus moved forward with unwavering determination, fully aware of the suffering awaiting Him. Luke emphasizes His resolve by saying He “set His face.”
i. Isaiah 50:7 prophesied of the Messiah: “For the Lord GOD will help Me; therefore I will not be disgraced; therefore I have set My face like a flint, and I know that I will not be ashamed.” Jesus fulfilled this prophecy by resolutely pressing toward the cross.
ii. This was not the courage of impulse, but the courage of steadfast resolve. Jesus saw the agony of the cross clearly, yet walked toward it with faith and obedience.
iii. Spurgeon, in his sermon The Redeemer’s Face Set Like a Flint, reflected on how Christ’s resolve was tested:
By the offers of the world.
By the persuasions of His friends.
By the unworthiness of those He came to save.
By the ease with which He could have escaped.
By the taunts and ridicule of His enemies.
By the terrible stress of the cross itself.
Yet His face was set like flint.
c. They entered a village of the Samaritans, to prepare for Him. But they did not receive Him
As Jesus’ messengers sought lodging in a Samaritan village, the people rejected Him because He was traveling to Jerusalem. The ancient animosity between Jews and Samaritans flared again.
i. The Samaritans originated from the intermarriage of Israelites and foreign settlers after the Assyrian conquest (2 Kings 17:24). They built their own temple on Mount Gerizim and developed a rival form of worship. By Jesus’ day, hostility between Jews and Samaritans was bitter (John 4:9, 20).
ii. Barclay notes how unusual it was for Jesus to take this route, and even more unusual to seek hospitality in a Samaritan village. Yet His rejection here foreshadowed the greater rejection He would endure in Jerusalem.
iii. This rejection illustrates a larger truth: whenever someone sets their face to obey God’s will, opposition will arise—whether from prejudice, misunderstanding, or spiritual resistance.
The Kingdom and the Cross
E. The unusual character of greatness in the Kingdom of God
4. (Luke 9:54-56) True greatness is marked by mercy, not judgment.
“And when His disciples James and John saw this, they said, ‘Lord, do You want us to command fire to come down from heaven and consume them, just as Elijah did?’ But He turned and rebuked them, and said, ‘You do not know what manner of spirit you are of. For the Son of Man did not come to destroy men’s lives but to save them.’ And they went to another village.” (Luke 9:54-56, NKJV)
a. Lord, do You want us to command fire to come down from heaven and consume them, just as Elijah did?
The rejection of Jesus by the Samaritan village stirred up the anger of James and John. They wanted to vindicate their Master’s honor with spectacular judgment, recalling Elijah’s calling down of fire on hostile soldiers (2 Kings 1:9-12).
i. Their confidence is striking, given their recent inability to cast out a demon (Luke 9:40). Their zeal outweighed their wisdom, revealing why Jesus called them “Boanerges,” meaning “Sons of Thunder” (Mark 3:17).
ii. Trapp warns: “It were to be wished that we would first consult with Christ in His word, ere we stir hand or foot to revenge.” The instinct to retaliate must be restrained by the Spirit of Christ.
b. He turned and rebuked them
Jesus’ rebuke showed that zeal for Him is not always aligned with His heart. They misread His determination to go to Jerusalem as a hardness of spirit, when in fact it was a face set like flint for love, obedience, and sacrifice (Isaiah 50:7).
i. Wesley, reflecting on sectarian zeal, noted how easy it is for believers to slip into “a narrowness of spirit, a party zeal… that miserable bigotry which makes many so unready to believe that there is any work of God but among ourselves.” True discipleship is marked by mercy, not vindictiveness.
c. You do not know what manner of spirit you are of. For the Son of Man did not come to destroy men’s lives but to save them
Jesus explained that their spirit was not aligned with His mission. His first coming was not for judgment but for salvation (John 3:17). Their harsh response revealed ignorance both of themselves and of Him.
i. They did not know themselves—they mistook anger for righteousness.
ii. They did not know Jesus’ mission—He came to seek and to save the lost (Luke 19:10), including Samaritans.
iii. Clarke adds, “The disciples of that Christ who died for His enemies should never think of avenging themselves on their persecutors.” Romans 12:19 reminds us: “Beloved, do not avenge yourselves, but rather give place to wrath; for it is written, ‘Vengeance is Mine, I will repay,’ says the Lord.”
5. (Luke 9:57-58) True greatness is shown in sacrifice.
“Now it happened as they journeyed on the road, that someone said to Him, ‘Lord, I will follow You wherever You go.’ And Jesus said to him, ‘Foxes have holes and birds of the air have nests, but the Son of Man has nowhere to lay His head.’” (Luke 9:57-58, NKJV)
a. Lord, I will follow You wherever You go
A man enthusiastically volunteered to follow Jesus. The miracles and power surrounding Christ’s ministry likely made discipleship seem appealing, even glamorous. Yet Jesus sought to sift motives. He valued sincerity over shallow enthusiasm.
b. Foxes have holes and birds of the air have nests, but the Son of Man has nowhere to lay His head
Jesus responded by describing the reality of His life: constant movement, no earthly home, and dependence on the Father for provision. He did not paint discipleship as easy or comfortable.
i. Carson explains: “In the immediate context of Jesus’ ministry, the saying does not mean that Jesus was penniless but homeless; the nature of His mission kept Him on the move and would keep His followers on the move.”
ii. This man turned away because Jesus’ simplicity and dependence on the Father was too costly. Ironically, the very life of faith that turned him aside would have been a reason to follow for a truly spiritual man.
iii. Spurgeon noted: “We have good evidence here that He knew how to shut the door as well as to open it. He knew as well how to warn the pretentious as to accept the penitent.”
Jesus was not interested in drawing crowds by lowering the standard of discipleship. He spoke plainly: following Him requires sacrifice. The kingdom of God is built not on worldly comfort, but on self-denial and faith.
The Kingdom and the Cross
E. The unusual character of greatness in the Kingdom of God
6. (Luke 9:59-60) True greatness means that we give Jesus the top priority in our lives.
“Then He said to another, ‘Follow Me.’ But he said, ‘Lord, let me first go and bury my father.’ Jesus said to him, ‘Let the dead bury their own dead, but you go and preach the kingdom of God.’” (Luke 9:59-60, NKJV)
a. He said to another, ‘Follow Me’
Unlike the man in Luke 9:57-58 who offered himself, this call originated with Jesus. The Lord personally commanded this man to follow Him. Yet, instead of immediate obedience, the man delayed.
b. Lord, let me first go and bury my father
This was not a request to dig a grave for a father who had just died. It was a way of saying, “Let me stay at home until my father dies, and then I will follow You.” It was an indefinite postponement of discipleship.
i. Morrison insightfully comments: “He was not torn between the right and the wrong. He was torn between the right and the right. He hesitated between two rival claims, both of them stamped with the seal of the divine.” The man wanted to follow Jesus eventually, but not immediately.
ii. The contrast is sharp: the previous man was too quick and superficial; this man was too slow and hesitant.
c. Let the dead bury their own dead, but you go and preach the kingdom of God
Jesus pressed the urgency of discipleship. Those who are “spiritually dead” can manage earthly affairs, but those who are alive in Christ must put the kingdom first.
i. Jesus was not dismissing family responsibility, but He was declaring that no earthly obligation can outrank the call of God. His words underscore the absolute priority of following Him.
ii. Unlike many modern preachers who seek large crowds at any cost, Jesus did not lower the standard. He was more concerned with the quality of disciples than the quantity of followers.
7. (Luke 9:61-62) True greatness means that we follow Jesus wholeheartedly, without delay.
“And another also said, ‘Lord, I will follow You, but let me first go and bid them farewell who are at my house.’ But Jesus said to him, ‘No one, having put his hand to the plow, and looking back, is fit for the kingdom of God.’” (Luke 9:61-62, NKJV)
a. Lord, I will follow You, but let me first go and bid them farewell who are at my house
This man offered to follow Jesus, but only after saying farewell to his household. His delay was shorter than the previous man’s, but still a postponement.
i. Spurgeon warned: “O young man, when you are thinking of leaving the world, be afraid of these farewells! They have been the ruin of hundreds of hopeful people. They have been almost persuaded; but they have gone to their old companions just to give them the last kiss, and the last shake of the hand, and we have not seen anything more of them.”
b. No one, having put his hand to the plow, and looking back, is fit for the kingdom of God
Jesus illustrated with the image of plowing a field. To make straight rows, a plowman fixed his eyes on a distant point ahead. If he looked back, the furrows became crooked. In the same way, discipleship requires single-minded focus on Christ, without regret or hesitation.
i. Barclay explains: “No ploughman ever ploughed a straight furrow looking back over his shoulder.” Looking back reflects divided loyalty and a wavering heart.
ii. Morrison adds that plowmen must not only look forward but also hold on: “Ploughmen are not usually learned persons, nor are they often poets in disguise. But there is one virtue they possess pre-eminently, and that is the virtue of quietly holding to it.” The Christian life requires perseverance as well as commitment.
c. More than anyone else, Jesus lived this
Jesus Himself embodied the steadfast determination He called for. As Luke records, “He steadfastly set His face to go to Jerusalem” (Luke 9:51, NKJV). He plowed the furrow of obedience without turning back, even when it led to the cross.
