Chapter 9

Lk. 9:1–6. Then he called the twelve together and gave them power and authority over all the demons and to heal diseases. And he sent them to proclaim the kingdom of God and to heal the sick. And he said to them, “Take nothing for the journey, neither staff nor bag nor bread nor money, and do not have two tunics each. Whatever house you enter, stay there, and depart from there. And as for those who do not receive you, when you leave that city, shake off even the dust from your feet as a testimony against them.” And they departed and went through the villages, preaching the gospel and healing everywhere. And from this too is shown the surpassing excellence of the Godhead of Jesus. For not only did he himself work wonders, but he also gave this same power to his disciples; and to bestow such gifts upon his own friends belongs altogether not to a man, but to God. And having given them authority over the evil spirits, he did not limit them to this, but commanded them also to preach the Gospel. For he who is entrusted with teaching must both preach and work wonders. For the preaching is confirmed by the wonders, and the wonders by the preaching. For many oftentimes have wrought wonders from demons, but their preaching was not sound; wherefore neither were their wonders of God. And so unencumbered does he send them forth, that he wishes them to carry neither bread, nor anything else of the things that most of us take with us. And he commands them this also, not to leap from this one to that, but, into whatever house they enter, there to abide, lest they seem to be unstable and fickle. And he bids them shake off the dust, if any receive them not, for a testimony against them—that is, for a reproof and condemnation of them, showing them that, having accomplished a long journey for their sake, they had no gain from them. And some understand the apostles’ not bearing scrip, nor staff, nor having two coats apiece, thus: that, Lay not up treasure—for of this the scrip is a symbol, as gathering much; nor bear a staff—that is, be not wrathful and ready to strike; nor have two coats apiece—that is, be not variable in character and double in mind.

Lk. 9:7–9. Now Herod the tetrarch heard of all that had happened, and he was perplexed, because it was said by some that John had risen from the dead, by some that Elijah had appeared, and by others that one of the prophets of old had arisen. And Herod said, “John I beheaded; but who is this about whom I hear such things?” And he kept seeking to see him. This Herod was the lesser, the son of the great Herod who slew the infants. For that one was a king, but this a tetrarch; and he was perplexed concerning Jesus, who he might be. For, John have I beheaded, he says, and if it is John that is risen from the dead, then surely, seeing him, I shall recognize him. For he desired to see him. And observe that the Hebrews held a resurrection of the dead to be in a fleshly life, and in foods and drinks, holding a wrong opinion. For the resurrection is not in eating and drinking, or in a fleshly life, but they shall live as the angels of God.

Lk. 9:10–17. And when the apostles returned, they reported to him all that they had done. Taking them with him, he withdrew privately to a deserted place belonging to the city called Bethsaida. But when the crowds learned of it, they followed him; and he welcomed them and spoke to them about the kingdom of God, and healed those who had need of healing. Now the day began to decline, and the twelve came and said to him, “Dismiss the crowd, so that they may go into the surrounding villages and countryside to lodge and find provisions, for we are here in a deserted place.” 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 ourselves go and buy food for all these people.” For there were about five thousand men. And he said to his disciples, “Make them recline in groups of about fifty each.” And they did so, and made them all recline. Then taking the five loaves and the two fish, and looking up to heaven, he blessed them and broke them and kept giving them to the disciples to set before the crowd. And they all ate and were satisfied, and what was left over for them was taken up, twelve baskets of fragments. Jesus goes away into a desert place, since he was about to accomplish the wonder of the loaves, that no one might be able to say that, a city being near, the loaves were brought thence. Having received, then, the multitudes, he both taught and healed, that you may learn that the philosophy that is according to us is divided into word and deed, and that we ought neither to speak things void of deeds, nor to do things void of reason. And as the day wore away, the disciples, beginning now to be more compassionate and more pastoral, have pity on the multitudes, and say, Send them away—that is, heal their infirmities quickly, fulfil their requests. But the Lord, saying to the disciples, Give you them to eat, says it not as ignorant of their helplessness, but wishing to move them to say how many loaves they have, that so the wonder might be shown to be great, from their own confession, the quantity of the loaves being made plain. And the words, Make them sit down by fifties in a company, show that we ought, when we entertain anyone, both to make him sit down, and to count him worthy of all care. And he looks up to heaven, showing us that, when we are about to eat, we should send up thanksgivings to God. And he gives to the disciples, and so they to the multitudes, that they might not forget the wonder, but be reminded of it, considering that they took the loaves into their own hands. And the surplus was twelve baskets, that we might learn how great is the power of hospitality, and how our things are multiplied when they are supplied to the needy. And concerning these things it has been spoken more at large in the Gospel according to Matthew.

Lk. 9:18–22. And it came to pass, while he was praying alone, with his disciples with him, that he questioned them, saying, “Who do the crowds say that I am?” And they answered and said, “John the Baptist; but others, Elijah; and others, that one of the prophets of old has arisen.” Then he said to them, “But who do you say that I am?” Peter answered and said, “The Christ of God.” And strictly warning them, he 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 on the third day be raised.” When the Lord asks the disciples, he does not at once ask what they themselves say, but first the opinion of the people, and then so their own. And this he does, that, having shown the report of the many concerning him to be untrustworthy, he might remove the disciples to the true belief. Which indeed came to pass. For when the disciples had said, Some say John, and some Elias, he himself asks, But you—that is, You who differ from all, the chosen, the elect, whom say you that I am? And Peter leaps forward before the rest, and, becoming the mouth of all, confesses him to be the Christ of God, who of old was preached. For he said not, A christ of God, but, The Christ of God, with the article, that he might show that he is properly the Christ of God. For many were anointed, but the Christ of God is one and only.

Lk. 9:23–27. And he was saying to them all, “If anyone wants to come after me, let him deny himself and take up his cross daily and follow me. For whoever wants to save his life will lose it, but whoever loses his life for my sake, this one will save it. For what is a man profited if he gains the whole world, but loses or forfeits himself? For whoever is ashamed of me and of my words, of him the Son of Man will be ashamed when he comes in his own glory and in the glory of the Father and of the holy angels. But I tell you truly, there are some standing here who shall certainly not taste death until they see the kingdom of God.” Since he had said concerning himself that the Son of man must suffer many things, he adds also something common and universal, that, Not I alone shall undergo death, but indeed all who wish to follow me ought to deny themselves, having no fellowship with the flesh, but despising themselves. And by the cross here he means the death of reproach; for no other death was so inglorious as that by the cross. He shows therefore that, if anyone wishes to be his disciple, he ought to die a death not glorious, but full of reproach, being slain as one condemned. And since many are slain with reproach, yet as robbers and evildoers, for this reason he added, And follow me—that is, let him pursue every virtue. For whoever will save his life shall lose it—that is, whoever wishes to live according to the world, this man shall die according to the soul. And he is ashamed of Christ who says, How shall I believe in a God crucified and mocked? But he is also ashamed of his words who disparages the simplicity of the Gospel. Such a one, then, shall the Lord be ashamed of in his glory—that is, at the second coming. And what he means is this: As some householder having a wicked servant is ashamed to name him his own servant, so I too, he says, shall be ashamed to name as my servant the one who has denied me. And since he said above that, Whoever shall lose his life shall save it, wishing to show of what good things such men are counted worthy, he says, There be some here who shall not die till they see the kingdom of God—that is, the glory in which the righteous are to be. And this he said concerning the Transfiguration. For the Transfiguration was a type of the glory to come above; and as in it Jesus shone forth wondrously, so in like manner shall the righteous then shine. There are, then, he says, certain—John, Peter, and James—who shall not first die, till they see in what glory those who confess me shall be. And they see this at the time of the Transfiguration.

Lk. 9:28–36. And it came to pass about an eight days after these sayings, he took Peter and John and James, and went up into a mountain to pray. And as he prayed, the fashion of his countenance was altered, and his garments was white and glistering. And, behold, there talked with him two men, which were Moses and Elias: who appeared in glory, and spoke of his decease which he should accomplish at Jerusalem. But Peter and they that were with him were heavy with sleep: and when they were awake, they saw his glory, and the two men that stood with him. And it came to pass, as they departed from him, Peter said to Jesus, “Master, it is good for us to be here: and let us make three tabernacles; one for you, and one for Moses, and one for Elias”—not knowing what he said. While he thus spoke, there came a cloud, and overshadowed them: and they feared as they entered into the cloud. And there came a voice out of the cloud, saying, “This is my beloved Son: hear him.” And when the voice was past, Jesus was found alone. And they kept it close, and told no man in those days any of those things which they had seen. Matthew says that six days passed after these sayings, and that then Jesus went up into the mountain; but Luke says eight passed. Matthew speaks of the days between only; but Luke counts not only the days between, but also the day on which these sayings were spoken, and that on which the Transfiguration took place. And he took the three only—Peter, as loving; John, as beloved; and James, because he too was fervent in his zeal for him—or also as being able to hide the matter, and keep it close, and tell no man. And he goes up into a mountain to pray. For we too, when we pray, ought to ascend, and to stoop down to none of earthly things. And the fashion of his countenance was altered—not as though he had changed into another nature, for he remained what he was, but the form of his countenance appeared brighter than before. As it happened also with his garments; for of these the appearance only shone forth, the substance of the garments not being changed, but their outward show. And Moses and Elias stood by him as he prayed, that it might be shown that he is not contrary to the prophets and to the law. For if he were, then neither Moses, who gave the law, nor Elias, the most fervent of the prophets, would have endured to attend him and to stand with him. And they spoke of the decease which he was about to accomplish at Jerusalem—that is, of his death. But Peter was weighed down with sleep, while Christ gave himself to prayer. For he was weak, and fulfilled the human lot, being subject to sleep. And when he had thoroughly awakened, he beholds the glory and the two men; and, as approving the sojourn there, both because of the light and because of beholding the prophets, he says, It is good for us to be here. For he supposed that then was the consummation, and the kingdom of Jesus—not knowing what he said. For not yet was the end, nor had the day of the kingdom come, nor the enjoyment of the good things which the saints shall partake of. And at the same time, also fearing that Christ would be crucified, he says these things. For since he had heard him say that he must be slain and rise again the third day, he says these things, all but saying, Let us not go down from the mountain, but abide here, that we may escape the cross and the Passion. We have Elias for a helper, if the Jews come upon us, who brought down the fire and destroyed the captains of fifty. We have Moses, who blotted out so many nations. But these things he said, not knowing what he said. For he himself supposed that the cross was some grievous and evil thing, and therefore, fleeing it, he said these things. But the Lord chose to be crucified, since it was not otherwise possible for men to be saved. And while Peter was saying, Let us make three tabernacles, the Lord suddenly makes a tabernacle not made with hands, and enters into it, together with the prophets, that it might be shown that he is in nothing inferior to the Father. For as in the old covenant the cloud was said to contain the Lord, and Moses entered into it, and so received the law, so now also the cloud received Christ—and a cloud not dark; for the shadow of the law passed away, and the darkness of obscurity; but a luminous cloud. For the truth came, and the grace of the Lord shone forth, and nothing now is dark. And there came also a voice out of the cloud, even as of old the voice of God was heard out of the cloud. And Jesus was found alone, that no one might suppose that the words, This is my Son, were spoken concerning Moses or Elias. And perhaps this also signifies, that up to a certain time the law and the prophets appeared, as here Moses and Elias, and then Jesus alone, those having passed away; for the Gospel now prevails, the things of the law having passed away. And the apostles kept silence, and told none of the things they had seen. For before the cross it was not fitting that anything godlike should be spoken; for, seeing him crucified, what glory could they have supposed him to have? Therefore the apostles said nothing.

Lk. 9:37–42. And it came to pass on the next day, when they had come down from the mountain, that a great crowd met him. And behold, a man from the crowd cried out, saying, “Teacher, I beg you, look upon my son, for he is my only child. And behold, a spirit seizes him, and suddenly he cries out; it convulses him so that he foams, and with difficulty departs from him, leaving him bruised. And I begged your disciples to cast it out, and they could not.” And 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 while he was still coming, the demon dashed him down and convulsed him. But Jesus rebuked the unclean spirit, healed the child, and gave him back to his father. This man was exceedingly faithless; for this reason the demon did not even go out of his son, his unbelief overpowering the power of the apostles. But indeed even from this his unbelief and presumption are shown—that he came forward before all and accused the disciples. The Lord therefore, showing that it is owing to his unbelief that the boy is not healed, reproaches him before all—and not him alone, but all the rest also in common. For in saying, O faithless generation, he comprehends all the Jews. And the word, perverse, makes plain that the wickedness was not from the beginning, nor from nature. For by nature they were upright, for they were the holy seed of Abraham and Isaac; but they were perverted by wickedness. And the words, How long shall I be with you, and how long shall I suffer you? show that he counts death welcome, and wishes to be quickly delivered from them. For how long, he says, shall I endure your unbelief? Showing, then, that he has power to overcome the unbelief of the Jews, he says, Bring your son here. And having made him whole, he delivered him to his father. For before, the possessed boy was not his father’s, but belonged to the wicked spirit that held him; but then the Lord delivered him to his father, who had lost him, and then received him back.

Lk. 9:43–45. And they were all astonished at the majesty of God. But while everyone was marveling at all that Jesus did, he said to his disciples, “Lay these words to heart: for the Son of Man is about to be delivered into the hands of men.” But they did not understand this saying, and it was concealed from them so that they did not perceive it; and they were afraid to ask him about this saying. All the rest wondered at all things which Jesus did, not at this one wonder only. But he, leaving the others, discourses to the disciples, and says, Lay you all these things—both the wonders and the words spoken upon the wonders—into your ears. Why? Because I am about to be delivered up and crucified, that, when you see me crucified, you may not suppose that I suffered this from weakness. For he who works such wonders was able even not to be crucified. But they understood not this saying, and it was hid from them. And why did this happen? That they might not be grieved before the time, and troubled with fear. God therefore, condescending to their weakness, and as it were governing them like little children, did not suffer them to understand what was said concerning the cross. And observe their reverence also, how they were reverent to ask, or rather feared. For fear is an intensification of reverence, even as reverence is a contracted fear.

Lk. 9:46–50. Then a dispute arose among them as to which of them might be greatest. But Jesus, seeing the thought of their heart, took a child and set him beside himself, and said to them, “Whoever receives this child in my name receives me, and whoever receives me receives him who sent me. For the one who is least among you all, this one shall be great.” And John answered and said, “Master, we saw someone casting out demons in your name, and we tried to stop him, because he does not follow with us.” But Jesus said to him, “Do not stop him, for he who is not against us is for us.” A passion of vainglory crept over the apostles. For since it seemed that the possessed boy was not healed, the passion was stirred up in them. For it was likely that they fell to contending about this, each saying, It was not through my weakness, but through that of such a one, that the boy was not healed; and from this the strife as to which might be greater was kindled. But the Lord, knowing the hearts of each, anticipates them, and before this passion grew, hastens to cut it out by the roots. For passions, when they begin, are easily overcome, but, when they have grown, become hard to put away. How then does he cut out the evil? He takes a child, and shows it to the disciples; making plain to them through this, that we ought to fashion in ourselves such a disposition as age has given to children. For these are without experience of evil and most simple, troubled neither by reasonings of vainglory nor of love of precedence. Whoever, then, he says, shall receive such a child in my name receives me. And what he means is this: You suppose that, if you appear haughty and ambitious, then you shall please the many, and then the more shall receive you. But I say to you, that I so rejoice in simplicity, and it so characterizes my disciples, that whoever shall receive the most simple and guileless man, as my disciple (for this is the meaning of, in my name), receives me. For he who receives the boastful man receives neither my disciple nor me. And John answering said, Lord, we saw one casting out devils in your name, and we forbad him. What connection has the word which John spoke with what the Lord said? Much, surely. For since the Lord said, He that is least among you, the same shall be great, John thereupon feared lest they had done some evil in forbidding a man, masterfully and arrogantly. For to forbid anyone from anything shows the one who forbids to be not less, but to think himself somewhat greater than the one forbidden by him. John therefore feared this, lest he had done a boastful work in forbidding the man. And for what cause did they forbid the man? Not from envy, but judging him unworthy to work wonders; for he had not received with them the grace of working wonders, nor had the Lord sent him forth to this, as he had them; nor did he follow Jesus at all. What then does the Lord say? Suffer him, he says, to do this. For he too breaks the power of Satan, and since he hinders you not in the preaching, nor works together with the devil, he is therefore for us. For he that is not against God is for God, even as whoever gathers not with God, that one is with the devil. And marvel with me at the power of the name of Christ, how even through the unworthy, and through those who are not his disciples, the grace wrought, when his name was merely named; so also through the priests, even though they be unworthy, the grace works, and all are sanctified, even though the priest be impure.

Lk. 9:51–56. And it came to pass, when the days were being fulfilled for his being taken up, that he set his face steadfastly to go to Jerusalem, and sent messengers ahead of him. And they went and entered a village of the Samaritans to prepare for him. But they did not receive him, because his face was set toward Jerusalem. 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 of what spirit you are. For the Son of Man did not come to destroy men’s lives, but to save them.” And they went on to another village. What is the meaning of his saying, that it came to pass when the time was come that he should be received up? That is, that the time was now at hand in which he must, having undergone the saving Passion for our sake, be taken up into heaven and be reunited with God the Father. Then, therefore, when the time of his Passion was at hand, and of his being taken up out of the world, he determined no longer to go about here and there, but to go up to Jerusalem. And the words, he set his face, mean that he marked off, ratified, and fixed his counsel to go away to Jerusalem. And he sends messengers before his face, that they might make ready some lodging for him, knowing indeed that he would not be received by the Samaritans, yet sending them, that he might take away every excuse of the Samaritans, and that they might not be able to say afterward, We would have received him, if he had sent any before him. And at the same time profiting his disciples also, that they might not be offended, seeing him afterward insulted on the cross; but that from this present moment they might learn that, as now, despised by the Samaritans, he bore it without resentment, nay rather even reproved the disciples who exasperated him against the insolent, so also then, being crucified, he bears it not as one weak, but as one long-suffering. And he profits his disciples also in this, that he teaches them by his own example to be without resentment. For they, looking to Elias, who twice consumed fifty men with their captains, exasperated the Lord against those who had insulted them; for they were still imperfect. But he, showing them that his law is higher than the manner of life according to Elias, rebukes them, and turns them away from such a mind, teaching them to bear insolent men with meekness. And what is it that he says, They received him not, because his face was as though he would go to Jerusalem? Does he say this, that they received him not because he had determined to go away to Jerusalem? And if we understand it so, that for this reason they received him not, because he himself had determined to go away to Jerusalem, are not those found guiltless, who received him not? It may be said, then, that the Evangelist says this, that they received him not, neither did he enter into Samaria. Then, as though one asked, And why did they not receive him even against their will, neither did he enter—was it because he was unable, nor had power, even against their will, to enter? — solving this, he says: Not because he was unable, but because he willed not to enter there; but, had those willed, he would have entered into the village.

Lk. 9:57–62. And it came to pass, that, as they went in the way, a certain man said to him, “Lord, I will follow you whithersoever you go.” And Jesus said to him, “Foxes have holes, and birds of the air have nests; but the Son of man has not where to lay his head.” And he said to another, “Follow me.” But he said, “Lord, suffer me first to go and bury my father.” Jesus said to him, “Let the dead bury their dead: but go you and preach the kingdom of God.” And another also said, “Lord, I will follow you; but let me first go bid them farewell, which are at home at my house.” And Jesus said to him, “No man, having put his hand to the plough, and looking back, is fit for the kingdom of God.” This man who came to Jesus, and asked that he might follow him, came with an evil purpose. For since he saw the Lord drawing a great multitude after him, he supposed that the Lord gathered money from these, and he too thought that, if he followed Jesus, he should gather money; for this cause, then, the Lord rebuffs him, all but saying to him such things as these: You suppose that you shall gather money from following me, for you think that my manner of life is such; but it is not so. For I introduce and teach such great poverty, that the other animals have holes, but I have not even a house. And this man, then, he thus rebuffed. To another, who had not even asked, he grants the following; but to the one who asked to go away and bury his father, he does not concede this, saying, Let the dead bury their dead—which hints that his father was unbelieving, and for this reason unworthy to be tended in his old age by his believing son. For, Let the dead kindred, he says—that is, the unbelieving—tend in old age your unbelieving father even to burial; for to bury here means this, to count him worthy of care, even to burial, since in common speech also we are wont to say thus: So-and-so buried his father—not meaning that he only buried him, and did nothing else good, but that he cared for him even to his death and burial. Let those dead, then—that is, the unbelieving—bury their dead, I mean your father; but you, since you have believed, preach, as my disciple, the Gospel of God. And this the Lord said, not forbidding us to nourish our parents, but teaching us that we ought to prefer the worship of God to unbelieving parents, and that we ought to have nothing as a hindrance to the good, but to despise even nature itself. As also to him who asked to follow him, but first to bid farewell to those at his house, he does not concede this—I mean, to go away to his house and bid farewell, that is, to say good-bye, to put it more simply. For such a man shows that he has a clinging to the world, and is not disposed like the apostles, who, hearing him, immediately followed him, busying themselves with nothing else, but leaving even the leave-taking from their own. For often it happens that, while one bids farewell to his kinsmen, some of them are found hindering him from the life that is according to God; wherefore it is good, together with the willing of the good, to accomplish it without drawing back. For no man having put his hand to the spiritual plough, and looking again upon the world, is fit for the kingdom of God. And you may understand by the foxes also the crafty demons, who are also called birds of the air—that is, of the air; for, as it is said, according to the prince of the power of the air. The Lord therefore says to the man, that, The demons have holes in you, and for this reason the Son of man, I, have not where to lay my head—that is, of faith in me I see no place in your heart, which is filled with demons. For the head of Christ a man holds, when he believes him to be God. And the dead is the sinner, who utters not his wicked thoughts, by burying the wicked thought through confession.