Chapter Ix:1–17
CHAPTER IX:1–17
Outline of Chapter 9:1–17
Theme: The Work Thou Gavest Him To Do
9:1–6 The Charge to The Twelve
9:7–9 Herod’s Anxiety
9:10–17 The Feeding of the Five Thousand
9:1–6 The Charge to The Twelve
Cf. Matt. 10:5–15; Mark 6:7–13
9 1 Jesus called the twelve together and gave them power and authority over all the demons and to cure diseases. 2 And he sent them out to preach the kingdom of God and to heal the sick. 3 He told them, “Take nothing for the journey: neither staff nor traveler’s bag nor bread nor money nor (even) have two tunics. 4 And whatever house you enter, there remain and leave from there. 5 And wherever they do not welcome you, when you leave that town shake the dust from your feet as a testimony against them.” 6 They departed and went about from village to village preaching the gospel and healing everywhere.
1, 2. Jesus called the twelve together and gave them power and authority over all the demons and to cure diseases.
In Mark’s Gospel the story about the double miracle (5:21–43; cf. Matt. 9:18–26; Luke 8:40–56) is followed by Christ’s rejection at Nazareth (Mark 6:1–6a), which, in turn, is followed by the mention of his teaching tour (6:6b). There follows a brief account of the sending forth of The Twelve on a mission tour (6:7–13). The teaching tour and sending out of The Twelve are combined also in that same order in Matt. 9:35–10:4.
It will be recalled that the appointment of these men to be Christ’s disciples and apostles had occurred a little earlier, namely, just previous to the preaching of The Sermon on the Mount. See Luke 6:12, 13, 17, 20. And now, somewhat later, during that same summer (of the year a.d. 28?) the Master sends out these men on a mission assignment.
These men were to be Christ’s official ambassadors or “apostles,” men clothed with authority to represent their Sender. That exactly twelve men, no more, no less, receive this assignment must mean that the Lord designated them to be the nucleus of the new Israel, for the Israel of the old dispensation had been represented by twelve patriarchs. Cf. Rev. 21:12, 14.
It is Mark alone who relates that the men were sent out two by two. Why were they sent out at this time? A good guess may well be that the Master knew that his Great Galilean Ministry was rapidly approaching its end.
Note that the Master equipped The Twelve with both power and authority; that is, with both the might and the right to carry out the mandate he assigned to them.
And he sent them out to preach the kingdom of God and to heal the sick.
In committing this task to them the Master called these men together (Luke 9:1) and to himself (Matt. 10:1; Mark 6:7).
The mandate given to them, according to Luke 9:1, 2, consisted in these two functions: healing and heralding. The healing comprised both the expulsion of demons and the cure of the sick. The Gospels sharply distinguish between demon-possession and physical illness (Luke 4:40, 41; Mark 1:32–34; 6:13).
As to “preaching,” this has been described in connection with the explanation of 3:3. And the essence of “the kingdom of God” has been set forth in connection with 4:43. Preaching of the kingdom of God means therefore the lively proclamation of the reign of God in human hearts unto salvation full and free. For many of the listeners what they heard must have been surprising and heartening. They were now learning that people are saved not by means of strict adherence to hairsplitting rabbinical stipulations but by the entrance of the God of love and grace into their hearts and lives.
3. He told them, Take nothing for the journey: neither staff nor traveler’s bag nor bread nor money nor (even) have two tunics.
Note these five items:
staff. In non-biblical Greek it refers at times to a magic wand. Other meanings are: fishing rod, rodlike streak of light from the sun, etc. In Ps. 23:4 (LXX 22:4) the word refers to the shepherd’s rod. Cf. Mic. 7:14. In the New Testament the rod is at times an instrument of punishment (I Cor. 4:21), a meaning which easily connects with “the rod of iron” of Rev. 2:27; 12:5; 19:15. Then there is also the ruler’s scepter (Heb. 1:8); the rod that gives support so that one can lean on it (Heb. 11:21); and Aaron’s rod that budded (Heb. 9:4). But here in Luke 9:3 and its parallels it is the traveler’s staff that is meant.
traveler’s bag. This was a kind of knapsack, a bag “for the road” or “for traveling.” It is a bag that, before leaving, a person would fill with supplies which he thinks he might need while traveling.
bread. Here and in Mark 6:8 the word is used generically.
money. Basically this word means “silver,” but according to the context the reference must be to silver coins, small change.
two tunics. The tunic was an undershirt worn next to the skin. It reached almost to the feet and was equipped with arm holes. Cf. Matt. 5:40; 10:10; Mark 6:9; Luke 3:11; 6:29.
Luke does not even mention “sandals” (Matt. 10:10; Mark 6:9).
The Master, then, tells The Twelve that on this trip (contrast Luke 22:36) they must not take along more than is absolutely necessary.
In this connection there is a little problem. According to Mark 6:8 Jesus told his disciples to take along a staff, but according to Luke 9:3 he instructed them not to do this. For a possible solution of this problem see N.T.C. on Mark, p. 229. The conclusion there reached is that Jesus is saying: an extra tunic, extra pair of sandals, and extra staff must not be taken along.
4. And whatever house you enter, there remain and leave from there.
How the disciples must decide in which home to stay is answered in Matt. 10:11. It is the duty of the hearers to extend hospitality. All the more so when the travelers enrich the people with the pearl of great price. And the visitors themselves must show a co-operative spirit. They must not be so fastidious that whenever some small detail is not to their liking in one home, they immediately leave and enter another where the facilities seem to be more desirable and the food more palatable. The spread of the gospel has the priority over personal likes and dislikes. Hence the missionaries—not only traveling but also probably lodging two by two; see Mark 6:7—must remain in the home that is kind enough to extend hospitality to them. When they leave the town, they must leave from that home. A very practical lesson!
5. And wherever they do not welcome you, when you leave that town shake the dust from your feet as a testimony against them.
After traveling through heathen territory Jews had the custom of shaking the dust off their sandals and clothes before re-entering the Holy Land.323 They were afraid that otherwise in their own country levitically clean objects, as well as they themselves, might be rendered unclean. What Jesus is here saying, therefore, is that any place whatever—note “wherever”—be it a house, village, city, hamlet, that refuses to accept the gospel must be considered unclean and must be treated as such. The inhabitants of such a place must be looked upon as being not any better than Gentiles! Paul and Barnabas obeyed this commandment when a persecution was organized against them in the Jewish district of Antioch in Pisidia (Acts 13:50, 51). A heavy load of guilt rests on such a place. See Matt. 10:15.
The symbolic action—shaking the dust from the feet—is a public declaration of the divine displeasure that rests on a place that has refused the gospel. It amounts to a testimony “against” such a place and its people, its purpose being that they may repent. Cf. Rev. 16:9. It is a revelation of God’s marked disapproval, for the spreaders of the good tidings are his ambassadors. They are bringing his word. By rejecting them, these wicked people are rejecting God, hence also Christ.
6. They departed and went about from village to village preaching the gospel and healing everywhere.
This passage indicates that the disciples must have covered a considerable territory in Galilee. They did as Jesus had told them to do (see verses 1, 2). They did the very kind of work Jesus too had been doing and was doing. See Luke 4:40, 43; 6:19; 8:1, etc. In fact, one might say that Jesus was carrying out his ministry through them. See Acts 1:1.
For Practical Lessons and Greek Words, etc., see pp. 482–485.
9:7–9 Herod’s Anxiety
Cf. Matt. 14:1–12; Mark 6:14–29
7 Now Herod the tetrarch heard about all the things that were happening. And he was perplexed because by some it was said that John had risen from the dead, 8 by others that Elijah had appeared, and by still others that one of the ancient prophets had come back to life.
9 But Herod said, “John I beheaded. Who, then, is this man about whom I am hearing such things?” And he was trying324 to see Jesus.
7a. Now Herod the tetrarch heard about all the things that were happening.
Note that while Mark calls Herod Antipas a “king” (6:14, 22, 25–27), and Matthew designates him either as “king” (14:9) or “tetrarch” (14:1), and all three at times simply speak of “Herod” (Matt. 14:3, 6; Mark 6:16–22; 8:15; Luke 3:19b; 9:9; 13:31; 23:7, 8, 11, 12, 15; cf. Acts 4:27), Luke, whenever he ascribes a title to this ruler, calls him “tetrarch” (3:1, 19a; 9:7; Acts 13:1). In a sense both “king” and “tetrarch” are correct: “king” as popular title, “tetrarch” as official appellation. Officially or technically this man was not a king and was never going to become one. From 4 b.c.–a.d. 39 he was tetrarch over Galilee and Perea. For more on this see above, on 3:1, 2.
For the Family Tree of Herod The Great, the father of Herod Antipas (and others), see N.T.C. on Matthew, p. 189.
It is not strange that when at Christ’s word even hopelessly sick people were suddenly and completely healed, lepers cleansed, storms hushed, demons expelled, and even the dead brought back to life (a widow’s son, Jairus’ daughter), as the preceding sections of Luke’s Gospel have shown, the fame of the One who accomplished all this, and who now was even performing remarkable miracles through his apostles, was brought to the attention of the tetrarch. Herod did not know what to make of all this. He was puzzled, perplexed even. The explanatory reports that reached him were threefold:
7b, 8. And he was perplexed because by some it was said that John had risen from the dead, by others that Elijah had appeared, and by still others that one of the ancient prophets had come back to life.
a. Some people were convinced that Jesus was John the Baptist restored to life. This may seem somewhat odd, since Scripture nowhere ascribes any miracles to the Baptist. But it is probable that by this group John was held in such high esteem that the ability to perform miracles was attributed to him.
b. Another group said, “Elijah has appeared.” Had not Elijah’s return, as Messiah’s forerunner, been predicted by Malachi (4:5)? Cf. Isa. 40:3; and see above, on Luke 1:76; 7:27 (cf. Mark 1:1–3).
c. The third group, not wishing to be very definite, was convinced, nevertheless, that in the person of Jesus one of the ancient prophets had come back to life. See also on verses 18, 19.
9a. But Herod said, John I beheaded. Who, then, is this man about whom I am hearing such things?
Note that Luke does not report what the tetrarch thought of suggestions (b) and (c). Herod may have reflected on these answers briefly, and then dismissed them from his mind. It would seem that, after some hesitation, he was always coming back to suggestion (a).
“John I beheaded,” that is, “John the Baptist I caused to be beheaded.” The evangelist does not state how Herod answered the question, “Who, then, is this man …?” That answer is found, however, in Matt. 14:2 (cf. Mark 6:16). The ruler, a man with a terribly disturbed conscience, and filled with haunting superstitions and dark forebodings, arrived at the conclusion “Jesus is John risen from the dead.” Though Luke does not say this, he surely leaves room for it.
9b. And he was trying to see Jesus. Probably to be confirmed in his belief and to satisfy his curiosity. When at last Herod’s desire to see Jesus was fulfilled, he, the hardened sinner, mocked the Silent Sufferer (Luke 23:8–12).
For Practical Lessons and Greek Words, etc., see pp. 482–485.
9:10–17 The Feeding of the Five Thousand
Cf. Matt. 14:13–21; Mark 6:30–44; John 6:1–14
10 The apostles came back and reported to Jesus all they had done. Then he took them with him and withdrew privately to a town called Bethsaida. 11 But the crowds learned about it and followed him. He welcomed them and began to speak to them about the kingdom of God, and to heal those in need of healing.
12 As the day began to decline, the twelve came up to him and said, “Send the people away that they may go to the villages and farms round about, get lodging, and find food, because here we are in a lonely place.” 13 He said to them, “You give them to eat!” They replied, “We have only five bread-cakes and two fishes, unless we go and buy provisions325 for all these people.” 14 For there were about five thousand men.
But he said to his disciples, “Have them recline in groups of about fifty each.” 15 They did so and had them all recline. 16 He took the five bread-cakes and the two fishes, and looking up to heaven gave thanks for them,326 broke them, and kept giving them to his disciples to set before the people. 17 They all ate and were filled.327 And what they had left of the broken pieces was picked up, twelve baskets (full) of broken pieces.
A. Setting indicated
10a. The apostles came back and reported to Jesus all they had done.
All four evangelists relate this event. The similarities and differences are summarized in N.T.C. on Mark, pp. 244–246.
Having accomplished their mission tour (verses 1–6), The Twelve are gathered around Jesus. Here and also in 6:13; 17:5; 22:14; 24:10 Luke calls these men “apostles.” They must be regarded as men through whom Jesus Christ himself is accomplishing his work on earth. They are his official ambassadors, having been commissioned by him to carry out certain specific tasks: preaching, healing, and casting out demons. He who rejects them rejects Christ himself (Matt. 10:40; Luke 10:16; John 13:20). It is in their capacity as “apostles” that they have been at work on the tour that is now ended.
The report these men brought back to Jesus must have been exciting: “They reported to Jesus all they had done.”
Much had been happening during the last months: John had been cruelly murdered. His decapitated body had been buried. Jesus had been informed about this (Matt. 14:1–12; Mark 6:14–29). Herod Antipas had become greatly disturbed when he heard about the miracles performed by Jesus, whether directly or through his apostles. All kinds of rumors had been going the rounds as to the identity of Jesus. As a result the “tetrarch” had said, “John I beheaded. Who, then, is this man about whom I am hearing such things?” The disciples-apostles had been sent on their mission tour and had now returned.
All this had taken time. It is not strange, therefore, that the miracle of the feeding of the five thousand, described here in 9:10–17, took place when Passover, probably April of the year a.d. 29, was already approaching, as is clear from John 6:4. The Great Galilean Ministry, probably extending from about December of a.d. 27 to about April of a.d. 29, was drawing to its close.
B. Rest needed
10b. Then he took them with him and withdrew privately to a town called Bethsaida.
Working without resting, being busy without ever taking a vacation, performing all the arduous duties pertaining to ministerial or missionary activity and not making a retreat for relaxation, discussion, prayer, and meditation, will never do. Even Jesus, because of the heavy burden he had taken upon himself, needed periods of withdrawal (4:42). So did the disciples. It was for this reason that he invited them to come away with him to a remote place, where they would be able to rest up.
What made the need even more urgent, as Mark 6:31 indicates, was the fact that a boisterous and demanding crowd, with people constantly coming and going, was making even eating impossible. Result: “Privately,” that is, “all by themselves,” Jesus, The Twelve, but no one else, take off for Bethsaida Julias, located on the northeast shore of the Lake of Gennesaret (= Sea of Galilee). For the debate about its location see N.T.C. on John, Vol. I, pp. 216, 217. Actually, the little group was not headed for the town itself but for a quiet and secluded spot in its vicinity (see verse 12).
C. Rest curtailed
11a. But the crowds learned about it and followed him.
As soon as the people from the Capernaum side of the lake became aware of the fact that Jesus was leaving them and crossing over by boat to the opposite shore, they started to run around the northern edge of the water in order to be with Jesus again. Were they afraid, perhaps, that, due to the tetrarch’s hostile attitude toward the true religion—he had already killed John the Baptist—their Great Teacher might never return to them?
The most natural interpretation of Matt. 14:13, 14; Luke 9:11; and John 6:3, 5 is that Jesus disembarked before the arrival of the crowd from the western shore. And it is impossible to prove that Mark 6:33 contradicts this conclusion. See N.T.C. on Mark, pp. 248–250.
The fact deserving special attention is this: the rest and relaxation which the Master and his disciples were seeking is to a large extent denied them. Not entirely, for Jesus and The Twelve seem to have been together for a little while (John 6:3), but this breathing-spell is considerably curtailed.
How does Jesus react to this interruption of his rest? The answer is found in:
D. Compassion shown
11b. He welcomed them and began to speak to them about the kingdom of God, and to heal those in need of healing.
Had Jesus been an ordinary human individual seeking rest and relaxation, he would probably have addressed the crowd as follows, “We came here to find peace and quiet; so please go home. We are tired; see us some other time.” But Jesus was—and is—different. He actually welcomes those who had come to disturb his rest, for “his heart went out to them” (Mark 6:34). The needs of people, sick, ignorant, disconsolate, and also hungry (as they were soon to become, Luke 9:12, 13) meant far more to him than his own convenience and ease.
So he began to speak to them about the kingdom of God. See on 4:43. For people living under the oppressive yoke of Pharisaism and rabbinism the teaching of Jesus—according to which man’s salvation is not basically a result of human effort and strict obedience to regulations but a product of God’s gracious reign in human hearts—must have been truly startling.
For constant fear Jesus substituted fortitude (Luke 11:9–13); for put-on sadness, gladness (Matt. 6:16–18); for spiritual night, light (Matt. 4:16); for antipathy, sympathy (Luke 10:36, 37); for egoism, altruism (Luke 6:32–36); for pomposity, humility (Luke 18:9–14); and for the Pharisaic “You must,” the truly Christian “I trust” (Mark 7:1–5; Luke 12:22–32). Once the “kingdom” or “kingship” of God is established in hearts and lives, everything undergoes a radical change. The world is “turned upside down” (Acts 17:6).
In line with this is the fact that the establishment of the kingdom of God affects not only the soul but also the body: “… and to heal those in need of healing.” When anyone, conscious of the need of being healed, approached Jesus, the latter healed him.
It should not escape our attention that there is an exact correspondence between verse 11b and verse 2: whatever the Master had been doing through his disciples, he was also doing personally.
E. Hunger anticipated
12. As the day began to decline, the twelve came up to him and said, Send the people away that they may go to the villages and farms round about, get lodging, and find food, because here we are in a lonely place.
Christ’s teaching and healing activity must have consumed a considerable amount of time. And now, though the sun has not yet set, it is already late in the afternoon: the day is drawing to a close. By means of his teaching and miracles of healing the Lord has so captivated the crowds that even now they are not departing. If they are to eat, they must leave; and if they are going to leave, they must be told to do so. Besides, the multitude is in need of lodging for the night. But as yet no one is even stirring.
It is at this point that the disciples, probably in a body, approach Jesus with the advice that he dismiss the people, so that they might find food and lodging in the surrounding villages and farms. They give as their reason, “because here we are in a lonely place.” In other words, this is not a city, containing all kinds of bazaars within easy reach, where food may be bought; it is a desolate region. Also, to go to any of the surrounding villages or farms to buy food will take time, and “the day is already drawing to a close” (Mark 6:35).
F. Orders issued
13a. He said to them, You give them to eat!
Such an order comes as a surprise to them. They are confused. They must have thought, “How can we provide food for all these people?”
What did Jesus mean by saying, “You give them to eat”? It may be impossible to give a fully satisfactory answer to this question. A few things can be pointed out, however:
a. Jesus means that these men must not be so quick to shake off responsibility. As the Gospels picture them, they were often ready to do this very thing, and to say, “Send the people away” (here in verse 12); “Send her [the Syrophoenician woman] away” (Matt. 15:23). They even “rebuked” those who brought little children to Jesus that he might touch them (Luke 18:15). See also 9:49, 50. “Don’t bother the Master and don’t bother us,” was too often their slogan. In the light of this evidence it is safe to say that Jesus wants to remind these men of the fact that simply trying to get rid of people in need is not the solution. It is certainly not God’s way of doing things (Matt. 5:43–48; 11:25–30; Luke 6:27–38; John 3:16).
b. He wants them to ask, seek, and knock (Matt. 7:7, 8); in other words, to claim God’s promise for themselves, and to go to him who is able to supply every need. He who, when there was a shortage, supplied wine (John 2:1–11), can he not also supply bread?
c. In view of the fact that “bread,” as the term is used in this account (see verses 13, 16), while referring to be sure to that which supplies a physical need, is also symbolical of Jesus as the Bread of Life (John 6:35, 48), is he not also telling these “fishers of men” that they must be the means in God’s hand to supply the spiritual needs of the people?
13b, 14a. They replied, We have only five bread-cakes and two fishes … According to John 6:8, 9, it is Andrew who conveys the information, “There is a lad here who has five barley-cakes and two fishes.” However, in desperation he immediately adds, “But what are these for so many?” And as Andrew speaks so they all reason. All join in calling Christ’s attention to what they consider the totally insufficient amount of presently available food: unless we go and buy provisions for all these people. The evangelist adds the explanatory remark: For there were about five thousand men.
As they see it, this suggested solution is entirely impracticable. Where would they get all that food? And where the money to buy such a huge quantity? Food for a crowd consisting of five thousand adult males, not even to mention the women and children who, after all, must also be fed (Matt. 14:21).
The trouble with these disciples was that they concentrated all their attention on the vast, hungry crowd. They were forgetting about Jesus, his power and love. This forgetfulness on their part was inexcusable:
a. Earlier in the day Jesus had already asked Philip, “How are we to buy bread-cakes that these people may eat?” Philip and the other disciples had had sufficient time to reflect on the ability of Jesus to supply whatever was needed. See John 6:5.
b. Jesus had this very day manifested his miracle-working power (see verse 11b).
Without even rebuking his disciples Jesus now provides the solution: 14b, 15. But he said to his disciples, Have them recline in groups of about fifty each. —They did so and had them all recline.
Jesus issued this command to the disciples, and they in turn to the people. Mark 6:39 states that the crowd reclined “upon the green grass.” There was, accordingly, this strikingly colorful arrangement of people dressed in their bright garments, reclining under the blue vault of heaven on the grassy slopes. While according to Mark they reclined “in hundreds and in fifties” (6:40), here in Luke they are said to have reclined “in groups of about fifty each.” If they reclined in a hundred rows of fifty each, the two accounts would be in perfect harmony. Not only that, but the total of (about) “five thousand men” (women and children being left uncounted), a figure mentioned in all four accounts (Matt. 14:21; Mark 6:44; Luke 9:14; John 6:10), would result. The grouping was very practical. It made distribution of bread and fish, and also counting, easier.
It has been suggested328 that this grouping may be an echo of ancient practice in Israel. See Exod. 18:21; Deut. 1:15. And is not the true Israel of the old dispensation continued in the true church of the new? See Gal. 6:16. Cf. Ps. 125:5; II Cor. 6:16; Eph. 2:14–22.
G. Miracle performed
16, 17a. He took the five bread-cakes and the two fishes, and looking up to heaven gave thanks for them, broke them, and kept giving them to his disciples to set before the people. Jesus took the five bread-cakes and the two fishes. He looked up to heaven. For this lifting heavenward of the eyes in prayer see also Ps. 25:15; 121:1; 123:1, 2; 141:8; 145:15; John 11:41; 17:1; I Tim. 2:8.329
Looking up to heaven Jesus “blessed,” thus literally. The same verb is also found in the Synoptic parallels (Matt. 14:19; Mark 6:41). John, on the other hand, has “having given thanks” (6:11). Solution: “blessed” in this instance means “gave thanks,” and can be thus translated. When a person blesses or praises God is he not giving thanks to him? It was the custom of the Jews to thank God before starting a meal. However, since it is abundantly clear from the Gospels that our Lord never spoke as did the scribes, that is, that his words were always characterized by freshness and originality (cf. Matt. 7:29), we may well believe that this was true also on the present occasion.
Then from the bread-cakes Jesus began to break off fragments of edible size. He kept giving these to his disciples who carried them (in baskets collected here and there from the crowd?) to the people. With the fishes the procedure was somewhat similar. Mark says, “He … divided the two fishes among them all.”
The striking beauty of the account is heightened by the fact that only a few simple words are used to relate the miracle of the multiplication of the fragments. One might even say that the miracle is implied rather than expressed. They all ate and were filled. Exactly when were the bread and the fish multiplied? “Under his hands”? Probably, but even this is not stated. All we really know is that there was plenty of bread and fish—in fact, plenty and to spare—for everybody. At some point of time between the breaking or dividing and the reception of the fragments by the people the miracle must have occurred. All ate and “were filled,” that is, “had all they wanted,” “were fully satisfied.”
H. Leftovers collected
17b. And what they had left of the broken pieces was picked up, twelve baskets (full) of broken pieces.
Even though the Lord would have been able to supply food whenever needed, he did not want leftovers to go to waste. These, too, were to be regarded as “good gifts coming down from the Father of lights” (James 1:17; cf. I Tim. 4:3, 4). For today’s world, in which some nations have an oversupply while others suffer scarcity, is there not a lesson here? Good use could be made of the twelve baskets full of broken pieces. There were many poor and hungry people.
In this story it is the wonder-working power of Jesus that stands out. He is the One whose ability to supply every need is unlimited. In the old dispensation he was foreshadowed (I Kings 17:16; II Kings 4:43, 44. See also Deut. 18:15–18; cf. John 6:14; and see John 6:32).
What, however, stands out just as clearly, if not even more so, is Christ’s tender compassion. He was deeply concerned about the spiritual welfare of these people; so, he taught them. And about their physical needs; so, he fed them. It is Luke’s Gospel that similarly (a) pictures a Savior whose heart goes out to Nain’s grieving widow (7:13); (b) contains the parable of The Samaritan Who Cared, being an example to all (10:33, 37); and (c) in unforgettable language portrays the tender love of a father—symbol of the Heavenly Father—for his penitent, returning son (15:20)!
In close connection with the preceding, what the abundant leftovers proved was the Master’s regal lavishness, his uncalculating generosity. Before performing this miracle did Jesus say to himself, “Exactly so much is needed to feed a multitude of this size. So I will give them exactly so much, but no more”? Not at all! Moreover, as John 14:9 makes clear, what is true of Jesus holds for God Triune.
With the account of The Miraculous Feeding of the Five Thousand Luke’s coverage of The Great Galilean Ministry ends. Matt. 14:22–33; Mark 6:45–52; and John 6:15–21 contain the report of the return to the western shore. During the course of this crossing Jesus, who had sent The Twelve ahead and had himself remained behind to pray, surprised his disciples by his sudden appearance, walking toward them on the water during a violent storm.
In Matt. 14:34–36 and Mark 6:53–56 the story of the landing at and healings in Gennesaret follows. It is probable that from there Jesus and The Twelve proceeded to Capernaum, where he delivered the discourse on The Bread of Life (most of John 6). It may have been about the same time and place that the event described in Matt. 15:1–20 and Mark 7:1–23, namely, the clash between Jesus and the Pharisees regarding Ceremonial versus Real Defilement, took place.
See pp. 492, 493 for an answer to the question, “Why does Luke pass by what is found in Mark 6:45–8:26?”330
Practical Lessons Derived from 9:1–17
Verses 2, 11
“He sent them out to preach the kingdom of God.… He … began to speak to them about the kingdom of God.” Preaching the kingdom (or: kingship, rule) of God means no less than proclaiming God’s absolute sovereignty in every sphere: heart, mind, life, family, village, city, state, nation, world; education, industry, commerce, art, science, politics, etc. Cf. I Cor. 10:31; II Cor. 10:5.
Verse 2
“And to heal the sick.” A life in harmony with the rule “Trust and obey” produces blessings for both body and soul. We should thank God, both privately and publicly, not only for Christian pastors, missionaries, lay evangelists, but also for Christian doctors, nurses, etc.
Verse 6
“They … went about from village to village.” The Christian ministry must be carried out not only in cities but also in villages; not only in spacious auditoriums but also in chapels. Did not Spurgeon ascribe his conversion to a sermon preached (with God’s blessing) in a small chapel by a layman? What is small in the eyes of man may be very important, indeed, in the eyes of God. See Mic. 5:2; Zech. 4:10; John 1:46; I Cor. 1:26–29.
Verse 7
“He was perplexed.” In spite of wealth and prestige, Herod was a very unhappy man. Oppressed by a guilty conscience, he did not follow David’s example. Therefore he did not prosper. See Ps. 32:5; Prov. 28:13.
Verse 9
“He was trying to see Jesus.” Cf. 23:8. So was Simeon (2:26–30); and so were: the mother and brothers of Jesus (8:20), Zacchaeus (19:3, 4), and some Greeks (John 12:21). The results varied. Why? What is the lesson?
Verse 13a
“You give them to eat!” In our constant emphasis on Christian liberty, are we forgetting Christian responsibility?
Verse 13b
“We have only five bread-cakes and two fishes.” What were they forgetting?
Verse 17
“They all ate and were filled.” Examples of divine generosity: Gen. 22:15–18; I Kings 3:2–15; Ps. 81:10b; 91:14–16; 116:12; Isa. 1:18; 55:1–3, 6, 7; Mic. 7:18–20; Luke 6:38; 15:20–24; John 1:16; 3:16; Rom. 5:6–11, 16–19; 8:31–39; I Cor. 3:21–23.
Notes on Greek Words, Phrases, and Constructions in 9:1–17
Verse 1
For θεραπεύειν, pres. act. infinitive of θεραπεύω, to cure, heal, render service, see the note on 4:23 on page 261. Cf. therapy, therapeutics.
Verse 2
ἀπέστειλεν, third per. s. aor. indicat. act. of ἀποστέλλω, to send (someone or something), to commission, delegate. Note, as objects, after “he sent (them),” the infinitives of purpose: to preach and to heal. See the note on 5:17 on page 300; also N.T.C. on I and II Timothy and Titus, pp. 308–310.
Verse 3
The four words ῥάβδος, staff; πήρα, traveler’s bag; ἄρτος, bread (generic sense), and χιτῶν, tunic, are also found in Mark 6:8, 9. For Mark’s χαλκός, copper coin, Luke substitutes ἀργύριον, silver. In both cases the contextual meaning is money, small change.
ἔχειν, have. Greek at times uses the infinitive where we would use the imperative. In the present case this use is not difficult to understand. One might construe the original to mean, “He told them … not to have two tunics.” In other cases, where such a word of saying or commanding is absent, the question whether such an infinitive with the sense of an imperative must be viewed as a case of ellipsis is in dispute. Cf. Gram. N.T., pp. 943, 944 with Gram. N.T. (Bl.-Debr.), pp. 196, 197 (par. 389).
Verse 5
δέχωνται, third per. pl. pres. subjunct. middle, after indefinite relative pronoun with ἄν and negative particle. The verb is derived from δέχομαι, to take, accept, receive, welcome. Cf. toe, digit.
κονιορτός, dust; cf. κόνις, κονία. Note incinerate. See also Matt. 10:14; Luke 10:11; Acts 13:51; 22:23.
ἀποτινάσσετε, sec. per. pl. pres. imperat. act. of ἀποτινάσσω**, to shake off. See also Acts 28:5.
Verse 6
ἐξερχόμενοι … διήρχοντο, departing, they went about (or: were going through).
Note also the present durative modifiers.
Distributive use of κατά here, as in 8:1.
Verse 7
διηπόρει, third per. s. imperf. of διαπορέω** (= διά plus ἀπορέω), literally, to be thoroughly (διά) without (ἀ) a resource (πόρος, ford, means of crossing a river; hence, in general, a way, means, resource); and so: to be at a loss what to do, to be perplexed.
Verse 8
ἐφάνη, third per. s. 2nd aor. indicat. pass. of φαίνω, to shine, bring to light, appear. Cf. phantom, phenomenon.
Verse 9
Note emphasis: John I myself beheaded; or: As to John, I myself ordered him to be beheaded. The verb is the first per. s. aor. indicat. act. of ἀποκεφαλίζω (ἀπό plus κεφαλή).
ἀκούω, I am hearing, pres. progressive.
Verse 10
For διηγήσαντο see the note on 8:39 on page 453.
ἐποίησαν, they did, where we would say, “they had done.”
ὑπεχώρησεν, third per. s. aor. indicat. of ὑποχωρέω*; see the note on 5:16 on page 292.
Verse 11
Besides its occurrence here in Luke 9:11, in the New Testament the noun θεραπεία, in the sense of healing, is found only in Rev. 22:2, where the “healing” is to be understood in a figurative sense: “and the leaves of the tree are for the healing of the nations.” It is also found in Luke 12:42, but there it has the meaning οἰκετεία, household, or οἱ θεράποντες, the servants.
For ἰᾶτο see the note on 6:18, 19 on page 337.
Verse 12
ἤρξατε κλίνειν, began to decline; i.e., to wear away (A.V.). The sun was beginning to set. Cf. recline, incline, decline. Note also in verse 14 κατακλίνατε, have them recline; from κατακλίνω*; and note κλισία*, a (reclining) group.
ἀπόλυσον, sec. per. s. aor. imperat. act. of ἀπολύω, to release; here in the sense of to send away, to dismiss. See also the note on 2:29 on page 176.
In the New Testament the word κύκλος, ring, circle (cf. cycle), is not used as a noun but adverbially: sitting around (Mark 3:34); going around (Mark 6:6); so also in Rom. 15:19: Paul preached the gospel from Jerusalem “and round about even to Illyricum.” On that passage see John Murray, The Epistle to the Romans (International Commentary on the New Testament), Grand Rapids, 1965, Vol. II, pp. 213, 214, including footnote 23.
Preceded by an article, the word is used as an adjective here in Luke 9:12, “to the villages and farms round about,” or “to the surrounding villages and farms.” Cf. Mark 6:36. Finally, it occurs as a preposition in Rev. 4:6; 5:11; 7:11, “around the throne.”
καταλύσωσιν, third per. pl. aor. subjunct. act. of καταλύω, to loosen (cf. catalyst, loose, analysis), to unharness (the pack animals); hence, to rest, to take lodging for the night. The same verb also has other, closely related, meanings: to throw down (Luke 21:6, etc.), to destroy (Acts 6:14, etc.). For the cognate noun, κατάλυμα, lodging place, inn, guest-room, see the note on 2:7 on page 148.
ἐπισιτισμός*, acc. -ν, supplies, provisions, victuals, food. Cf. σῖτος, grain, wheat, flour, food (Luke 3:17; 12:18, etc.). Cf. parasite.
Verse 13
Δότε, sec. per. pl. aor. imperat. act. of δίδωμι. Cf. donation.
Note emphatic ὑμεῖς!
εἰ μήτι, unless; in the protasis of a fut. more vivid (third class) conditional sentence, followed by ἀγοράσωμεν, first per. pl. aor. subjunct. act. of ἀγοράζω, to buy; cf. ἀγορά, market place (Luke 7:32, etc.).
Verse 14
Note ἄνδρες, men, in distinction from women; Lat. viri. Cf. German Mann, not Mensch; Dutch man, not mens. In both of these languages, with numerals, the singular can be used for the plural.
For κατακλίνατε, from κατακλίνω*, and for κλισία (here acc. pl. -ας), see on 9:12.
Verse 16
ἐδίδου, vivid iterative imperfect, he kept giving them.
παραθεῖναι, 2nd aor. act. infinitive of παρατίθημι, to set before. Related meanings: to set before (or: to present) in teaching (Matt. 13:24, 31); to entrust, commit, with various shades of meaning, depending on the context in each case (Luke 12:48; 23:46; I Tim. 1:18; II Tim. 2:2, etc.).
Verse 17
For ἐχορτάσθησαν, third per. pl. aor. pass. of χορτάζω, see the note on 6:21 on page 345.
Summary of Chapter 9:1–17
Chapter 8 closed with an account of three astonishing miracles performed by Jesus: a (humanly speaking) hopeless demoniac was cured, a woman whom the physicians of that day regarded as incurable was instantly restored to health, and a dead child was brought back to life.
We can imagine how such happenings must have strengthened the disciples’ power of witnessing. This was the proper time to send them out on a mission tour. Besides, the Master knew that his Great Galilean Ministry was rapidly approaching its close. If more was to be done, more territory to be covered, it must be done now. So Jesus sends out these men. He issues directives. They must take along no more than is absolutely necessary. God will provide. The Twelve must place their trust in him. To this may be added Matt. 10:10b: upon those who hear the gospel rests the obligation to provide for those who bring it (9:1–6). The result is twofold:
First, the tetrarch, Herod Antipas, hears what Jesus and The Twelve have been doing. His conscience is aroused, so that when he hears rumors, including the one according to which Jesus was actually John the Baptist risen from the dead, he exclaims, “John I beheaded. Who, then, is this man about whom I am hearing such things?” (verses 7–9).
Secondly, the disciples, having returned from their mission tour, are in need of rest. So, together with them, Jesus crosses the lake and withdraws to Bethsaida Julias on the northeastern shore. When the Galileans learn about this departure they hurry on foot around the upper part of the lake in order to be with Jesus again. Surveying this huge crowd, his heart goes out to them. He welcomes them and speaks to them about the kingdom of God. Those in need of healing he heals. When evening arrives, instead of dismissing the hungry crowd (as the disciples had requested), he performs the miracle of making five bread-cakes and two fishes do for five thousand adult males, not counting women and children. Twelve baskets full of leftovers are collected after everyone has had plenty to eat (verses 10–17).