In Mark’s Gospel we are shown that:
Luke 9:18–50 covers events that occurred during The Retirement Ministry. The shift to this ministry from the one that preceded it is not abrupt and radical but rather a matter of emphasis. For example, during the lengthy period which to a large extent Jesus had spent in Capernaum and vicinity (Luke 4:14–9:17) he was often surrounded by crowds. Now too (9:18–50) he does not escape those multitudes (9:37). But there is a difference in emphasis: generally he is now seen in the presence not of crowds but of his disciples. He is teaching them (9:18–27, 43b–50). He fully realizes that the cross cannot be far away. Accordingly, he is expounding to The Twelve the lessons of the cross (9:22, 43b, 44). This continues even into the Perean Ministry (18:31, 32). In order to be able to impart this important information effectively Jesus is seeking places of seclusion, apart from the busy centers. A considerable amount of time is spent in predominantly Gentile territory.
If allowance is made for areas of relative uncertainty, the map (p. 491) showing Christ’s Retirement Ministry (Luke 9:18–50, but reported more fully in Mark 7:24–9:50) may be helpful. There may, however, have been trips not reported in the Gospels. Cf. John 20:30, 31; 21:25. In the Gospel According to Mark fourteen sections cover events that occurred during this period of retirement.
It is suggested that the following paragraph be studied with the aid of the map on p. 491.
In Mark’s Gospel we are shown that:
1. In the vicinity of Tyre the Syrophoenician woman’s faith was rewarded (7:24–30).
2. In the Decapolis region a deaf-and-dumb man was healed (7:31–37), and
3. Four thousand people were fed (8:1–10).
4. At Dalmanutha the Pharisees, craving for signs, were rebuked (8:11–13).
5. While crossing over to Bethsaida Julias, Jesus told his disciples to be on guard against the yeast of the Pharisees and the yeast of Herod (8:14–21).
6. At Bethsaida Julias he healed a blind man who saw people as if they were trees walking around (8:22–26).
For all these six sections except the last there are parallels in Matthew. The striking fact is that none of the six are clearly paralleled in Luke.333 In fact, as was pointed out on p. 481, Luke’s “omission” of Marcan material begins even earlier, namely, at Mark 6:45. Accordingly, Luke omits what is found in Mark 6:45–8:26.
(Still following the map on p. 491) we note that Luke begins to parallel Mark again in connection with the story of
7. Peter’s confession at Caesarea Philippi (Mark 8:27–30; cf. Luke 9:18–20).
Parallel and identical in sequence are also the accounts concerning:
8. The first prediction of the passion and the resurrection (Mark 8:31–9:1; cf. Luke 9:21–27).
9. Jesus’ transfiguration (Mark 9:2–13; cf. Luke 9:28–36).
10. The healing of an epileptic boy (Mark 9:14–29; cf. Luke 9:37–43a).