Luke 9:10 Kommentar

In this chapter we have, I. The commission Christ gave to his twelve apostles to go out for some time to preach the gospel, and confirm it by miracles (Luk 9:1-6). II. Herod's terror at the growing greatness of our Lord Jesus (Luk 9:7-9). III. The apostles' return to Christ, his retirement with them into a place of solitude, the great resort of people to them notwithstanding, and his feeding five thousand men with five loaves and two fishes (Luk 9:10-17). IV. His discourse with his disciples concerning himself and his own sufferings for them, and their for him (Luk 9:18-27). V. Christ's transfiguration (Luk 9:28-36). VI. The cure of a lunatic child (Luk 9:37-42). VII. The repeated notice Christ gave his disciples of his approaching sufferings (Luk 9:43-45). VIII. His check to the ambition of his disciples (Luk 9:46-48), and to their monopolizing the power over devils to themselves (Luk 9:49, Luk 9:50). IX. The rebuke he gave them for an over-due resentment of an affront given him by a village of the Samaritans (Luk 9:51-56). X. The answers he gave to several that were inclined to follow him, but not considerately, or not zealously and heartily, so inclined (Luk 9:57-62).

We have here, I. The account which the twelve gave their Master of the success of their ministry. They were not long out; but, when they returned, they told him all that they had done, as became servants who were sent on an errand. They told him what they had done, that, if they had done any thing amiss, they might mend it next time. II. Their retirement, for a little breathing: He took them, and went aside privately into a desert place, that they might have some relaxation from business and not be always upon the stretch. Note, He that hath appointed our man-servant and maid-servant to rest would have his servants to rest too. Those in the most public stations, and that are most publicly useful, must sometimes go aside privately, both for the repose of their bodies, to recruit them, and for the furnishing of their minds by meditation for further public work. III. The resort of the people to him, and the kind reception he gave them. They followed him, though it was into a desert place; for that is no desert where Christ is. And, though they hereby disturbed the repose he designed here for himself and his disciples, yet he welcomed them, Luk 9:11. Note, Pious zeal may excuse a little rudeness; it did with Christ, and should with us. Though they came unseasonably, yet Christ gave them what they came for. 1. He spoke unto them of the kingdom of God, the laws of that kingdom with which they must be bound, and the privileges of that kingdom with which they might be blessed. 2. He healed them that had need of healing, and, in a sense of their need, made their application to him. Though the disease was ever so inveterate, and incurable by the physicians, though the patients were ever so poor and mean, yet Christ healed them. There is healing in Christ for all that need it, whether for soul or body. Christ hath still a power over bodily diseases, and heals his people that need healing. Sometimes he sees that we need the sickness for the good of our souls, more than the healing for the ease of our bodies, and then we must be willing for a season, because there is need, to be in heaviness; but, when he sees that we need healing, we shall have it. Death is his servant, to heal the saints of all diseases. He heals spiritual maladies by his graces, by his comforts, and has for each what the case calls for; relief for every exigence. IV. The plentiful provision Christ made for the multitude that attended him. With five loaves of bread, and two fishes, he fed five thousand men. This narrative we had twice before, and shall meet with it again; it is the only miracle of our Saviour's that is recorded by all the four evangelists. Let us only observe out of it, 1. Those who diligently attend upon Christ in the way of duty, and therein deny or expose themselves, or are made to forget themselves and their outward conveniences by their zeal for God's house, are taken under his particular care, and may depend upon Jehovah-jireh - The Lord will provide. He will not see those that fear him, and serve him faithfully, want any good thing. 2. Our Lord Jesus was of a free and generous spirit. His disciples said, Send them away, that they may get victuals; but Christ said, "No, give ye them to eat; let what we have go as far as it will reach, and they are welcome to it." Thus he has taught both ministers and Christians to use hospitality without grudging, Pe1 4:9. Those that have but a little, let them do what they can with that little, and that is the way to make it more. There is that scatters, and yet increases. 3. Jesus Christ has not only physic, but food, for all those that by faith apply themselves to him; he not only heals them that need healing, cures the diseases of the soul, but feeds them too that need feeding, supports the spiritual life, relieves the necessities of it, and satisfies the desires of it. Christ has provided not only to save the soul from perishing by its diseases, but to nourish the soul unto life eternal, and strengthen it for all spiritual exercises. 4. All the gifts of Christ are to be received by the church in a regular orderly manner; Make them sit down by fifties in a company, Luk 9:14. Notice is here taken of the number of each company which Christ appointed for the better distribution of the meat and the easier computation of the number of the guests. 5. When we are receiving our creature-comforts, we must look up to heaven. Christ did so, to teach us to do so. We must acknowledge that we receive them from God, and that we are unworthy to receive them, - that we owe them all, and all the comfort we have in them, to the mediation of Christ, by whom the curse is removed, and the covenant of peace settled, - that we depend upon God's blessing upon them to make them serviceable to us, and desire that blessing. 6. The blessing of Christ will make a little go a great way. The little that the righteous man has is better than the riches of many wicked, a dinner of herbs better than a stalled ox. 7. Those whom Christ feeds he fills; to whom he gives, he gives enough; as there is in him enough for all, so there is enough for each. He replenishes every hungry soul, abundantly satisfies it with the goodness of his house. Here were fragments taken up, to assure us that in our Father's house there is bread enough, and to spare. We are not straitened, or stinted, in him.

Then he called his twelve disciples together,.... The Persic version reads, "all his twelve disciples", the other nine, besides the three that were with him, when he raised Jairus's daughter, recorded in the foregoing chapter; the Vulgate Latin, Arabic, and Ethiopic versions read, "the twelve apostles", for so Christ had named his disciples; See Gill on Mat 6:13. The Syriac version only reads, "his own twelve"; and this is agreeably to Luke's way of speaking; see Luk 8:1. And gave them power and authority over all devils; that is, all kinds of devils, particularly to cast them out of the bodies of men, possessed by them: and to cure diseases; of all sorts.

And the apostles, when they were returned,.... From the several parts of the land where they had been sent, and had been preaching and working miracles, having gone through their circuit, and finished the service they were sent to do: told him all they had done; what doctrines they had taught, how they had been received, and what success they met with, what miracles they had wrought, how they had dispossessed devils, and healed all sorts of diseases: and he took them and went aside privately; by ship, over some part of the sea of Galilee; See Gill on Mar 6:32. into a desert place belonging to the city called Bethsaida; the city of Andrew and Peter, Joh 1:44, and which, as Josephus (r) says, was by the lake of Gennesaret, and by Philip called Julias; and this desert place was the desert of Bethsaida, a lonely, wild, uncultivated, and desolate place, not far from it. Hither Christ went with his disciples, that they might be retired and alone, and have some refreshment and rest from their labours, and where they might privately converse together; and he give them some fresh instructions, and directions, and comfort. (r) Antiqu. l. 18. c. 3.

Now, whosoever of all these He might have been, He certainly was not raised up for the purpose of announcing another god after His resurrection. He feeds the multitude in the desert place; this, you must know was after the manner of the Old Testament.

(Orat. Catech. Mag. c. 23.) For whom neither the heaven rained manna, nor the earth brought forth corn according to its nature, but from the unspeakable garner of divine power the blessing was poured forth. The bread is supplied in the hands of those who serve, it is even increased through the fulness of those who eat. The sea supplied not their wants with the food of fishes, but He who placed in the sea the race of fishes.

After that she who received the type of the Church was cured of the issue of blood, and that the Apostles were appointed to preach the Gospel of the kingdom of God, the nourishment of heavenly grace is imparted. But mark to whom it is imparted. Not to the indolent, not to those in a city, of rank in the synagogue, or in high secular office, but to those who seek Christ in the desert. But they who are not proud are themselves received by Christ, and the Word of God speaks with them, not about worldly things, but of the kingdom of God. And if any have ulcers of bodily passions, to these He willingly affords His cure. But every where the order of the mystery is preserved, that first through the remission of sins the wounds should be healed, but afterwards the nourishment of the heavenly table should plentifully abound.

(Hom. 49. in Matt.) Now He did not depart before, but after it was told Him what had happened, manifesting in each particular the reality of His incarnation.

(de Con. Ev. 1. 2. c. 45.) Matthew and Mark, taking occasion from what had occurred above, relate here how John was slain by Herod. But Luke, who had long before given an account of John's sufferings, after mentioning that perplexity of Herod's, as to who our Lord was, immediately adds, And the apostles when they were returned told him all that they had done.

(l. I. ep. 233.) Our Lord because He hates the men of blood, and those that dwell with them, as long as they depart not from their crimes, after the murder of the Baptist left the murderers and departed; as it follows, And he took them, and went aside privately into a desert place belonging to the city called Bethsaida.

Our Lord because He hates the men of blood, and those that dwell with them, aslong as they depart not from their crimes, after the murder of the Baptist left the murderers and departed; as it follows, And he took them, and went aside privately into a desert place belonging to the city called Bethsaida.

And the apostles, having returned, reported to him whatever they had done. Not only do the apostles report to the Lord what they themselves had done and taught but also what John, occupied in teaching, had suffered, or Christ, or the disciples of the same John relay to him, as Matthew indicates. Thus follows:

And he withdrew, having taken them apart, to a deserted place called Bethsaida. He did not act out of fear of death, as some think, but sparing his enemies, lest they add murder to murder, and also waiting for the opportune time of his passion, for anyone who has carefully read the Gospels will find that the passions of John and the Lord were separated by more than a year. Indeed, the Lord performed the miracle of the loaves, according to three agreeing evangelists, after the beheading of John. John, about to describe this miracle, mentions that it was near the Passover, the feast day of the Jews; and after these events, Jesus is said to have gone up to the feast of their Tabernacles. There, while he was teaching in the temple, they sought to apprehend him, but no one laid hands on him because his hour had not yet come (John 7); and then during the time of the next Passover he completed the triumph of the cross. Thus, after John was killed, waiting for the time, he retreated apart to a deserted place called Bethsaida: mystically teaching that having left behind Judea, which, by not believing in prophecy, had lost its head, he would lavish the nourishment of the word in the desert of the Church, which had no husband. Hence, beautifully, Bethsaida is interpreted as the house of fruits. For it is the one about which Isaiah said: The desert and the parched land shall be glad; the wilderness shall rejoice and blossom like the lily (Isa. 35); and a little later: They will see the glory of the Lord, the splendor of our God (Isa. 35). Bethsaida is, however, in Galilee, the city of the apostles Andrew and Peter and Philip, near the lake of Gennesaret, as we find in the books of places.

But they not only tell Him what they had done and taught, but also, as Matthew implies, the things which John suffered while they were occupied in teaching, are now repeated to Him either by His own, or, according to Matthew, by John's disciples. (Matt. 14:12.) Now Bethsaida is in Galilee, the city of the Apostles Andrew, Peter, and Philip, near the lake of Gennesaret. Our Lord did not this from fear of death, (as some think,) but to spare His enemies, lest they should commit two murders, waiting also for the proper time for His own sufferings.

But our Lord went into a desert place because He was about to perform the miracle of the loaves of bread, that no one should say that the bread was brought from the neighbouring cities.

Christ sends his apostles to preach and work miracles, Luk 9:1-6. Herod, hearing of the fame of Jesus, is perplexed; some suppose that John Baptist is risen from the dead; others, that Elijah or one of the old prophets was come to life, Luk 9:7-9. The apostles return and relate the success of their mission. He goes to a retired place, and the people follow him, Luk 9:10, Luk 9:11. He feeds five thousand men with five loaves and two fishes, Luk 9:12-17. He asks his disciples what the public think of him, Luk 9:18-21. Foretells his passion, Luk 9:22. Shows the necessity of self-denial, and the importance of salvation, Luk 9:23-25. Threatens those who deny him before men, Luk 9:26. The transfiguration, Luk 9:27-36. Cures a demoniac, Luk 9:37-43. Again foretells his passion, Luk 9:44, Luk 9:45. The disciples contend who shall be greatest, Luk 9:46-48. Of the person who cast out devils in Christ's name, but did not associate with the disciples, Luk 9:49, Luk 9:50. Of the Samaritans who would not receive him, Luk 9:51-56. Of the man who wished to follow Jesus, Luk 9:57, Luk 9:58. He calls another disciple who asks permission first to bury his father, Luk 9:59. Our Lord's answer Luk 9:60-62.

Told him all - Related distinctly - διηγησαντο, from δια, through, and ἡγεομαι, I declare: hence the whole of this Gospel, because of its relating every thing so particularly, is termed διηγησις, Luk 1:1, a particular and circumstantially detailed narration. See on Mar 6:30 (note).

MISSION OF THE TWELVE APOSTLES. (Luk 9:1-6) power and authority--He both qualified and authorized them.