American King James Version - AKJV - 1999
Luke 9
1
Then he called his twelve disciples together, and gave them power and authority over all devils, and to cure diseases.
Reference
2
And he sent them to preach the kingdom of God, and to heal the sick.
Reference
Kingdom
Luke 10:9
Matthew 3:2
Matthew 13:19
Matthew 24:14
Luke 9:11
Luke 10:11
Luke 16:16
Parallel theme
Mark 6:12
Mark 16:15
Luke 10:1
3
And he said to them, Take nothing for your journey, neither staves, nor money, neither bread, neither money; neither have two coats apiece.
Reference
5
And whoever will not receive you, when you go out of that city, shake off the very dust from your feet for a testimony against them.
Reference
6
And they departed, and went through the towns, preaching the gospel, and healing every where.
7
Now Herod the tetrarch heard of all that was done by him: and he was perplexed, because that it was said of some, that John was risen from the dead;
8
And of some, that Elias had appeared; and of others, that one of the old prophets was risen again.
Reference
9
And Herod said, John have I beheaded: but who is this, of whom I hear such things? And he desired to see him.
Reference
Parallel theme
Luke 23:8
10
And the apostles, when they were returned, told him all that they had done. And he took them, and went aside privately into a desert place belonging to the city called Bethsaida.
Reference
11
And the people, when they knew it, followed him: and he received them, and spoke to them of the kingdom of God, and healed them that had need of healing.
12
And when the day began to wear away, then came the twelve, and said to him, Send the multitude away, that they may go into the towns and country round about, and lodge, and get victuals: for we are here in a desert place.
Reference
13
But he said to them, Give you them to eat. And they said, We have no more but five loaves and two fishes; except we should go and buy meat for all this people.
14
For they were about five thousand men. And he said to his disciples, Make them sit down by fifties in a company.
Reference
Parallel theme
1 Corinthians 14:40
15
And they did so, and made them all sit down.
16
Then he took the five loaves and the two fishes, and looking up to heaven, he blessed them, and broke, and gave to the disciples to set before the multitude.
Reference
Blessing
Luke 24:30
Kingdom
Matthew 14:19
Parallel theme
Matthew 15:36
Acts 27:35
Romans 14:6
John 6:11
John 6:23
Luke 22:19
17
And they did eat, and were all filled: and there was taken up of fragments that remained to them twelve baskets.
Reference
18
And it came to pass, as he was alone praying, his disciples were with him: and he asked them, saying, Whom say the people that I am?
Reference
19
They answering said, John the Baptist; but some say, Elias; and others say, that one of the old prophets is risen again.
Reference
20
He said to them, But whom say you that I am? Peter answering said, The Christ of God.
Reference
Parallel theme
Acts 8:36
References Christ
John 7:41
John 4:29
Acts 9:22
Acts 17:3
Mark 8:29
John 4:42
John 1:41
John 20:31
John 11:27
21
And he straightly charged them, and commanded them to tell no man that thing;
Reference
Parallel theme
Matthew 16:20
22
Saying, The Son of man must suffer many things, and be rejected of the elders and chief priests and scribes, and be slain, and be raised the third day.
Reference
23
And he said to them all, If any man will come after me, let him deny himself, and take up his cross daily, and follow me.
Reference
24
For whoever will save his life shall lose it: but whoever will lose his life for my sake, the same shall save it.
Reference
25
For what is a man advantaged, if he gain the whole world, and lose himself, or be cast away?
Reference
26
For whoever shall be ashamed of me and of my words, of him shall the Son of man be ashamed, when he shall come in his own glory, and in his Father's, and of the holy angels.
Reference
Glory
Mark 8:38
Matthew 16:27
Matthew 25:31
Holy
Jude 1:14
Parallel theme
2 Timothy 2:12
Romans 1:16
Revelation 21:8
John 12:43
Revelation 20:11
2 Timothy 1:12
27
But I tell you of a truth, there be some standing here, which shall not taste of death, till they see the kingdom of God.
Reference
28
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.
Reference
29
And as he prayed, the fashion of his countenance was altered, and his raiment was white and glistering.
Reference
Parallel theme
Matthew 17:2
Revelation 20:11
Isaiah 53:2
Isaiah 33:17
Acts 6:15
Mark 16:12
John 1:14
30
And, behold, there talked with him two men, which were Moses and Elias:
31
Who appeared in glory, and spoke of his decease which he should accomplish at Jerusalem.
Reference
32
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.
Reference
33
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.
34
While he thus spoke, there came a cloud, and overshadowed them: and they feared as they entered into the cloud.
36
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.
Reference
References Jesus
Matthew 17:9
37
And it came to pass, that on the next day, when they were come down from the hill, much people met him.
38
And, behold, a man of the company cried out, saying, Master, I beseech you, look on my son: for he is my only child.
Reference
Parallel theme
John 4:47
39
And, see, a spirit takes him, and he suddenly cries out; and it tears him that he foams again, and bruising him hardly departs from him.
40
And I sought your disciples to cast him out; and they could not.
Reference
Parallel theme
Luke 9:1
41
And Jesus answering said, O faithless and perverse generation, how long shall I be with you, and suffer you? Bring your son here.
Reference
42
And as he was yet a coming, the devil threw him down, and tare him. And Jesus rebuked the unclean spirit, and healed the child, and delivered him again to his father.
Reference
Parallel theme
Luke 7:15
43
And they were all amazed at the mighty power of God. But while they wondered every one at all things which Jesus did, he said to his disciples,
44
Let these sayings sink down into your ears: for the Son of man shall be delivered into the hands of men.
Reference
45
But they understood not this saying, and it was hid from them, that they perceived it not: and they feared to ask him of that saying.
Reference
47
And Jesus, perceiving the thought of their heart, took a child, and set him by him,
Reference
Parallel theme
John 16:30
Revelation 2:23
Hebrews 4:13
Psalm 139:2
Psalm 139:23
Jeremiah 17:10
References Jesus
Matthew 9:4
Luke 5:22
48
And said to them, Whoever shall receive this child in my name receives me: and whoever shall receive me receives him that sent me: for he that is least among you all, the same shall be great.
Reference
49
And John answered and said, Master, we saw one casting out devils in your name; and we forbade him, because he follows not with us.
51
And it came to pass, when the time was come that he should be received up, he steadfastly set his face to go to Jerusalem,
Reference
52
And sent messengers before his face: and they went, and entered into a village of the Samaritans, to make ready for him.
Reference
53
And they did not receive him, because his face was as though he would go to Jerusalem.
Reference
Parallel theme
John 4:9
54
And when his disciples James and John saw this, they said, Lord, will you that we command fire to come down from heaven, and consume them, even as Elias did?
55
But he turned, and rebuked them, and said, You know not what manner of spirit you are of.
Reference
56
For the Son of man is not come to destroy men's lives, but to save them. And they went to another village.
Reference
Parallel theme
Romans 12:21
Matthew 20:28
John 10:10
Matthew 18:10
Luke 23:34
Luke 22:51
Salvation
John 3:17
Luke 19:10
John 12:47
1 Timothy 1:15
57
And it came to pass, that, as they went in the way, a certain man said to him, Lord, I will follow you wherever you go.
Reference
58
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.
Reference
59
And he said to another, Follow me. But he said, Lord, suffer me first to go and bury my father.
Reference
60
Jesus said to him, Let the dead bury their dead: but go you and preach the kingdom of God.
Reference
61
And another also said, Lord, I will follow you; but let me first go bid them farewell, which are at home at my house.
Reference
Summary of Luke 9
Luke 9 marks a decisive turning point in Jesus' ministry because the Twelve are sent out, Jesus' identity as the Christ is explicitly recognized, His suffering and death are predicted, the Transfiguration reveals His glory, and Jesus begins His determined journey toward Jerusalem.
The chapter opens with Jesus giving the Twelve power and authority over demons and diseases and sending them throughout the villages to proclaim God's kingdom and heal the sick.
Their mission demonstrates that Jesus' work is no longer limited to His own direct activity, because His chosen representatives are now participating in the same proclamation and healing ministry.
Jesus instructs them to travel without extra supplies, requiring them to depend upon God and upon the hospitality of those who receive them rather than upon financial security or material preparation.
As the apostles travel, Herod Antipas hears about their work and becomes deeply confused about Jesus' identity.
Some people believe Jesus might be John the Baptist returned from the dead, while others compare Him with Elijah or another ancient prophet.
Herod remembers that he had John executed and wonders who Jesus really is, creating an important background of political tension and guilt surrounding Jesus' growing influence.
When the apostles return, Jesus takes them to the region around Bethsaida, but the crowds follow them.
Rather than sending the people away, Jesus welcomes them, teaches them about God's kingdom, and heals those who are sick.
As evening approaches, the disciples want the crowd dismissed so that people can find food and lodging, but Jesus tells them to feed the crowd themselves.
They have only five loaves and two fish, yet Jesus takes the food, gives thanks, breaks it, and distributes it through the disciples.
Approximately five thousand men are present, and everyone eats until satisfied, with twelve baskets of food remaining afterward.
The miracle demonstrates God's abundant provision and also places the disciples in the position of distributing what they themselves do not possess in sufficient quantity.
Jesus then asks the disciples who the crowds say He is, receiving answers that include John the Baptist, Elijah, and one of the ancient prophets.
When Jesus asks the disciples who they believe He is, Peter answers that He is God's Christ, making this one of the most important declarations concerning Jesus' identity in Luke's Gospel.
Yet Jesus immediately explains that His messianic mission will not be defined primarily by political power or earthly triumph, because the Son of Man must suffer, be rejected, be killed, and be raised on the third day.
This creates the central tension of the chapter: Jesus is the Christ, but He is a Christ who will reach His kingdom through suffering and sacrificial obedience rather than through conventional political power.
Jesus then explains that anyone who wants to follow Him must deny themselves, take up their cross daily, and follow Him, presenting discipleship as a continual willingness to surrender personal ambition and security.
The reference to the cross would have been especially powerful in the first-century Roman world because crucifixion was a public and humiliating form of execution used by Roman authorities.
Jesus then asks what advantage there is in gaining the whole world while losing oneself, challenging the idea that wealth, influence, and worldly success are worthwhile if they come at the cost of one's relationship with God.
About eight days later, Jesus takes Peter, James, and John up a mountain to pray, and while He is praying His appearance changes and His clothing becomes brilliantly white.
Moses and Elijah appear in glory and speak with Jesus about His coming "departure" in Jerusalem, linking His coming death with the larger story of God's work through Israel's Law and Prophets.
Moses is traditionally associated with the second millennium BC, while Elijah belongs to approximately the 9th century BC, making their appearance a powerful representation of the continuity between Israel's earlier revelation and Jesus' mission.
Peter suggests building three shelters, one for Jesus, Moses, and Elijah, but while he is speaking a cloud appears and covers them.
A voice from the cloud declares that Jesus is God's chosen Son and commands the disciples to listen to Him, making clear that Jesus possesses a unique authority that cannot simply be placed on the same level as Moses or Elijah.
The disciples descend from the mountain and immediately encounter another desperate situation involving a boy suffering under the control of an evil spirit.
The father explains that Jesus' disciples have already tried to help but were unable to drive out the spirit.
Jesus rebukes the spirit, heals the boy, and gives him back to his father, demonstrating once again that Jesus possesses an authority that His disciples cannot exercise independently.
Immediately afterward, Jesus again tells the disciples that the Son of Man will be delivered into human hands, but they do not understand what He means and are afraid to ask Him.
Their lack of understanding becomes especially clear when they begin arguing about which of them is the greatest.
Jesus responds by placing a child beside Himself and explaining that true greatness in God's kingdom is demonstrated through humility and the willingness to welcome those who appear socially insignificant.
This teaching directly reverses the disciples' desire for status and shows that kingdom greatness is fundamentally different from worldly prominence.
John then reports that the disciples tried to stop someone who was driving out demons in Jesus' name because that person was not part of their group.
Jesus rejects this narrow attitude and tells them not to stop the person, teaching that His followers should not turn legitimate kingdom work into a competition for group control or recognition.
The final section of the chapter introduces one of Luke's most important geographical and theological transitions.
As the time approaches for Jesus to be taken up, He resolutely sets His face toward Jerusalem, beginning the journey that will eventually lead to His arrest, crucifixion, resurrection, and ascension.
Jesus sends messengers into a Samaritan village to prepare for Him, but the villagers refuse to welcome Him because He is traveling toward Jerusalem.
The hostility reflects the longstanding religious and social tension between Jews and Samaritans, whose competing claims concerning worship and sacred geography had created deep divisions.
James and John respond by asking whether they should call down fire from heaven and destroy the village, but Jesus rebukes them.
Their reaction demonstrates that even Jesus' closest disciples can misunderstand His mission, because the kingdom He is establishing is not advanced through revenge against those who reject Him.
Jesus simply moves on and continues toward Jerusalem.
The chapter concludes with three encounters involving potential disciples, each revealing the cost and urgency of following Jesus.
One person enthusiastically promises to follow Jesus wherever He goes, but Jesus explains that the Son of Man does not even have a permanent place to sleep, warning that discipleship cannot be reduced to a promise of comfort or security.
Another person wants to follow Jesus but asks first to bury his father, while another wants to say goodbye to his family.
Jesus responds with deliberately strong language about the urgency of proclaiming God's kingdom and concludes with the image of someone who begins plowing but keeps looking backward.
The agricultural picture communicates that discipleship requires forward-looking commitment, because someone who continually turns back cannot effectively pursue the work to which he has been called.
Historically, Luke 9 belongs approximately to AD 27–30, with Jesus' final journey toward Jerusalem eventually leading to events generally dated around AD 30–33.
The chapter contains references reaching much further back into biblical history, including Moses in the second millennium BC, Elijah in the 9th century BC, and prophetic and messianic expectations that developed throughout Israel's history.
The political background is dominated by Herod Antipas, Roman authority, Jewish religious leadership, and the complicated relationship between Jewish and Samaritan communities.
The chapter therefore combines political tension, religious expectation, miraculous activity, discipleship teaching, and prophetic fulfillment while increasingly directing the reader toward Jerusalem.
Luke 9 ultimately presents Jesus as the Christ who possesses divine authority yet deliberately chooses the path of suffering, the Son whose glory is revealed on the mountain yet whose mission leads toward Jerusalem, and the Master who calls His followers to abandon the pursuit of status, accept the cost of discipleship, extend mercy even toward opponents, and move forward with wholehearted commitment to God's kingdom.
The chapter opens with Jesus giving the Twelve power and authority over demons and diseases and sending them throughout the villages to proclaim God's kingdom and heal the sick.
Their mission demonstrates that Jesus' work is no longer limited to His own direct activity, because His chosen representatives are now participating in the same proclamation and healing ministry.
Jesus instructs them to travel without extra supplies, requiring them to depend upon God and upon the hospitality of those who receive them rather than upon financial security or material preparation.
As the apostles travel, Herod Antipas hears about their work and becomes deeply confused about Jesus' identity.
Some people believe Jesus might be John the Baptist returned from the dead, while others compare Him with Elijah or another ancient prophet.
Herod remembers that he had John executed and wonders who Jesus really is, creating an important background of political tension and guilt surrounding Jesus' growing influence.
When the apostles return, Jesus takes them to the region around Bethsaida, but the crowds follow them.
Rather than sending the people away, Jesus welcomes them, teaches them about God's kingdom, and heals those who are sick.
As evening approaches, the disciples want the crowd dismissed so that people can find food and lodging, but Jesus tells them to feed the crowd themselves.
They have only five loaves and two fish, yet Jesus takes the food, gives thanks, breaks it, and distributes it through the disciples.
Approximately five thousand men are present, and everyone eats until satisfied, with twelve baskets of food remaining afterward.
The miracle demonstrates God's abundant provision and also places the disciples in the position of distributing what they themselves do not possess in sufficient quantity.
Jesus then asks the disciples who the crowds say He is, receiving answers that include John the Baptist, Elijah, and one of the ancient prophets.
When Jesus asks the disciples who they believe He is, Peter answers that He is God's Christ, making this one of the most important declarations concerning Jesus' identity in Luke's Gospel.
Yet Jesus immediately explains that His messianic mission will not be defined primarily by political power or earthly triumph, because the Son of Man must suffer, be rejected, be killed, and be raised on the third day.
This creates the central tension of the chapter: Jesus is the Christ, but He is a Christ who will reach His kingdom through suffering and sacrificial obedience rather than through conventional political power.
Jesus then explains that anyone who wants to follow Him must deny themselves, take up their cross daily, and follow Him, presenting discipleship as a continual willingness to surrender personal ambition and security.
The reference to the cross would have been especially powerful in the first-century Roman world because crucifixion was a public and humiliating form of execution used by Roman authorities.
Jesus then asks what advantage there is in gaining the whole world while losing oneself, challenging the idea that wealth, influence, and worldly success are worthwhile if they come at the cost of one's relationship with God.
About eight days later, Jesus takes Peter, James, and John up a mountain to pray, and while He is praying His appearance changes and His clothing becomes brilliantly white.
Moses and Elijah appear in glory and speak with Jesus about His coming "departure" in Jerusalem, linking His coming death with the larger story of God's work through Israel's Law and Prophets.
Moses is traditionally associated with the second millennium BC, while Elijah belongs to approximately the 9th century BC, making their appearance a powerful representation of the continuity between Israel's earlier revelation and Jesus' mission.
Peter suggests building three shelters, one for Jesus, Moses, and Elijah, but while he is speaking a cloud appears and covers them.
A voice from the cloud declares that Jesus is God's chosen Son and commands the disciples to listen to Him, making clear that Jesus possesses a unique authority that cannot simply be placed on the same level as Moses or Elijah.
The disciples descend from the mountain and immediately encounter another desperate situation involving a boy suffering under the control of an evil spirit.
The father explains that Jesus' disciples have already tried to help but were unable to drive out the spirit.
Jesus rebukes the spirit, heals the boy, and gives him back to his father, demonstrating once again that Jesus possesses an authority that His disciples cannot exercise independently.
Immediately afterward, Jesus again tells the disciples that the Son of Man will be delivered into human hands, but they do not understand what He means and are afraid to ask Him.
Their lack of understanding becomes especially clear when they begin arguing about which of them is the greatest.
Jesus responds by placing a child beside Himself and explaining that true greatness in God's kingdom is demonstrated through humility and the willingness to welcome those who appear socially insignificant.
This teaching directly reverses the disciples' desire for status and shows that kingdom greatness is fundamentally different from worldly prominence.
John then reports that the disciples tried to stop someone who was driving out demons in Jesus' name because that person was not part of their group.
Jesus rejects this narrow attitude and tells them not to stop the person, teaching that His followers should not turn legitimate kingdom work into a competition for group control or recognition.
The final section of the chapter introduces one of Luke's most important geographical and theological transitions.
As the time approaches for Jesus to be taken up, He resolutely sets His face toward Jerusalem, beginning the journey that will eventually lead to His arrest, crucifixion, resurrection, and ascension.
Jesus sends messengers into a Samaritan village to prepare for Him, but the villagers refuse to welcome Him because He is traveling toward Jerusalem.
The hostility reflects the longstanding religious and social tension between Jews and Samaritans, whose competing claims concerning worship and sacred geography had created deep divisions.
James and John respond by asking whether they should call down fire from heaven and destroy the village, but Jesus rebukes them.
Their reaction demonstrates that even Jesus' closest disciples can misunderstand His mission, because the kingdom He is establishing is not advanced through revenge against those who reject Him.
Jesus simply moves on and continues toward Jerusalem.
The chapter concludes with three encounters involving potential disciples, each revealing the cost and urgency of following Jesus.
One person enthusiastically promises to follow Jesus wherever He goes, but Jesus explains that the Son of Man does not even have a permanent place to sleep, warning that discipleship cannot be reduced to a promise of comfort or security.
Another person wants to follow Jesus but asks first to bury his father, while another wants to say goodbye to his family.
Jesus responds with deliberately strong language about the urgency of proclaiming God's kingdom and concludes with the image of someone who begins plowing but keeps looking backward.
The agricultural picture communicates that discipleship requires forward-looking commitment, because someone who continually turns back cannot effectively pursue the work to which he has been called.
Historically, Luke 9 belongs approximately to AD 27–30, with Jesus' final journey toward Jerusalem eventually leading to events generally dated around AD 30–33.
The chapter contains references reaching much further back into biblical history, including Moses in the second millennium BC, Elijah in the 9th century BC, and prophetic and messianic expectations that developed throughout Israel's history.
The political background is dominated by Herod Antipas, Roman authority, Jewish religious leadership, and the complicated relationship between Jewish and Samaritan communities.
The chapter therefore combines political tension, religious expectation, miraculous activity, discipleship teaching, and prophetic fulfillment while increasingly directing the reader toward Jerusalem.
Luke 9 ultimately presents Jesus as the Christ who possesses divine authority yet deliberately chooses the path of suffering, the Son whose glory is revealed on the mountain yet whose mission leads toward Jerusalem, and the Master who calls His followers to abandon the pursuit of status, accept the cost of discipleship, extend mercy even toward opponents, and move forward with wholehearted commitment to God's kingdom.