Bible Study series: Luke 9:1-6. He loves people and wants to reach them with his disciples. He was also training them to go out into all the world (Luke 24:47; Acts 1:8).
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I also translate to learn. The translations are mine, unless otherwise noted. If you would like to see many others, please click here:
In the next link to the original chapter, I comment more and offer the Greek text. At the bottom you will find a “Summary and Conclusion” section geared toward discipleship. Check it out!
In this post, links are provided for further study.
Let’s begin.
Scripture Luke 9:1-6
1 Calling his twelve disciples together, he gave them power and authority over all demons and to heal diseases. 2 He sent them preaching the kingdom of God and to heal diseases. 3 He told them, “On the road, take nothing; don’t have a staff nor traveler’s bag nor bread nor money nor two coats each. 4 When you enter a house, stay there and leave from there. 5 As many who do not welcome you, as you leave that town, shake the dust off your feet as a testimony against them.” 6 As they went out, they traveled through every village, preaching the good news and healing everywhere. (Luke 9:1-6)
Comments:
This section is very important because Jesus had enough confidence in his disciples to commission them. His training and their capacity to receive his training must have been sufficient for this commissioning. Jesus did not fret or have anxiety when he was alone without the twelve. He must have had other disciples with him, and the women followed him, as well (Luke 8:2-3). And he trusted God when his disciples were sent out doing what he commanded them to do and say. They are about to learn, however, that some demons are stubborn (vv. 37-43). They were unable to expel one.
1:
How did Jesus commission the twelve? Did he lay hands on them? Did he speak only the words in vv. 3-5? No doubt he simply told them what Luke recorded, if we change the words from indirect quotation to direct. “I give you power and authority over all demons and to heal the sick.” Jesus told them that they have power and authority over all demons, not just some. This is important because they will soon discover that some demons are difficult to pry loose and chase away (vv. 37-43).
“disciples”: the noun does not actually appear in the Greek text, but I translate the verse as if it does. BDAG is considered by many to be the authoritative Greek lexicon of the NT, and it says of the noun (1) “one who engages in learning through instruction from another, pupil, apprentice”; (2) “one who is rather constantly associated with someone who has a pedagogical reputation or a particular set of views, disciple, adherent.”
“power”: it is the noun dunamis (or dynamis) (pronounced doo-na-mees or dee-na-mis, but most teachers prefer the first one). It is often translated as “power,” but also “miracle” or “miraculous power.” It means power in action, not static, but kinetic. It moves. Yes, we get our word dynamite from it, but God is never out of control, like dynamite is. Its purpose is to usher in the kingdom of God and repair and restore broken humanity, both in body and soul.
For nearly all the references of that word and a brief theology, please click on:
What Are Signs and Wonders and Miracles?
“authority”: it is the noun exousia (pronounced ex-oo-see-ah), and it means, depending on the context: “right to act,” “freedom of choice,” “power, capability, might, power, authority, absolute power”; “power or authority exercised by rulers by virtue of their offices; official power; domain or jurisdiction, spiritual powers.”
The difference between authority and power is parallel to a policeman’s badge and his gun. The badge symbolizes his right to exercise his power through his gun, if necessary. The gun backs up his authority with power. But the distinction should not be pressed too hard, because exousia can also mean “power.” In any case, God through Jesus can distribute authority to his followers (Matt. 10:1; Mark 6:1; Luke 10:19; John 1:12).
So do we have the same power and authority that the twelve have in this passage, or are they a special case? Restrictive interpreters say they are special cases with unique callings, while freer interpreters say we too, as disciples of Jesus, can have the same authority. I come down on the freer interpretation.
Jesus will give us authority even over the nations, if we overcome trials and persecution (Rev. 2:26). And he is about to distribute his power in Acts 2. Never forget that you have his authority and power to live a victorious life over your personal flaws and sins and Satan. They no longer have power and authority over you; you have power and authority over them.
See my posts on Satan and demons and a more developed theology about them:
Bible Basics about Satan and Demons and Victory Over Them
Bible Basics about Deliverance
Magic, Witchcraft, Sorcery, and Fortunetelling
“diseases”: Don’t be afraid to pray against diseases of the mind or moral diseases. Pray, and watch God work in your mind or your child’s mind! Here it just means physical diseases.
2:
This verse appears at first glance to be out of sequence. Here he sends them, and in v. 3 he will instruct them. It seems the verses should be reversed. But v. 2 is background material, while v. 3 is in the foreground. A storyteller vary his technique and sequence as he sees fit. See my comments on Luke 8:26-39 for more comments.
“sent”: this verb is apostellō (pronounced ah-poh-stehl-loh), and it is related to the noun apostle, but let’s not overstate things. It means “to send” and is used 132 times in the NT. BDAG says it means (1) “to dispatch someone for the achievement of some objective, send away / out” (the disciples are sent out: Matt. 10:5; Mark 3:14; 6:17; Luke 9:2; John 4:38; 17:18). (2) “to dispatch a message, send, have something done.” Here it could be translated as “commission,” if one wants to be officious.
Do New Testament Apostles Exist Today?
Key point: the Mishnah is a written compilation of oral traditions completed around 200 AD, but reflecting earlier beliefs in Judaism. The Mishnah says: “the one sent by the man is as the man himself” (m.Ber. 5.5 in Bock, p. 542).
“kingdom of God”: What is it? As noted in other verses that mention the kingdom in this commentary, the kingdom is God’s power, authority, rule, reign and sovereignty. He exerts all those things over all the universe but more specifically over the lives of people. It is his invisible realm, and throughout the Gospels Jesus is explaining and demonstrating what it looks like before their very eyes and ears. It is gradually being manifested from the realm of faith to the visible realm, but it is not political in the human sense. It is a secret kingdom because it does not enter humanity with trumpets blaring and full power and glory. This grand display will happen when Jesus comes back. In his first coming, it woos people to surrender to it. We can enter God’s kingdom by being born again (John 3:3, 5), by repenting (Matt. 4:17; Mark 1:5), by having the faith of children (Matt. 18:4; Mark 10:14-15), by being transferred from the kingdom of darkness into the kingdom of the Son whom God loves (Col. 1:13), and by seeing their own poverty and need for the kingdom (Matt. 5:3; Luke 6:20; Jas. 2:5).
It also includes the Great Reversal in Luke 1:51-53, where Mary said that Jesus and his kingdom were bringing to the world. The powerful and people of high status are brought low, while the humble and those of low status are raised up. It also fulfills the reversal in 2:34, where Simeon prophesied that Jesus was appointed for the rising and falling of many. It is the right-side-up kingdom, but upside-down from a worldly perspective. Jesus would cause the fall of the mighty and the rise of the needy, and the rich would be lowered, and the poor raised up. It is the down elevator and up elevator. Those at the top will take the down elevator, and those at the bottom will take the up elevator.
Here it is the already and not-yet. The kingdom has already come in part at his First Coming, but not yet with full manifestation and glory and power until his Second Coming.
5 The Kingdom of God: Already Here, But Not Yet Fully
Bible Basics about the Kingdom of God
Questions and Answers about Kingdom of God
Basic Definition of Kingdom of God
1 Introducing the Kingdom of God (begin a ten-part series)
The sent apostles “challenged people to see the evidence of its [kingdom] power and nearness; they noted that this was a special time; they called on all to repent and enter in. People who refused were to know that God’s judgment was drawing near. … The healings serve only to display the power of God and thus evidence the nearness of the kingdom, as 11:18-21 makes clear. This power will be retained by the Twelve in Acts and extend to others (… Acts 3-4; 6:8; 8:5-11; 13:9-12; 14:8-15; 15:12; 19:11-16). Their message in Acts will be similar, except that the one new element will be added: the proclamation of Jesus as the exalted mediator of the blessings of promise” (Bock, p. 814).
3:
These are the words of Jesus. This is his commissioning and his commands, more than counsel or good advice or “things to pack” list.
“staff”: Matthew (10:10) and Luke say not to take a staff, while Mark says to take one (6:8). How do we reconcile this?
13. Are There Contradictions in the Gospels?
The other items show this was a short-term mission trip. Some take this literally and claim that no true preacher should have basic supplies but depend on the good graces of the people. If their conscience says to follow this path, then they should. But if they follow other Scriptures, which says a worker is worthy of his pay (Luke 10:7) and that those who receive good teaching should give material resources to the teachers (Gal. 6:6), then they should follow that.
After discussing how to harmonize the two accounts between Mark 6:8 and taking or not taking a staff, Morris writes: “But so far no explanation seems really satisfactory. Perhaps both ways of putting it mean ‘Go as you are.’ Jesus is instructing them to make no special preparation for this trip” (comments on v. 3). (The link about contradictions offers an answer to the staff, no staff issue. But we must not let our faith be so brittle that it snaps in to whenever these discrepancies emerge. If an issue this small causes you to abandon the faith, then you are immature and unrealistic. Your faith needs to deepen.)
Morris then reminds us that the instructions here are not to be applied universally (comment on v. 5). Later, Jesus will instruct his disciples to take a purse, bag and sword (22:36). Here in Luke 9, it is a short-term mission; after the resurrection and ascension, disciples will need to prepare for a life-long mission.
4:
The point to this verse is to command the twelve not to wander around from house to house, particularly when one house is richer and offers better bedding and food than the poorer house. If the poor house invites them first, they should accept it and not yearn for the rich house. Don’t show favoritism (cf. Jas. 2:1-7).
5:
Shaking the dust off of their feet is what Jews did when they left pagan territory, so they could remove the ceremonial uncleanness. But the ceremonial uncleanness is not the point here because the twelve disciples were going into Jewish towns and villages (see also Matt. 10:6). Instead it means “you—not we—take responsibility for your decision!” It signifies that rejecting the kingdom of God is deadly serious. Nehemiah shook the dust out of the fold of his garments when he made the returning Israelites give back the property and children who were sold into slavery, in a promise that apparently required the shaking. “In this way may God shake out of their house and possessions anyone who does not keep this promise. So may such a person be shaken out and emptied! (Neh. 5:13, NIV). Paul and Barnabas shook the dust off their feet to the Jews in Pisidian Antioch when they rejected the kingdom, and then the missionary pair left for Iconium (Acts 13:51). In Macedonia Paul spoke to the Jews about Jesus the Messiah, but they rejected and mocked him. “When they resisted and blasphemed, he shook out his clothing and said to them: ‘Your blood be upon your head! I am clear! From now on I shall go to the Gentiles!’ (Acts 18:6, my translation). Marshall calls the action an acted parable to indicate coming judgment.
6:
And this verse means that they followed his commissioning and went out to do what he commanded them to do. Obedience is best. If God gives you a hard commission, do it and trust that he will provide the way forward and the means. And when you get rejected, don’t get angry. Just move on, after telling them that they are responsible for their own coming judgment.
“preaching the good news”: as noted in previous verses in Luke, the phrase is one verb in Greek: euangelizō (pronounced eu-ahn-geh-lee-zoh, and the “g” is hard, as in “get”). Eu– means “good,” and angel means “announcement” or “news”; and izō is the verb form. (Greek adds the suffix -iz- and changes the noun to the verb and we do too, as in “modern” to “modernize”). Awkwardly but literally it means “good-news-ize,” as in “Let’s ‘good-news-ize’ them!”
Jesus was formally separating these twelve from the crowds and any of the other many disciples. Jesus is about to send out seventy (or seventy-two) disciples, as well (Luke 10:1-12, 17-20). There are these twelve, who shall judge the twelve tribes of Israel (Matt. 19:28) and whose names will be written on the foundation stones of the New Jerusalem (Rev. 21:14). This special office can never be duplicated. These twelve have a unique vocation and commission.
The point to the linked post is that the lower order of apostles is open to certain men and women today, but be warned! Anyone who claims the title must be checked out, especially if he gave himself this title or allowed some “yes men” to call him an apostle.
GrowApp for Luke 9:1-6
1. All of God’s people have a divine commission, big or small. What is yours?
2. How have you been accomplishing his divine calling on your life so far?
3. Have you experienced resistance to his calling? How have you overcome it?
RELATED
11. Eyewitness Testimony in Luke’s Gospel
3. Church Fathers and Luke’s Gospel
2. Archaeology and the Synoptic Gospels
1. The Historical Reliability of the Gospels: Introduction to Series
SOURCES
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