30 Behold, two men were talking with him, who were Moses and Elijah,
31 who appeared in glory and spoke of his departure, which he was about to accomplish at Jerusalem.
32 Now Peter and those who were with him were heavy with sleep, but when they were fully awake, they saw his glory, and the two men who stood with him.
33 As they were parting from him, Peter said to Jesus, “Master, it is good for us to be here. Let’s make three tents: one for you, one for Moses, and one for Elijah,” not knowing what he said.
34 While he said these things, a cloud came and overshadowed them, and they were afraid as they entered into the cloud.
35 A voice came out of the cloud, saying, “This is my beloved Son. Listen to him!”
36 When the voice came, Jesus was found alone. They were silent, and told no one in those days any of the things which they had seen.
37 On the next day, when they had come down from the mountain, a great multitude met him.
38 Behold, a man from the crowd called out, saying, “Teacher, I beg you to look at my son, for he is my only born child.
39 Behold, a spirit takes him, he suddenly cries out, and it convulses him so that he foams; and it hardly departs from him, bruising him severely.
40 I begged your disciples to cast it out, and they couldn’t.”
41 Jesus answered, “Faithless and perverse generation, how long shall I be with you and bear with you? Bring your son here.”
42 While he was still coming, the demon threw him down and convulsed him violently. But Jesus rebuked the unclean spirit, healed the boy, and gave him back to his father.
43 They were all astonished at the majesty of God. But while all were marveling at all the things which Jesus did, he said to his disciples,
44 “Let these words sink into your ears, for the Son of Man will be delivered up into the hands of men.”
45 But they didn’t understand this saying. It was concealed from them, that they should not perceive it, and they were afraid to ask him about this saying.
46 An argument arose among them about which of them was the greatest.
47 Jesus, perceiving the reasoning of their hearts, took a little child, and set him by his side,
48 and said to them, “Whoever receives this little child in my name receives me. Whoever receives me receives him who sent me. For whoever is least among you all, this one will be great.”
49 John answered, “Master, we saw someone casting out demons in your name, and we forbade him, because he doesn’t follow with us.”
50 Jesus said to him, “Don’t forbid him, for he who is not against us is for us.”
51 It came to pass, when the days were near that he should be taken up, he intently set his face to go to Jerusalem
52 and sent messengers before his face. They went and entered into a village of the Samaritans, so as to prepare for him.
53 They didn’t receive him, because he was traveling with his face set toward Jerusalem.
54 When his disciples, James and John, saw this, they said, “Lord, do you want us to command fire to come down from the sky and destroy them, just as Elijah did?”
55 But he turned and rebuked them, “You don’t know of what kind of spirit you are.
56 For the Son of Man didn’t come to destroy men’s lives, but to save them.” They went to another village.
57 As they went on the way, a certain man said to him, “I want to follow you wherever you go, Lord.”
58 Jesus said to him, “The foxes have holes and the birds of the sky have nests, but the Son of Man has no place to lay his head.”
59 He said to another, “Follow me!” But he said, “Lord, allow me first to go and bury my father.”
60 But Jesus said to him, “Leave the dead to bury their own dead, but you go and announce God’s Kingdom.”
61 Another also said, “I want to follow you, Lord, but first allow me to say good-bye to those who are at my house.”
62 But Jesus said to him, “No one, having put his hand to the plow and looking back, is fit for God’s Kingdom.”
8 passages from writers of 2 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Reading as
Questions they answer differently
On verse
Oldest first.
Ambrose of Milanc. 339–397Early church, Westin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on Luke 9:54–56But the Lord is not moved against them, that He might show that perfect virtue has no feeling of revenge, nor is there any anger where there is fullness of love. For weakness must not be thrust out; but assisted. Let indignation be far from the religious, let the high-souled have no desire of vengeance. … For we must not always punish the offender, since mercy sometimes does more good, leading you to patience, the sinner to repentance. Lastly, those Samaritans believed the sooner, who were in this place saved from fire.
But the Lord is not moved against them, that He might show that perfect virtue has no feeling of revenge, nor is there any anger where there is fullness of love. For weakness must not be thrust out; but assisted. Let indignation be far from the religious, let the high-souled have no desire of vengeance. … For we must not always punish the offender, since mercy sometimes does more good, leading you to patience, the sinner to repentance. Lastly, those Samaritans believed the sooner, who were in this place saved from fire.
Ambrose of Milan, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 9:51–56; translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
Bishop of Milan, a preacher and hymn writer, who baptized Augustine.
Ambrose of Milanc. 339–397Early church, Westin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on Luke 9:59–60But He says this to him, whose father He knew to be dead. … Since we have received as a religious duty the burial of the human body, how is it thus that the burial even of a father’s dead body is forbidden, unless you are to understand that human things are to be postponed to divine? It is a good employment, but the hindrance is greater … The performance of a father’s burial is not then prohibited, but the observance of religious duty is preferred to the ties of relationship. … But how can the dead bury the dead? unless you here understand a twofold death, one a natural death, the other the death of sin.
But He says this to him, whose father He knew to be dead. … Since we have received as a religious duty the burial of the human body, how is it thus that the burial even of a father’s dead body is forbidden, unless you are to understand that human things are to be postponed to divine? It is a good employment, but the hindrance is greater … The performance of a father’s burial is not then prohibited, but the observance of religious duty is preferred to the ties of relationship. … But how can the dead bury the dead? unless you here understand a twofold death, one a natural death, the other the death of sin.
Ambrose of Milan, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 9:57–62; translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
Bishop of Milan, a preacher and hymn writer, who baptized Augustine.
Augustine of Hippo354–430Early church, Westin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on Luke 9:61–62But another disciple put himself forward, to whom no one had spoken any thing, saying, I will follow you, O Lord; but let me first go and bid them farewell who are at home, lest perchance they look for me as they are wont. … As if he said to him, The East calls you, and you turn to the West.
But another disciple put himself forward, to whom no one had spoken any thing, saying, I will follow you, O Lord; but let me first go and bid them farewell who are at home, lest perchance they look for me as they are wont. … As if he said to him, The East calls you, and you turn to the West.
Augustine of Hippo, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 9:61–62; translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
Bishop of Hippo in North Africa, the most widely read of the Western church’s Fathers. His Expositions on the Psalms are mostly sermons to his people, hearing Christ and the Church in every psalm.
Cyril of Alexandriac. 376–444Early church, Eastin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on Luke 9:59–60his father was borne down with years, and he thought he was doing an honorable act in proposing to pay the kind offices which were due to him, according to Exodus, Honor your father and your mother. Hence when calling him to the ministry of the Gospel, our Lord said, Follow me, he sought for a time of respite, which should suffice for the support of his decrepit father, saying, Permit me first to go and bury my father, not that he asked to bury his deceased father, for Christ would not have hindered the wish to do this, but he said, Bury, that is, support in old age even till death. … Learn from this, that our duty to God is to be preferred to our love for our parents, to whom we show reverence, because through them have we been born.
his father was borne down with years, and he thought he was doing an honorable act in proposing to pay the kind offices which were due to him, according to Exodus, Honor your father and your mother. Hence when calling him to the ministry of the Gospel, our Lord said, Follow me, he sought for a time of respite, which should suffice for the support of his decrepit father, saying, Permit me first to go and bury my father, not that he asked to bury his deceased father, for Christ would not have hindered the wish to do this, but he said, Bury, that is, support in old age even till death. … Learn from this, that our duty to God is to be preferred to our love for our parents, to whom we show reverence, because through them have we been born.
Cyril of Alexandria, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 9:57–62; translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
Archbishop of Alexandria, whose teaching on Christ was accepted at the Council of Ephesus in 431.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Luke 9:30–31They spoke of his decease, which he should accomplish at Jerusalem. … his exodus, his departure; that is, his death. … The death of Christ is here called his exit, his going out, his leaving the world. Moses and Elias spoke of it to him under that notion, to reconcile him to it, and to make the foresight of it the more easy to his human nature. The death of the saints is their exodus, their departure out of the Egypt of this world, their release out of a house of bondage. Some think that the ascension of Christ is included here in his departure; for the departure of Israel out of Egypt was a departure in triumph, so was his when he went from earth to heaven.
They spoke of his decease, which he should accomplish at Jerusalem. … his exodus, his departure; that is, his death. … The death of Christ is here called his exit, his going out, his leaving the world. Moses and Elias spoke of it to him under that notion, to reconcile him to it, and to make the foresight of it the more easy to his human nature. The death of the saints is their exodus, their departure out of the Egypt of this world, their release out of a house of bondage. Some think that the ascension of Christ is included here in his departure; for the departure of Israel out of Egypt was a departure in triumph, so was his when he went from earth to heaven.
Matthew Henry, Commentary on the Whole Bible, on 9:28–36; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
John Gill1697–1771BaptistAn Exposition of the Old and New Testament · on Luke 9:51that he should be received up; or as all the Oriental versions rightly render the words, "when the time, or days of his ascension were fulfilled"; not of his ascension to heaven, as interpreters generally understand the passage, … much less as others, of his being taken and lifted up from the earth upon the cross, and so signifies his crucifixion, and sufferings, and death; for of neither of these can it be said, that the time of them was come, or the days fulfilled … that now the time was up, that Jesus must leave the low lands of Galilee, having finished his work there; and go into the higher country of Judea, and so up to Jerusalem; for of his ascension from Galilee to Jerusalem are the words to be understood
that he should be received up; or as all the Oriental versions rightly render the words, "when the time, or days of his ascension were fulfilled"; not of his ascension to heaven, as interpreters generally understand the passage, … much less as others, of his being taken and lifted up from the earth upon the cross, and so signifies his crucifixion, and sufferings, and death; for of neither of these can it be said, that the time of them was come, or the days fulfilled … that now the time was up, that Jesus must leave the low lands of Galilee, having finished his work there; and go into the higher country of Judea, and so up to Jerusalem; for of his ascension from Galilee to Jerusalem are the words to be understood
John Gill, An Exposition of the Old and New Testament, on 9:51; 1746–1763; the text of the Free Use Bible API. The edition
An English Baptist pastor in London and a scholar of Hebrew and the rabbis, who wrote a verse-by-verse commentary on the whole Bible.
Adam Clarkec. 1760–1832MethodistCommentary on the Holy Bible · on Luke 9:55–56Ye know not what manner of spirit ye are of - Ye do not consider that the present is a dispensation of infinite mercy and love; and that the design of God is not to destroy sinners, but to give them space to repent, that he may save them unto eternal life. And ye do not consider that the zeal which you feel springs from an evil principle, being more concerned for your own honor than for the honor of God. The disciples of that Christ who died for his enemies should never think of avenging themselves on their persecutors.
Ye know not what manner of spirit ye are of - Ye do not consider that the present is a dispensation of infinite mercy and love; and that the design of God is not to destroy sinners, but to give them space to repent, that he may save them unto eternal life. And ye do not consider that the zeal which you feel springs from an evil principle, being more concerned for your own honor than for the honor of God. The disciples of that Christ who died for his enemies should never think of avenging themselves on their persecutors.
Adam Clarke, Commentary on the Holy Bible, on 9:55; 1810–1826; the text of the Free Use Bible API. The edition
A Methodist preacher and scholar from Ulster, whose commentary on the whole Bible took him nearly forty years.
Jamieson, Fausset and Brownpublished 1871Presbyterian and AnglicanA Commentary, Critical and Explanatory, on the Old and New Testaments · on Luke 9:51that he should be received up--"of His assumption," meaning His exaltation to the Father; a sublime expression, taking the sweep of His whole career, as if at one bound He was about to vault into glory. … he steadfastly set his face--the "He" here is emphatic--"He Himself then." See His own prophetic language, "I have set my face like a flint" (Isa 50:7).
that he should be received up--"of His assumption," meaning His exaltation to the Father; a sublime expression, taking the sweep of His whole career, as if at one bound He was about to vault into glory. … he steadfastly set his face--the "He" here is emphatic--"He Himself then." See His own prophetic language, "I have set my face like a flint" (Isa 50:7).
Jamieson, Fausset and Brown, A Commentary, Critical and Explanatory, on the Old and New Testaments, on 9:51; 1871; the text of the Free Use Bible API. The edition
Three ministers, two Scottish Presbyterians and an Irish Anglican, whose commentary on the whole Bible was written to be short and plain.
Luke 9
Luke 9:30–62, World English Bible
Luke 9 in the Bible · Told in the Story: Chapter 27, Sent Out, Chapter 28, John the Baptizer Killed, Chapter 29, Five Loaves and Two Fish, Chapter 32, You Are the Christ, Chapter 33, Changed Before Them, Chapter 37, The Good Samaritan
What others have written
8 passages from writers of 2 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Oldest first.
Ambrose of Milanc. 339–397Early church, Westin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on Luke 9:54–56But the Lord is not moved against them, that He might show that perfect virtue has no feeling of revenge, nor is there any anger where there is fullness of love. For weakness must not be thrust out; but assisted. Let indignation be far from the religious, let the high-souled have no desire of vengeance. … For we must not always punish the offender, since mercy sometimes does more good, leading you to patience, the sinner to repentance. Lastly, those Samaritans believed the sooner, who were in this place saved from fire.
Ambrose of Milan, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 9:51–56; translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
Bishop of Milan, a preacher and hymn writer, who baptized Augustine.
Ambrose of Milanc. 339–397Early church, Westin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on Luke 9:59–60But He says this to him, whose father He knew to be dead. … Since we have received as a religious duty the burial of the human body, how is it thus that the burial even of a father’s dead body is forbidden, unless you are to understand that human things are to be postponed to divine? It is a good employment, but the hindrance is greater … The performance of a father’s burial is not then prohibited, but the observance of religious duty is preferred to the ties of relationship. … But how can the dead bury the dead? unless you here understand a twofold death, one a natural death, the other the death of sin.
Ambrose of Milan, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 9:57–62; translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
Bishop of Milan, a preacher and hymn writer, who baptized Augustine.
Augustine of Hippo354–430Early church, Westin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on Luke 9:61–62But another disciple put himself forward, to whom no one had spoken any thing, saying, I will follow you, O Lord; but let me first go and bid them farewell who are at home, lest perchance they look for me as they are wont. … As if he said to him, The East calls you, and you turn to the West.
Augustine of Hippo, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 9:61–62; translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
Bishop of Hippo in North Africa, the most widely read of the Western church’s Fathers. His Expositions on the Psalms are mostly sermons to his people, hearing Christ and the Church in every psalm.
Cyril of Alexandriac. 376–444Early church, Eastin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on Luke 9:59–60his father was borne down with years, and he thought he was doing an honorable act in proposing to pay the kind offices which were due to him, according to Exodus, Honor your father and your mother. Hence when calling him to the ministry of the Gospel, our Lord said, Follow me, he sought for a time of respite, which should suffice for the support of his decrepit father, saying, Permit me first to go and bury my father, not that he asked to bury his deceased father, for Christ would not have hindered the wish to do this, but he said, Bury, that is, support in old age even till death. … Learn from this, that our duty to God is to be preferred to our love for our parents, to whom we show reverence, because through them have we been born.
Cyril of Alexandria, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 9:57–62; translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
Archbishop of Alexandria, whose teaching on Christ was accepted at the Council of Ephesus in 431.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Luke 9:30–31They spoke of his decease, which he should accomplish at Jerusalem. … his exodus, his departure; that is, his death. … The death of Christ is here called his exit, his going out, his leaving the world. Moses and Elias spoke of it to him under that notion, to reconcile him to it, and to make the foresight of it the more easy to his human nature. The death of the saints is their exodus, their departure out of the Egypt of this world, their release out of a house of bondage. Some think that the ascension of Christ is included here in his departure; for the departure of Israel out of Egypt was a departure in triumph, so was his when he went from earth to heaven.
Matthew Henry, Commentary on the Whole Bible, on 9:28–36; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
John Gill1697–1771BaptistAn Exposition of the Old and New Testament · on Luke 9:51that he should be received up; or as all the Oriental versions rightly render the words, "when the time, or days of his ascension were fulfilled"; not of his ascension to heaven, as interpreters generally understand the passage, … much less as others, of his being taken and lifted up from the earth upon the cross, and so signifies his crucifixion, and sufferings, and death; for of neither of these can it be said, that the time of them was come, or the days fulfilled … that now the time was up, that Jesus must leave the low lands of Galilee, having finished his work there; and go into the higher country of Judea, and so up to Jerusalem; for of his ascension from Galilee to Jerusalem are the words to be understood
John Gill, An Exposition of the Old and New Testament, on 9:51; 1746–1763; the text of the Free Use Bible API. The edition
An English Baptist pastor in London and a scholar of Hebrew and the rabbis, who wrote a verse-by-verse commentary on the whole Bible.
Adam Clarkec. 1760–1832MethodistCommentary on the Holy Bible · on Luke 9:55–56Ye know not what manner of spirit ye are of - Ye do not consider that the present is a dispensation of infinite mercy and love; and that the design of God is not to destroy sinners, but to give them space to repent, that he may save them unto eternal life. And ye do not consider that the zeal which you feel springs from an evil principle, being more concerned for your own honor than for the honor of God. The disciples of that Christ who died for his enemies should never think of avenging themselves on their persecutors.
Adam Clarke, Commentary on the Holy Bible, on 9:55; 1810–1826; the text of the Free Use Bible API. The edition
A Methodist preacher and scholar from Ulster, whose commentary on the whole Bible took him nearly forty years.
Jamieson, Fausset and Brownpublished 1871Presbyterian and AnglicanA Commentary, Critical and Explanatory, on the Old and New Testaments · on Luke 9:51that he should be received up--"of His assumption," meaning His exaltation to the Father; a sublime expression, taking the sweep of His whole career, as if at one bound He was about to vault into glory. … he steadfastly set his face--the "He" here is emphatic--"He Himself then." See His own prophetic language, "I have set my face like a flint" (Isa 50:7).
Jamieson, Fausset and Brown, A Commentary, Critical and Explanatory, on the Old and New Testaments, on 9:51; 1871; the text of the Free Use Bible API. The edition
Three ministers, two Scottish Presbyterians and an Irish Anglican, whose commentary on the whole Bible was written to be short and plain.