9:10-17 Apart from the Resurrection, the multiplication of the loaves is the only miracle recounted in all four Gospels (Mt 14:13-21; Mk 6:30-44; Jn 6:1-13). It recalls previous miracles from the OT and foreshadows the sacramental miracle of the Eucharist. It also connects with a larger theme in Luke where Jesus describes God's kingdom as a great feast (13:29-30; 14:7-14, 15-24). This messianic banquet is celebrated first at the Last Supper (22:14-23) and later in heaven (Rev 19:7-9). See note on Mk 6:35-44. Back to text.

9:10 Bethsaida: A fishing town on the north shore of the Sea of Galilee. It was located in Herod Philip's territory (3:1) and was the hometown of the apostles Peter, Andrew, and Philip (Jn 1:44; 12:21). Jesus later cursed the city for rejecting him (10:13). Back to text.

9:18 Who do the people: According to the following verse (9:19), the crowds associated Jesus with the prophets of recent (John the Baptist) and distant memory (Elijah, old prophets). The "polls" were nonetheless divided, and Jesus' true identity remained a mystery to them. Back to text.

9:20 who do you: In view of conflicting opinions (9:19), Jesus swings the question around to his disciples: What has their experience suggested about his identity and mission? The Christ of God: The awaited Messiah (Jn 1:41). Peter was enlightened by the Father (Mt 16:17) to see in Jesus the king of Israel (1:32-33; Jn 1:49) and the only Son of God (9:35; Jn 1:18). See note on Mt 16:16 and word study: Christ at Mk 14:61. Back to text.

9:21 tell this to no one: Broadcasting Jesus as the Messiah could invite misunderstanding and obscure the spiritual thrust of his mission. See note on Mk 1:44. Back to text.

9:22 Son of man must suffer: The first of several Passion predictions in Luke (9:44; 12:50; 17:25; 18:31-33). Jesus here begins to clarify that his mission is not earthly or political, but one that entails suffering and death. See topical essay: Jesus, the Son of Man, at Lk 17. Back to text.

9:23 take up his cross: Christian discipleship is costly, involving much sacrifice and self-denial (14:26, 33). Perseverance is necessary to follow the way of Christ on a daily basis (CCC 1435). See note on Mt 10:38. Back to text.

9:26 comes in his glory: Jesus is appointed to be the world's divine Judge (Mt 25:31-46; 2 Cor 5:10). Those with the courage to identify with him will be saved, while those ashamed of him will be rejected in the presence of the Father (2 Tim 2:1113). See note on Mk 8:38. Back to text.

9:27 see the kingdom: Jesus promises that his kingdom will arrive within the lifetime of his contemporaries. This points to the birth of the Church in general (22:28-30) and to the destruction of Jerusalem in particular (21:31-32). The downfall of the city (A.D. 70) will mark a turning point in salvation history that signals the expiration of the Old Covenant kingdom and the definitive establishment of the New. See note on Lk 4:43. Back to text.

9:28-36 The Transfiguration has three levels of significance. (1) Christ reveals his glory to offset the shock of his first Passion prediction (9:22). (2) The Father's voice, the chosen Son, and the cloud of the Spirit manifest the presence of the Blessed Trinity. (3) The prophets Moses and Elijah testify that Jesus will fulfill the Law and prophets of the OT. This episode also parallels Yahweh's manifestation to Moses on Mt. Sinai (CCC 554-56, 697). See note on Mt 17:1-8. • Allegorically (St. Hilary, In Matt. 17): Christ invites three companions up the mountain to signify the salvation of mankind. As the human family stems from the three sons of Noah—Shem, Ham, and Japheth—so its elevation to glory is represented by Peter, James, and John ascending the mountain into the divine presence. Back to text.

9:32 saw his glory: Evident by the changes in Jesus' appearance and clothing (9:29). • The experience of Peter, James, and John parallels that of the Israelites at Sinai who similarly witnessed the "glory" of God and "heard his voice" at the mountain (Deut 5:24). Back to text.

9:35 my Son, my Chosen: One of several announcements of Jesus' divine Sonship (3:22; 4:41; 8:28). • The Father's words echo Is 42:1, where the Lord's Servant is empowered by the Spirit to bring relief to the oppressed and justice to all nations (Is 42:2-7). The final injunction, listen to him, is taken from Deut 18:15, where Moses prophesied that another prophet like himself would someday arise in Israel. Jesus fits this prophetic description, and because his teaching is backed by the approval and authority of the Father, he must be followed as the Israelites once followed their leader Moses (Acts 3:22; 7:37). See note on Lk 3:21-22. Back to text.

9:41 perverse generation: An expression drawn from Deut 32:5, 20. • These verses are part of the "Song of Moses", in which Moses prophesied the future failures of Israel and indicted the people in advance for their faithlessness (Deut 32:1-43). Jesus directs these words to his own generation in order to link them with God's wayward people through the ages. See note on Mt 12:45. Back to text.

9:48 the one who is great: Greatness in God's kingdom is measured by a standard of humility and service to others. Competition for prestige or worldly recognition is ruled out (22:2427; Mk 10:35-45). Back to text.

9:51 to be received up: A reference to Jesus' Ascension ' (Acts 1:2, 11). • Jewish tradition holds that both Moses and Elijah were assumed into heaven and that both imparted a share of their spirit to their successors (Deut 34:9; 2 Kings 2:915). Jesus will likewise ascend into glory and pour out his Spirit upon his followers (Acts 1:8-9). set his face to go: Jesus now begins a long journey to Jerusalem. When he arrives, he will denounce the city for rejecting his message (13:22, 33; 17:11; 18:31; 19:11, 28). • Luke describes Jesus' resolution in terms that recall how Yahweh commissioned the prophets Jeremiah and Ezekiel to preach against Jerusalem for its corruption (Jer 21:10; Ezek 21:2). Back to text.

9:52 the Samaritans: Samaritan territory lies in central Palestine, between Judea (south) and Galilee (north). Historically, Jews and Samaritans were bitter enemies who worshiped in rival sanctuaries, the former in Jerusalem and the latter on Mt. Gerizim (Jn 4:20). Although the Samaritans were distant descendants of the northern tribes of Israel, the Jews considered them impure because their ancestors had intermarried with foreign immigrants and honored foreign gods (2 Kings 17:24). Despite centuries of animosity, Jesus shows mercy toward the Samaritans and even praises some of them (10:33; 17:11-19; Jn 4:39-42). Many from Samaria embraced the gospel in the early Church (Acts 8:14). Back to text.

9:54 bid fire come down: The disciples are full of zeal but lacking in mercy. This episode may illustrate why James and John are elsewhere called the "sons of thunder" (Mk 3:17). • The disciples wish Jesus to follow the example set by Elijah, who called down fire from heaven to consume messengers from the king of Samaria (2 Kings 1:9-14). Back to text.

9:59 bury my father: A sacred responsibility and practical extension of the commandment to honor one's parents (Gen 50:5; Ex 20:12; Lev 19:3; Deut 5:16; Tob 4:3-4). The duty of Christian discipleship is more sacred still (14:26). Back to text.

9:62 and looks back: Postponing commitment to the kingdom is tantamount to rejecting it. • Jesus shows himself more demanding than Elijah, who permitted Elisha to kiss his parents good-bye before following him (1 Kings 19:1921). Back to text.

10:1 appointed seventy: An episode only in Luke. It is the second missionary tour, since Jesus has sent out the Twelve with similar tasks (9:1-6). • Jesus patterns his missionary effort on Moses, who commissioned 70 elders to be prophets in Israel (Num 11:24-25). The 71 members of the Jewish court, the Sanhedrin, had already modeled itself after this leadership structure of Moses and the 70 elders. At another level, this number alludes to Gen 10, which describes the origin of the 70 nations of the ancient world, not including Israel. The ministry of the 70 disciples thus anticipates the Church's mission to the nations (24:47). two by two: A missionary practice reflected in the early Church (Acts 8:14; 15:39-40). Back to text.

10:2 The harvest: A picture of God's people ready to be gathered into the kingdom (Mt 9:37; Jn 4:35). • Similar imagery in Is 27:12-13 depicts the restoration of Israel from exile as the ingathering of a grain harvest. Back to text.

10:4 no purse . . . bag . . . sandals: The disciples must travel light and unencumbered. Traditional hospitality, orchestrated by God's providence, will supply their daily needs. salute no one: The urgency of the mission allows for no distractions or delays, especially since customary greetings could be quite elaborate. • Elisha gave similar instructions when sending his servant on a pressing mission (2 Kings 4:29). Back to text.

Word Study

Exodus (Lk 9:31)

Exodos (Gk.): "a going forth" or "exodus". The word is used three times in the NT and several times in the Greek OT. Sometimes it refers to the historical Exodus, when Yahweh delivered the children of Israel from slavery in Egypt (Ex 19:1; Heb 11:22). Other times it refers to physical death, as when souls depart from this life and go to another (Wis 7:6; 2 Pet 1:15). These shades of meaning are blended together when Moses and Elijah converse about the exodus of Jesus at the Transfiguration (Lk 9:31). On the one hand, Jesus will exit this life when he dies on the Cross; on the other, his death will accomplish a new Exodus that frees the world from slavery in sin. Jerusalem is the chosen destination for this mission because the city's resistance to the gospel made it a new "Egypt" where Jesus must go to liberate the human family from spiritual bondage (Rev 11:8).

10:7 deserves his wages: Ministers of the gospel should be supported by the believing community. This allows them to pursue apostolic work with undivided attention (1 Cor 9:14; 1 Tim 5:18). • According to Catholic tradition and Canon Law (222 § 1), Christians are obligated to contribute to the Church from their earnings. These offerings help to support the clergy, provide for the necessities of liturgical worship, and equip the Church to minister to the needy (CCC 2043, 2122). Back to text.

10:11 wipe off against you: A symbolic act of judgment. See note on Mt 10:14. Back to text.

10:13 Chorazin . . . Bethsaida: Two Galilean towns that refused the message of Jesus. Tyre and Sidon: Two Gentile towns north of Palestine on the Mediterranean coast. Unlike the people of Galilee, these cities had no direct opportunity to hear and believe in Jesus. Back to text.

10:15 Capernaum: Jesus' Galilean residence. The townspeople rejected Jesus despite ample opportunities to see his works and respond to his preaching. See note on Mt 11:23. Back to text.

10:16 He who hears you hears me: The messengers of Jesus carry his authority wherever they go. To reject them is to reject both the Father and the Son (Jn 12:48-49; 13:20). Jesus confers an even greater share of his royal, priestly, and prophetic authority upon the apostles before his Ascension (Mt 28:1820) (CCC 87, 858). Back to text.

10:18 I saw Satan fall: The rapid advance of God's kingdom through the disciples' preaching and exorcistic ministry is matched by the downfall and retreat of the devil (11:20; 13:16; Rev 12:7-9). Back to text.

10:20 written in heaven: The saints are enrolled in God's heavenly "book of life" (cf. Ex 32:32; Ps 69:28; Dan 12:1; Rev 3:5). Disciples should therefore rejoice more because of their sonship in God's family than because of their successful missions. Back to text.

10:22 Jesus is the divine Son of God and, so, the heir of GfcJ his Father's authority and estate (Mt 28:18; Jn 3:35; 17:2). • The Father, Son, and Spirit are equal in being, and no one of them possesses more of the divine life and knowledge than another. Since the Son is no less perfect than the Father, he is uniquely qualified to reveal the inner life of the Trinity to the world (Jn 1:18; 14:9) (CCC 253, 2603). Back to text.

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