The question of Jesus’ identity has now been established and answers offered. Peter’s answer that Jesus is “The Messiah” has been recognised as the correct verdict but what exactly does this mean? Peter’s own understanding of Messiahship has proven faulty and Jesus has made it clear that his identity as King is wrapped up in a mission that will take him through suffering and death.
This marks the turning point in the Gospels. Each of the synoptics will now focus on Jesus’ journey to the Cross. The Gospel writers therefore, devote more material to that final journey to Jerusalem. The ascent begins at about the halfway point in each of the synoptics.
15.1 Read Luke 9:28-36
Clear chronology is provided, this is 8 days after the discussion about Jesus’ identity and his coming death. Jesus takes a small inner circle of his disciples, Peter, John and James with him to pray alone up a mountain. This reflects his custom of retreating alone but he now invites others to join him and witness his prayer life (v28).
The three disciples become drowsy and begin to drop off. This seems to offer a foreshadowing of Gethsemane. Two things happen. First, Jesus’ appearance is transformed so that he is radiant and glorified. Secondly, he is joined by two other men from Israel’s history, Moses and Elijah. They too are in a glorified state. They are discussing what is going to happen to Jesus in Jerusalem (v29-32a).
The disciples wake up and see what is happening. Peter wants to build booths or shelters for the three glorified men (v32b-33). This perhaps suggests a desire to capture and retain the experience for as long as possible but a cloud descends and Jesus is left alone, the others have gone. A voice from heaven speaks, it is the Father. He tells them that Jesus is his beloved son and commands them to listen to him (v34-36).
There is both encouragement and rebuke for Peter here. He is allowed to experience the event despite his previous faux-par and rebuke. However, there is a further implicit rebuke both for his arguing with Jesus and his hasty speaking here. This time it is God the Father speaking. Implied is a command to be quiet, stop talking and instead listen to Jesus.
Moses and Elijah are key characters from Israel’s history and Scripture. However, they are not equal with Jesus and they are unable to fulfil or even accompany Jesus on his mission. Jesus will not be detained by Peter’s desire to prolong the experience. The focus therefore rests fully and solely on him
15.2 Read Luke 9:37-42
Coming back down the mountain, Jesus is approached by a desperate man. He has asked the other disciples to help him because his only son is demonised causing convulsions. The disciples have been unable to help. The man begs Jesus to help, to come and look at his son (v37-40).
Jesus’ response is to utter a rebuke, an expression of frustration even. ““You unbelieving and perverse generation.” It is not stated who this is aimed at, it doesn’t seem to be the man who has shown faith by coming to Jesus, perhaps then the disciples but these kinds of strong words are usually reserved for his hypocritical opponents. The word translated “generation” may refer to a specific age category, the people alive at a give time or possibly, the specific people group. The Gospels seem to look at the nation of Israel as a “generation” and it is they who are characterised by unbelief. We might deduce then that the disciple’s failure was symptomatic and representative of the whole people’s historical and ongoing unbelief.[1] Nolland sees echoes of Moses’ complaint about having to bear the burden of stubborn Israel in the wilderness (v41).[2]
Even at the point when Jesus arrives, the demon is causing the boy to fit. Jesus command the demon to leave and the boy is set free (v42). Matthew tells us that when the disciples ask why they were unable to heal, Jesus says that it is to do with their lack of unbelief and that this kind are removed only through prayer, with some manuscripts adding “and fasting.” It is perhaps less that there is a special kind of demon requiring more earnest prayer and fasting. Note Jesus is disinterested in quantifying necessary faith, it can be as small as a mustard seed. Rather, it is that “this kind” i.e. all demons require prayer because prayer, with or without fasting demonstrates faith and dependence on God. The mistake the disciples made was thinking, following their sending out previously that they were the ones with the authority and ability to cast out demons.[3]
15.3 The beloved son
Just as at his baptism, the Father identifies Jesus as his unique, beloved son. This is significantly important. We can skirt over detail about the exorcism but when the man describes his son as his only son and when Jesus gives him back to his parent, this strongly echoes the situation when Jesus raises the widow’s son at Nairn. In Egypt, God had provided a substitute for first born sons. Here, the only Son steps to rescue, heal and restore only sons, a pointer to his coming substitutionary death.
15.4 Read Luke 9:43-55
Even whilst the crowd are marvelling at the miracle, Jesus is once again seeking to focus his disciples minds on what is to come. He repeats his message that his to be handed over to die. Notice here “into the hands of men”, in other words to human judgement instead of divine judgement. The Sanhedrin would of course pass Jesus from their court to Pilate’s Gentile hearing. The disciples still don’t get what Jesus is saying. Note the Isaiah 6 connection again, they hear but don’t understand (v43-45).
Their failure to grasp Jesus’ message and mission is demonstrated by three further power struggles. First, they argue among themselves about greatness and status. Jesus’ response is to use a child as an example. They are to welcome little children because that is how they welcome Jesus. In other words, Jesus has chosen humility (childlike here is neither about childishness or innocence but rather societal status, children were invisible and inaudible to public discourse). The kingdom of God is for the humble, or for the least (v46-48).
Secondly, they see someone casting out demons who is not part of their group. They want to stop him but Jesus is not interested in policing and controlling others. His actions are not a threat to them and so they are not to worry about controlling others (v49-50). Thirdly when passing through Samaria, they are opposed. This was unsurprising given the ethnic rivalries. James and John want to do an Elijah and call on fire from heaven to destroy them but this is not what Christ’s kingdom is about and he rebukes them (v49-56).
15.5 Read Luke 9:57-62
Whilst Jesus faces opposition, there are others seeking to follow him. However, it seems that they haven’t all grasped what is involved. Luke gives three examples here. One man wants to follow Jesus but is warned that this means losing house and home. Discipleship is costly and means rejection (v57-58). Another man is called to follow but seeks permission to bury his parents first, we are not told if they are still alive! He is warned that time is pressing, there’s no time to wait (v59-60). A third person wants to say goodbye at home. Jesus tells him that he cannot be looking back if he is going to be a disciple. There’s no place for sentimentality (v61-62).
15.6 We are to listen to the one revealed as the Son
This section is illuminated by the Transfiguration. There, disciples are given a little insight into the glories of Heaven. They are increasingly being given a fully revelation of who Jesus is. However, whatever level of revelation we have, there is no excuse for rejecting Jesus. The call to follow him is the call to obediently go where and when he calls us even when it is costly and involves suffering.
[1] Wlicock argues that Jesus is rebuking the disciples specifically given the context. They should have had stronger faith given what they have already seen. Matthew Wilcock, The Message of Luke (BST. Leicester: IVP, 1979, 111. Bock points out that Mark has Jesus answering a question from the wider crowd and so argues that the rebuke is addressed wider than the disciples but clearly includes them for the reasons given by Wilcock. Bock, Luke, 883. Nollland agrees. John Nolland, Luke 9:21-18:34 (WBC. 35b. Nashville, TN.: Word, 1993), 509.
[2] C.f. Numbers 11:12. Niolland, Luke 9:21-18:34, 510.
[3] Matthew 17:19-20.
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