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§24 On Discipleship (Luke 9:43b–50)

This section is loosely tied together by the theme of discipleship and represents three successive units from Mark 9:30–40. The section consists of: (1) Jesus’ second passion prediction (vv. 43b–45); (2) the question of who is the greatest among the disciples (vv. 46–48); and (3) the question of how other disciples relate to the disciples of Jesus (vv. 49–50).

9:43b–45 / Because he omits Mark 9:28–29 (the discussion concerning why the disciples could not exorcise the demon) and greatly modifies Mark 9:30, Luke is able to move immediately from the amazed crowd that had witnessed the miracle of the healing of the epileptic boy (v. 43a) to Jesus’ second passion prediction (v. 44), a prediction that is to be read against the background of the people who were still marveling at all that Jesus had done (v. 43b). (In fact, the transition from the healing to the second passion prediction is so abrupt that only one verse [v. 43], instead of two, concludes the former episode and introduces the latter.) The effect is one of contrast. Jesus has demonstrated great power, such that the people see it as a display of God’s mighty power (v. 43a); and yet he reminds his disciples that rejection, humiliation, and suffering are what lie ahead for him. Luke has presented the paradox as sharply as possible. It is no wonder, then, that the disciples did not understand what this meant. Mark’s account leaves the impression that the disciples were incredibly dull in their understanding (which is Mark’s intended effect), but here in Luke the disciples’ lack of comprehension seems quite understandable. In view of his mighty power what does this statement mean? How can he, who possesses the power of God, be betrayed into the hands of men? Although now the disciples cannot understand it, they will come to realize that all these things were according to the Scriptures (24:25–27).

9:46–48 / Because Luke has omitted geographical references (to Galilee in v. 43; cf. Mark 9:30; to Capernaum in v. 46; cf. Mark 9:33), the question about greatness and the question about rival disciples (vv. 49–50) are more closely linked to the transfiguration and the larger questions of who is Jesus and what does it mean to be his disciple? It may be that their concern with greatness prevented the disciples from comprehending Jesus’ statement about his fate. Jesus summarizes the essence of Christian fellowship in v. 48. Everyone, even the weak and lowly, is to be considered great. To welcome the insignificant and the humble is to welcome Jesus himself. This idea is part of Jesus’ unusual and unexpected criteria of evaluation, criteria which were unacceptable to many of the religious authorities of his time. The notion that the weak and the lowly will more readily gain admission into the kingdom of God than the rich and the mighty is stressed throughout Luke’s Gospel (e.g., 14:15–24).

9:49–50 / From openness and tolerance for the weak and humble (vv. 46–48) Luke moves to an example of openness and tolerance for the outsider who does work in Jesus’ name. Although it is hard to reconstruct the historical background of this brief episode, it is likely that for Luke such a saying would be applied to those who believe in Jesus and in his name carry on ministry. Understood this way the saying implies that Christian leaders (such as Gentiles) are not to be prohibited or prevented from ministry just because they were not part of the original Jewish group of believers.