The Meaning of Luke 9:20 Explained

Luke 9:20

KJV: He said unto them, But whom say ye that I am? Peter answering said, The Christ of God.

YLT: and he said to them, 'And ye -- who do ye say me to be?' and Peter answering said, 'The Christ of God.'

Darby: And he said to them, But ye, who do ye say that I am? And Peter answering said, The Christ of God.

ASV: And he said unto them, But who say ye that I am? And Peter answering said, The Christ of God.

KJV Reverse Interlinear

<1161> He said  unto them,  But  whom  say  ye  that I  am?  Peter  answering  said,  The Christ  of God. 

What does Luke 9:20 Mean?

Verse Meaning

Speaking for the other disciples Peter answered that Jesus was the Messiah whom God had sent ( Psalm 2:2; Daniel 9:26; cf. Isaiah 9:6-7; Isaiah 11:1-16). In saying this Peter rejected the notion that Jesus was just a prophet, even one of the greatest prophets. This is how Moslems view Jesus today. Rather he believed that Jesus was the Messiah promised in the Old Testament.
It is not difficult to know just what Peter"s concept of the Messiah was when he made this confession of faith. When Peter"s brother first invited him to come and see Jesus, Andrew referred to Jesus as the Messiah ( John 1:41). However, most of the Jews of Peter"s day believed that the Messiah would be a descendant of David who would overthrow the Romans and establish the kingdom of God on earth. They did not view Him as deity. Matthew recorded Peter"s full confession including, "the Son of the living God" ( Matthew 16:16). This is a clear statement of Jesus" deity. Why did Luke not include that phrase since it would have clarified what Peter meant? Probably he did not see that as necessary since the title "Christ" had become synonymous with a divine Messiah among Gentiles to whom Luke (and Mark) wrote (cf. 1 John 5:1). Thus Luke appears to have assumed that his readers would understand Peter"s confession of Jesus as the Messiah as a confession of His deity.

Context Summary

Luke 9:18-27 - The True Use Of Life
Here and also in Luke 9:28 reference is made to the Master's prayers. He was praying alone, before He broke to His friends the death which awaited Him and in which we may have some share; He was praying, too, when the cloud of glory overshadowed Him. Would it not be well to begin this new day with the resolve to pray more! If the Lord needed it, surely we do, whether for the Cross or the Transfiguration Mount.
Into such prayer, petition and intercession must needs enter. But, ah, what prayer that is, which is neither of these, but the opening of our nature to the inflowing of the divine nature, which is Love, when the soul recognizes its oneness with God and the whole universe!
Our Lord asked these questions that He might lead the Apostles to crystallize their own conceptions in Peter's magnificent affirmation. But they who will follow His footsteps must expect His lot! First, the Cross is set up in our heart, and day by day our old self-nature is crucified there; then we have to endure for others the Cross of rejection, shame and death. But it is thus that we gain ourselves and come into possession of our own souls. If we dare take this path, neither here nor hereafter will Christ be ashamed of us. [source]

Chapter Summary: Luke 9

1  Jesus sends his apostles to work miracles, and to preach
7  Herod desires to see Jesus
10  The apostles return
12  Jesus feeds five thousand;
18  inquires what opinion the world had of him; foretells his passion;
23  proposes to all the pattern of his patience
28  The transfiguration
37  He heals the lunatic;
43  again forewarns his disciples of his passion;
46  commends humility;
51  bids them to show mildness toward all, without desire of revenge
57  Many would follow him, but upon conditions

Greek Commentary for Luke 9:20

But who say ye? [υμεις δε τινα λεγετε]
Note the emphatic proleptical position of υμεις — humeis “But ye who do ye say? This is really what mattered now with Jesus. [source]
The Christ of God [Τον χριστον του τεου]
The accusative though the infinitive is not expressed. The Anointed of God, the Messiah of God. See note on Luke 2:11 for “the Anointed of the Lord.” See note on Matthew 16:17 for discussion of Peter‘s testimony in full. Mark 6:29 has simply “the Christ.” It is clear from the previous narrative that this is not a new discovery from Simon Peter, but simply the settled conviction of the disciples after all the defections of the Galilean masses and the hostility of the Jerusalem ecclesiastics. The disciples still believed in Jesus as the Messiah of Jewish hope and prophecy. It will become plain that they do not grasp the spiritual conception of the Messiah and his kingdom that Jesus taught, but they are clear that he is the Messiah however faulty their view of the Messiah may be. There was comfort in this for Jesus. They were loyal to him. [source]
Ye []
Emphatic: “but ye, whom do ye say that I am?” [source]
The Christ of God []
Each evangelist gives Peter's confession differently. Matthew, The Christ, the Son of the living God. Mark, The Christ. See on Matthew 16:15. On Christ, see on Matthew 1:1. [source]

Reverse Greek Commentary Search for Luke 9:20

Mark 8:29 Thou art the Christ [Συ ει ο Χριστος]
Mark does not give “the Son of the living God” (Matthew 16:16) or “of God” (Luke 9:20). The full confession is the form in Matthew. Luke‘s language means practically the same, while Mark‘s is the briefest. But the form in Mark really means the full idea. Mark omits all praise of Peter, probably because Peter had done so in his story of the incident. For criticism of the view that Matthew‘s narrative is due to ecclesiastical development and effort to justify ecclesiastical prerogatives, see discussion on Matthew 16:16, Matthew 16:18. The disciples had confessed him as Messiah before. Thus John 1:41; John 4:29; John 6:69; Matthew 14:33. But Jesus had ceased to use the word Messiah to avoid political complications and a revolutionary movement (John 6:14.). But did the disciples still believe in Jesus as Messiah after all the defections and oppositions seen by them? It was a serious test to which Jesus now put them. [source]
Mark 8:32 Spake the saying openly [παρρησιαι τον λογον ελαλει]
He held back nothing, told it all (παν — pān all, ρησια — rēsia from ειπον — eipon say), without reserve, to all of them. Imperfect tense ελαλει — elalei shows that Jesus did it repeatedly. Mark alone gives this item. Mark does not give the great eulogy of Peter in Matthew 16:17, Matthew 16:19 after his confession (Mark 8:29; Matthew 16:16; Luke 9:20), but he does tell the stinging rebuke given Peter by Jesus on this occasion. See discussion on Matthew 16:21, Matthew 16:26. [source]
1 Timothy 3:16 Was received up into glory [ἀνελήμφθη ἐν δόξῃ]
Better, received or taken up in glory. Ἁναλαμβάνειν is the formal term to describe the ascension of Christ (see Acts 1:2, Acts 1:22), and the reference is most probably to that event. Comp. lxx, 2 Kings 2:11, of Elijah, and Matthew href="/desk/?q=mt+16:27&sr=1">Matthew 16:27; Matthew 25:31; Mark 8:38; Luke 9:31; Luke 12:27; 1 Corinthians 15:43; 2 Corinthians 3:7, 2 Corinthians 3:8, 2 Corinthians 3:11.Additional Note on 1 Timothy 3:16Christ's existence before his incarnation was purely spiritual ( ἐν πνεύματι ). He was in the form of God (Philemon 2:6): He was the effulgence of God's glory and the express image of his substance (Hebrews 1:3), and God is spirit (John 4:24). From this condition he came into manifestation in the flesh ( ἐν σαρκί ). He became man and entered into human conditions (Philemon 2:7, Philemon 2:8). Under these human conditions the attributes of his essential spiritual personality were veiled. He did not appear to men what he really was. He was not recognised by them as he who “was in the beginning with God” (John 1:1, John 1:2); as “the image of the invisible God” (Colossians 1:15); as one with God (John 10:30; John 14:9); as he who had all power in heaven and earth (Matthew 28:18); who was “before all things and by whom all things consist” (Colossians 1:17); who was “the king of the ages” (1 Timothy 1:17). On the contrary, he was regarded as an impostor, a usurper, and a blasphemer. He was hated, persecuted, and finally murdered. He was poor, tempted, and tried, a man of sorrows. -DIVIDER-
-DIVIDER-
The justification or vindication of what he really was did not therefore come out of the fleshly sphere. He was not justified in the flesh. It came out of the sphere of his spiritual being. Glimpses of this pneumatic life ( ἐν πνεύματι ) flashed out during his life in the flesh. By his exalted and spotless character, by his works of love and power, by his words of authority, in his baptism and transfiguration, he was vindicated as being what he essentially was and what he openly claimed to be. These justifications were revelations, expressions, and witnesses of his original, essential spiritual and divine quality; of the native glory which he had with the Father before the world was. It was the Spirit that publicly indorsed him (John 1:32, John 1:33): the words which he spake were spirit and life (John 6:63): he cast out demons in the Spirit of God (Matthew 12:28): his whole earthly manifestation was in demonstration of the Spirit. These various demonstrations decisively justified his claims in the eyes of many. His disciples confessed him as the Christ of God (Luke 9:20) some of the people said “this is the Christ” (John 7:41): others suspected that he was such (John 4:29). Whether or not men acknowledged his claims, they felt the power of his unique personality. They were astonished at his teaching, for he taught them as one having authority (Matthew 7:28, Matthew 7:29). -DIVIDER-
-DIVIDER-
Then followed the more decisive vindication in his resurrection from the dead. Here the work of the Spirit is distinctly recognised by Paul, Romans 1:4. See also Romans 8:11. In the period between his resurrection and ascension his pneumatic life came into clearer manifestation, and added to the vindication furnished in his life and resurrection. He seemed to live on the border-line between the natural and the spiritual world, and the powers of the spiritual world were continually crossing the line and revealing themselves in him. -DIVIDER-
-DIVIDER-
In the apostolic preaching, the appeal to the vindication of Christ by the Spirit is clear and unequivocal. The spiritual nourishment of believers is “the supply of the Spirit of Jesus Christ” (Philemon 1:19): the Holy Spirit is called “the Spirit of Christ” (Romans 8:9; Galatians 4:6): Paul identifies Christ personally with the Spirit (2 Corinthians 3:17); and in Romans 8:9, Romans 8:10, “Spirit of God,” “Spirit of Christ,” and “Christ” are used as convertible terms. The indwelling of the Spirit of Christ is the test and vindication of belonging to Christ (Romans 8:9). Thus, though put to death in the flesh, in the Spirit Christ is vindicated as the Son of God, the Christ of God, the manifestation of God. -DIVIDER-
-DIVIDER-
[source]

Revelation 11:15 He shall reign [βασιλευσει]
Future active of βασιλευω — basileuō God shall reign, but the rule of God and of Christ is one as the kingdom is one (1 Corinthians 15:27). Jesus is the Lord‘s Anointed (Luke 2:26; Luke 9:20). [source]
Revelation 11:15 Saying [λεγοντες]
Construction according to sense; λεγοντες — legontes masculine participle (not λεγουσαι — legousai), though πωναι — phōnai feminine. John understood what was said.Is become (εγενετο — egeneto). “Did become,” prophetic use of the aorist participle, already a fact. See εγενετο — egeneto in Luke 19:9.The kingdom of our Lord and of his Christ Repeat η βασιλεια — hē basileia from the preceding. God the Father is meant here by κυριου — kuriou (Lord), as αυτου — autou (his) shows. This is the certain and glorious outcome of the age-long struggle against Satan, who wields the kingdom of the world which he offered to Christ on the mountain for one act of worship. But Jesus scorned partnership with Satan in the rule of the world, and chose war, war up to the hilt and to the end. Now the climax has come with Christ as Conqueror of the kingdom of this world for his Father. This is the crowning lesson of the Apocalypse.He shall reign (βασιλευσει — basileusei). Future active of βασιλευω — basileuō God shall reign, but the rule of God and of Christ is one as the kingdom is one (1 Corinthians 15:27). Jesus is the Lord‘s Anointed (Luke 2:26; Luke 9:20). [source]
Revelation 11:15 The kingdom of our Lord and of his Christ [του κυριου ημων και του Χριστου αυτου]
Repeat η βασιλεια — hē basileia from the preceding. God the Father is meant here by κυριου — kuriou (Lord), as αυτου — autou (his) shows. This is the certain and glorious outcome of the age-long struggle against Satan, who wields the kingdom of the world which he offered to Christ on the mountain for one act of worship. But Jesus scorned partnership with Satan in the rule of the world, and chose war, war up to the hilt and to the end. Now the climax has come with Christ as Conqueror of the kingdom of this world for his Father. This is the crowning lesson of the Apocalypse.He shall reign (βασιλευσει — basileusei). Future active of βασιλευω — basileuō God shall reign, but the rule of God and of Christ is one as the kingdom is one (1 Corinthians 15:27). Jesus is the Lord‘s Anointed (Luke 2:26; Luke 9:20). [source]

What do the individual words in Luke 9:20 mean?

He said then to them You however whom Me do pronounce to be Peter answering said The Christ - of God
Εἶπεν δὲ αὐτοῖς Ὑμεῖς δὲ τίνα με λέγετε εἶναι Πέτρος ἀποκριθεὶς εἶπεν Τὸν Χριστὸν τοῦ Θεοῦ

Εἶπεν  He  said 
Parse: Verb, Aorist Indicative Active, 3rd Person Singular
Root: λέγω  
Sense: to speak, say.
αὐτοῖς  to  them 
Parse: Personal / Possessive Pronoun, Dative Masculine 3rd Person Plural
Root: αὐτός  
Sense: himself, herself, themselves, itself.
δὲ  however 
Parse: Conjunction
Root: δέ  
Sense: but, moreover, and, etc.
τίνα  whom 
Parse: Interrogative / Indefinite Pronoun, Accusative Masculine Singular
Root: τίς  
Sense: who, which, what.
με  Me 
Parse: Personal / Possessive Pronoun, Accusative 1st Person Singular
Root: ἐγώ  
Sense: I, me, my.
λέγετε  do  pronounce 
Parse: Verb, Present Indicative Active, 2nd Person Plural
Root: λέγω 
Sense: to say, to speak.
εἶναι  to  be 
Parse: Verb, Present Infinitive Active
Root: εἰμί  
Sense: to be, to exist, to happen, to be present.
Πέτρος  Peter 
Parse: Noun, Nominative Masculine Singular
Root: Πέτρος  
Sense: one of the twelve disciples of Jesus.
ἀποκριθεὶς  answering 
Parse: Verb, Aorist Participle Passive, Nominative Masculine Singular
Root: ἀποκρίνομαι  
Sense: to give an answer to a question proposed, to answer.
εἶπεν  said 
Parse: Verb, Aorist Indicative Active, 3rd Person Singular
Root: λέγω  
Sense: to speak, say.
Χριστὸν  Christ 
Parse: Noun, Accusative Masculine Singular
Root: Χριστός  
Sense: Christ was the Messiah, the Son of God.
τοῦ  - 
Parse: Article, Genitive Masculine Singular
Root:  
Sense: this, that, these, etc.
Θεοῦ  of  God 
Parse: Noun, Genitive Masculine Singular
Root: θεός  
Sense: a god or goddess, a general name of deities or divinities.