9:1–2 Jesus desires the message he proclaims to be disseminated more widely, and thus he summons the Twelve he has appointed, granting to them authority and power to expel demons and heal the sick. We see that Jesus gives the Twelve a special authority and power in these arenas, and thus we recognize that, even though we see healing and the exorcising of demons today, such works do not attain to the same level we see in the apostolic era. The apostles are to proclaim the kingdom of God, and the proclamation of the kingdom is accompanied by healing and exorcisms. Indeed, healing and exorcisms are signs of the presence of the kingdom, testifying that the new creation has dawned. They anticipate a new world in which there is no disease nor oppression from demons.

9:3–4 The Twelve are instructed to travel lightly and not to bring provisions with them for the mission. Thus they are not to bring a traveler’s stick nor a bag containing money for the journey (or perhaps “bag” refers to one used to solicit money from others, as beggars asked for money from passersby; cf. 10:4). In the same way, they should not bring food or money, nor two tunics (i.e., extra clothing). The reason for such limitations is that they are to be provided for in the houses in which they reside in the various cities. Those receptive to their message will support them and supply their needs. In this way they will rely on the Lord to meet their needs. Nor should they move from house to house but are to remain in the house from which they initially receive support (cf. 10:7). Leaving one house for another would communicate they were going to the house that provided more lavish support, suggesting they were engaged in mission for financial benefit. As Garland writes, “They are neither to be beggars, going from house to house, nor peddlers, hawking the gospel for profit.”114

9:5–6 If a town does not welcome the message, as members of the Twelve depart they are to shake the dust off their feet (cf. 10:10–11; Acts 13:51). This may mean that the Twelve have fulfilled their responsibility or might symbolize that the very ground of the town stands under God’s judgment. The two meanings are not far apart; the apostles are bearing witness to the danger the town faces for turning against the message of the kingdom. The Twelve fulfill their mandate from Jesus, traveling and proclaiming the good news of the coming of the kingdom (Isa. 40:9–10; 52:7). In word and deed they tell their fellow countrymen that the covenant promises are now being fulfilled and that the kingdom is coming and people need to repent and believe.

9:7–9 Herod Antipas (r. 4 BC–AD 39) hears about all that is taking place. He is called a “tetrarch” here, which means that he rules as a client king under Roman authority (cf. Luke 3:1). Herod has heard about all that Jesus is doing and the ministry of the Twelve, including the healings and the exorcising of demons. The Twelve must be proclaiming that the kingdom has come in Jesus, because Herod raises questions not about the identity of the Twelve but of the identity of Jesus. Herod is perplexed and doubtless worried because some are saying that the Baptist, whom he put to death, has risen from the dead (cf. 9:19). Such a state of affairs troubles Herod, since his judgment could not be far behind if the Baptist were alive again.

The debate about Jesus’ identity is intense, with others claiming that he is Elijah. We can see why they identify him as Elijah, since the OT prophesies that Elijah will come before the day of the Lord arrives (Mal. 4:5–6; cf. also Sir. 48:1–10). Furthermore, Jesus does the kind of signs and wonders that characterized the ministry of Elijah, though they are greater than Elijah’s works. Others speculate that Jesus is one of the other ancient prophets. But any notion that Jesus is Elijah or a prophet is ruled out by the transfiguration. As Garland writes, “That Jesus is neither Elijah nor a prophet of old is confirmed by the transfiguration scene, where Elijah and Moses make cameo appearances (9:28–36).”115

Speculation about Jesus permeates the land, and people discuss everywhere the significance and meaning of his ministry. Herod tries to assure himself that Jesus could not be the Baptist, since he has been beheaded, but this leads to the question about the identity of Jesus. Herod wants to see Jesus to discover who he is, but Jesus has no interest in seeing Herod (cf. Luke 13:31), and the two will not meet until the night of Jesus’ trial (23:8).