The Transfiguration.

The miracle itself:

v. 28. And it came to pass, about an eight days after these sayings, He took Peter and John and James, and went up into a mountain to pray.

v. 29. And as He prayed, the fashion of His countenance was altered, and His raiment was white and glistering.

v. 30. And, behold, there talked with Him two men, which were Moses and Elias,

v. 31. who appeared in glory, and spake of His decease which He should accomplish at Jerusalem.

v. 32. But Peter and they that were with Him were heavy with sleep; and when they were awake, they saw His glory, and the two men that stood with Him.

After these things had happened, after Peter had spoken the confession in the name of all the disciples, a matter of about eight days, on the eighth day after, Jesus took Peter and John and James along with Him. He wanted to give them visual evidence and proof that He was truly the Son of the living God. He ascended the mountain with them, the highest mountain in the neighborhood where they were at that time, a mountain well known to all of them. The Lord’s purpose was to pray, to enter into intimate communion with His heavenly Father, for the purpose of getting wisdom and strength for His coming difficult work, for the Galilean ministry was drawing to a close, and the days of the Judean ministry would be short. And God revealed Himself in a remarkable manner to His Son. For while Jesus was engaged in prayer, His entire aspect changed. The appearance of His face became unlike His usual self, and all His clothing became white and resplendent, shining, flashing like lightning. And suddenly there were two men that appeared and were engaged in conversation with the Lord, namely, Moses and Elijah. In the case of the first, only God knew his grave, and as for the second, the Lord took him up to heaven outright. Moses had given the Law and was the great exponent of the Old Testament covenant, and Elijah had been zealous for the Law and suffered much for his faithfulness. Both of them had looked forward with eager longing to the coming of the Messiah. And now that the Christ had appeared on earth and was engaged in^ the work of His ministry, God permitted and caused these men to appear to Jesus on the mountain before the amazed eyes of the three apostles. Thus Peter and the others were witnesses of the glory of Jesus, 2Pe 1:16. The divine glory, which He otherwise bore hidden before the eyes of men and only occasionally made manifest in word and deed, this glory now shone forth through His weak flesh, imparting to it that wonderful majesty which it was destined to bear at all times after entering into the final glory. Meanwhile, Peter and the other men were almost overwhelmed by the glory of the revelation; the brightness and the wonder of it all affected them so that they were as if heavy with sleep; they could barely manage to open their eyes from time to time. They heard only that Moses and Elijah were conversing with Jesus concerning His going out of this life, concerning the consummation of His ministry, which was to be fulfilled at Jerusalem and take place through suffering and death. And sometimes, when they roused themselves for a few moments, the disciples caught sight of the glory of their Master and of the two prophets that were standing with Him.

Fuente: The Popular Commentary on the Bible by Kretzmann

Luk 9:28. About an eight days What St. Luke calls eight days, is by St. Matthew and St. Mark termed six days. The like differences are to be met with in prophane historians. For instance, Suetonius Galba, Ch. 17 tells us, that Piso, before he was murdered, had lived six days in the character of Caesar; and Piso himself, in his speech to the soldiers, mentions the same space of time: “It is now the sixth day since I was adopted Caesar.” Tacit. Hist. lib. 1: cap. 29. Nevertheless the same Tacitus, lib. 1: cap. 48 tells us, that he was Caesar only four days; and cap. 19 of the same book, that there were only four days between his being created Caesar and his death. See Mat 12:40.

Fuente: Commentary on the Holy Bible by Thomas Coke

Luk 9:28-36 . See on Mat 17:1-13 ; Mar 9:2-13 .

] without construction (comp. Luk 9:13 ), see on Mat 15:32 ; Winer, pp. 458, 497 [E. T. 648 f., 704]; Buttmann, Neutest. Gr . p. 122 [E. T. 139]. The protects Luke from the reproach of representing himself as paying more attention than Mark to chronology (Holtzmann).

] See on v. 16.

Luk 9:29 . ] the appearance of His countenance: “Transformatio splendorem addidit, faciem non subtraxit,” Jerome.

] not instead of an adverb, but . is a second predicate added on by way of climax without (Dissen, ad Pind . p. 304), white, glistening . On ., comp. LXX. Eze 1:4 ; Eze 1:7 ; Nah 3:3 ; Thryphiod. 103.

Luk 9:31 . ] His departure , namely, from His life and work on earth: through His death, resurrection, and ascension (Joseph. Antt . iv. 8. 2). Comp. Wis 3:2 ; Wis 7:6 ; 2Pe 1:15 , and the passages in Suicer, Thes . I. p. 287, 1142; Elsner, Obss . p. 219. Corresponding to this is , Act 13:24 . This subject of the , of which neither Matthew nor Mark has any hint, first appeared in Luke from the later tradition which very naturally attained to this reflection, and, moreover, might gather it from Mar 9:9 ; Mat 17:9 . [118]

] The departure is conceived of as divinely foreordained , therefore as being fulfilled when it actually occurred. See Kypke, I. p. 253.

Luk 9:32 . But Peter and his companions , while this was going on before them, were weighed down with sleep (drowsy); as they nevertheless remained awake , were not actually asleep, they saw , etc.

On . , comp. Mat 26:43 ; Jacobs, ad Anthol . VI. p. 77.

.] is not to be explained as it usually is, postquam experrecti sunt (Castalio), but (so also Schegg), when, however, they had thoroughly awakened . Comp. Herodian, iii. 4. 8 : ; Vulg. (Lachmann): vigilantes .

Luk 9:33 . According to Luke, Peter desires by his proposal to prevent the departure of Moses and Elias.

] He was not conscious to himself of what he said (so much had the marvellous appearance that had presented itself to him as he struggled with sleep confused him), otherwise he would not have proposed anything so improper. The whole feature of the drowsiness of the disciples belongs to a later form of the tradition, which, even as early as Mark, is no longer so primitive as in Matthew. Reflection sought to make the saying about the building of tabernacles intelligible; but the tendency-critics were the first to suggest that there was a design of throwing the primitive apostles, especially Peter, into the shade (Baur, Evang . p. 435, Markusevang . p. 68; Hilgenfeld, Evang . p. 179, 181; see, on the other hand, Kstlin, p. 200).

Luk 9:34 f. ] , as at Luk 9:33 , refers to Moses and Elias, who are separating from Jesus, not to the disciples. (see on Mat 17:5 ). It is otherwise in Matthew, who has not the detail .

While Peter speaks with Jesus, the cloud appears which overshadows the departing Moses and Elias. These (continuing their departure) pass away into the cloud; the voice resounds and the entire appearance is past, Jesus is alone.

.] See the critical remarks; comp. Luk 23:35 .

Of the conversation on the subject of Elias, Luke has nothing. It was remote from his Gentile-Christian interest. But all the less are we to impute an anti-Jewish purpose (such as that he would not have John regarded as Elias) to Luke, whose style, moreover, elsewhere tends to abbreviation (in opposition to Baur in the Theol. Jahrb . 1853, p. 80).

Luk 9:36 . ] Of the command of Jesus, with a view to this result, the abbreviating Luke has nothing.

[118] Comp. Weizscker, Evang. Gesch . p. 481.

Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary

b. The Transfiguration (Luk 9:28-36)

28And it came to pass about an eight days after these sayings, he took Peter and John and James [James and John, V. O.6], and went up into a [the] mountain to pray. 29And as he prayed, the fashion of his countenance was altered, and his raiment was white and glistering [, lit., flashing forth light]. 30And, behold, there talked with him two men, which were Moses and Elias [Elijah]: 31Who appeared in glory, and spake of his decease [or, departure] which he should [was about to] accomplish at Jerusalem. 32But Peter and they that were with him were heavy [weighed down] with sleep: and when they were awake,7; they saw his glory, and the two men that stood with him. 33And it came to pass, as they departed from him, Peter said unto Jesus, Master, it is good for us to be here: and let us make three tabernacles; one for thee, and one for Moses, and one for Elias [Elijah]: not knowing what he said. 34While he thus spake, there came a cloud, and overshadowed them: and they feared as they 35[i.e., Jesus, Moses, and Elijah] entered into the cloud. And there came a voice out of the cloud, saying, This is my beloved [elect, V. O.8] Son: hear him. 36And when the voice was past, Jesus was found alone. And they kept it close, and told no man in those days any of those things which they had seen.

EXEGETICAL AND CRITICAL

Luk 9:28. Eight days.According to Matthew and Mark, six days after the just-mentioned conversation. If we assure that Lake has reckoned in the day of the discourse and a second day for the Transfiguration, which had perhaps already taken place in the morning, the difference is then almost reconciled, and it does not even need the assumption of some, that the Saviour spent one or two whole days on the mountain, the Transfiguration taking place after their expiration.

Into the mountain, .More definite than Matthew and Mark, who only mention an . The tradition which has pointed to Tabor has been often contradicted, yet the objections raised against this are, according to our opinion, not well tenable. That this tradition existed even in the time of Jerome, and that the empress Helena for this reason erected a church on Tabor, proves of itself not much, it is true. Yet it may still be called remarkable, that tradition designates a place so far distant from Csarea Philippi, where our Saviour had just before been found (Mat 16:13). Without sufficient ground in the apostolic tradition, it appears probable that they would not have assumed the theatre of the one event to be so far removed from that of the other. For the other mountains which have been thought of instead of Tabor, namely, Hermon or Paneas, there is almost less yet to be said. Yet it must not be forgotten that about a week intervened between the Transfiguration and the first prediction of the Passion, in which time the Saviour may very well have traversed the distance from Csarea to Tabor, which, it is true, is somewhat considerable. Comp. Mat 17:22. If the Saviour, moreover, shortly after He left the mountain, returned to Capernaum, Mat 17:24-27, this town was scarcely a days journey distant from Tabor. The single important difficulty is that raised by De Wette, following Robinson, that at this time there was a fortification on the summit of Tabor. But although Antiochus the Great fortified the mountain 219 b.c., it is not by any means proved that in the time of Jesus this fortification was yet standing, and though, according to Josephus, this mountain, in the Jewish war, was fortified against the Romans, this, at all events, took place forty years later. Traces of these fortifications are found apparently in the ruins which have since been discovered especially on the south western declivity; but in no case is it proved that the whole mountain was built over at the time of Jesus. Moreover, it must not be overlooked how exceedingly well adapted the far-famed beauty of this place was for its becoming a theatre of the earthly glorification of the Lord.According to a Dutch theologian (Meyboom), we are to understand the southern summit of the Anti-Lebanon, a snowy peak, which now bears the name Dschebel Escheik.

Peter, James and John.Already previously witnesses of the raising of Jairus daughter, and later than this of the agony in Gethsemane, the most intimate of His friends, those who were initiated into the most mysterious and sublime scenes. The influence of the autopsy of Peter is, in Mar 9:3; Mar 9:6; Mar 9:8; Mar 9:10, unmistakable.

Luk 9:29. The fashion of His countenance was altered.We have here the first feature in the narrative which requires special attention; the alteration of the outward appearance of the Saviour. We cannot possibly assume (Olshausen) that the body of the Saviour, even during His earthly life, underwent a gradual process of glorification, which here entered into a new stadium. This view leads us to a Docetic conception, and moreover explains, it is true, the shining of His countenance, but not the gleaming of His garments, on which account even Olshausen sees himself necessitated to conceive the Saviour not only as glittering, but also as shined upon. Justly does Lange call attention to the fulness of the Spirit which, from within, overstreamed His whole being. Even with this, however, the brilliancy of His garments is not yet sufficiently explained, so that there is occasion to connect with the inward outstreaming of glory an external illumination. But why might not this latter have arisen from the brilliancy with which undoubtedly we must conceive the appearance of the two heavenly messengers as attended? For we nowhere read that the Saviour shone so miraculously before they had appeared to Him. Even in the case of Moses, Exo 34:29, the brilliancy of his countenance is occasioned by an external heavenly light. [With all deference to the author, this anxious analysis of the Transfiguration appears to us artificial and puerile.C. C. S.]

Luk 9:30. Two men.How the apostles learned that it was Moses and Elijah no one of the narrators tells us. They may have become aware of it either by intuition, or by some outward token have understood it from the nature of the discourse, or have heard it afterwards from Jesus. In no case does the uncertainty as to the manner how they learned it give us authority for the assertion that they could not have known it at all, and still less for the rationalizing conjecture that it was two human strangers, secret disciples, confederates with Jesus, and the like.

Which were Moses and Elijah.That these words were meant to be only the subjective judgment of the relator, but in no way the objective expression of the fact, has, it is true, been often said, but never yet been proved.

Luk 9:31. Spake of His decease.Luke alone has this intimation as to the subject and the purpose of the interview, by which the true light is first thrown upon this whole manifestation. That Lukes account has arisen from the later tradition, which very naturally came to this reflexion, we cannot possibly believe with Meyer ad loc. The witnesses who saw the rest may also have heard this and remembered it afterwards.It is noticeable that Peter, 2Pe 1:15, calls his own death also, to which he is looking forward, an .When they were awake, .Lange: Sleeplessly watching. De Wette: When they had waked up.At all events it is an antithesis to the preceding , by which we are forbidden to draw from this last expression the inference that they had been hindered by sleep from being competent witnesses. However drunken with sleep they may have been, they had not, however, at all gone to sleep, but remained so far awake that they could become aware of all that here took place with the bodily eye and with the ecstatic sense of the inward man alike. Even had we no other proof, yet this very feature in the narrative would show us that we have here before us no dream of the three sleeping disciples, or phantasm of their own heated imagination. That Luke, more than the other two Synoptics, would warrant us to assume something here merely subjective (Neander), is at least wholly unproved.

Luk 9:33. And it came to pass.The first feeling which animated the disciples in the view of the heavenly spectacle was naturally fear, Mar 9:6. But scarcely have they recovered from that when an indescribable feeling of felicity fills them, to which Peter, almost with child-like transport, lends words. The heavenly temper of the spiritual world communicates itself to the dwellers of earth, and as it were with their hands will they hold fast to the heavenly presence before it vanishes from their eyes.Three tabernacles.From the fact that Peter does not propose to build six, but three booths, it may be assuredly concluded that by he means only himself and his fellow-disciples,not all who were there present (De Wette). Sepp, ii. p. 408, takes the liberty of finding in the tabernacles a symbol of the threefold ministry in the Church.

Not knowing what he said.Not because he was yet entirely overcome with sleep, but because he was wholly taken captive by the extraordinariness of the whole scene. Else he would not have expressed himself with so little suitableness, a subjective reflection which manifestly proceeds from Peter himself.

Luk 9:34. A cloud.The Shekinah, the symbol of the glory of God. Hc, ut ex sequentibus patet, ad ima se demisit. Bengel. The cloud of light which formerly filled the sanctuary of the Lord now receives the three as into a tabernacle of glory, and ravishes the end of the manifestation from the eyes of the disciples, as its beginning also had remained hidden from them.

Luk 9:35. A voice.The same which was heard before on the Jordan and afterwards in the Temple. As the Saviour, by the Divine voice on the Jordan, had already been consecrated as the King of the kingdom of heaven, and afterwards, Joh 12:28, as the High-priest of the New Testament; so here, on the part of the Father, His Prophetic dignity is in its elevation above that of the two greatest messengers of the Lord in the Old Testament proclaimed to His disciples.Hear Him.At the same time an echo of an utterance of Moses, Deu 18:15. Comp. Psa 2:7; Isa 42:1.

Luk 9:36. And they kept it close.According to Mat 17:9, at the express command of our Lord. The whole conversation respecting Elijah, which Matthew and Mark now give, Luke passes over, perhaps because he considered it for his Gentile Christian readers partly as little intelligible and partly as less important.

DOCTRINAL AND ETHICAL

1. For the statement and criticism of the different interpretations, see Lange on Mat 17:1.

2. As well those who interpret the Transfiguration on the mountain as a purely objective manifestation from the spiritual world without any subjective mediation, as also those who derive all from the quickened receptivity of the disciples, supported by some outward circumstances, such as the morning light, the gleaming of snow, and the like, misapprehend both the letter and the spirit of the narrative. The point of view from which what here took place must be considered, is presented to us by the Saviour Himself when He speaks of a , a word which in the New Testament is often used of an objectively real phenomenon (Act 7:31; Act 12:9). It is, as Lange very justly names it, a manifestation of spirits in the midst of the present state. But he who ascribes the whole miracle to the subjectivity of the apostles will scarcely be able to explain how the so simple, and as yet so earthly-minded, disciples, should all at once have been transported out of themselves into such an ecstasy that they could believe that they saw heaven opened above the very head of the Messiah. No, the language of the three Synoptics warrants decidedly the opinion that the disciples, fully awake, perceived with their eye and ear an objective appearance. For even if Peter did not know what he said, he yet knew very well what he saw; but had they been misled by their heated imagination, and had he or his companions afterwards shown it, the Saviour would certainly not have neglected to instruct them more perfectly thereupon. But on the other hand, this also must be maintained with as much decisionthat they by that which they outwardly saw were transported into the condition of an exalted [intensified, potenzirten] life of the soul, and thereby became receptive for the hearing of the heavenly voice. Whoever, like Peter, finds in dwelling together with citizens of the spiritual world nothing terrifying, but on the contrary, wishes that this might endure as long as possible, shows by that very fact that he is completely exalted above himself. Here, apparently, there took place a similar union of sensuous and spiritual intuition, of a miraculous fact with an exalted inward life, to that which we can also perceive in the miracle at the Baptism.

3. When philosophy, a priori, doubts the possibility of such a revelation of the spiritual world perceivable by mortals, we shall simply answer her that she is incompetent from her own resources to decide anything in reference to an order of things which is known to us as little by conclusions of reason as by intuition. If, however, historical criticism inquires whether there is sufficient ground to assure to the narrative of the Transfiguration its place in the series of the facts in the public life of our Lord, we would recall that the grounds which elsewhere speak for the credibleness of the Synoptics whenever they relate the most astonishing miracles, hold good here also in undiminished force. Some have, it is true, asserted that such enigmatical and isolated events did not belong to the original apostolic Kerygma; but this is mere rationalistic caprice. The command of the Lord to keep silence until His resurrection, implied not only the permission, but in a certain measure the command, to speak of what took place here after His resurrection; and it would have been psychologically inconceivable if His disciples had neglected to do so. It is sufficiently evident how high a place this narrative occupies in the Synoptics; higher even than the miracle at the Baptism. The difference of the several accounts in respect of some points is in fact insignificant. It is true John says not a word of what here took place: his silence, however, cannot by any means throw any reasonable suspicion on the testimony of his predecessors in narration. On the other hand it is entirely in the spirit of his Gospel, that he gives us to see the glory of the Only-begotten Son of the Father less in such single details than in the grand unity of His manifestation. Only a simple spiritualism, which, moreover, forgets that the fourth Gospel also speaks of voices from heaven, Joh 12:28, can from this silence deduce anything against the objectivity of the history of the miracle. And, what above all may not be overlooked, the testimony of the Synoptics is in a striking manner supported by the second epistle of Peter, Luk 1:16-18, whose spuriousness, it is true, has often been asserted, but, in our eyes at least, has been as yet by no means proved. Comp. Dietlein, Der 2te Brief Petri, p. 171; Guericke, Neutestamentl. Isagogik, p. 472; Stier, Brief Jud, p. 11; Thiersch, Apost. Zeitalter, p. 209; et al. plur.

4. The inquiry as to the purpose of the heavenly manifestation is not difficult to answer. The representatives of the Ancient Covenant come in order to consecrate the Messiah for death. The Lord must have longed to speak of that which now lay so deeply at His heart, and yet could find no one on earth who could fully comprehend Him, to whom He could with confidence have unbosomed Himself. His subsequent agony in Gethsemane would certainly have been still more overpowering and deep had the hour of Tabor not preceded. If we read elsewhere that even the angels desire to look into the work of redemption (1Pe 1:12), we here become aware how it awakens not less the inmost interest of the blessed departed. For our Lord, this manifestation and interview was a new proof that His plan of suffering was in truth comprehended in the counsel of the Father, and to the disciples the remembrance of this night might afterwards become a counterpoise against the scandal and the shame of the cross. Finally, as respects the heavenly voice, the exaltation of Jesus even over the greatest men of God in the Ancient Covenant was thereby established, the testimony at the Jordan was repeated, and therefore a new proof of His sinlessness and of His being well pleasing to God was given, whereby the scoffings which He should afterwards hear were more than lavishly even beforehand compensated to Him. As respects the further purpose of the manifestation in its whole, and in its different parts, see Lange ad loc.

5. The Christological importance of this whole event for all following centuries is self-evident. A new light from heaven rises upon Jesus Person. On the one hand it rises upon His true Humanity, which needed the communication and strength from above. On the other hand, His Divine dignity, as well in relation to the Father, as also in comparison with the prophets, is here made known to earth and heaven. Considered from a typico-symbolic point of view, it is significant that the appearance of the prophets is represented as a vanishing one, Jesus, on the other hand, as alone remaining with His disciples. Their light goes down, His sun shines continuously.

6. Not less light here falls upon the Work of the Saviour. The inner unity of the Old and the New Covenant becomes by this manifestation evident, and it is shown that in Christ the highest expectations of the law and the prophets are fulfilled. His death, far from being accidental or insignificant, appears here as the carrying out of the eternal counsel of God, and is of so high significance that messengers of heaven come to speak concerning it on earth. The severity of the sacrifice to be brought by Him is manifest from the very fact that He is in an altogether extraordinary manner equipped for this conflict. And the great purpose of His suffering, union of heaven and earth, Coloss. Luk 1:20, how vividly is it here presented before our souls when we on Tabor, although only for a few moments, see heaven descending upon earth, and dwellers of the dust taken up into the communion of the heavenly ones.

7. The manifestation on Tabor deserves, moreover, to be called a striking revelation of the future state in this. We see here: the spirits of just men made perfect live unto God, even though centuries have already flown over their dust. In a glorified body they are active for the concerns of the kingdom of God, in which they take the holiest interest. Although separated by wide distances of time and space beneath, Moses and Elijah have met and recognized one another in higher regions. The centre of their fellowship is the suffering and glorified Jesus, and so blessed is their state, that even their transient appearance causes the light of the most glorious joy to beam into the heart of the child of earth. Earthly sorrow is compensated and forgotten; the Canaan which Moses might not tread in his life, he sees unclosed to him centuries after his death. Thus do they appear before us as types of that which the pious departed are even now, in their condition of separation from the body, and as prophets of that which the redeemed of the Lord shall be in yet higher measure at His coming.
8. The inseparable connection of suffering and glory, as well for the Lord as for His disciples, is here in the most striking manner placed before our eyes. Tabor is the consecration for Calvary, but at the same time gives us a foretaste of the Mount of Olives. At the same time the carnal longing for the joy of Ascension without the smart of Good Friday, is here for all time condemned. The hours of Tabor in the Christian life are still as ever like those of Peter and his companions. Even with the purest feeling of the joy of faith there mingles here on earth much that is sensual and self-seeking; such exaltations of the spirit wrought by God Himself, are not bestowed on us in order for us to revel here in the intoxication of unspeakable emotions; there follows upon them the cloud, which withdraws from us all sensible sweetness of the enjoyment given us, and in our poverty and sinfulness causes us to feel the terrors of God, that we may ever learn to serve Him the more in the Spirit. Von Gerlach.
9. There are admirable paintings of the Transfiguration, especially by Raphael. See Staudenmayer, Der Geist des Christenthums, dargestellt in den heiligen Zeiten, Handlungen und Kunst, ii. p. 430437, and the chief histories of art. Comp. the Essay on the History of the Transfiguration by Dr. C. B. Moll in Pipers Evang. Kalender, 1859, p. 60 seq.

HOMILETICAL AND PRACTICAL

The mountain-heights in the life of the Saviour.Prayer the night-rest of Jesus.The inward glory of the nature of our Lord revealed without.The eye of the fathers of the Ancient Covenant directed full of interest upon the Mediator of the New.The conflict which is carried on on Earth, is known to the dwellers of Heaven.Jesus consecrated to His suffering and dying by a visit from the dwellers of heaven. This consecration was: 1. Necessary, on account of the true Humanity of the Saviour; 2. fitting, on account of the high momentousness of the event; 3. of great value for the disciples, as well then as afterwards; 4. continually important for the Christian world of following centuries.Servants of God on earth separated from one another, in heaven united with one another.The high importance which heaven ascribes to the work of redemption on earth.The gleaming heaven in contrast with the sleeping earth.The blessed view of the unveiled world of spirits.Master, it is good for us to be here. 1. That we are here; 2. that we are here; 3. that we are here with Thee and heaven.Tabor delights endure only for instants.Even in communion with the dwellers of heaven, Peter cannot deny his individuality.When I was a child, I spake as a child.Alternation of rapture and fear in the consecrated hour of the Christian life.The voice of God from the cloud contains even yet important significance: 1. For the Saviour, 2. for the disciples, 3. for the world.God wills that all men should hear the Son of His love. 1. This the Father requires; 2. this the Son deserves; 3. this the Holy Spirit teaches us.The prophets vanish, Jesus remains alone.Jesus alone: 1. So appears He even now to His own in the holiest hours of life; 2. so will it also be hereafter. Even heaven vanishes to the eye which may behold the Lord of heaven face to face.Christian silence.Even to his fellow-disciples the disciple of the Saviour cannot relate all which the Saviour has often let him taste.[How some Christian people are perpetually tormented with a notion that they must testify to whatever manifestation of God is granted to themselves, at the risk of bringing shallowness and weakness upon their own experience!C. C. S.]How well it is with the friend of the Saviour on Tabor: 1. How well it was there for His first disciples; they saw there a manifestation: a. most sublime in itself, b. most momentous for the Master, c. most pregnant of instruction for themselves. 2. How well it is continually with the Christian there; he finds, a. support for his faith, b. a school of instruction for his life, c. a living image of his highest hope.The light which Tabor throws: 1. Upon the majesty of the person of Jesus; 2. upon the fitness of His suffering; 3. upon the sublimity of His kingdom.Hear ye Him: 1. With deep homage; 2. with unconditional obedience; 3. with joyful trust.The near connection of Old and New Covenant.Tabor the boundary: 1. Between the letter and the Spirit; 2. between the ministration of condemnation, and the ministration of righteousness; 3. between that which vanishes away, and that which abides. 2Co 3:6-11.Jesus Transfiguration considered in connection with His Passion: On Tabor, 1. The prediction of His Passion is repeated; 2. the necessity of His Passion is confirmed; 3. the conflict of His Passion is softened; 4. the fruit of His Passion is prophesied.The ascent [Aufgang] to Tabor, and the decease [Ausgang] at Jerusalem. We receive here light upon: 1. The exalted character of the Person who accomplishes this decease; 2. the worth of the work which is accomplished in this decease; 3. the glory of heaven which through this decease is disclosed.Jesus the centre of union of the Church militant and the Church triumphant.From the depth into the height, from the height again towards the depth.

Starke:The prayer of believing souls brings a foretaste of eternal life with it.Oh, Saviour, if Thou wert so glorious on the Mount, what must Thou now be in heaven!Christ, Moses, and all the prophets speak with one voice concerning our redemption. Be not then unbelieving, but believing.Nova Bibl Tub.:When Jesus shall waken us to His glory, we shall be as those that dream.Quesnel:Whoever will enjoy rest and glory before labor and suffering, has never yet become acquainted with true religion.The saying, It is good to be here, may be spared till we are in heaven.Nova Bibl. Tub.:Our future blessedness is yet encompassed with a cloud; It doth not yet appear what we shall be. 1Jn 3:2.My Redeemer, it is nothing to me who abandons me, if only Thou remain. Psa 73:25.

Wallin:Desire no heaven upon earth.Arndt:Jesus Transfiguration the opening scene of His passion. 1. The connection in which it stands with the Passion; 2. the significance which it has especially for the Passion.Fuchs:The Transfiguration of Christ: 1. Where did it happen? 2. how did it happen? 3. whereto did it happen?Couard:The importance of this narrative: 1. For our faith, 2. for our life, 3. for our hope.In Krummachers Elijah the Tishbite, the concluding discourse upon: Jesus Alone.Schleiermacher:4th vol. of sermons, p. 338.Palmer:Lord, it is good to be here. An admirable text for occasional sermons, remarks at communions, weddings, at the grave, &c., useful also at dedications.

Footnotes:

[6][Luk 9:28.The Rec. is approved by Tischendorf, Lachmann, Tregelles, Alford, with Cod. Sin., A., B., C.1, 12 other uncials. Van Oosterzees order only by C.3, D., 2 other uncials.C. C. S.]

[7][Luk 9:32.Some difficulty is here occasioned by . The verb signifies elsewhere: to watch through; so Herodian, III. Luk 4:8 : . Accordingly Meyer wishes it to be so taken here: Since they, however, remained awake, did not actually fall asleep. But according to the connection with the preceding it is altogether improbable that such is the meaning: since they, notwithstanding their disposition to sleep, yet remained awake, but rather that Luke meant this word, in any case an unusual one, in the sense: After they as it were had passed through their slumber to awaking again, had again waked: as the Vulgate had already rendered it by evigilantes (Luther: da sie aber aufwachten). Bleek. Van Oosterzee takes Meyers interpretation against the preferable one, as it seems to me, of Bleek.C. C. S.]

[8]Luk 9:35.According to the reading of B., L., [Cod. Sin.,] , approved by Griesbach, Schulz, Tischendorf, and Meyer. The Recepta , although strongly attested, appears to be taken from the parallels in Matthew and Mark.

Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange

(28) And it came to pass about an eight days after these sayings, he took Peter, and John, and James, and went up into a mountain to pray. (29) And as he prayed, the fashion of his countenance was altered, and his raiment was white and glistering. (30) And, behold, there talked with him two men, which were Moses and Elias; (31) Who appeared in glory, and spake of his decease, which he should accomplish at Jerusalem. (32) But Peter, and they that were with him, were heavy with sleep: and when they were awake, they saw his glory, and the two men that stood with him. (33) And it came to pass, as they departed from him, Peter said unto Jesus, Master, it is good for us to be here: and let us make three tabernacles, one for thee, and one for Moses, and one for Elias: not knowing what he said. (34) While he thus spake, there came a cloud, and overshadowed them: and they feared as they entered into the cloud. (35) And there came a voice out of the cloud, saying, This is my beloved Son: hear him. (36) And when the voice was past, Jesus was found alone. And they kept it close, and told no man in those days any of those things which they had seen.

Having largely considered the subject of these verses, Mat 17:1 , and Mar 9:1-13 , I do not wish to trespass farther by enlarging upon it.

Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)

III

PART III

THE TRANSFIGURATION

Harmony, pages 92-94 and Mat 17:1-13 ; Mar 9 ; Mar 2:13 ; Luk 9:28-36 ; Joh 1:14 ; 2Pe 1:14-18 .

The transfiguration of Jesus is one of the most notable events of his history. The occasion which called forth the event the wonderful facts of the event itself the manifest correlation of these facts with both the near and the remote past, and the near and distant future the primary and multiform design of this event, and the secondary important lessons which may be deduced from it, all conspire to make it notable. The history of the whole case may be gathered from what are called the Synoptic Gospels, that is, Matthew, Mark, and Luke, and from the references to the event by two out of the three witnesses, Peter and John. James, the other eyewitness, was prevented by an early martyrdom from leaving any record. We find an account of his death in Act 12 . He was put to death by Herod. So these are the five historians of the transfiguration. In discussing the subject of the transfiguration, let us consider:

1. The occasion. From the context in Matthew, Mark, and Luke we group in order the following facts, which, taken as a whole, constitute the occasion of the transfiguration:

First fact: While the people generally had vague and conflicting views of the person and mission of Jesus, his immediate disciples had now reached a definite and fixed conclusion that he was the divine Messiah, and had publicly confessed that faith near Caesarea Philippi.

Second fact: On this confession of their faith in his messiahship, he began for the first time to openly and plainly show that the Messiah was to be a suffering Messiah; that he must die; that he must die an ignominious death; that he must die under the condemnation of the supreme court of their nation.

Third fact: At this plain revelation of his death their faith staggers. It is both an inexplicable and abhorrent thing to them. It so deeply stirred them that, through Peter, they present the strongest possible protest. Peter says, “Mercy on thee, Lord, it shall never be.” They, while believing him to be the Messiah, wanted a living, conquering Messiah, with a visible, earthly, triumphant kingdom and jurisdiction.

Fourth fact: He sharply rebukes this protest, as satanic in its origin as coming from the devil, and it had originally come from the devil. Now, one of his own apostles comes as a tempter. As if he had said, “You are a stumbling block to me. You quote the very sentiments of the devil, when you would beguile me from the cross to accept an earthly crown.” He then adds that to take that view of it is to think men’s thoughts and not God’s thoughts. He says, “You are minding the things of men and not the things of God when you present such a view as that to me.”

Fifth fact: Whereupon, after his turning sharply away from Peter, he calls up the whole multitude to hear with his disciples, the great spiritual and universal law of discipleship, and perhaps it will stagger some to hear it, if they take it in. What was it? Absolute self-renunciation the taking up daily of the cross upon which one is appointed to die, and the following of Christ; carrying the cross even unto the death which is appointed. We have such low conceptions of self-denial. We count it self-denial if we want a little thing and do not get it. We count it cross-bearing if some little burden is put on us and we bear it. That is not the thought in this connection at all. “If any man, whether he be an apostle or anybody else if any man would be my disciple, he must have absolute self-renunciation, and he must take up every day the cross upon which he is appointed to die, and he must follow me, bearing that cross even unto the appointed death.” He assured them that a man must not be merely willing to suffer temporal death, if an occasion should arise not at all such a mere contingency but he must actually lose temporal life in order to find eternal life. He must do it. He must lose temporal life to find eternal life, and then puts it to them as a supreme business question of eternal profit and loss. In that very connection he says, “What will it profit a man if he shall gain the whole world and lose his own soul, and what will a man give in exchange for his soul?” It is the universal law of discipleship, from which there is no exception. No Christian can escape crucifixion. The reference is to our sanctification. We not only die judicially on the cross in Christ our substitute (Col 3:2 ), but we must actually “put to death our members which are upon the earth” (Col 3:5 ). I say this is a universal law: “If ye through the Spirit do mortify [put to death] the deeds of the body ye shall live” (Rom 8:13 ). Our sanctification consists of both death and life. The old man must die. The new man must be developed. Paul died daily. In putting on the new man we put off the old man. Our baptism pledges us both to death and life. ‘ In our progressive sanctification the Holy Spirit reproduces in every Christian the dying of our Lord, as well as his living. In every Christian “a death experience runs parallel with his life experience.” Not only Paul must fill up “that which is behind of the afflictions of Christ in his flesh, for his body’s sake, which is the church” (Col 1:24 ), but all of us must have fellowship with his sufferings. We must suffer with him if we would reign with him. The lamented Dr. Gordon quotes this remarkable passage: “The church is Christian no more than as it is the organ of the continuous passion of Christ.” Yes, it is no possible contingency, but a universal fact we must take up the cross. We must lose our life to find it.

Sixth fact: The solemnity of this occasion was deeply intensified by his announcement of his second coming in power and great glory for the final judgment of all mankind according to their decision of that question which he had presented. All this comes just before the transfiguration. After announcing to them his death; after rebuking other conceptions of the messiahship; after presenting the great universal law of discipleship; now he says, “For the Son of man shall come in his glory, with his angels, and shall reward every man according to his doings.”

Seventh, and last, fact: Mark it well. Then follows the startling announcement that some of them standing there should never taste of death until they saw this second coming.

These seven facts, taken as a whole, constitute the occasion of the transfiguration of Jesus Christ. Let us restate them: (1) That while the world had vague and conflicting ideas of his person and missions, his immediate disciples had reached the conclusion that he was the divine Messiah, and had publicly confessed that faith. (2) That upon that public confession he commences for the first time plainly and openly to show that this Messiah must be a sufferer and must die. (3) They indignantly and abhorrently repudiate that conception of the Messiah. (4) He rebukes their protest as coming from the devil. (5) He announces the great law of discipleship, that no man could be a disciple of Jesus Christ without absolute self-renunciation, and without taking up every day the cross upon which he was appointed to die, and following Jesus even unto the appointed death, and that it was simply a question of business a supreme business question of profit and loss, and they had to decide one way or the other. “If you prefer to find your life, you will lose it; if you prefer to lose your life, you will find it; if you want to take this world, you will lose your own soul; if you want to save your soul, you must renounce the world.” Just that, no less and no more. (6) He announces his second coming in power and glory, as a final judge to determine the destiny of men upon this solitary question: “Did you lose your life for my sake?” (7) The still more startling announcement that some people some of those to whom he was speaking would never taste death until they saw his second coming. That these seven facts, considered as a whole, do in some way constitute the occasion of the transfiguration, is to my mind incontrovertible. Some of the most convincing reasons for the conclusion may be stated.

First: In all the histories the account of the transfiguration follows immediately after the record of these events without & break in the connection. No event of the intervening week is allowed to separate the two transactions. Now, that three historians should, without collusion, follow this method, seems to establish a designed connection between these facts and the transfiguration which followed.

Second: The disheartening protest of the disciples against his position and in favor of the common Jewish idea of an earthly kingdom, would naturally so depress the humanity of Jesus that he himself would need some marvelous encouragement from heaven and would seek it in prayer.

Third: From the same sad cause, it would be necessary that some compensating revelation of future glory must be shown to the disciples in order to make them bear up under the hard condition of present discipleship, and under the awful thought of separation from him by death.

Fourth: It cannot be a mere coincident that the transfiguration is calculated to so exactly supply these things the encouragement to Jesus and compensation to the disciples, both for the death of Jesus and for the hard terms of present discipleship.

2. The event. Such being the occasion, then, let us reverently approach the wonderful transaction itself. The scene cannot have been at Mount Tabor in Lower Galilee, as tradition would have us believe. While it is not now necessary to show how insuperable are the objections to Mount Tabor as the place, yet it is important to note, by the way, that little reliance can ever be placed on the exact localities of great events in the New Testament, as indicated by tradition, because the inspired record oftentimes designedly and wisely leaves them indeterminate. It is not small proof of inspiration by him who knew the superstitions of men, and would provide no food to feed it on. Christ left neither autograph nor portrait to be worshiped as relics. None of the historians even/ hint at a personal description of Jesus. We know absolutely nothing of the color of his eyes or hair. Absolutely nothing of his height or size. Worshipers of shrines, relics, and souvenirs derive no sort of help or encouragement from the New Testament. The scene of the transfiguration was evidently near Caesarea Philippi, and on some mountain spur of the Hermon range. It could not have been anywhere else from the circumstances going before and after the event. The time is night, somewhere about seven months before his crucifixion. The object is prayer in some lonely private place. His companions are Peter, James, and John. It must have been an all-night prayer meeting, for they did not come down from the mountain until the next day, and it is stated that the three disciples were heavy with sleep, as on a later and more solemn occasion, these very three men succumbed to the spirit of sleep, through the weakness of the flesh. The original here, however, would lead us to infer that they forced themselves to remain awake, notwithstanding their strong inclination to sleep, and now, late in the night, struggling against an almost irresistible desire to sleep, but yet their gaze fixed upon their Master, who is yet praying, they behold a sight that drives sleep utterly away. What do they see? A wonderful sight indeed; earth never saw a more wonderful one. Mark you, it is no vision or dream. With the use of their natural senses, sight and hearing, being fully awake, they became the wit- nesses of three distinct remarkable supernatural events. These three things are: first, the transfiguration of Jesus; second, the glorified forms of Moses and Elijah; third, the luminous cloud symbol and the voice of the eternal God. Now, let us consider separately each one of these things:

“Transfiguration: what does the word mean? The word means to transform to change the form or appearance. In what respect was the appearance or form of Jesus changed? It was this: It is in the night; it is on that lonely mountaintop; and while they look at him, he begins to shine as from a light within. The light seems to struggle through him. He seems to become translucent, and his whole body becomes luminous, as if it were a human electric jet, and the light is white whiter than any fuller on earth could make it, and his face is brighter than the shining of the sun at midday. Let us carefully collate the several records: Matthew says, “And after six days Jesus taketh with him Peter, and James, and John, his brother, and bringeth them up into a high mountain apart.” Mark says, “They went up into that mountain to pray.” There are the four separating themselves from all the others and going up into that high mountain to hold a prayer meeting. Luke then says, “And as Jesus was praying, the fashion of his countenance altered,” or, as Matthew says, “His face did shine as the sun and his garments became as white as light,” or, as Mark says, “And his garments became glistering, exceeding white, so as no fuller on earth could whiten,” and, as Luke says, “His raiment became white and dazzling.” We notice that two things are referred to, first, the fashion of his countenance, and second, the shining of his garments. Jesus becomes as a pillar of fire to them, as they look at him. That is the first thing they saw that night. Then suddenly there is an interview held with him. Those who come to hold the interview with him are not from hell; they are not from earth. He has gone up on that mountaintop and implored the Father for something. As a result of his prayer, an interview is held with him. Who comes to hold that interview with him? The two most remarkable men of the past: the representative of the law, and the representative of prophecy Moses, the great law-giver, and Elijah, the greatest of the prophets. These three witnesses could instinctively, by spiritual intuition, recognize them. Of course, they had never personally known them, but it was given to them to recognize them. And what do they look like? They are also in glory; they are luminous. There are the three shining bodies together, and they enter into conversation they are talking. What are they talking about? Now, mark the occasion. Jesus had said to his disciples, “I go up to Jerusalem to die. I must die. There is a’ necessity that I should die, and these disciples abhorred the thought that I should die. Oh, Father, show them by some way that I must die. Is there no one in the past whose evidence would avail?” Out from the past comes Moses and says, “Jesus, I came to talk to you about your death.” Out from the land of the prophets comes Elijah and he says, “Jesus, I came to talk to you about your death.” The law says the substitute of the sinner must die. Moses comes from the other world, representing the law, saying to the substitute of the sinner, “You must die.” Elijah says, “You must die.” Every voice from the prophets calls for the death of the Messiah. “And they come to talk to him about his death” his death that should take place at Jerusalem. Suppose Moses had said this: “Jesus, I died on Mount Nebo. No man on earth knows where my bones are resting. Unless you die, that body will never be raised, never, never.” Suppose Elijah had said: “Jesus, I escaped death as to my body. I was translated. I was carried up to heaven, and am now enjoying in both soul and body the blessed glories of the eternal world, upon your promise to die. That promise must be redeemed. I am in heaven on a credit the credit is on your promise to pay. You must die.” “They talked with him concerning his/ death at Jerusalem.”

They are now about to leave. They have had their interview, and they are going back, and just as they are about to depart. Peter is terribly frightened, but they never could put Peter in a place where he would not say something. Peter sees that the guests are about to leave, although trembling with apprehension, and not knowing what he did thinking, however, that he ought to say something, as if he had said, “Lord, they intend to go,” and in the original it does not say, let us build three tabernacles; it says, “Lord, I will build three tabernacles, one for you, one for Moses, and one for Elijah.” Now, while Peter said that, there came the third wonderful thing, and the only time that it ever was seen in the New Testament dispensation, though it had often been seen in the earlier days the cloud symbol of God. How did the cloud symbol of God appear? If it was in the daytime, it appeared as a beautiful pillar of cloud; if it was the nighttime, it appeared as a pillar of fire. Now, the old-time drapery of God, the fire cloud, that had not been witnessed since far off Old Testament days that fire cloud came down and wrapped Moses and Elijah and Jesus in its folds of light. As it wrapped them, there leaped from its bosom, as leaps the lightning from the clouds, a voice: “This is my beloved Son: hear ye him.” And they fell as if lightning had struck them. Fear had taken possession of them from the beginning; their apprehensions had grown more and more demoralizing from the very beginning of the supernatural manifestation, but when this voice spoke this voice of God, they fell on their faces; they could not bear to face that burning cloud and to hear that awful voice, and there they lie, as still as if dead, until Jesus comes and stoops over them, and touches them, each one, and says: “Do not be afraid,” and they rise up and the cloud is gone, and Moses and Elijah are gone. Now, these are the things they witnessed three entirely distinct things: The transfiguration of Jesus; the glorified appearance of Moses and Elijah; the fire cloud, which was the symbol of the divine presence, and the audible Voice. Such were the wonderful facts of the event. Now comes the next question:

3. The design What was meant by the transfiguration? We go back and look at it to see if we can gather there the design. We take the testimony of the men who actually witnessed these transaction, in order to get the design. Let’s see what that is. First, he had said that there were some people there that should never taste death until they saw the coming of the Son of man until they saw the second coming of the Son of man until they saw the kingdom of God come with power. Unquestionably that is what he said: that there were some people there that should never taste death until they saw the second coming of Jesus Christ. Let’s see what one of the witnesses says about this. I cite the testimony of Peter: “For we have not followed cunningly devised fables, when we made known unto you the power and coming of our Lord Jesus Christ, but were eyewitnesses of his majesty. For he received from God the Father, honor and glory when there came such a voice to him from the excellent glory, This is my beloved Son in whom I am well pleased. And this voice which came from heaven we heard, when we were with him in the holy mount.” Now mark what Peter says, that in preaching to these people that Christ would come again the second time with power and great glory and as a final judge, he had not followed a cunningly devised fable, but he preached what he had witnessed; that he, on Mount of Transfiguration, had gazed upon the second coming of Christ in some sense, in whatever sense that might be. He had seen it. He was an eyewitness of the power and majesty of that second coming. Let’s see what J John said about it. He was the other witness. In Joh 1:14 , and in the parenthesis of that verse, we have this: “And we beheld his glory, the glory as of the only begotten of the Father.” When did John see his glory, as of the only begotten of the Father? The glory of Christ always in the New Testament when spoken of in its fulness, is that glory which shall attend him when he comes the second time. The first time he came without glory; he came in his humiliation. The second time, he comes in glory, as we learn from Mat 24 : “The Son of man shall come in all of his glory, and all of his holy angels with him, and then shall he sit on the throne of his glory.” John says that he, with others witnessed the glory of Jesus Christ, as of the only begotten of the Father. He saw it, and like Peter, he saw it on the Mount of Transfiguration. As a further proof of it, in Joh 12:24 we have an account of Jesus praying, and he says, “Father, glorify me,” and instantly that same voice says, loud as thunder, “I have glorified thee, and will glorify thee.” So that the glory that they witnessed was in some sense the glory of the second Coming of Jesus Christ. It was a miniature representation of the power and glory that would be displayed when he does come an anticipatory scene presenting to the ye on a small scale that great and awful event in the future.

When Jesus does come, every living Christian will instantly be transfigured. He will take on the resurrection body. He will take on a glorified body just as Elijah and Enoch did. As Paul puts it: “Behold I show you a mystery; we shall not all sleep, but we shall all be changed in a moment, in the twinkling of an eye, at the last trump; for the trumpet shall sound and the dead shall be raised incorruptible, and we shall be changed. For this corruptible must put on incorruption, and this mortal must put on immortality. So when this corruptible shall have put on incorruption and this mortal shall have put on immortality, then shall be brought to pass the saying that is written, Death is swallowed up in victory. O death, where is thy sting? O grave, where is thy victory?” Here was Elijah, the type and representation of that work. Here was Elijah, who without death, by the transfiguring power, had been carried up to heaven. Here he was talking to Jesus.

There is another thing that will take place when Jesus comes. The dead will be raised. The bodies that have been buried and turned to dust are to be reanimated and “are to be glorified in one moment of time. Corruption puts on incorruption; mortality puts on immortality; sleep changes to waking; and the dead rise up and are glorified in the twinkling of an eye. As Paul again puts it: “But I would not have you to be ignorant, brethren, concerning them which are asleep, that ye sorrow not, even as others which have no hope. For if we believe that Jesus died and rose again, even so them also which sleep in Jesus will God bring with him. For this we say unto you by the word of the Lord, that we which are alive and remain unto the coming of the Lord, shall not prevent them which are asleep. For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God; and the dead in Christ shall rise first. Then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air, and so shall we ever be with the Lord. Wherefore comfort one another with these words.” Here is Moses representing that thought. Moses died; he did not escape death like Enoch and Elijah. Moses died, and no man has ever been able to tell where he was buried. The devil tried to take possession of his body, but here in this transfiguration scene appears Moses glorified as Elijah is glorified. In type, these represent the two great displays of divine power at the second coming of Jesus Christ, and they are the very two that are needed to be brought to bear on the discouraged heart of the disciples who have been informed that Jesus will die.

They wanted a living Messiah. They wanted an earthly king. To say that he will die means the loss of everything to them. They have not yet looked over the border. Now, how can a revelation be given to them that will compensate them for the awfully disheartening effect of the announcement that their Messiah must die? Why, in order to compensate them, there must be some revelation of the future. They must have an insight into the things which shall be. The curtains must be drawn aside. They must look beyond death. They must see into the spirit world. They must see samples of heavenly glory that are to be brought about by the death of Christ, and as they gaze upon that transfiguration of Jesus, which pledges the resurrection of his body when he dies, they can understand that death; and when they see the forerunner of his death in Moses and Elijah, as types of classes, and can thereby look to the end of time and see all the sleeping bodies brought to life, and the living Christians changed if anything on earth is calculated to remove their depression, that scene is certainly calculated to remove it.

I venture to say that every Christian has become at times disheartened and depressed when he looked at the sacrifices that have to be made in order to be a Christian; when he looked at the stern and unrelenting laws of discipleship absolute self-renunciation absolutely, a man must deny himself. When one denies Christ, what does that mean? “I will not have him to rule over me.” Now, when we deny self, what does that mean? “I absolutely abjure thee, O self, as the ruler of my life. I repudiate thee, self. I have another King.” When we take up these duties and requirements, that is the start only, but every day of our lives requires us to see to it that self is crucified; that the body shall be mortified; that the deeds of the flesh shall be crucified; that they shall be put to death. When we daily take up that cross, and know that this must go on as long as we live, even up to the very time that we die, where is the compensation? It is in this: If I do not renounce self, if I do not follow Christ to crucifixion, I will ultimately lose self. I will lose my soul. This supreme business question comes up before me for decision: Shall I gain the world and lose myself, or shall I save myself and lose the world? Now, to help a man on that; to help him to decide rightly; to take away from him any discouragement, and the disheartening depression, what can do it so forcibly as to bring him up on a mountain and cause him by night, in the loneliness of its solemn hours, to witness an interview with the glorified spirits that have passed out of earth’s sorrows and pains and disappointments, and now in the midst of the blessedness which is theirs forever. It is to bring him where he can see the ordinarily closed doors of the arching heavens open, and down through the opening the light of the eternal world transfigures everyone upon whom it shines, and looking at that he will say, “Oh, self, die; oh, world, you shall not be my master. Jesus, I am coming; I follow; I take up the cross. I carry it to the place where I must die the appointed death on the appointed cross. I accept it for Christ’s sake.” So the transfiguration fits the occasion of it by meeting the needs of the disciples.

Let us now see if that design of the transfiguration met the need of Christ. Oh we must remember that he had humanity, that, he could not help feeling terribly discouraged when these, his chosen disciples, the witnesses of his power, at this late day in his ministry, while they had clearly recognized him as the divine Messiah, yet did not recognize him as a suffering Messiah, and still clung with old Jewish ideas to the thought of an earthly conquering king. How it must have disheartened him! Then, we remember that from the beginning he saw his death, but as he neared it, the shadows on his brow had deepened, and the depressing effect of it weighed him down more and more as he got closer to it, at every approach of it, feeling more and more the anguish of it, and now with these thoughts upon him, he had spent so much time and labor, his loneliness, his solitariness oppresses him, and he wants to pray. He wants to get alone and pray; and on that mountain top he prays: “Oh, Father, nobody down here understands me, nobody, not even my disciples; send me sympathy, send me some revelation that shall cheer and sustain me; let somebody from the upper world come and talk with me here on the edge of the battlefield, where I am breast- ing the tide by myself.” And he prays until the glory of God in him bursts through the opaqueness of the flesh and makes translucent, and he is glorified by his importunate prayer. And the Father comes down from heaven, comes in a drapery of clouds, comes in his drapery of fire, and wraps around with its folds of light the dear Redeemer, and speaks to him. “My Son, my beloved Son, my chosen One on earth, hear him! Hear him! Hear him I Not Moses, not Elijah, hear the Son of God.” That strengthened him, and he went back to his burden with lighter heart. That is what I understand to be the design of the transfiguration.

4. Its relations See how the facts of that transfiguration correlate themselves with the near and the remote past and with the near and the remote future.

The facts of the transfiguration reached right over and took hold of the scene of that confession at Caesarea Philippi; they go on back until they touch the prophetic days and grasp the hand of Elijah; they go on back to the days of Israel in the wilderness and take the hand of Moses; they go on back until they touch the first promise of mercy in Eden. Then they go forward until they touch the death in Jerusalem. They touch the resurrection after that death; they reach through the silent centuries of the unborn future and take hold of the second coming; they speak of hovering angels and heavenly glory, and open graves, and the white throne of the judgment, correlating with all the past, and correlating with all the future, harmonizing law and prophecy and gospel; showing that in Jesus, they all meet in perfection, and also showing that in Jesus is the redemption of all the world.

Such is the relation of the transfiguration to the past and present and future.

“Say nothing about it; say nothing about ill” Well, why say nothing about it? “Do not tell it now; wait until I am dead; wait until I have risen from the dead; and when I have risen from the dead you may tell this story, and it will fit into the resurrection so that no man will disbelieve it. If you tell it now they cannot understand it, but wait until I have risen and then it will instantly appear to men to be a miniature resurrection scene.”

I have thus presented to you what I conceive to be: (1) the occasion of the transfiguration; (2) the wonderful facts of the event itself; (3) the design of that event; (4) the correlation of that event with the past and with the future, and now what are its lessons for us?

5. Its lessons for us. There is one thing about a pastor that a congregation never can understand never can, and that is his concern that the congregation may get upon a higher plane of Christianity. Sometimes it is like a stroke of death. What kind of Christians are we? What kind of self-denial do we now exhibit? What kind of cross-bearing? What kind of discipleship? What kind of decision of the question of profit and loss? And after intense agony, I pray, “Oh, God, multiply the number that will make a full renunciation of self.” We ourselves know that the majority of church members are walking on the edge only of practical Christianity; just on the edge of it. Oh, the value of the spiritual power that will come upon all who will utterly decide the question who will truly say: “I am God’s all over. He is Lord of all my time, and all my money and all of my life.” Now and then we find a few that will come up to that just a few. In view of the low grade of present Christianity, the very few that attain the gift of the Spirit, what is it that keeps pastors from being discouraged? From being utterly disheartened? What is it that keeps despair from spreading her mantle of gloom over his pulpit and over his heart? What is it that keeps away the howling wolves, and the ill-boding owls and ravens, that creeping or swooping from the plutonian shores of night, croak and howl their prophecies of evil? What is it? It is that every now and then he gets on some mount of transfiguration, where after long prayer; where after reconsecration; where after offering up himself and his soul and his body to God Almighty, the heavens open and show him the glorious future, so beautiful, so shining, so near, so enchanting, so drawing, so thrilling, that he goes back, and says, “Well, I can stand anything now.” And every now and then God comes so to a church. He did to us, once, while I was pastor in Waco. He did rend the heavens and come down. The fire cloud was on the church. Heaven was near to us. We saw it. We felt it. Its glory could be touched, and under the power of that revival, earth seemed little and insignificant, and all of its claims were DO more than thistledown on the breath of the storm.

O that our children some dark night, awfully dark night, should be up on a spiritual mountain and see a fire church, see a translucent church, a church in touch with angels, a church hearing heavenly voices, a church wrapped in the great fire symbol of God, then might they believe and receive in their trusting hearts an impression that would affect forever and forever their life.

Shall we not pray that God may cause us to take a solemn look at that universal and spiritual and absolute law of discipleship? “If any man would be my disciple, let him renounce himself, take up his cross and follow me. He that loses his life for my sake shall find it.” “What shall it profit a man if he shall gain the whole world and lose his own soul?” O Lord, we are in the valley just now. Its shadows are as the shadows of death. Lead us, we pray thee, for a little while up to the top of the Delectable Mountains, from whose unclouded summits we may catch again the inspiring, transfiguring view of the Heavenly City. Thus reassuring our desponding hearts, and refreshing our weary minds, we may resume our pilgrimage in hope of speedily arriving at our heavenly home.

QUESTIONS

1. What things conspire to make the transfiguration a notable event?

2. What are the sources of its history and import?

3. What facts constitute its occasion?

4. What reasons assigned for the conclusion?

5. What was the scene of this event and what left in doubt by the inspired record? Illustrate.

6. What was the time?

7. What was the object of the going on this mountain?

8. Who were Jesus’ companions?

9. What were the events while on the mountain leading up to the transfiguration?

10. Was what they saw a dream or vision?

11. What were the three distinct, supernatural events which they saw here?

12. What is the meaning of the word “transfiguration”?

13. Describe this transfiguration of Jesus.

14. What two Old Testament characters appear in interview here with Jesus, how were they recognized by Peter, James, and John and what was the bearing on the question of heavenly recognition?

15. What was the subject of their conversation, what were the circumstances which led up to it, what was the bearing of the work of Moses and Elijah on this subject, respectively, and how illustrated in each case?

16. What was Peter’s proposition and why?

17. What Old Testament symbol reappeared here and what was its special significance?

18. What voice did they hear and what was its import?

19. What was the design of this incident?

20. What was Peter’s testimony? What was John’s?

21. What was the significance of the appearance of Elijah here and how does this correlate with the New Testament teaching on this thought?

22. What was the significance of the appearance of Moses here and how does this thought correlate with New Testament teaching?

23. What was their conception of the Messiah and what was the bearing of this incident on that conception?

24. What was the requirement of discipleship and what was the bearing of this incident on it?

25. Show that the design of the transfiguration met the need of Christ just at this time.

26. What was probably Christ’s prayer here on this occasion and how does this fit the idea of his need at this time?

27. How do the facts of the transfiguration correlate themselves with the past and the future?

28. What charge did our Lord give his disciples relative to this incident & why?

29. What are the lessons of the transfiguration for us?

30. What illustration of this transfiguration power from the life of the author?

Fuente: B.H. Carroll’s An Interpretation of the English Bible

28 And it came to pass about an eight days after these sayings, he took Peter and John and James, and went up into a mountain to pray.

Ver. 28. About eight days ] Putting the two utmost days also into the reckoning. See Trapp on “ Mat 17:1 “

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

28 36. ] THE TRANSFIGURATION. Mat 17:1-8 . Mar 9:2-8 . I have commented on the relation of the three accounts in the notes on Mark, and on the Transfiguration itself in those on Matt., which treat also of the additional particulars found here.

Fuente: Henry Alford’s Greek Testament

28. ] it was, see reff. (k).

. = . Matt. and Mark, the one reckoning being exclusive , the other inclusive .

. ] See on ch. Luk 5:16 . This Gospel alone gives us the purpose of the Lord in going up, and His employment when the glorious change came over Him.

Fuente: Henry Alford’s Greek Testament

Luk 9:28-36 . The transfiguration (Mat 17:1-13 , Mar 9:2-13 ).

Fuente: The Expositors Greek Testament by Robertson

Luk 9:28 . : the words about the Passion and cross-bearing. : no real discrepancy between Lk. and the other evangelists (after six days). , etc., Peter, John and James , same order as in Luk 8:51 ( [90] [91] , etc.). : the mountain contiguous to the scene of the feeding, according to the sequence of Lk.’s narrative. : prayer again ( cf. Luk 9:18 ). In Lk.’s delineation of the character of Jesus prayer occupies a prominent place.

[90] Codex Vaticanus (sc. iv.), published in photographic facsimile in 1889 under the care of the Abbate Cozza-Luzi.

[91] Codex Ephraemi

Fuente: The Expositors Greek Testament by Robertson

NASB (UPDATED) TEXT: Luk 9:28-36

28Some eight days after these sayings, He took along Peter and John and James, and went up on the mountain to pray. 29And while He was praying, the appearance of His face became different, and His clothing became white and gleaming. 30And behold, two men were talking with Him; and they were Moses and Elijah, 31who, appearing in glory, were speaking of His departure which He was about to accomplish at Jerusalem. 32Now Peter and his companions had been overcome with sleep; but when they were fully awake, they saw His glory and the two men standing with Him. 33And as these were leaving Him, Peter said to Jesus, “Master, it is good for us to be here; let us make three tabernacles: one for You, and one for Moses, and one for Elijah” — not realizing what he was saying. 34While he was saying this, a cloud formed and began to overshadow them; and they were afraid as they entered the cloud. 35Then a voice came out of the cloud, saying, “This is My Son, My Chosen One; listen to Him!” 36And when the voice had spoken, Jesus was found alone. And they kept silent, and reported to no one in those days any of the things which they had seen.

Luk 9:28 “some eight days after these sayings” The parallel in Mar 9:2 has “six days.” The reason for the difference is one of the mysteries of why God allowed four Gospels to be written which do not agree on chronology, sequence, or details! These differences are the reason the term “inerrant” is an inappropriate adjective for Scripture. Which one of the four Gospels is the historically accurate one? They are all true, but they are eastern and ancient, not western and modern literary accounts.

One theory about Mark’s “six days” is that it links this event to Exo 24:12-18.

“went up on the mountain to pray” Context seems to make Mt. Hermon the best possibility (cf. Matthew 16 at Caesarea Philippi). Tradition from the non-Canonical Gospel According to Hebrews affirms Mt. Tabor. In the fourth century the tradition grew that Mt. Tabor was also the Mount of Temptation as well as transfiguration, but this cannot be true.

Only Luke mentions “to pray.” Jesus’ prayer life is a recurrent theme in Luke’s Gospel. Prayer is crucial.

Luk 9:29 The other two Synoptic Gospels (cf. Mat 17:1-11; Mar 9:2-8) describe this same event with the Greek term metamorpho, which means to transfigure, to change the external form. Paul uses this metaphorically of Christians being changed in Rom 12:2; 2Co 3:18. Luke simply describes the outburst of radiant glory (cf. Mar 9:3) connected to Jesus’ meeting with two OT leaders.

Luk 9:30 “Moses and Elijah” Apparently they were (1) two eschatological OT figures (cf. Deuteronomy 18 and Malachi 3-4) or (2) those who had unusual deaths and their bodies were never found. There is no evidence in Judaism that Moses and Elijah represented the Law and Prophets sections of the Hebrew canon. They were meant to encourage Jesus and discuss His upcoming (periphrastic present active infinitive) crucifixion and resurrection (cf. Luk 9:31).

Luk 9:32 “Peter and his companions had been overcome with sleep” Literally this is “were having been burdened,” a periphrastic perfect passive. This experience is very similar to what happened in the Garden of Gethsemane (cf. Mat 26:43).

“they saw His glory” This was one of the purposes of the event. Little by little it was dawning on them who He was!

Luk 9:33 Peter was very impetuous and often spoke out of turn. The term “tabernacles” refers to the leafy booths that were made to briefly live in during the Feast of the Tabernacles.

Peter wanted to hold on to this glorious moment. Who wouldnt?! However, they were needed down in the valley, and so are we.

“not realizing what he was saying” This can be understood as Peter not recognizing the uniqueness of Jesus. He cannot/could not be one with even Moses and Elijah. He was not a prophet but the incarnation of God (cf. Luk 9:35).

Luk 9:34 “a cloud” I think this is related to the Shekinah Glory of the OT (cf. Exo 13:21-22; Exo 14:19-20; Exo 14:24; Exo 16:10; Exo 19:9; Exo 19:16; Exo 24:15-16; Exo 24:18; Exo 40:34-38; Num 9:15-23), which represents the very presence of YHWH. It is seen several times in the NT.

1. at Jesus’ baptism

2. at the transfiguration

3. at the ascension

4. at the return of Jesus at the Second Coming (cf. 1Th 4:13 ff)

In a sense it is the transportation of deity (cf. Dan 7:13; Mat 24:30; Mat 26:64; Act 1:9-11; Rev 1:7).

“formed and began to overshadow them” This is the very same word used of the Spirit overshadowing Mary in the conception of Jesus (cf. Luk 1:35). This was an awesome spiritual experience!

Luk 9:35 “a voice came out of the cloud” This kind of event, of God’s speaking out of a cloud, was not unique. The rabbis referred to it as a Bath-kol. It was the tradition during the inter-biblical period of how to know and affirm God’s will.

“This is My Son, My Chosen One; listen to Him” This statement of the Father is recorded three different ways in the Synoptic Gospels.

1. Mark, “This is My beloved Son, listen to Him!” (Mar 9:7)

2. Matthew, “This is My beloved Son, with whom I am well-pleased; listen to Him!” (Mat 17:5)

3. Luke, “This is My Son, My Chosen One; listen to Him!” (MSS P45, P75, , B, L; UBS4 gives it a “B” rating)

The Lukan statements seem to be a combination of the Royal Messianic Psalm, Psalms 2 (My Son) and the Servant Song of Isa 42:1 (My Chosen One, cf. Luk 23:35). In this combination the two functions (Savior and Judge) or two comings of Christ are unitedSavior and Judge/King.

The common element in all three is, “Listen to Him!” (Present active imperative – plural). This may be an allusion to one Messianic passage of Deu 18:15.

Luk 9:36 This experience was so awesome that they:

1. did not ask Jesus any questions

2. did not tell anyone, even the other disciples, until after the resurrection.

Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley

about an eight days. This is inclusive reckoning (including parts of two other days), and is exactly the same as the exclusive six days of Mat 17:1 and Mar 9:2.

after. Greek. meta. App-104.

a = the (well known).

to pray. App-134. This is the fifth of seven such occasions. Peculiar to Luke, here.

Fuente: Companion Bible Notes, Appendices and Graphics

28-36.] THE TRANSFIGURATION. Mat 17:1-8. Mar 9:2-8. I have commented on the relation of the three accounts in the notes on Mark, and on the Transfiguration itself in those on Matt., which treat also of the additional particulars found here.

Fuente: The Greek Testament

Luk 9:28. , it came to pass) Impersonal. For with , we are to understand , as in [], daily. So Mar 8:2, in the best MSS., .- , and John and James) Where the most usual order of these names [James and John] is kept, nothing particular can be elicited from them: as in Luk 9:54. But where the order is changed, in no case must this be thought to have been done without purpose. Here Luke puts John before James, who had been put to death long ago, before the time when Luke wrote, inasmuch as John was yet alive, and therefore a better known witness of this most important event: in this respect he writes differently from Mark, ch. Luk 5:37, who, it seems, wrote before Luke.[81]

[81] The Germ. Vers. has James and John, following the margin of both editions rather than the Gnomon in this place.-E. B. DL support James and John. But Lachm. with best reading of Vulg. and some of the oldest authorities, has John and James.-ED. and TRANSL.

Fuente: Gnomon of the New Testament

Luk 9:28-36

24. THE TRANSFIGURATION

Luk 9:28-36

28 And it came to pass-This remarkable scene of the transfiguration of Jesus is recorded with only the slightest diversities by Mat 17:1-8 and by Mar 9:2-8; it is alluded to also by Peter in 2Pe 1:17-18. The time was one week after the conversation just previously recorded. The place is a point of quiet subordinate importance. Commentators are not agreed as to the mountain on which the transfiguration took place. Tradition has located it on Mount Tabor, but the probabilities are that it was on some of the peaks of Mount Hermon immediately adjacent to Caesarea Philippi, where, as we learn from Mat 16:13 and Mar 8:27, this conversation commencing with Luk 9:18 was held. However, a full week had intervened before the transfiguration, and no record remains to show whether they had or had not been traveling during this time. Jesus took Peter and John and James with him “up into the mountain to pray.” Luke is the only one who records the purpose of their going into the mountain; they went up there “to pray.” Jesus had taken these three apostles with him on other occasions; they were with him when he raised the daughter of Jairus (Luk 5:37) and they alone were the witnesses of his agony in the garden of Gethsemane (Luk 14:33).

29 And as he was praying,-He had gone into the mountain to pray, and now as he was engaged in prayer the transfiguration took place. The transfiguration of Christ is closely associated with his predictions both of his death and his return in his threefold glory. His countenance was altered; that is, the appearance of his face became different; Mat 17:2 says that “his face did shine as the sun.” Luke does not use the word “transfigured,” but Matthew and Mark do. His raiment became white and dazzling; Mar 9:3 says that it was “exceeding white,” and Mat 17:2 says it was as “white as the light.” His face did shine as the sun, and his garment was white as the light. The texture of his garment was not changed, but it was bright with a radiant light of his glorified body.

30 And behold, there talked with him two men,-Glory was not only manifested in and around the person of Jesus, but heavenly visitors attended him. “Moses and Elijah” were there and “talked with him.” Matthew and Luke say “Moses and Elijah,” while Mark says “Elijah with Moses.” Moses was the representative of the law and Elijah was the representative of the prophets; Luke presents them as both talking with him. We need not ask how Peter, James, and John knew Moses and Elijah; the records do not inform us. There were many ways by which they could have had this knowledge. Jesus could have saluted them by their names, or conversation may have indicated it, or they may have known them through the Holy Spirit. Moses had died more than fourteen hundred years before this on Mount Nebo and Jehovah “buried him in the valley in the land of Moab over against Bethpeor; but no man knoweth of his sepulchre unto this day.” (Deu 34:6.) Elijah had been translated nine hundred years before this event. (2Ki 2:11.)

31 who appeared in glory,-As Jesus was praying he was suddenly transfigured, and as suddenly there appeared Moses and Elijah who were similarly robed in glory and began talking with Jesus; these three, Jesus, Moses, and Elijah, were holding a conversation. What was their subject? Luke is the only one who tells us the subject of their conversation. They were talking about “his decease which he was about to accomplish at Jerusalem.” Jesus had announced his death to his disciples six days before this now these messengers from heaven are speaking upon the same subject. Their thoughts and conversation were of heaven, but they spoke in the language of earth. They spoke of the work which Jesus was to complete at Jerusalem for the redemption of man. We do not know just what words were spoken.

32 Now Peter and they that were with him-The three apostles were weighted down with sleep. This is almost the same condition that we find recorded of them in Mat 26:43 and Mar 14:40. The same expression is used in Act 20:9, where actual sleep is meant. This is the most natural meaning here. Peter is made prominent, being the only one mentioned in this connection. When they were fully awake from the sleep they passed through the state of drowsiness into that of full wakefulness. Luke makes it clear that it was not a dream, but an actual sight that they had seen. They saw the glory of Jesus and the “two men that stood with him.” The glory of the scene may have had something to do with their awakening. But now when they were aroused and awake they saw what was before them, and hence they are competent witnesses. It seems that they had not seen the beginning of the transfiguration.

33 And it came to pass,-While Moses and Elijah were leaving Jesus, Peter made the suggestion that it was good to be there. The departing of Moses and Elijah apparently accompanied Peter’s remark as given by all three of the records. Peter addressed him here as “Master,” while Matthew records him as saying “Lord” (Mat 17:4), and Mark records him as saying “Rabbi” (Mar 9:5). It was near the feast of the tabernacles, which came the middle of the seventh month of the Jewish year. So Peter proposed that they celebrate the feast upon the mountain instead of going to Jerusalem. However, Peter did not understand the full import of his remark. “For he knew not what to answer for they became sore afraid.” (Mar 9:6.) Peter acted according to his impulsive nature and spoke up even though he did not know what to say or even what he was saying when he spoke.

34 And while he said these things,-Two more wondrous events occurred-the cloud and the voice. The cloud came and overshadowed them; it seems that all six were overshadowed by the cloud. The three apostles feared as they entered into the cloud. Mat 17:5 says that it was a bright cloud; it was the symbol of the divine presence, as was the cloud over the tabernacle in the wilderness. (Exo 40:38.) The cloud also overshadowed Mount Sinai (Exo 24:16-17), and the cloud overshadowed Solomon’s temple (1Ki 8:10-11.) It was similar to the cloud that was present at the ascension of Jesus. (Act 1:9.) Some claim that only Jesus, Moses, and Elijah were overshadowed by the cloud; others claim that only the disciples were overshadowed by it; still others claim that all six were overshadowed. It seems that all six were in the cloud.

35 And a voice came out of the cloud,-This voice was the voice of the Father, like that at the baptism of Jesus. (Mat 3:17; Mar 1:11; Luk 3:22.) It was also like the voice when the people thought it was a clap of thunder or an angel. (Joh 12:28-30.) The voice said: “This is my Son, my chosen: hear ye him.” Mat 17:5 records the voice as saying “This is my beloved Son, in whom I am well pleased; hear ye him.” Mar 9:7 records the voice as saying: “This is my beloved Son: hear ye him.” Both Matthew and Mark use the words “my beloved.” The words, “hear ye him,” are added to what the voice said at his baptism. These disciples were commanded to hear Jesus as the Son of God, even when he predicts his death. Moses as a representative of the law was present and passed away; the time was when they could hear the law, but now they are to hear Jesus. Elijah was present as a representative of the prophets; the time was when they could hear the prophets, but now they are to hear Jesus. This is an important lesson impressed in a most emphatic way.

36 And when the voice came,-As the voice spoke no one was present but Jesus and his disciples. After hearing the voice, the prostrate disciples were gently touched by Jesus, and they saw that he was again alone; the heavenly visitors had disappeared and left Jesus alone to occupy the prominent place in the great scheme of the redemption of man. God had pointed him out as his Son and heaven had commanded that he, and he alone, be heard. In Mat 17:9 and Mar 9:9 Jesus commanded Peter and James and John not to tell the vision until after his resurrection from the dead. Luke notes that they in awe obeyed that command, and they finally forgot the lesson of this night’s great experience.

Fuente: Old and New Testaments Restoration Commentary

a Glimpse of Glory

Luk 9:28-36

From some aspects this was the highest point in our Saviors earthly career. He was the second Adam and had not sinned. There was no reason, therefore, that He should die. He might in a moment have been changed; that which was mortal might have been swallowed up of life. The door through which Moses and Elijah had come stood open, and by it our Lord might have returned. But He could never, under those circumstances, have been the Savior of mankind. He knew this, so He turned His back on the joy set before Him and set His face toward Calvary.

Moses came as representing the Law; and Elijah, the Prophets. Each of these great departments of divine revelation had anticipated His coming, Luk 24:27; Luk 24:44. As stars fade in the sunrise, so their mission was now merged in Him. They spoke of His decease, literally, His exodus, and it was from this that Peter caught the term which he applied to his own death, 2Pe 1:15. The Apostles never forgot this manifestation of the glory of the Lord, 1Jn 1:1-4; 2Pe 1:17. When you hear that Christ is the Beloved of God, remember Eph 1:6.

Fuente: F.B. Meyer’s Through the Bible Commentary

Chapter 58

The Transfiguration: A Glimpse Of Glory

We commonly refer to that which is described in these verses as the transfiguration. It is one of the most remarkable events in the history of our Lords earthly ministry. Here the Holy Spirit lifts the corner of the veil which yet hangs over the world to come and gives us a glimpse of the glory which awaits us.

When the angel appeared to John he said, Come up hither. He was about to see and enter into things he had never seen or experienced before. The holy Lord God was about to bring him experimentally near to himself, about to make such great manifestations of himself, his glory, his grace and his purpose in his Son as John had never known before. John saw a door open in heaven and was bidden, as it were, to enter into heaven itself for a while, though he was yet on the earth.

That is the position we are in as we come to the Mount of Transfiguration. Standing before this awesome, majestic passage of Scripture, we hear the Spirit of God saying, Come up hither leave your worldly thoughts; and, for a little while, forget the earth. May God the Spirit graciously enable us to ascend the holy mount, as Peter calls it, and see, and learn, and experience what those chosen disciples did on that day. Let us, as it were, go up on Pisgahs mount, and take a view of the Promised Land awaiting us.

It is true, indeed, eye has not seen, ear has not heard, neither has it entered into the heart of any man to conceive the great and good things which God has prepared for his people even here on earth, much less, those infinitely greater and more gloriously good things that he has laid up for us in the world to come. Yet, God has been pleased to leave upon record this magnificent event that we may form some faint idea of that glory that awaits us in his kingdom above.

The Connection

When we observe the fact that there is a clear, intended connection between Luk 9:27-28, it is obvious that this event is recorded to give us a glimpse of heavenly glory. In Luk 9:27 the Lord Jesus declared, I tell you of a truth, there be some standing here, which shall not taste of death, till they see the kingdom of God. Then, in Luk 9:28 we read, And it came to pass about an eight days after these sayings, he took Peter and John and James, and went up into a mountain to pray.

That which came to pass in Luk 9:28 is that which our Lord had spoken of about eight days earlier in Luk 9:27. This was obviously what our Lord had in mind when he promised that some standing before him at that time would see the kingdom of God before they tasted death. He had been speaking about the glory of his coming and of his kingdom. Knowing that in their weakness his disciples might think, This is too good to be true, the Master promised that he would give some of those very disciples, (Peter, James and John), a glimpse of that glory.

The Chosen Three

All three of the accounts given of this great event tell us that the Lord Jesus took Peter, James and John with him into the mount to see his transfiguration. Why do you suppose he did not take more of the disciples with him? Why just three? Why these three? The Master was pleased to take three and no more to show us his sovereignty. Our God always keeps before us the fact that he is absolutely sovereign in all things. He is sovereign in the election of some to salvation (Eph 1:3-6), sovereign in the redemption of his elect by Christ (Isa 53:4-10), sovereign in calling of his elect by the irresistible grace of his Spirit (Psa 63:5; Psa 110:3), sovereign in the revelation of his grace (Gal 1:15-16), sovereign in the bestowment of the blessings and gifts of his grace (1Co 4:7), and sovereign in his sweet visitations of mercy (Rom 9:16).

Our Lord took three rather than one, because three were sufficient to verify the truthfulness of this event. In the mouth of two or three witnesses every word shall be established. He took no more than three, because these three were enough. And he took these three, Peter, James and John in particular, because they would be the same three who were later to see him agonizing in the garden, sweating great drops of blood falling unto the ground. Seeing him in his glory helped to prepare them for that day when they would see him in his humiliation and agony of heart.

The God-man In Prayer

Our Lord Jesus took Peter, James and John up into a mountain to pray. He had no corruption to acknowledge or sins to confess. Yet, our Master was a man of prayer. Often, he rose to pray, went aside to pray, and at least once spent an entire night in prayer. What an example he left for us to follow! In the days of his flesh, when he had offered up prayers and supplications with strong crying and tears unto him that was able to save him from death, our great Saviour was heard in that he feared (Heb 5:7). If we would serve our God, seek his glory, do his will, and serve the souls of men, we must learn something about prayer, seeking the honour and glory of God, the will of God, and the interests of the kingdom of God.

Our Saviour began, it seems, every work he undertook for the glory of God in prayer. When he came to be baptized by John the Baptist, at his baptism, he was engaged in prayer. When he went into the wilderness to meet Satan in his great temptation, he fasted and prayed. When he was transfigured, as a pledge of his exaltation and glory, he prayed. When he was about to go to Calvary to die as our Substitute, he prayed. On both occasions when God the Father spoke from heaven and declared, This is my beloved Son, our Master was engaged in prayer.

And as he prayed, the fashion of his countenance was altered, and his raiment was white and glistering (Luk 9:29). Here we see the result of our Lords praying. There is an obvious emphasis here upon the fact that our Lord was transfigured as he was praying. You will recall that when Moses went up to the mount of God and God spoke to him face to face, as he came down from the mount Moses face shined so brightly that he had to put a veil over his face. The shining of his face was a proof to the people that he had been talking with God. After that, Moses told the people that the Lord would raise up unto them a prophet like unto him, whom the people were to hear (Deu 18:15-18). Christ is that Prophet! God the Father, in order to give his Son confirmation as that prophet, not only caused his face to glitter or shine, but, also, to show that he was a prophet far greater than Moses, made his very garment white and glittering, and his countenance did shine as the sun. What a thing to see! What a change!

Moses, Elijah And The Saviour

And, behold, there talked with him two men, which were Moses and Elias: Who appeared in glory, and spake of his decease which he should accomplish at Jerusalem (Luk 9:30-31). What a sight that must have been! Peter, James and John must have been utterly astounded! I am sure there is much, much more in these two verses than I have yet understood; but the things the Holy Spirit intends for us to learn from them appear to me to be obvious. He seems particularly to call our attention to three things.

1. Their descent: there talked with him two men, which were Moses and Elijah. Moses and Elijah descended from heaven and spoke to the Lord Jesus in the hearing of Peter, James and John. Moses had been dead for 1500 years. Elijah was taken up to heaven in a whirlwind, in a chariot of fire, 900 years earlier. Yet, both stood upon the mount with the Lord Jesus, Peter, James and John. The very fact that these two men stood physically with our Lord on the mount and spoke audibly to him is instructive.

First, it tells us that our departed brethren are, indeed, alive and well. Second, Moses and Elijah are specific representatives of all the law and the prophets. Both acknowledged our Saviour as the Christ of God, of whom all the law and prophets speak. To him give all the prophets witness. Third, Moses and Elijah are representative of the saints who will appear with Christ in his glory at his second advent. Moses represents all Gods elect whose bodies are in the grave. Elijah represents those who are found alive upon the earth at the Lords coming, who shall be caught up to meet the Lord in the air (1Th 4:17).

Blessed be God, there is a world above. All is not over when we have drawn our last breath here. We will live beyond the grave. There is a resurrection day coming. Until that day, our departed friends are safe with the Saviour! They are in good keeping. Christ is taking care of them. They are in good company. They are with him! They are not lost, but have gone before us; and the Lord Jesus will bring them with him when he comes again.

Fourth, the fact that Moses and Elijah were immediately recognized by these three disciples, though they had never seen either of them, makes it obvious that Gods saints shall know one another in glory, intuitively and by special revelation. How dim our present vision is of things to come! Fifth, the fact that Moses and Elijah spoke with the Lord Jesus about his decease which he should accomplish at Jerusalem tells us that Gods saints in heaven are very much aware of and interested in that which Gods saints are doing on the earth. They are that great cloud of witnesses spoken of in the Book of Hebrews.

2. Their dress: they appeared in glory. Moses and Elijah seem to have appeared in the very same glory as that in which the Lord Jesus appeared. While that may or may not have been the case, this much is certain: When the Lord God has at last brought us into glory at the last day, the glory which Christ now enjoys as our God-man Mediator shall be ours (Joh 17:5; Joh 17:20; Rom 8:28-29). In glory all Gods saints shall possess the same glory!

3. Their discourse: they spake of his decease which he should accomplish at Jerusalem. What language that is! Moses and Elijah spoke of our Lords death at Jerusalem as his decease (his exodus) which he should accomplish. Never was any other mans death spoken of as a thing that he accomplished. The word really means fulfil. Our Lords death was something he accomplished by which he fulfilled Gods law and justice, all the types and prophecies of the Old Testament, his mission as our Substitute and Surety, and the everlasting redemption of his elect.

The saints in glory speak much about that decease which our Lord Jesus accomplished at Jerusalem (Revelation 5, 7, 14). They know its meaning. They know what depended upon it. They know what was accomplished by it. They know that they are there because of it, only because of it. The saints in glory see such magnificent beauty in the death of Gods darling Son that they must talk much about it; how much more should saved sinners upon the earth be utterly consumed with it. This is our only hope. This is our only peace. This is our only message to poor, lost sinners. Redemption is accomplished, finished by the Lord Jesus Christ!

The Disciples

The appearance of Moses and Elijah with Christ in glory, the transfiguration they observed, and the conversation they heard had an overwhelming effect upon our Lords disciples. But Peter and they that were with him were heavy with sleep: and when they were awake, they saw his glory, and the two men that stood with him (Luk 9:32). Peter, James and John have been unjustly accused of being bored in prayer, even as the Lord Jesus was transfigured before them, and Moses and Elijah spoke to him of his death at Jerusalem. But that was not the case at all. The sleep spoken of here was not that kind of sleep. Rather, it was a sleep of an almost unconscious state of one utterly overwhelmed, shocked, dumbfounded by something before him. If you will look at the cross reference in the margin of your Bible, you will see that this is exactly what happened to Daniel when Gabriel appeared to him and when Christ himself appeared to him in the form of a man (Dan 8:18; Dan 10:9).

Peter, James and John were overcome by the sight of the glory of Christs garments, the glittering of his body, the glory in which Moses and Elias appeared, and the things they heard. Like the Queen of Sheba, when she saw Solomons glory, they had no life in them. But they quickly recovered. When they were awake, that is, when they had recovered their strength, when God had put renewed strength into them, as the angel put strength into Daniel, they saw his glory, and the two men that stood with him.

And it came to pass, as they departed from him, Peter said unto Jesus, Master, it is good for us to be here: and let us make three tabernacles; one for thee, and one for Moses, and one for Elias: not knowing what he said (Luk 9:33). Peter, who was always the first to speak, when he had drank a little of Christs new wine, spoke like a person intoxicated. He was overpowered with the brightness of the manifestation. Let us make three tabernacles, one for thee, and one for Moses, and one for Elias. It is well added, not knowing what he said. That he should cry out, Master, it is good for us to be here, in such good company and in so glorious a condition, is no surprise. Which of us would not have done the same? But to talk of building tabernacles, one for Christ, one for Moses and one for Elias, was saying something for which Peter himself must stand reproved. He was so high on the mountain that his head was spinning.

Still, as always with Peter, there was something in this that revealed the manly honesty and integrity of his heart. Peter knew that the glory of the Lord filled the tabernacle and the temple of old. Now that the Lord Jesus is transfigured, and Moses and Elias appeared with him in glory, he thought it only proper that new tabernacles should be erected for them. George Whitefield said, concerning this incident:

Such a mixture of nature and grace, of short-sightedness and infirmity, is there in the most ardent and well-meant zeal of the very best of men, when nearest the throne of grace, or even upon the mount with God. Perfection in any grace must be looked for, or expected, only among the spirits of just men made perfect in heaven. Those who talk of any such thing on earth, like Peter, they know not what they say.

No doubt, there is much to be blamed in Peters outburst; but there is much to be admired. When Peter saw the Lord Jesus in his glory, surrounded by such companions, knowing that he had said he was going to Jerusalem to suffer and die, when he had but a glimpse of glory, he said, It is good for us to be here. Oh, how indescribably good it will be for us to be there, with Christ and all who are his in heavenly glory!

While he thus spake, there came a cloud, and overshadowed them: and they feared as they entered into the cloud (Luk 9:34). Matthew tells us it was a bright cloud, not dark like that on Mount Sinai, but bright, because the gospel opens to us a far brighter dispensation than that of the law. This cloud was like the veil thrown on the face of Moses, and prepared them for the voice which they were soon to hear coming out of it.

Both Matthew and Luke tell us that they feared as they entered into the cloud. Mark says, they were sore afraid. Since the fall of our father Adam, there is such a consciousness in us all of guilt and deserved wrath that we cannot help fearing when we enter into a cloud, though Jesus Christ himself be in the midst of it. How quickly those fears were dispelled. How soon is the tumult of their minds hushed and calmed, with that soul-reviving voice that came from the excellent glory.

A Voice From Heaven

And there came a voice out of the cloud, saying, This is my beloved Son: hear him (Luk 9:35). Matthew adds, in whom I am well pleased. God the Father hereby gives Moses and Elias a solemn discharge, as though they were sent from heaven on purpose to give up their commission to their rightful Lord, and like the morning star, disappear when the Sun of Righteousness himself arises to bring in the gospel Day. This is my beloved Son, hear him. Understand what the God of heaven declared in those words: This Man is my beloved Son. He is God incarnate! This Representative Man, this Surety, this Mediator is the One in whom (alone) I am well pleased! The Triune God is well-pleased with the Lord Jesus Christ as the Representative of his elect; and he is well-pleased with all his elect in his Son! Hear him! Hear ye him. Believe on, love, serve and obey him. Hear him. Hear what he says, for he comes with a commission from above. Hear his doctrine. Obey his word. Follow his example. Christ alone is our Master. Christ alone we must hear!

We are repeatedly told that the Lord God declared himself well pleased in Christ our Redeemer (Mat 3:17; Mat 12:18; Mat 17:5; Mar 1:11; Luk 3:22; 2Pe 1:17). The Lord God intends for us to hear and understand this wondrous declaration of mercy. God the Father speaks from heaven to Peter, James and John, and by them to us, declaring that he is well pleased with his dear Son, and only with his Son. Moses was there; but God was not pleased with him. Elijah was there; but God was not pleased with him. Peter was there; but God was not pleased with him. James was there; but God was not pleased with him. And John was there; but God was not pleased with him. God never has been and never can be pleased with any sinful man. But God always has been and always must be well pleased with his dear Son, the God-man.

It goes without saying that God the Father is essentially well pleased with his Son as his Son. But here we are told that God the Father is well pleased with his Son as the God-man Mediator. God was well pleased with his Son eternally as our Surety and Mediatorial Representative in the covenant of grace (Isa 42:21). He is well pleased, honoured by, and delights in the representative life of his Son, by which he brought in everlasting righteousness for us (Mat 3:13-17). God is well pleased with the substitutionary, sin atoning death of his Son, by which he both satisfied divine justice and put away the sins of his people (Isa 53:10; Psa 85:9-11). He is well pleased with the heavenly intercession of his Son as our Advocate and great High Priest (1Jn 2:1-2). God is well pleased with the providential rule of his Son as the sovereign King of the universe (Isa 42:1-4). As our Saviour said of his earthly life, he might say of his heavenly rule, I do always those things that please him (Joh 8:29). And God shall be well pleased with the results of his Sons covenant engagements and mediatorial rule (1Co 15:24-28). Christ, as the Mediator, as the God-man, shall present his kingdom to the eternal Father, that God the Father, the Son, and the Holy Spirit may be forever glorified (Rev 19:1-7).

But the voice that was heard from heaven did not say, This is my beloved Son with whom I am well pleased, but This is my beloved Son in whom I am well pleased. God is well pleased with his people in his Son. Imagine that! The holy, righteous, just, and true God, Lord of heaven and earth, is honoured by, delights in, and is well pleased with us in his Son! In our natural condition we are all displeasing to God. This is our miserable state by nature. But our God is well pleased with us for Christs sake, because he is so in Christ. He was well pleased with us in Christ eternally (Eph 1:6). He is well pleased with all that we offer to him and do for him in Christ (1Pe 2:5). And he is always, immutably well pleased with us in Christ (Jer 23:6; Jer 33:16).

And when the voice was past, Jesus was found alone. And they kept it close, and told no man in those days any of those things which they had seen (Luk 9:36). Let me call your attention to just two things here.

First, the fact that Moses and Elijah were gone and the Lord Jesus stood before these disciples alone was a vivid declaration that he is the end of the law and the fulfilment of the prophets, and the message of both the law and the prophets. When Peter, James and John awoke, when they saw clearly and distinctly, they saw no man, save Jesus only! Blessed, indeed, are those chosen, redeemed, called men and women who see no mans hand in the whole affair of salvation, except the hand of Christ.

Second, the disciples told this to no one until after the resurrection. If we compare Luk 9:36 with the records of Matthew and Mark, we see that this was done by Christs order: Peter, James and John would otherwise have gone down and told the whole world that they had seen the Lord Christ upon the mount of transfiguration; but our Lord ordered them to keep it silent. Why? If they had gone down from the mount and told it to the other disciples, it might have stirred jealousy and strife among the believers. Besides, the Lord had declared that he would give no signs to that generation. They must believe him and his word, or they must perish. And, had they told others about this before the resurrection, Peter, James and John would have appeared utterly foolish in the eyes of any who did not believe their testimony. By keeping it secret until after his resurrection, until he had broken the gates of death, the things they witnessed upon the mount were credible in the eyes of others. There is a time to speak and a time to be silent. Our Lord would not have us cast our pearls before swine.

Eternity

As there is life beyond the grave for the righteous, so there is death beyond the grave for the wicked. As the righteous shall know one another in glory, so the damned shall know one another in hell. As our knowing one another in heaven will make heaven more blessed, so the wicked knowing one another in hell will make hell more horrible and tormenting.

We have a glimpse of glory before us in the transfiguration. When Christ comes to gather us home, we shall be like him upon the mount of transfiguration. Wonderfully changed! Wonderfully owned! Wonderfully approved!

Fuente: Discovering Christ In Selected Books of the Bible

And it came

See note on the transfiguration, (See Scofield “Mat 17:2”).

Fuente: Scofield Reference Bible Notes

about: Mat 17:1-13, Mar 9:2-13

sayings: or, things

he: Luk 8:51, Mat 26:37-39, Mar 14:33-36, 2Co 13:1

into: Luk 9:18, Luk 6:12, Psa 109:4, Mar 1:35, Mar 6:46, Heb 5:7

Reciprocal: Luk 3:21 – and praying Luk 11:1 – that Joh 6:3 – General Joh 20:26 – eight 2Pe 1:16 – were

Fuente: The Treasury of Scripture Knowledge

8

See comments at Mat 17:1 in connection with this verse.

Fuente: Combined Bible Commentary

THE event described in these verses, commonly called “the transfiguration,” is one of the most remarkable in the history of our Lord’s earthly ministry. It is one of those passages which we should always read with peculiar thankfulness. It lifts a corner of the veil which hangs over the world to come, and throws light on some of the deepest truths of our religion.

In the first place, this passage shows us something of the glory which Christ will have at His second coming. We read that “the fashion of His countenance was altered, and His raiment was white and glistering,” and that the disciples who were with Him “saw His glory.”

We need not doubt that this marvelous vision was meant to encourage and strengthen our Lord’s disciples. They had just been hearing of the cross and passion, and the self-denial and sufferings to which they must submit themselves, if they would be saved. They were now cheered by a glimpse of the “glory that should follow,” and the reward which all faithful servants of their Master would one day receive. They had seen their Master’s day of weakness. They now saw, for a few minutes, a pattern and specimen of His future power.

Let us take comfort in the thought, that there are good things laid up in store for all true Christians, which shall make ample amends for the afflictions of this present time. Now is the season for carrying the cross, and sharing in our Savior’s humiliation. The crown, the kingdom, the glory, are all yet to come. Christ and His people are now, like David in the cave of Adullam, despised, and lightly esteemed by the world. There seems no form or comeliness in Him, or in His service. But the hour cometh, and will soon be here, when Christ shall take to Himself His great power and reign, and put down every enemy under His feet. And then the glory which was first seen for a few minutes, by three witnesses on the Mount of Transfiguration, shall be seen by all the world, and never hidden to all eternity.

In the second place, this passage shows us the safety of all true believers who have been removed from this world. We are told that when our Lord appeared in glory, Moses and Elijah were seen with Him, standing and speaking with Him. Moses had been dead nearly fifteen hundred years. Elijah had been taken up by a whirlwind from the earth more than nine hundred years before this time. Yet here these holy men were seen once more alive, and not only alive, but in glory!

Let us take comfort in the blessed thought that there is a resurrection and a life to come. All is not over, when the last breath is drawn. There is another world beyond the grave. But, above all, let us take comfort in the thought, that until the day dawns, and the resurrection begins, the people of God are safe with Christ. There is much about their present condition, no doubt, which is deeply mysterious. Where is their local habitation? What knowledge have they of things on earth? These are questions we cannot answer. But let it suffice us to know that Jesus is taking care of them, and will bring them with Him at the last day. He showed Moses and Elijah to His disciples on the Mount of Transfiguration, and He will show us all who have fallen asleep in Him, at His second advent. Our brethren and sisters in Christ are in good keeping. They are not lost, but gone before us.

In the third place, this passage shows us that the Old Testament saints in glory take a deep interest in Christ’s atoning death. We are told that when Moses and Elijah appeared in glory with our Lord on the Mount of Transfiguration, they “talked with Him.” And what was the subject of their conversation? We are not obliged to make conjectures and guesses about this. Luke tells us, “they spake of His decease, which He should accomplish at Jerusalem.” They knew the meaning of that death. They knew how much depended on it. Therefore they “talked” about it.

It is a grave mistake to suppose that holy men and women under the Old Testament knew nothing about the sacrifice which Christ was to offer up for the sin of the world. Their light, no doubt, was far less clear than ours. They saw things afar off and indistinctly, which we see, as it were, close at hand. But there is not the slightest proof that any Old Testament saint ever looked to any other satisfaction for sin, but that which God promised to make by sending Messiah. From Abel downwards the whole company of old believers appear to have been ever resting on a promised sacrifice, and a blood of almighty efficacy yet to be revealed. From the beginning of the world there has never been but one foundation of hope and peace for sinners-the death of an Almighty Mediator between God and man. That foundation is the center truth of all revealed religion. It was the subject of which Moses and Elijah were seen speaking when they appeared in glory. They spoke of the atoning death of Christ.

Let us take heed that this death of Christ is the ground of all our confidence. Nothing else will give us comfort in the hour of death and the day of judgment. Our own works are all defective and imperfect. Our sins are more in number than the hairs of our heads. (Psa 40:12.) Christ dying for our sins, and rising again for our justification, must be our only plea, if we wish to be saved. Happy is that man who has learned to cease from his own works, and to glory in nothing but the cross of Christ! If saints in glory see in Christ’s death so much beauty, that they must needs talk of it, how much more ought sinners on earth!

In the last place, the passage shows us the immense distance between Christ and all other teachers whom God has given to man. We are told that when Peter, “not knowing what he said,” proposed to make three tabernacles on the mount, one for Jesus, one for Moses, and one for Elias, as if all three deserved equal honor, this proposal was at once rebuked in a remarkable way: “There came a voice out of the cloud, saying, This is my beloved Son, hear Him.” That voice was the voice of God the Father, conveying both reproof and instruction. That voice proclaimed to Peter’s ear that however great Moses and Elijah might be, there stood One before him far greater than they. They were but servants; He was the King’s Son. They were but stars; He was the Sun. They were but witnesses; He was the Truth.

Forever let that solemn word of the Father ring in our ears, and give the key-note to our religion. Let us honor ministers for their Master’s sake. Let us follow them so long as they follow Christ. But let it be our principal aim to hear Christ’s voice, and follow Him whithersoever He goeth. Let some talk, if they will, of the voice of the Church. Let others be content to say, “I hear this preacher, or that clergyman.” Let us never be satisfied unless the Spirit witnesseth within us that we hear Christ Himself, and are His disciples.

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Notes-

v28.-[After these sayings.] This expression seems to make it plain that the words, seeing the kingdom of God,” in the preceding verse, were spoken with special reference to the vision of the transfiguration.

[Peter, and James, and John.] Let it be noted that these three disciples were chosen to be witnesses on three special occasions, the raising of Jairus’ daughter, the agony in the garden, and the transfiguration.

[A mountain.] It is a common tradition that this mountain was Tabor. But the opinion of well informed modern travellers is unfavourable to the tradition.

v29.-[As he prayed.] Let it be noted, that we are specially told that it was when our Lord was “praying” at His baptism the Holy Ghost descended and the Father’s voice was heard. So also prayer ushers in the great vision of glory in this place.

Bishop Hall remarks, “Behold how Christ entered upon all His great works, with prayers in His mouth. When He was to enter into that great work of His humiliation in His passion, He went into the garden to pray. When He is to enter into this great work of His exaltation in His transfiguring, He went up into the mountain to pray. He was taken up from His knees to both. O noble example of piety and devotion to us!”

[The fashion.] This expression is only used six times in the New Testament, and in other places is translated “shape,” “sight,” or “appearance.” (Joh 5:37. 2Co 5:7. 1Th 5:22.)

[Was altered.] This is a peculiar expression. It would be more literally rendered, “other,” that is, “other than it generally appeared.” (See Mar 16:12.)

[Glistering.] This word is only used once in the New Testament. Parkhurst explains it as meaning, “to emit flashes of light, to shine or glister as lightning.” See Nah 3:3.

v30.-[Moses and Elias.] It is a true and common remark that Moses in this vision represented the law, and Elijah the prophets. Both agreed in acknowledging and recognizing Christ, as Him of whom the law and the prophets testified.

It is also highly probable that they were meant to be types and emblems of the saints who will appear with Christ in glory at His second advent. Moses is the-type of those who are found dead, and will be raised at the Lord’s coming. Elijah is the type of those who are found alive, and “caught up to meet the Lord in the air.” 1Th 4:17.

v31.-[His decease.] This expression is remarkable. It means literally, his “Exodus,” or departure. It is used for “death” by Peter, speaking of his own death. (2Pe 1:15.) It is also remarkable that in Act 13:24, we have a Greek word used for our Lord’s “coming” to take the office of a Saviour, which might be translated literally His “entrance.” Both expressions are singularly applicable to Him who came into the world and was made flesh, and after doing the work He came to do, left the world and went to the Father. The beginning of His ministry was an “Eisodus,” or entrance; His death, an “Exodus,” or departure.

[He should accomplish.] This expression would be more literally rendered, “He should fulfil.” It is a very peculiar form of speech, and singularly applicable to Christ. Watson remarks, “to depart from life is the common lot: but to fulfil his decease or departure from the world, was peculiar to Christ, because His death was the grand subject of prophecy, and the event upon which the salvation of the world was suspended.”

v32.-[Were heavy with sleep.] Let it be noted, that the very same disciples who here slept during a vision of glory, were also found sleeping during the agony in the garden of Gethsemane. Flesh and blood does indeed need to be changed before it can enter heaven! Our poor, weak bodies can neither watch with Christ in His time of trial, nor keep awake with Him in His glorification. Our physical constitution must be greatly altered before we could enjoy heaven.

[When they were awake, they saw.] It is evident that they awoke before the vision was over, and saw and heard much of what happened.

v33.-[It is good for us to be here.] There is doubtless much to be blamed in this expression of Peter’s;-partly because he placed Moses and Elijah on a level with his divine Master, and partly because he would fain have tarried in the mount, and kept his Master there when there was work to be done in the world. The comment of Luke, “not knowing what he said,” is a gentle hint that his wish was not commendable, but blameworthy. Nevertheless we cannot but admire the outburst of Peter’s delight when he saw his Master surrounded with such glory, and with such glorified companions. It was the outburst of a truly burning heart. Archbishop Usher remarks, “When Peter saw Moses and Elias with Christ in His transfiguration, though he had but a glimpse of glory, yet he says, ‘It is good for us to be here.’ But Oh! how infinitely good will it be to be in heaven. How shall we then be rapt up with glory, when we shall be for ever with the Lord!”

v35.-[Hear him.] There can be no doubt that this expression was meant to point to the prophecy of Moses in Deuteronomy, where Moses says of the prophet like unto himself, “Unto him shall ye hearken,” (Deu 18:15.) and that under so great a penalty that all who refused should be “destroyed from among the people.”

Calvin remarks, “We are placed under His tuition alone, and commanded from Him alone to seek the doctrine of salvation, to depend upon and listen to One-to adhere to One-in a word, as the terms import, to hearken to One only.”

v36.-[Jesus was found alone.] The disappearance of Moses and Elias, together with the words, “Hear him,” were doubtless meant to teach that the law of ceremonies was about to pass away, and that the true Lamb of God and true prophet was come.

Fuente: Ryle’s Expository Thoughts on the Gospels

Luk 9:28-36. THE TRANSFIGURATION. See on Mat 17:1-9; Mar 9:2-8.

About eight days (Luk 9:28). About a week = after six days (Matthew, Mark).

Was altered (Luk 9:29). Luke does not use the word translated, transfigured, possibly because it would suggest to his readers the fables about the metamorphoses of heathen deities.

Spake of his decease (Luk 9:31). Peculiar to Luke. It means His death, although it probably includes the Resurrection and Ascension. See on Mat 17:2.

Fuente: A Popular Commentary on the New Testament

Here we have recorded the history of our holy Saviour’s transfiguration; when he laid, as it were the garments of our frail humanity aside for a little season; and put on the robes of his divine glory to demonstrate and testify the truth of his divinity; for his divine glory was an evidence of his divine nature, and also an emblem of that glory which he and his disciples, and all his faithful servants and followers, shall enjoy together in heaven.

Observe, 1. The design of our Saviour in this his transfiguration, namely, to confirm his disciples’ faith in the truth of his divine nature: he was therefore pleased to suffer the rays of his divinity to dart forth before their eyes, so far as they were able to bear it; his face shined with a pleasing brightness, and his raiment with such a glorious lustre, as did at once both delight and dazzle the eyes of his disciples.

Observe, 2. The choice which our Saviour makes of the witnesses of his transfiguration: his three disciples, Peter, James, and John. But why disciples? Why three disciples, and why these three?

1. Why disciples? Because his transfiguration was a type of heaven: Christ vouchsafes therefore the earnest and first fruits of that glory only to saints upon earth, on whom he intended to bestow the full crop in due time.

2. Why three disciples? Because these were sufficient to witness the truth of this miracle. Judas was unworthy of this favor, yet, lest he should murmur or be discontented, others are left out as well as he.

3. But why these three rather than others?

Probably 1. Because these three were more eminent for great zeal and love towards Christ: now the most eminent manifestations of glory are made to those that are most excelling in grace.

2. Because these three disciples were to be witnesses of Christ’s agony and passion, to prepare them for which, they are here made witnesses of his transfiguration. This glorious vision upon Mount Tabor fitted them to abide the terror of Mount Calvary.

Observe 3. The glorious attendants upon our Saviuor at his transfiguration: they were two; those two men, Moses and Elias. This being but a glimpse of heaven’s glory, and not a full manifestation of it, only two of the glorified saints attended it, and these two attendants are not two angels, but two men; because men were more nearly concerned than angels in what was done. But why Moses and Elias, rather than any other men?

1. Because Moses was the giver of the law, and Elias the chief of the prophets; now both these attending upon Christ, did show the consent of the law and the prophets with Christ, and their accomplishment and fulfilling in him.

2. Because these two men were the most laborious servants of Christ: both adventured their lives in God’s cause, and therefore were highly honored by him; for those that honor him he will honor.

Observe, 4. The carriage and behavior of the disciples upon this great occasion:

1. They supplicate Jesus: they do not pray to Moses or Elias, but to Christ: Master, it is good being here.

O what a ravishing comfort and satisfaction is the communion and fellowship of the saints! But the presence of Christ amongst them, renders their joys transporting.

2. They proffer their service to further the continuance of what they did enjoy: Let us make three tabernacles; saints will stick at no cost or pains for the enjoyment of Christ’s presence and his people’s company.

Learn hence, 1. That a glimpse of heaven’s glory is sufficient to raise a soul into ecstacy and to make it out of love with worldly company.

2. That we are apt to desire more of heaven upon earth than God will allow us; we would have the heavenly glory come down to us, but are not willing by death to go up to that.

Observe, 5. How a cloud was put before the disciples’ eyes, when the divine glory was manifested to them, partly to allay the lustre and resplendency of that glory which they were swallowed up with: the glory of heaven is insupportable in this imperfect state, we cannot bear it unveiled; and partly did this cloud come to hinder their looking and prying farther into this glory. We must be content to behold God through a cloud darkly here: before long we shall see him face to face.

Observe, 6. The testimony given out of the cloud by God the Father, concerning Jesus Christ his Son: This is my beloved Son, hear him.

Where note, 1. The dignity of his person; he is my Son, for nature coessential, and for duration co-eternal with his Father.

2. The endearedness of his relation; He is my beloved Son, because of his conformity to me, and compliance with me: likeness is the cause of love, and an union or harmony of wills causes a mutual endearing of affection.

3. The authority of his doctrine; Hear ye him; “not Moses and Elias, who were servants, but Christ my Son, whom I have authorized and appointed to be the great prophet and teacher of my church; therefore adore him as my Son, and believe in him as your Saviour, and hear him as your lawgiver.” The obedient ear honors Christ more than either the gazing eye, the adoring knee, or the applauding tongue.

Fuente: Expository Notes with Practical Observations on the New Testament

Luk 9:28-36. It came to pass about eight days after Including the day on which the discourse, recorded in the preceding chapter, was delivered, and that on which the fact, here mentioned, took place: otherwise, exclusively of these two days, it was six days after, as Matthew has it. See the following account of our Lords transfiguration, explained at large in the notes on Mat 17:1-8, with some additional observations on Mar 9:2-10. Moses and Elias, who appeared in glory Like Christ, with whom they talked. They saw his glory The very same expression in which it is described by Joh 1:14; and by Peter, 2Pe 1:16-17.

Fuente: Joseph Bensons Commentary on the Old and New Testaments

4. The Transfiguration: Luk 9:28-36.

There is but one allusion to this event in the whole of the N. T. (2 Peter 1), which proves that it has no immediate connection with the work of salvation. On the other hand, its historical reality can only be satisfactorily established in so far as we succeed in showing in a reasonable way its place in the course of the life and development of Jesus.

According to the description of the transfiguration given in the Syn. (Mat 17:1 et seq.; Mar 9:2 et seq.), we distinguish three phases in this scene: 1 st. The personal glorification of Jesus (Luk 9:28-29); 2 d. The appearing of Moses and Elijah, and His conversation with them (Luk 9:30-33); 3 d. The interposition of God Himself (Luk 9:34-36).

Fuente: Godet Commentary (Luke, John, Romans and 1 Corinthians)

LXX.

THIRD WITHDRAWAL FROM HEROD’S TERRITORY.

Subdivision D.

THE TRANSFIGURATION. CONCERNING ELIJAH.

(A Spur of Hermon, near Csarea Philippi.)

aMATT. XVII. 1-13; bMARK IX. 2-13; cLUKE IX. 28-36.

c28 And it came to pass about eight days {asix days} cafter these sayings [Mark agrees with Matthew in saying six days. Luke qualifies his estimate by saying “about.” But if we regard him as including the day of the “sayings” and also the day of the transfiguration, and the other two as excluding these days, then the three statements tally exactly. The “sayings” referred to were the words of Jesus with regard to his suffering at Jerusalem], that aJesus taketh {ctook} awith him Peter, and James, and John his brother [These three, as leaders among the apostles, needed the special encouragement which was about to be given. For further comment, see Mar 9:30). Moreover there is little doubt that at that time and for centuries previous there was an inhabited fortress upon Mt. Tabor ( Jos 19:12; Jos. B. J. i. 8, 7; Vit. 37). Moreover, Mt. Tabor is not a high mountain, its elevation above the sea being but 1,748 feet. Hermon, on the contrary, is the highest mountain in Palestine, its elevation, according to Reclus, being 9,400 feet. It was Jesus’ custom to withdraw for prayer by night ( Mat 14:23, Mat 14:24, Luk 6:12, Luk 21:37, Luk 22:39) and the transfiguration took place at night.] 29 And as he was praying, the fashion of his countenance was altered, and his raiment became white and dazzling. a2 and he was transfigured [i. e., transformed; the description shows to what extent] before [418] them; and his face did shine as the sun, and his raiment was white as the light. bglistering, exceeding white; so as no fuller on earth can whiten them. [We may conceive of the body of Jesus becoming luminous and imparting its light to his garments. The Christian looks forward to beholding such a transfiguration and also to participating in it– 1Jo 3:2.] a3 And, behold, there appeared unto them ctwo men, who were Moses and {bwith} cElijah; band they were talking with Jesus. [The three apostles could identify Moses and Elijah by the course of this conversation, though it is possible that miraculous knowledge may have accompanied miraculous sight.] c31 who [i. e., Moses and Elijah] who appeared in glory, and spake of his decease which he was about to accomplish at Jerusalem. [The word for decease is “exodus,” an unusual word for death. It means a departure and is, as Bengel says, a very weighty word, since it includes the passion, crucifixion, death, burial, resurrection, and ascension.] 32 Now Peter and they that were with him were heavy with sleep [it being night]; but when they were fully awake, they saw his glory, and the two men that stood with him. 33 And it came to pass, as they were departing from him, aPeter answered and said {banswereth and saith} aunto Jesus, bRabbi, cMaster, aLord, it is good for us to be here: band let us make three tabernacles; aif thou wilt, I will make here three tabernacles; one for thee, and one for Moses, and one for Elijah. cnot knowing what he said. b6 For he knew not what to answer; for they became sore afraid. [Peter’s fears overcame his discretion, but did not silence his tongue. Though he trembled at the fellowship of Moses and Elijah, he also realized the blessedness of it and could not let them depart without an effort to detain them, though the best inducement that he could offer was to build three booths, or arbors, made of the branches of trees, for their and Christ’s accommodation. By thus speaking, Peter placed Jesus upon the same level with Moses [419] and Elijah–all three being worthy of a booth.] c34 And while he said these things, a5 While he yet speaking, behold, bthere came aa bright cloud bovershadowing them: {cand overshadowed them:} and they feared as they entered into the cloud. [Clouds often roll against the sides of Mt. Hermon, but the brightness of this cloud and the fear which it produced suggests that it was the Shekinah, or cloud of glory, which was the symbol of God’s peculiar presence– Exo 13:21, Exo 13:22, Exo 19:9, Exo 19:18, Exo 24:16, Exo 40:34, Exo 40:35, 1Ki 8:10.] aand behold, bthere came a voice out of the cloud, asaying, This is my beloved Son, cmy chosen: ain whom I am well pleased; hear ye him. [This command contains the chief significance of the entire scene. Spoken in the presence of Moses and Elijah, it gave Jesus that pre-eminence which a son has over servants. He is to be heard. His words have pre-eminence over those of the lawgiver and the prophet ( Heb 1:1, Heb 1:2). Peter recognized Jesus as thus honored by this voice– 2Pe 1:16-18.] 6 And when the disciples heard it, they fell on their face, and were sore afraid. [As every man is who hears the voice of God.] 7 And Jesus came and touched them and said, Arise, and be not afraid. [As mediator between man and God, Jesus removes fear.] b8 And suddenly looking round about, a8 And lifting up their eyes, bthey saw no one any more, save Jesus only with themselves. c36 And when the voice came, Jesus was found alone. [Leaders and prophets depart, but Christ abides– Heb 3:5, Heb 3:6.] b9 And as they were coming down from the mountain, he charged them, that they should tell no man what things they had seen, save when the Son of man should have risen again from the dead. a9 And Jesus commanded them, saying, Tell the vision to no man, until the Son of man be risen from the dead. [The people were not ready for the publication of such an event. To have told it now would only have been to raise doubts as to their veracity.] b10 And they kept the saying, [420] questioning among themselves what the rising from the dead should mean. [Jesus spake so often in parables and made so frequent use of metaphors that the apostles did not take his words concerning the resurrection in a literal sense. They regarded his language as figurative, and sought to interpret the figure.] cAnd they held their peace, and told no man in those days any of the things which they had seen. a10 And his disciples asked him, saying, Why then say the scribes that Elijah must first come? bHow is it that the scribes say that Elijah must first come? [They were puzzled by the disappearance of Elijah. They looked upon him as having come to fulfill the prophecy of Malachi ( Mal 4:5, Mal 4:6), but they marveled that, having come, he should so soon withdraw, and that they should be forbidden to tell that they had seen him, since the sight of him would be some sign of Jesus’ Messiahship.] a11 And he answered and bsaid unto them, Elijah indeed cometh first, and restoreth {ashall restore} all things [this sentence leads some to think that Elijah will appear again before the second coming of our Lord, but the words are to be interpreted in connection with the rest of the passage]: band how it is written of the Son of man, that he should suffer many things, and be set at naught? [If the writings concerning Elijah perplexed the apostles, those concerning the Messiah perplexed them also. From one set of prophecies they might learn something about the other. Elijah came, but the Scriptures concerning him were so little understood that he was put to death. The Messiah also came, and the prophecies concerning him were so little understood that he, too, would be set at naught.] 13 But I say unto you, that Elijah is come, aalready, and they knew him not, but did {band they have also done} unto him whatsoever they would. Even as it is written of him. aEven so shall the Son of man also suffer of them. 13 Then understood the disciples that he spake unto them of John the Baptist. [Malachi used the name of Elijah figuratively to represent John the Baptist. [421] See pp. 102, 284. That there shall be a second coming of Elijah in fulfillment of this prophecy is hardly possible, for the office of Elijah is prophetically outlined as that of the restorer. But Elijah could not restore Judaism, for that dispensation had been done away with in Christ. He could hardly have chosen to restore Christianity, for even if it should need such a restoration, a Jewish prophet would be ill-suited to such an office. One of the apostles would be vastly preferable.]

[FFG 418-422]

Fuente: McGarvey and Pendleton Commentaries (New Testament)

CHAPTER 37

TRANSFIGURATION

Mat 17:1-13; Mar 9:2-13; Luk 9:28-36. Mark: And after six days, Jesus takes Peter, James, and John, and carries them up into an exceedingly high mountain, privately, alone; and He was transfigured before them, and His garments became shining, exceedingly white as snow, such as no fuller on earth is able to whiten. And there appeared unto them Elijah, with Moses, and they were talking with Jesus. Luk 9:30 : Behold, two men were talking with Him, who were Moses and Elijah, who, being seen in glory, were speaking of His departure, which He was about to fulfill in Jerusalem. And Peter, and those who were along with Him, had been burdened with sleep. But keeping awake through the night, they saw His glory, and the two men who were standing with Him. The transfiguration is the most unearthly scene mortal eyes were ever permitted to behold. Here, again, we see the signal honor conferred by our Lord on Peter, James, and John, who certainly did enjoy a deeper insight into Divine things than the other nine.

a. What was the character of that wonderful scene? It was a prelibation of heaven, come down to earth i.e., a peep into the glory world; Jesus, for the time, putting on His glory in the presence of Peter, James, and John, that these notable apostles might be prepared to edify us all as eye- witnesses. Their descriptions are very graphic; Mark, Peters amanuensis, certifying that His raiment was whiter than any fuller on earth could possibly make it, His countenance and entire person shining with a brightness infinitely eclipsing the noonday sun in his meridian splendor. The scene transpired in the night, perhaps after several hours spent in prayer, in which their weary bodies became sleepy; the transcendent glory, when bursting on them, utterly expelling all drowsiness, so they had no trouble to keep wide awake all the balance of the night, so thrilled with the unearthly glory that they felt like remaining there forever; hence suggested to build tabernacles. Amid the scene, Moses and Elijah both appear.

How did the apostles know them? Either by their statues or Divine intuition, and more probably the latter. They appear in their glory, as both of their bodies had been long ago glorified. When Elijah mounted the fiery chariot, he lost all mortality, materiality, and every ounce of his weight, still retaining his identity, which had passed into celestial glory. If Moses was not translated from Pisgahs pinnacle, he was raised from the dead, thus, in either case, escaping from Satans material prison, in consequence of which he gave the archangel Michael an awful battle (Jud 1:9), only to encounter signal defeat, while Moses, with the archangel, sweeps up the shining way, and joins the enraptured host in the city of God. We have in the glorified manifestation of Moses and Elijah a clear confirmation of the glorious destination of all Gods saints; those living on the earth at the Lords appearing being translated into the glorified state suddenly (1Th 4:13-18), like Elijah, when he mounted the chariot of fire; and all the buried saints resurrected, like Moses, when Michael came after him, and took him to heaven; thus Moses and Elijah, representing all the saints of all ages, and thus appearing in their glory, are an incontestable earnest of the glorification awaiting all the saints, some through transition, and others through the resurrection. Moses and Elijah, representing the two great departments of the old disperisation i.e., the Law and the Prophets, the former being the lawgiver, and the latter, the greatest of the prophets; hence Moses and Elijah here appear in glory, not only confirming the glorification of all the saints, some by translation and others by the resurrection, but as the representatives of the Law and the Prophets, they here appear in the presence of Jesus, to whom they resign their delegated and expiring power, thus recognizing the supercession of the Law and the Prophets by the Kingdom of Heaven. They depart away before the scene is over, signifying the retreat of the old dispensation and the incoming of the new. Luk 9:33 : And it came to pass, while they were departing from Him [i.e., Moses and Elijah], Peter said to Jesus, Master, it is good for us to be here; let us make three tabernacles, one for Thee, one for Moses, and one for Elijah; not knowing what he says. No wonder Peter felt like staying there forever, as he had really witnessed a prelude of heavenly glory, practically spending those wonderful hours in heaven. Yet he did not understand what he was talking about, as Moses and Elijah had already finished their errand, and were moving back to heaven. Jesus must soon go, and Peter, James, and John, with the other nine, must go to the ends of the earth, preaching the gospel; hence permanently abiding there was utterly out of the question. Amid Pentecostal meetings, especially holiness camps, we frequently are permitted to tarry a little while on the Mount of Transfiguration, reluctant to come down; yet we must come down, and finish our work, fighting sin and Satan in the dark valleys of a lost world. And He speaking these things, and there was a cloud, and it overshadowed them; and they were afraid while they were entering into the cloud. And there was a voice out of the cloud, saying, This is My Beloved Son: hear ye Him; and while the voice was sounding, Jesus was found alone, and they kept silent, and told no one, in those days, any of those things which they had seen.

b. A world of investigation and controversy has labored through all bygone ages to locate the Mount of Transfiguration. When I was on Mount Tabor, which is a long way from Caesarea-Philippi, far out southwest, near Nazareth and the Mediterranean Sea, I saw three magnificent stone temples, somewhat in ruins, the Latin monk, in charge of the convent constantly occupied on that summit, pointing them out to me as these three tabernacles which Peter suggested to build one for Jesus, one for Moses, and another for Elijah. The convent on that mountain perpetuates the memory of the transfiguration. Origen, who was born A. D. 185 a great preacher and a martyr in his day; his father being a preacher and a martyr; also his grandfather; the latter, of course, having seen the apostles, and having been converted through their ministry certified, and has left it in his writings, that Tabor was the Mount of Transfiguration. Saint Jerome, who spent thirty years in Palestine in the fourth century, and other Christian fathers, add their testimony, so that, through the ages past, Tabor has been visited by thousands of Christian pilgrims, believing, without a doubt, that while walking over its summit and worshipping in its three tabernacles, they were on the veritable spot of this wonderful heavenly scene, where our Lord brought a prelude of celestial glory down, and permitted mortal eyes to contemplate the unearthly splendors of the bright upper world. It seems almost a pity to mar the sanctity and glory of this illustrious mountain by even insinuating that the adoring myriads who have lived and died, believing without a doubt that they had actually trodden upon that hallowed spot, and lingered in the tabernacles built responsive to Peters suggestion, and with their mortal feet trodden the summit where Jesus, Moses, and Elijah once stood, invested with celestial glory. But facts are stubborn things, and I must say that they are unfavorable to the identity of Tabor with the Mount of Transfiguration.

c. Others have labored assiduously to identify it with the Mount of Beatitudes, on which our Lords celebrated sermon was delivered, lying a few miles back from Capernaum, and overshadowing it, as this mountain is quite lofty; and Capernaum is the first place mentioned after the transfiguration, and the events which transpired at the base of the mountain; presuming that the six days mentioned as transpiring before the transfiguration were, in all probability, spent traveling, giving them ample time to come from Caesarea-Philippi down to the Sea of Galilee.

d. As to the six days immediately preceding the transfiguration, in which we have not an intimation, much less a record, of anything said or done, it seems quite plausible that they have a symbolic signification, typifying the days of Jehovah.

Let not this escape your memories, beloved, that one day with the Lord is as a thousand years, and a thousand years as one day. (2Pe 3:8.)

The adverb as is hos, and means about, vindicating the indefiniteness of the period, simply a long time, about a thousand years, so that we must not emphasize human chronology too rigidly, as God is His own Timekeeper.

For, not following cunningly devised fables, have we made known to you the power and coming of the Lord Jesus Christ, but being made eyewitnesses of His majesty. For receiving from God the Father the honor and glory of such a voice, having been borne to Him from the excellent glory, This is My Beloved Son, in whom I am well pleased. We heard this voice, borne from heaven, being with Him in the holy mount. (1Pe 1:16-18.)

You see from this Scripture that Peter refers to it as a preliminary coming of the Lord, and a confirmation of His sure and certain second and glorious advent, which was thus adumbrated while on this mount, which was made holy by the heavenly scene which there transpired. Now these six days preceding the transfiguration here mentioned, symbolize the six Divine days, aggregating six thousand years, preceding the glorious coming of the Lord.

e. And having come out from thence, they traveled through Galilee.

(Mar 9:30.) This statement certainly sweeps away the theories in favor of Tabor, Beatitudes, and all other places, except that region in which they have spent several days in addition to the six here mentioned. Hence the facts certainly favor the conclusion that it was one of the mountains in the vicinity of Caesarea-Philippi. Strenuous efforts have been made to locate the transfiguration on the highest peak of Hermon. This is hardly probable, as it is about eighty miles from there to the loftiest summit, and directly away from Galilee, due north, whereas we have not an intimation that Jesus ever traveled north of Caesarea-Philippi in His earthly ministry. If He had gone so far, we certainly would have some specification of it. Hermon is the highest peak of the great Anti-Lebanon Range, which runs from Northern Syria south to the vicinity of the Galilean Sea, Caesarea- Philippi being in the Jordan Valley, down at the foot of this great range, and many lofty summits round about, well suited to verify the description here given of this celebrated holy mountain. I climbed a lofty mountain, belonging to the Hermon Range, overshadowing Caesarea Philippi, visiting the ruins of a large temple built by Herod the Great, where tradition says Jesus preached. I see no reason why that mountain, or some other one overhanging the Jordan Valley, through which they traveled back to Capernaum, might not have been the veritable Mount of Transfiguration f. Amid the multiplicity of claimants, through ages of superstition, we must conclude that no one knows that veritable mountain. There are so many summits about Caearea-Philippi, and rising along the Anti-Lebanon Range, hanging over the Jordan Valley, any one of which would satisfy the description, that we must leave the matter undecided, simply concluding that the preponderant argument favors some one of those mountains in the vicinity of Caesarea-Philippi, which are convenient to their journey down the Jordan, bearing in mind the affirmation (Mar 9:30), Having come out from thence, they traveled through Galilee. Now bear in mind, Galilee runs up almost to Caesarea-Philippi, favoring the conclusion that the Mount of Transfiguration must have been in that vicinity. Some have suggested that, as it took place in the night, they would have been uncomfortably cold on the summit of Hermon, ten thousand feet high.

While I do not believe they went to that summit, as it was too far north, the question of cold is relieved with reference to that mountain, or any other, by the fact that it was midsummer. As Capernaum is the first place mentioned, where they halted in their journey through Galilee, the facts certainly corroborate the conclusion that the mountain was up there near Caesarea Philippi, as they would travel through Galilee all the way to Capernaum. As our Lord knew what floods of superstition and actual idolatry would accumulate on that memorable spot which has actually taken place on Tabor I do not wonder that He dropped the veil over it, withholding its name. Peter, writing about it, gives us no clew to its identity, simply calling it the holy mountain. Consequently its identity is all at sea, and must so remain, till Peter, James, and John in glory return.

Mat 17:9. And they, coming down from the mountain, Jesus charged them, saying, Tell no one the vision until the Son of man may be risen from the dead. His disciples asked Him, saying, Why then do the scribes say that it behooves Elijah first to come? And Jesus, responding, said to them, Indeed, Elijah cometh first, and will restore all things. As Elijah here means John the Baptist, how did he restore, verify, complete, all things? John was the greatest of the prophets, and actually wound up the prophetical dispensation, which focalized in Christ, by not only preaching Him, but pointing Him out, and publicly introducing Him to the world. But I say unto you, That Elijah has already come, and they did not know him, but did unto him all things which they wished; the Son of man is thus about to suffer by them. Then His disciples understood that He spoke to them concerning John the Baptist. This transfiguration, taking place about eight months before the crucifixion, was the solemn installation of our Lord into that momentous series of events destined to culminate in His arrest, arraignment, condemnation, execution, resurrection, and ascension, thus unveiling to mortal eyes the heavenly side of His Messiahship. O that you and I may so sink away into God, and lose sight of this world, yea, climb so high up the Mount of Transfiguration, that we shall reach an experience in which we have a constant panorama of these thrilling realities, revelatory of the heavenly state, which is so nigh, and only separated by an intervening veil, liable to drop at any moment, thus revealing to us the unutterable glories of celestial worlds, of which, in the transfiguration, we have a vivid adumbration!

Fuente: William Godbey’s Commentary on the New Testament

Luk 9:8-36. The Transfiguration (Mar 9:2-8*, Mat 17:1-8*).Again Jesus is pictured as praying. The theme of His conversation with Moses and Elijah is given, viz. His decease (lit., exodus; significant in connexion with Moses) at Jerusalem. In Luk 9:32 text is better than mg. The pronouns in Luk 9:34 are ambiguous: them and the second they may mean Jesus, Moses and Elijah. In Luk 9:36 follow mg. Lk. omits the discussion concerning Elijah.

Fuente: Peake’s Commentary on the Bible

Verse 28

An eight days, a common expression for a week.

Fuente: Abbott’s Illustrated New Testament

9:28 {6} And it came to pass about an eight days after these sayings, he took Peter and John and James, and went up into a mountain to pray.

(6) So that his disciples do not stumble at his debasing himself in his flesh, he teaches them that it is voluntary, showing in addition for a moment the brightness of his glory.

Fuente: Geneva Bible Notes

5. The Transfiguration 9:28-36 (cf. Matthew 17:1-8; Mark 9:2-8)

This event is a climax of the "identity of Jesus" motif in all the Synoptics. Here three disciples saw and heard who Jesus really was. Luke’s particular emphasis was the sufferings of Jesus that were coming. This comes through in his description of Jesus’ conversation with Moses and Elijah (Luk 9:30-31) and his interpretation of what the heavenly voice said (Luk 9:35). The whole scene recalls God’s appearance to Moses on Mt. Sinai (Exodus 24), and it anticipates the second coming of Christ. There is a recurrence of the three themes of Jesus’ identity (Luk 9:20), His passion (Luk 9:22), and glory (Luk 9:26) from the previous pericope but in reverse order (Luk 9:29-30; Luk 9:35). These are the main points the reader should identify as significant in Luke’s narrative.

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

Matthew and Mark said that the Transfiguration happened "after six days" (Mat 17:1; Mar 9:2), but Luke wrote "some (about) eight days." Luke’s reference is less precise and may reflect a Hellenistic way of referring to a week. Again Luke reversed the normal order of the three primary apostles perhaps to link Peter with John, the leaders of the apostolic church in Palestine (cf. Luk 8:51).

His use of the definite article with "mountain" suggests a specific mountain, but Luke did not identify it. Perhaps the Transfiguration was so well known when he wrote that he did not need to identify it but only mentioned it as the mountain on which this event happened. Another idea is that he referred to the mountain this way to set it off in some special symbolic way as similar to Mt. Sinai and or Mt. Olivet (cf. Mt. Olympus). [Note: Liefeld, p. 926.] Playing down the identity of the mountain has the effect of magnifying Jesus. In view of Jesus’ geographical movements with His disciples it seems to me that the mountain was probably Mt. Hermon just north of Caesarea Philippi. Other possibilities are Mt. Tabor, Mt. Arbel, and Mt. Meron. [Note: See idem, "Theological Motifs in the Transfiguration Narrative," in New Dimensions in New Testament Study, p. 167, footnote 27.] Mt. Tabor is the traditional site, but it is too far from Caesarea Philippi and appears to have been occupied at this time. [Note: Morris, p. 172.]

Again Luke referred to Jesus praying. The implication is that the Transfiguration was an answer to His prayer. Frequently in Old Testament times revelations followed prayer (e.g., Daniel 9; et al.; cf. Act 22:6; Act 26:13), though this one came to the disciples, not to Jesus.

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

Chapter 18

THE TRANSFIGURATION.

The Transfiguration of Christ marks the culminating point in the Divine life; the few remaining months are a rapid descent into the Valley of Sacrifice and Death. The story is told by each of the three Synoptists, with an almost equal amount of detail, and all agree as to the time when it occurred; for though St. Matthew and St. Mark make the interval six days, while St. Luke speaks of it as “about eight,” there is no real disagreement; St. Lukes reckoning is inclusive. As to the locality, too, they all agree, though in a certain indefinite way. St. Matthew and St. Mark leave it indeterminate, simply saying that it was “a high mountain,” while St. Luke calls it “the mountain.” Tradition has long localized the scene upon Mount Tabor, but evidently she has read off her bearings from her own fancies, rather than from the facts of the narrative. To say nothing of the distance of Mount Tabor from Caesarea Philippi-which, though a difficulty, is not an insuperable one since it might easily be covered in less than the six intervening days-Tabor is but one of the group of heights which fringe the Plain of Esdraelon, and so one to which the definite article would not, and could not, be applied. Besides, Tabor now was crowned by a Roman fortress, and so could scarcely be said to be “apart” from the strifes and ways of men, while it stood within the borders of Galilee, whereas St. Mark, by implication, sets his “high mountain” outside the Galilean bounds. {Mar 9:30} But if Tabor fails to meet the requirements of the narrative, Mount Hermon answers them exactly, throwing its spurs close up to Caesarea Philippi, while its snow-crowned peak shone out pure and white above the lesser heights of Galilee.

It is not an unmeaning coincidence that each of the Evangelists should introduce his narrative with the same temporal word, “after.” That word is something more than a connecting-link, a bridge thrown over a blank space of days; it is rather, when taken in connection with the preceding narrative, the key which unlocks the whole meaning and mystery of the Transfiguration. “After these sayings,” writes St. Luke. What sayings? Let us go back a little, and see. Jesus had asked His disciples as to the drift of popular opinion about Himself, and had drawn from Peter the memorable confession-that first Apostles Creed-“Thou art the Christ of God.” Immediately, however, Jesus leads down their minds from these celestial heights to the lowest depths of degradation, dishonor, and death, as He says, “The Son of man must suffer many things, and be rejected of the elders, chief priests, and scribes, and be killed, and the third day be raised up.” Those words shattered their bright dream at once. Like some fearful nightmare, the foreshadowing of the cross fell upon their hearts, filling them with fear, and gloom, and striking down hope, and Courage, yea, even faith itself. It would almost seem as if the, disciples were unnerved, paralyzed by the blow, and as if an atrophy had stolen over their hearts and lips alike; for the next six days are one void of silence, without word or deed, as far as the records show. How shall their lost hope be recalled, or courage be revived? How shall they be taught that death does not end all – that the enigma was true of Himself, as well as of them, that He shall find His life by losing it? The Transfiguration is the answer.

Taking with Him Peter, John, and James-the three who shall yet be witnesses of His agony-Jesus retires to the mountain height, probably intending, as our Evangelist indicates, to spend the night in prayer. Keeping the midnight watch was nothing new to these disciples; it was their frequent experience upon the Galilean lake; but now, left to the quiet of their own thoughts, and with none of the excitements of the spoil about them, they yield to the cravings of nature and fall asleep. Awaking, they find their Master still engaged in prayer, all oblivious of earthly hours, and as they watch He is transfigured before them. The fashion, or appearance, of His countenance, as St. Luke tersely puts it, “became another,” all suffused with a heavenly radiance, while His very garments became lustrous with a whiteness which was beyond the fullers art and beyond the whiteness of the snow, and all iridescent, flashing and sparkling as if set with stars. Suddenly, ere their eyes have grown accustomed to the new splendors, two celestial visitants appear, wearing the glorious body of the heavenly life and conversing with Jesus.

Such was the scene upon the “holy mount,” which the Apostles could never forget, and which St. Peter recalls with a lingering wonder and delight in the far-off after-years. {2Pe 1:18} Can we push aside the outward draperies, and read the Divine thought and purpose that are hidden within? We think we may. And-

1. We see the place and meaning of the Transfiguration in the life of Jesus. Hitherto the humanity of Jesus had been naturally and perfectly human; for though heavenly signs have, as at the Advent and the Baptism, borne witness to its super-humanity, these signs have been temporary and external, shining or alighting upon it from without. Now, however, the sign is from within. The brightness of the outer flesh is but the outshining of the inner glory. And what was that glory but the “glory of the Lord,” a manifestation of the Deity, that fullness of the Godhead which dwelt within? The faces of other sons of men have shone, as when Moses stepped downward from the mount, or as Stephen looked upwards to the opened heavens; but it was the shining of a reflected glory, like the sunlight upon the moon. But when the humanity of Jesus was thus transfigured it was a native glory, the inward radiance of the soul stealing through, and lighting up, the enveloping globe of human flesh. It is easy to see why this celestial appearance should not be the normal manifestation of the Christ; for had it been, He would no longer have been the “Son of man.” Between Himself and the humanity lie had come to redeem would have been a gulf wide and profound, while the Fatherhood of God would have been a truth lying back in the vistas of the unknown, a truth unfelt; for men only reach up to that Fatherhood through the Brotherhood of Christ. But if we ask why now, just for once, there should be this transfiguring of the Person of Jesus, the answer is not so evident. Godet has a suggestion which is as natural as it is beautiful. He represents the Transfiguration as the natural issue of a perfect, a sinless life, a life in which death should have no place, as it would have had no place in the life of unfallen man. Innocence, holiness, glory-these would have been the successive steps connecting earth with heaven, an ever-upward path, across which death would not even have cast a shadow. Such would have been the path opened to the first Adam, had not Sin intervened, bringing Death as its wage and penalty. And now, as the Second Adam takes the place of the first, moving steadily along the path of obedience from which the first Adam swerved, should we not naturally look for that life to end in some translation or transfiguration, the body of the earthly life blossoming into the body of the heavenly? And where else so appropriately as here, upon the “holy mount,” when the spirits of the perfected come forth to meet Him, and the chariot of cloud is ready to convey Him to the heavens which are so near? It is thus something more than conjecture-it is a probability-that had the life of Jesus been by itself, detached from mankind in general, the Transfiguration had been the mode and the beginning of the glorification. The way to the heavens, from which He was self-exiled, was open to Him from the mount of glory, but He preferred to pass up by the mount of passion and of sacrifice. The burden of the worlds redemption is upon Him, and that eternal purpose leads Him down from the Transfiguration glories, and onwards to a cross and grave. He chooses to die, with and for man, rather than to live and reign without man.

But not only does the “holy mount” throw its light on what would have been the path of unfallen man, it gives us in prophecy a vision of the resurrection life. Compare the picture of the transfigured Christ, as drawn by the Synoptists, with the picture, drawn by John himself, of the Christ of the Exaltation, and how strikingly similar they are! {Rev 1:13-17} In both descriptions we have an affluence of metaphor and simile, which affluence was itself but the stammering of our weak human speech, as it seeks to tell the unutterable. In both we have a whiteness like the snow, while to portray the countenance St. John repeats almost verbatim St. Matthews words, “His face did shine as the sun.” Evidently the Christ of the Transfiguration and the Christ of the Exaltation are one and the same Person; and why do we blame Peter for speaking in such random, delirious words upon the mount, when John, by the glory of that same vision, in Patmos, is stricken to the ground as if dead, not able to speak at all? When Peter spoke, somewhat incoherently, about the “three tabernacles,” it was not, as some aver, the random speech of one who was but half awake, but of one whose reason was dazzled and confused with the blinding glory. And so the Transfiguration anticipates the Glorification, investing the sacred Person with those same robes of light and royalty He had laid aside for a time, but which He will shortly assume again-the habiliments of an eternal re-enthronement.

2. Again, the holy mount shows us the place of death in the life of man. We read, “There talked with Him two men, which were Moses and Elijah”; and as if the Evangelist would emphasize the fact that it was no apparition, existing only in their heated imagination, he repeats the statement {Luk 9:35} that they were “two men.” Strange gathering-Moses, Elias, and Christ!-the Law in the person of Moses, the Prophets in the person of Elias, both doing homage to the Christ, who was Himself the fulfillment of prophecy and law. But what the Evangelist seems to note particularly is the humanness of the two celestials. Though the earthly life of each ended in an abrupt, unearthly way, the one having a translation, the other a Divine interment (whatever that may mean), they have both been residents of the heavenly world for centuries. But as they appear today “in glory,” that is, with the glorified body of the heavenly life, outwardly, visibly, their bodies are still human. There is nothing about their form and build that is grotesque, or even unearthly. They have not even the traditional but fictitious wings with which poetry is wont to set off the inhabitants of the sky. They are still “men,” with bodies resembling, both in size and form, the old body of earth. But if the appearances of these “men” reminds us of earth, if we wait awhile, we see that their natures are very unearthly, not unnatural so much as supernatural. They glide down through the air with the ease of a bird and the swiftness of light, and when the interview ends, and they go their separate ways, these heavenly “men” gather up their robes and vanish, strangely and suddenly as they came. And yet they can make use of earthly supports, even the grosser forms of matter, placing their feet upon the grass as naturally as when Moses climbed up Pisgah or as Elijah stood in Horebs cave.

And not only do the bodies of these celestials retain still the image of the earthly life, but the bent of their minds is the same, the set and drift of their thoughts following the old directions. The earthly lives of Moses and Elias had been spent in different lands, in different times; five hundred eventful years pushed them far apart; but their mission had been one. Both were prophets of the Highest, the one bringing Gods law down to the people, the other leading a lapsed people back and up to Gods law. Yes, and they are prophets still, but with a hearer vision now. No longer do they gaze through the crimson lenses of the sacrificial blood, beholding the Promised One afar off. They have read the Divine thought and purpose of redemption; they are initiated into its mysteries; and now that the cross is dose at hand, they come to bring to the worlds Savior their heavenly greetings, and to invest Him, by anticipation, with robes of glory, soon to be His for evermore.

Such is the apocalypse of the holy mount. The veil which hides from our dull eye of sense the hereafter was lifted up. The heavens were opened to them, no longer far away beyond the cold stars, but near them, touching them on every side. They saw the saints of other days interesting themselves in earthly events-in one event at least, and speaking of that death which they mourned and feared, calmly, as a thing expected and desired, but calling it by its new and softened name, a “departure,” an “exodus.” And as they see the past centuries saluting Him whom they have learned to call the Christ, “the Son of God,” as the truth of immortality is borne in upon them, not as a vague conception of the mind, but by oral and ocular demonstration, would they not see the shadow of the coming death in a different light? Would not the painful pressure upon their spirits be eased somewhat, if not, indeed, entirely removed? And-

“The Apostles heart of rock Be nerved against temptations shock?”

Would they not more patiently endure, now that they had become apostles of the Invisible, seers of the Unseen?

But if the glory of the holy mount sets in a fairer light the cross and grave of Christ, may we not throw from the mirror of our thought some of, its light upon our lowlier graves? What is death, after all, but the transition into life? Retaining its earthly accent, we call it a “decease”; but that is true only of the corporeal nature, that body of “flesh and: blood” which cannot inherit the higher kingdom of glory to which we pass. There is no break in the continuity of the souls existence, not even one parenthetic hour. When He who was the Resurrection and the Life said, “Today shalt thou be with Me in paradise,” that word passed: on a forgiven soul directly to a state of conscious blessedness. From “the azure deep of air” does the eagle look regretfully upon the eyrie of its crag, where it lay in its unfledged weakness? or does it mourn the broken shell from which its young life emerged? And why should we mourn, or weep with unrestrained tears, when the shell is broken that the freed spirit may soar up to the regions of the blessed, and range the eternities of God? Paganism closed the story of human life with an interrogation point, and sought to fill up with guesses the blank she did not know. Christianity speaks with clearer voice; hers is “a sure and certain hope,” for He “who hath abolished death” hath “brought life and immortality to light.” Earths exodus is heavens genesis, and what we call the end celestials call the beginning.

And not only does the mount speak of the certainties of the after-life, it gives, in a binocular vision, the likeness of the resurrection body, answering, in part, the standing question, “How are the dead raised up?” The body of the heavenly life must have some correspondence with, and resemblance to, the body of our earthly life. It will, in a sense, grow oat of it. It will not be something entirely new, but the old refined, spiritualized, the dross and earthliness all removed, the marks of care, and pain, and sin all wiped out. And more, the Transfiguration mount gives us indubitable proof that heaven and earth lie, virtually, close together, and that the so-called “departed” are not entirely severed from earthly things; they can still read the shadows upon earthly dials, and hear the strike of earthly hours. They are not so absorbed and lost in the new glories as to take no note of earthly events; nor are they restrained from visiting, at permitted times, the earth they have not wholly left; for as heaven-was theirs, when on earth, in hope and anticipation, so now, in heaven, earth is theirs in thought and memory. They have still interests here, associations they cannot forget, friends who are still beloved, and harvests of influence they still may reap.

With the absurdities and follies of so-called Spiritualism we have no sort of sympathy; they are the vagaries of weak minds; but even their eccentricities and excesses shall not be allowed to rob us of what is a truly Christian hope, that they who cared for us on earth care for us still, and that they who loved and prayed for us below love us none the less, and pray for us none the less frequently, now that the conflict with them is over, and the eternal rest begun. And why may not their spirits touch ours, influencing our mind and heart, even when we are not conscious whence those influences come? For are they not, with the angels, “ministering spirits, sent forth to do service for the sake of them that shall inherit salvation?” The Mount of Transfiguration does indeed stand “apart,” for on its summit the paths of the celestials and of the terrestrials meet and merge; and it is “high” indeed, for it touches heaven.

3. Again, the holy mount shows us the place of death in the life of Jesus. How long the vision lasted we cannot tell, but in all probability the interview was but brief. What supreme moments they were! And what a rush of tumultuous thoughts, we may suppose, would fill the minds of the two saints, as they stand again on the familiar earth! But listen! They speak no word to revive the old-time memories; they bring no tidings of the heavenly world; they do not even ask, as they well might, the thousand questions concerning His life and ministry. They think, they speak, of one thing only, the “decease which He was about to accomplish at Jerusalem.” Here, then, we see the drift of heavenly minds, and here we learn a truth which is wonderfully true, that the death of Jesus, the cross of Jesus, was the one central thought of heaven, as it is the one central hope of earth. But how can it be such if the life of Jesus is all we need, and if the death is but an ordinary death, an appendix, necessary indeed, but unimportant? Such is the belief of some, but such certainly is not the teaching of this narrative, nor of the other Scriptures. Heaven sets the cross of Jesus “in the midst,” the one central fact of history. He was born that He might die; He lived that He might die. All the lines of His human life converge upon Calvary, as He Himself said, “For unto this hour came I into the world.” And why is that death so all-important, bending towards its cross all the lines of Scripture, as it now monopolizes the speech of these two celestials? Why? There is but one answer which is satisfactory, the answer St. Peter himself gives: “His own Self bare our sins in His body upon the tree, that we, having died unto sins, might live unto righteousness”. {1Pe 2:24} And so the Mount of Transfiguration looks towards the Mount of Sacrifice. It lights up Calvary, and lays a wreath of glory upon the cross.

We need not speak again of Peters random words, as he seeks to detain the celestial visitants. He would fain prolong what to him is a Feast of Tabernacles, and he suggests the building of three booths upon the mountain slope-“one for Thee,” putting his Lord first, “and one for Moses, and one for Elias.” He makes no mention of himself or of his companions. He is content to remain outside, so that he may only be near, as it were on the fringe of the transfiguring glories. But what strange request! What wandering, delirious words, almost enough to make celestials smile! Well might the Evangelist excuse Peters random words by saying, “Not knowing what he said.” But if Peter gets no answer to his request, and if he is not permitted to build the tabernacles, Heaven spreads over the group its canopy of cloud, that Shekinah-cloud whose very shadow was brightness; while once again, as at the Baptism, a Voice speaks out of the cloud, the voice of the Father: “This is My Son, My Chosen; hear ye Him.” And so the mountain pageant fades; for when the cloud has passed away Moses and Elias have disappeared, “Jesus only” is left with the three disciples. Then they retrace their steps down the mountain side, the three carrying in their heart a precious memory, the strains of a lingering music, which they only put into words when the Son of man is risen from the dead; while Jesus turns, not reluctantly, from the opened door and the welcome of Heaven, to make an atonement upon Calvary, and through the veil of His rent flesh to make a way for sinful man even into the Holiest.

Fuente: Expositors Bible Commentary