Lucas 9
David Guzik · Citado em PreceptAustin
Lucas 9
Guzik comments that "it never entered their minds that Jesus might provide for the multitude with a miracle. God has resources that we know nothing about, so we can trust Him and be at peace even when we can’t figure out how He will provide." God uses us as instruments To help someone in need, So we must trust Him to supply When following His lead. —Sper When God says do it, He’s already planned the resources we need to accomplish the task. -- Randy Kilgore
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Guzik - Jesus "knew that wastefulness didn’t glorify the God of all provision." Where we see a lack He sees an abundance. Where we see human problems He sees and accomplishes divine possibilities. A little can become a lot with Jesus! -- Daniel Akin Satisfied (satiated)(5526)(chortazo from chortos = fodder or grass or herbage of the field in general) means to feed with herbs, grass or hay to fatten animals (who gorged themselves until they could eat no more). Then it means to eat one's fill resulting in a state of being satisfied. Chortazo was used of the feeding of animals until they wanted nothing more. They were allowed to eat until they were completely satisfied. The picture is of animals who stayed at the feed trough until they wanted nothing more to eat. Luke used chortazo in Luke 6:21+ “Blessed are you who hunger now, for you shall be satisfied. Blessed are you who weep now, for you shall laugh." Bob
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Guzik - What will it profit a man if he gains the whole world, and loses his own soul? Avoiding the walk down death row with Jesus means that we may gain the whole world, and end up losing everything. Jesus Himself had the opportunity to gain all the world by worshipping Satan (Luke 4:5-8), but found life and victory in obedience instead (Ed: Obedience is a reflection of one's faith. No obedience, no faith in Jesus and His Gospel). Amazingly, the people who live this way before Jesus are the (only) ones who are really, genuinely happy (blessed). Giving our lives to Jesus all the way, and living as an others-centered person does not take away from our lives, it adds to it. Himself (heauton) is a reflexive pronoun referring the action of the verb (in this case loses and forfeits) back on the subject! In a sense this self seeking soul brings the misery back upon his own head! The parallel passages in Mt 16:26 and Mk 8:36-37 both use the Greek word psuche meaning soul. The vital principle of this person will suffer eternal loss which is the wages for seeking temporal gain in a world system which is passing away (and even its lusts! - 1 Jn 2:17+). Bishop Trench summarizes the definition of the anti-God world system as "All that floating mass of thoughts, opinions, maxims, speculations, hopes, impulses, aims, aspirations, at any time current in the world, which it may be impossible to seize and accurately define, but which constitutes a most real and effective power, being the moral, or immoral atmosphere which at every moment of our lives we inhale, again inevitably to exhale." (Trench's Synonyms) QUEEN ELIZABETH OF ENGLAND (1603 ), sometimes called "The lion-hearted Elizabeth". It is said that she embodied the traits of a haughty temper, strong self-will, love of pomp and magnificence, combined with caution, prudence and suspicion. At her death she had about two thousand costly dresses in her wardrobe. Just before her death she uttered the words: "All my possessions for one moment of time." (ED: O, HOW SHE WOULD HAVE BENEFITED FROM JESUS' WARNINGS AND WOULD HAVE GAINED A NOT A MOMENT IN TIME BUT A FOREVER IN ETERNITY WITH HIM, WHO PAID THE PRICE IN FULL Jn 19:30+) (From Herbert Lockyer's fascinating compilation of The Last Words of Saints and Sinners - free to borrow at archive.org). Profited (5623) (opheleo from ophéllo = heap up or from ophelos = increase, profit) means to provide assistance, with emphasis upon the resulting benefit. To help, to be of benefit, to be of use, to be an advantage, to be advantageous. Passive sense - to have benefit from, to profit. To be useful or profitable. It is used usually with the sense of gain, profit in both a material and non-material sense. Gilbrant - This general term for various expressions of help, aid, benefit, or service is found extensively throughout the history of classical Greek. The general nature of the word makes it necessary for the reader to supply from the context the specific identity of what is being valued or gained. For example, in Matthew 16:26 Jesus placed the accumulation of wealth in its eternal perspective (cf. Mark 8:36 and Luke 9:25) by challenging His listeners to see that the only true profit comes through a life of self-denial and discipleship. Opheleo - 15v - accomplishing(1), benefit(1), benefited(1), doing...good(1), help(2), helped(1), profit(4), profited(1), profits(2), value(1). Matt. 15:5; Matt. 16:26; Matt. 27:24; Mk. 5:26; Mk. 7:11; Mk. 8:36; Lk. 9:25; Jn. 6:63; Jn. 12:19; Rom. 2:25; 1 Co. 13:3; 1 Co. 14:6; Gal. 5:2; Heb. 4:2; Heb. 13:9 Gains (2770)(kerdaino from kerdos = gain) means literally to procure an advantage or profit, to acquire by effort or investment (as in the parable of the talents Mt 25:16,17, 20, 22; James 4:13 = "make a profit"). Kerdaino is often used of the pursuit of wealth, earthly riches, business success. The synoptic Gospels use kerdaino to emphasize the tragic state of a man who "gains" the whole world (Mt 16:26, Mark 8:36, Luke 9:25), this use speaking literally of money, possessions, investments, etc, but also figuratively of the position, power, acclaim, etc ("boastful pride of life" 1 Jn 2:16). The Spirit must consider this truth of great importance, to reiterate it in all three Gospels! Gilbrant - In classical Greek kerdainō means “to gain something,” “to profit,” or “to advantage.” A secondary meaning is “the desire to gain or profit” and is sometimes used to speak of craftiness or cunning. The New Testament uses kerdainō in the literal sense of “to gain something,” as in the case of the man who gains the whole world but loses his soul (Matthew 16:26). Kerdainō also has a second literal meaning of “to get gain” or “to make a profit.” This is the usage found in James to describe people who buy and sell to get gain (James 4:13). For Christ to be totally in control of a person’s being is also recognized as gain by the New Testament (Philippians 3:8). Kerdaino - 16v - gain(2), gained(4), gains(2), incurred(1), profit(1), win(5), won(2). Matt. 16:26; Matt. 18:15; Matt. 25:16; Matt. 25:17; Matt. 25:20; Matt. 25:22; Mk. 8:36; Lk. 9:25; Acts 27:21; 1 Co. 9:19; 1 Co. 9:20; 1 Co. 9:21; 1 Co. 9:22; Phil. 3:8; Jas. 4:13; 1 Pet. 3:1 World (2889)(kosmos) refers to the world system of evil of which Satan is the head, all unsaved people his servants, together with the pursuits, pleasure, purposes, people, and places where God is not wanted. Kosmos defines the world not as a neutral influence but as an "evil force", the inveterate, incorrigible, intractable, intransigent, irrevocable enemy of God and of every believer. This begs the question "Why would any believer ever desire to befriend or be friends with such a 'ferocious' foe?" Kosmos in Luke and Acts - Lk. 9:25; Lk. 11:50; Lk. 12:30; Acts 17:24 Forfeits (Suffers loss) (2210)(zemioo from zemia) which means to affect with damage or to do damage to, to suffer injury, to suffer loss, to sustain damage, to forfeit or to fine. It means to experience the loss of something, with implication of undergoing hardship or suffering. Zemioo was a business term meaning to "punish by exacting a forfeit" (Vincent). All 6 NT instances refer to some kind of personal loss. In its use by Jesus in Matthew 16:26 the gaining of the whole world is contrasted with the loss of one’s soul (which in this context may mean the loss of one’s life). The obvious conclusion is that the losing of one’s soul is in no way compensated for by winning the whole world. Paul used the word in his teaching on the loss of rewards at the judgment seat of Christ (1 Corinthians 3:13–15; 2 Corinthians 5:10) and for the loss of personal attainments such as are listed in Philippians 3:5,6. Zemioo - 6v - forfeit(1), forfeits(2), suffer loss(2), suffered the loss of(1). Matt. 16:26; Mk. 8:36; Lk. 9:25; 1 Co. 3:15; 2 Co. 7:9; Phil. 3:8 The Treasure Myth Read: Psalm 37:7-20 What will it profit a man if he gains the whole world, and loses his own soul. —Mark 8:36 When the great ocean liner Titanic sank in 1912, it was rumored to have gone down with a fortune in jewels and gold. That longstanding myth was dispelled, however, by the discovery of the ship’s manifest, which showed that the ship was carrying raw feathers, linen, straw, hatter’s fur, tissue, auto parts, leather, rabbit hair, elastics, hair nets, and refrigerating equipment. There is another persistent rumor about riches. It is widely believed that a wealthy person should be honored and valued, even though he may be ungodly. On the other hand, a godly, self-disciplined person is considered by some to be of little worth if he is not wealthy. David, the author of Psalm 37, cautioned the poor and needy not to be envious of the rich and prosperous. In time, the cargo manifest of the ungodly will be uncovered, revealing that their lives contain nothing of enduring value. Some people think they have it all When riches come their way; But their great loss will be revealed On God's accounting day. —Bosch It's better to be poor and walk by faith than to be rich and walk by sight. Related Resource: See The Treasure Principle by Randy Alcorn. “Supercharged with stunning, divine truth! Lightning struck over and over as I read it.” -John Piper “The Treasure Principle will change your life! This book is destined to become a classic.” -Howard Dayton, Co-CEO, Crown Financial Ministries “The Scripture passages and illustrations really ring true. Just what I needed!” -Hugh Maclellan, President, The Maclellan Foundation “I enthusiastically endorse The Treasure Principle. I hope millions will read it.” -Ronald W. Blue, Founder and CEO, Ronald Blue & Company Dietrich Bonhoeffer (1906-1945) understood what the normal Christian life should look like. The way may be hard, but the path and the end are glorious. The cross is laid on every Christian. The first Christ-suffering which every man must experience is the call to abandon the attachments of this world. It is that dying of the old man which is the result of his encounter with Christ. As we embark upon discipleship we surrender ourselves to Christ in union with his death—we give over our lives to death. Thus it begins; the cross is not the terrible end to an otherwise god-fearing and happy life, but it meets us at the beginning of our communion with Christ. When Christ calls a man, he bids him come and die.... But it is the same death every time—death in Jesus Christ, the death of the old man at his call. Jesus’ summons to the rich young man was calling him to die, because only the man who is dead to his own will can follow Christ. In fact every command of Jesus is a call to die, with all our affections and lusts. But we do not want to die, and therefore Jesus Christ and his call are necessarily our death as well as our life. The call to discipleship, the baptism in the name of Jesus Christ means both death and life. (Bonhoeffer, Cost, 99) (Quoted by Daniel Akin Borrow Exalting Jesus in Mark Christ-Centered Exposition)) ILLUSTRATION - Adrian Rogers tells this story about Ernest Hemingway - Ernest Hemingway was a remarkable man. He won a Pulitzer Prize. He won a Nobel Prize. He was a young reporter—already a news reporter—when World War I began. And, he went to the front and was wounded in Italy. He came back and had an exciting life as a big game hunter. He was a bullfighter. He was a sports fisherman, who would fish for marlin. And, when World War II came, he didn't want to be left out, so he took his fishing boat and rigged it with two 50-caliber machine guns, bazookas, hand grenades, and would cruise off the coast of Cuba, hoping that a German U-boat would surface. If he could see the conning tower or the periscope, or if he could see the water breaking over that steel skin of that U-boat, he would move toward it, expecting them to surface and get a boarding party to come and board his ship. And, he would remain about 50 yards away. And, when it would come up, and they would open the tower and come out on the deck, then he would increase speed and move toward them with machine guns firing, hoping to lob a grenade down the conning tower into the U-boat and to sink it. A daring man! He was in an airplane accident. He was hit by a taxi. He had all kinds of escapades. He was wounded in war. He lived in France. He lived in Italy. He lived in Cuba. He lived in Key West. He lived in Idaho. He was a man that did everything. But, he abused himself with alcohol and became just a slave to alcohol. He went through four marriages. He said, finally, at the end of all of this, thinking of his life—this great novelist, this great author—he said, "It seems that we are ants"—a-n-t-s—"ants on the end of a burning log." Do you know how he ended it all? With a shotgun to his head. Ernest Hemmingway—he did so much, seeking, everywhere, adventure. You talk about a man who had a full life and an empty life at the same time! His life was filled with futility—no purpose. "We're like ants—ants on the end of a burning log." An empty life. ILLUSTRATION - Bob Hope was one of the most beloved comedians in American history. He had everything (just glance at his home which sold for $13 million). He had the world, but the question is did he have Jesus as His Savior? You be the judge - Here are two distinctly different critiques of his life to help you decide (and of course you and I are NOT the final judge - that right is God's alone!) - (1) Stories of Faith: Bob Hope Finds Real Hope in Jesus (2) The Death of Bob Hope - R L Hymers Finally see this article in Wikipedia (or here) regarding Hope's lifestyle. What does it profit a man to gain the whole world and lose his soul? Luke 9:26 "For whoever is ashamed of Me and My words, the Son of Man will be ashamed of him when He comes in His glory, and the glory of the Father and of the holy angels. KJV For whosoever shall be ashamed of me and of my words, of him shall the Son of man be ashamed, when he shall come in his own glory, and in his Father's, and of the holy angels. whoever Lk 12:8,9; Ps 22:6-8; Isaiah 53:3; Matthew 10:32,33; Mark 8:38; John 5:44; 12:43; Romans 1:16; 2 Corinthians 12:10; Galatians 6:14; 2 Timothy 1:12; 2:12; Hebrews 11:26; 13:13; 1 Peter 4:14-16; Revelation 3:5 him Lk 13:25-27; Matthew 7:22,23; Revelation 21:8 when Daniel 7:10; Matthew 16:27; 24:30,31; 25:31; 26:64; 2 Thessalonians 1:8-10; Jude 1:14; Revelation 1:7; 20:11 Luke 9 Resources - Multiple Sermons and Commentaries Luke 9:24-26 - Steven Cole Luke 9:26 Who's Ashamed of Whom? - John MacArthur Luke 9:23-26 The Gospel in Perspective - John MacArthur Luke 9:26-31 A Glimpse of the King's Return, Part 1 - John MacArthur Parallel passages: Matthew 10:32-33+ “Therefore everyone who confesses Me before men, I will also confess him before My Father who is in heaven. 33 “But whoever denies Me before men, I will also deny him before My Father who is in heaven. Mark 8:38+ “For whoever is ashamed of Me and My words in this adulterous and sinful generation, the Son of Man will also be ashamed of him when He comes in the glory of His Father with the holy angels.” Luke 12:8; 9+ “And I say to you, everyone who confesses Me before men, the Son of Man will confess him also before the angels of God; 9 but he who denies Me before men will be denied before the angels of God. THE CERTAINTY OF THE SECOND COMING For (gar) is a term of explanation. Some like J Vernon McGee (who is usually rock solid) feel this is a true believer, albeit one who is ashamed of Jesus and/or His words. However, it seems he has taken the text out of its context and remember context is king for the most accurate interpretation. Jesus has clearly been speaking of who is a true disciple beginning in Lk 9:23-26. These passages are clearly connected. Notice Lk 9:26 begins with "for" (gar) which underscores that being ashamed is explaining something. In the immediate context Jesus had just stated "For what is a man profited if he gains the whole world, and loses or forfeits himself?" (Lk 9:25) It follows that this passage is a severe warning and that Jesus is explaining the fate of the man who forfeits his soul is the one who is ashamed of Him and His Words! Now let's be honest, have you ever been ashamed to mention the Name "Jesus" in a company of pagans? I will confess that I have. That is not what Jesus is talking about. After all Peter was "ashamed" in the sense that he denied Jesus 3 times and yet he returned and repented and confessed Christ before a crowd of several thousand Jews on the day of Pentecost. (See comment by John Piper below) Whoever is ashamed (epaischunomai) of Me and My words, the Son of Man will be ashamed (epaischunomai) of him when He comes in His glory, and the glory of the Father and of the holy angels. - Son of Man (first in Da 7:13+) was a favorite title Jesus used to describe Himself. What are My Words? What words had Jesus been proclaiming for 18 months in Galilee? The Kingdom of God and specifically the Gospel of that Kingdom! Compare Paul's declaration in Romans 1:16+ "For I am not ashamed (epaischunomai) of the Gospel, for it is the power of God for salvation to everyone who believes, to the Jew first and also to the Greek." What if Paul had been ashamed of Jesus' Words? That's a rhetorical question of course. And so I beg to strongly disagree with Dr McGee on his interpretation of Luke 9:26 as descriptive of believers. Below are numerous other commentators who disagree with McGee. It is interesting also that a number of sources give vague or open-ended comments on this verse. For example, the NET Note (which I greatly respect) says "How one responds now to Jesus and his teaching is a reflection of how Jesus, as the Son of Man who judges, will respond then in the final judgment." That comment really does not make a dogmatic statement as to the eternal fate of those who are ashamed of Jesus and His Words. Many commentaries have a similar genre of non-commital comments or simply don't say anything which is very surprising. I think Jesus does not want us to vacillate on what He is saying because eternity hangs in the balance. John
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Guzik points out that "This was not a new miracle, but the temporary pause of an ongoing miracle. The real miracle was that Jesus, most of the time, could keep from displaying His glory. “For Christ to be glorious was almost a less matter than for him to restrain or hide his glory. It is forever his glory that he concealed his glory; and that, though he was rich, for our sakes he became poor.” (Spurgeon). Jesus did this because He just told His disciples that He was going the way of the cross (Mark 8:31) and that spiritually they should follow Him in the way of the cross (Mark 8:34–38). It was easy for them to lose confidence in Jesus after such a negative statement.. But now, as Jesus displayed His glory as King over all God’s Kingdom, the disciples knew that Jesus knew what He was doing. If He was to suffer, be rejected and killed, He was still in control.. Jesus also dramatically showed that cross bearers would be glory receivers. The goal isn’t the cross. The cross is the path to the goal, and the goal is the glory of God. Oswald Chambers - The sphere of exaltation Jesus leadeth them up into a high mountain apart by themselves. Mark 9:2. We have all had times on the mount, when we have seen things from God’s standpoint and have wanted to stay there; but God will never allow us to stay there. The test of our spiritual life is the power to descend; if we have power to rise only, something is wrong. It is a great thing to be on the mount with God, but a man only gets there in order that afterwards he may get down among the devil-possessed and lift them up. We are not built for the mountains and the dawns and aesthetic affinities, those are for moments of inspiration, that is all. We are built for the valley, for the ordinary stuff we are in, and that is where we have to prove our mettle. Spiritual selfishness always wants repeated moments on the mount. We feel we could talk like angels and live like angels, if only we could stay on the mount. The times of exaltation are exceptional, they have their meaning in our life with God, but we must beware lest our spiritual selfishness wants to make them the only time. We are apt to think that everything that happens is to be turned into useful teaching, it is to be turned into something better than teaching, viz., into character. The mount is not meant to teach us anything, it is meant to make us something. There is a great snare in asking—‘What is the use of it?’ In spiritual matters we can never calculate on that line. The moments on the mountain top are rare moments, and they are meant for something in God’s purpose. QUESTION - Why did Jesus choose Peter, James, and John to be His inner circle? ANSWER - Jesus officially chose His twelve disciples in Luke 6:12–16. That group comprised Simon Peter, Andrew, James, John, Philip, Bartholomew, Matthew, Thomas, James son of Alphaeus, Simon the Zealot, Judas son of James, and Judas Iscariot. Of those twelve, three disciples (Peter, James, and John) seem to have been the closest to Jesus and acted as an “inner circle” to Christ. Peter, James, and John were among the earliest of Jesus’ disciples who had been with Him the longest (Luke 5:4–11). But the Bible does not say why Jesus chose Peter, James, and John as His inner circle. These three men were present with Jesus during special events, being eyewitnesses of Jesus’ transfiguration (Mark 9:2–3), witnessing Jesus raise Jairus’s daughter from the dead (Luke 8:49–56), and accompanying Him while He prayed in the Garden of Gethsemane (Matthew 26:36–38). Thus, these three witnessed Jesus’ greatest moments of glory and His darkest trials. They were His closest friends. Perhaps the reason why Peter, James, and John were chosen to be Jesus’ inner circle was that He was making a special effort to prepare these three for the leadership roles they would later occupy in the fledgling church. Peter, whose nickname meant “the rock,” was the first of the disciples to express faith in Jesus as the Messiah and Son of God (Matthew 16:16). After his failure and denial of Jesus, the Lord restored him, and Peter went on to be a leader in the early church (John 21:15–19). Significantly, on the Day of Pentecost, Peter boldly preached to the crowd, and the Holy Spirit worked in the hearts of the listeners, so that 3,000 people put their faith in Jesus that day (Acts 2:41). James and John, who were nicknamed “Sons of Thunder” because of their boldness (Mark 3:17; Luke 9:54), also became prominent leaders in the early church. They both expressed a willingness to be martyred because of their faith in Jesus (Matthew 20:22), and they both suffered for Christ. James was the first of the disciples to be slain for Christ (Acts 12:1–2), and John was the last of the Twelve to die, after being exiled for his faith (Revelation 1:9). Jesus deliberately chose His twelve disciples and purposefully chose His inner circle, as well. At the ascension of Christ, the eleven remaining apostles were given the same mission, to spread gospel and make disciples of all nations (Matthew 28:18–20). Peter, James, and John, Jesus’ “inner circle,” were instrumental in fulling that mission. Having been eyewitnesses to several amazing events in Jesus’ ministry, the three were well-prepared for their future service. The special attention Jesus gave to Peter, James, and John was, according to author Michael Hyatt, part of Jesus’ leadership strategy. Rather than try to build a broad reach for His ministry, Jesus shunned popularity and “focused on true depth and long-term impact” (“The Leadership Strategy of Jesus,” michaelhyatt.com/the-leadership-strategy-of-jesus, accessed 5/27/20). Jesus’ teaching was rooted deeply in these three men, and each one made a lasting impact in the church for the glory of God. These three fishermen were truly made into “fishers of men” (Matthew 4:19).GotQuestions.org QUESTION - What was the meaning and importance of the transfiguration? ANSWER - About a week after Jesus plainly told His disciples that He would suffer, be killed, and be raised to life (Luke 9:22), He took Peter, James, and John up a mountain to pray. While praying, His personal appearance was changed into a glorified form, and His clothing became dazzling white. Moses and Elijah appeared and talked with Jesus about His death that would soon take place. Peter, not knowing what he was saying and being very fearful, offered to put up three shelters for them. This is undoubtedly a reference to the booths that were used to celebrate the Feast of Tabernacles, when the Israelites dwelt in booths for 7 days (Lev. 23:34–42). Peter was expressing a wish to stay in that place. When a cloud enveloped them, a voice said, “This is My Son, whom I have chosen, whom I love; listen to Him!” The cloud lifted, Moses and Elijah had disappeared, and Jesus was alone with His disciples who were still very much afraid. Jesus warned them not to tell anyone what they had seen until after His resurrection. The three accounts of this event are found in Matthew 17:1-8, Mark 9:2-8, and Luke 9:28-36. Undoubtedly, the purpose of the transfiguration of Christ into at least a part of His heavenly glory was so that the “inner circle” of His disciples could gain a greater understanding of who Jesus was. Christ underwent a dramatic change in appearance in order that the disciples could behold Him in His glory. The disciples, who had only known Him in His human body, now had a greater realization of the deity of Christ, though they could not fully comprehend it. That gave them the reassurance they needed after hearing the shocking news of His coming death. Symbolically, the appearance of Moses and Elijah represented the Law and the Prophets. But God’s voice from heaven – “Listen to Him!” - clearly showed that the Law and the Prophets must give way to Jesus. The One who is the new and living way is replacing the old – He is the fulfillment of the Law and the countless prophecies in the Old Testament. Also, in His glorified form they saw a preview of His coming glorification and enthronement as King of kings and Lord of lords. The disciples never forgot what happened that day on the mountain and no doubt this was intended. John wrote in his gospel, “We have seen His glory, the glory of the one and only” (John 1:14). Peter also wrote of it, “We did not follow cleverly invented stories when we told you about the power and coming of our Lord Jesus Christ, but we were eyewitnesses of His majesty. For He received honor and glory from God the Father when the voice came to Him from the Majestic Glory, saying, ‘This is my Son, whom I love; with Him I am well pleased.’ We ourselves heard this voice that came from heaven when we were with Him on the sacred mountain” (2 Peter 1:16-18). Those who witnessed the transfiguration bore witness to it to the other disciples and to countless millions down through the centuries. GotQuestions.org QUESTION - What is the Mount of Transfiguration? ANSWER - The Mount of Transfiguration is the mountain upon which Jesus was transfigured (Matthew 17, Mark 9, Luke 9). The actual location of the mountain is unknown. In Matthew 16, Jesus tells the disciples that He will be killed and raised to life (verse 21). Peter rebukes Him: “Never, Lord!” he says. “This shall never happen to you!” (verse 22). Jesus has to rebuke Peter and goes on to explain that whoever will be His disciple must “take up his cross,” that is, be willing to die also. In the final verse of chapter 16, Jesus makes a rather enigmatic statement: “Truly I tell you, some who are standing here will not taste death before they see the Son of Man coming in his kingdom” (see also Luke 9:27). In the next event recorded in Matthew and Luke, Jesus takes Peter, James, and John with Him up to a “high mountain.” This unnamed mountain is what we call the Mount of Transfiguration today, because of what takes place next: “There he was transfigured before them. His face shone like the sun, and his clothes became as white as the light. Just then there appeared before them Moses and Elijah, talking with Jesus” (Matthew 17:2–3). The transfiguration of Jesus on the mountain is significant, for it gave those three disciples a glimpse of the glory that Jesus had before the Incarnation and that He would have again. Perhaps it was also the fulfillment of Jesus’ prophecy that some of the disciples would see Him coming in the kingdom before they died (Matthew 16:28). What happened on the Mount of Transfiguration has parallels to what happened on Sinai. Moses went up to a mountain to meet the Lord and came back with his face shining (Exodus 34). In the New Testament, Jesus goes up a mountain and meets with Moses; however, a voice from heaven makes it clear that Jesus is the primary character, not Moses: “While he was still speaking, a bright cloud covered them, and a voice from the cloud said, ‘This is my Son, whom I love; with him I am well pleased. Listen to him!’ When the disciples heard this, they fell facedown to the ground, terrified. But Jesus came and touched them. ‘Get up,’ he said. ‘Don’t be afraid.’ When they looked up, they saw no one except Jesus” (Matthew 17:5–8). Just as the meeting on Sinai between Moses and the Lord signified a new era in God’s dealing with His people, so this meeting between the Lord and Moses signifies a new era in redemption history. The “high mountain” that we call the Mount of Transfiguration is never clearly identified in Scripture. Both Mount Tabor and Mount Hermon have been identified as the Mount of Transfiguration by various traditions. Mount Tabor is a little less than 2,000 feet, but it stands alone in the area. The earliest tradition identifies Mount Tabor as the Mount of Transfiguration, and it is the location of the Church of the Transfiguration, which is built on the ruins of fourth-century church. Mount Hermon is a much higher mountain, almost 10,000 feet, and it is closer to Caesarea Philippi where the previous events in Matthew 16 took place. For these reasons, some scholars feel that Mount Hermon is a more likely candidate to be the Mount of Transfiguration. In the final analysis, we simply do not know what mountain is the Mount of Transfiguration. It could be Tabor or Hermon or another mountain that no one has suggested. The fact that the transfiguration happened on a mountain is an important point in the recapitulation of Moses’ meeting on Mount Sinai. However, the importance of the transfiguration is not bound to what mountain it occurred on. Years later, Peter refers to this event: “For we did not follow cleverly devised fables when we made known to you the power and coming of our Lord Jesus Christ, but we were eyewitnesses of His majesty. For He received honor and glory from God the Father when the voice from the Majestic Glory came to Him, saying, ‘This is My beloved Son, in whom I am well pleased.’ And we ourselves heard this voice from heaven when we were with Him on the holy mountain” (2 Peter 1:16–18). Unfortunately, there are too many “cleverly devised fables” that try to identify specific locations in the Holy Land, such as the site of the Mount of Transfiguration, while losing sight of the more important issues.GotQuestions.org Steven Cole sets the context for the Transfiguration - We’ve all heard the expression that someone is so heavenly minded that he is no earthly good. I suppose that there are people whose heads are so much in the clouds that they don’t accomplish much in practical terms. But the truth of the matter is, most of us are so earthly minded that we are of no earthly or heavenly good. The Bible is clear that if we want to walk in a manner pleasing to the Lord, we must set our minds on the things above, where Christ is, seated at the right hand of God (Col 3:1-2). There is nothing quite so practical as gaining a clearer vision of the glory of Christ. Like Peter, John, and James, we must come down off the mountain to deal with difficult situations, but we will deal with them more effectively if we have seen the glory of our Lord Jesus Christ. To understand the transfiguration, we must see it in its context. Luke has been gradually revealing to us the identity of Jesus Christ. People had different views—He is John the Baptist, Elijah, or one of the prophets come back (Lu 9:19). But by divine revelation, Peter acknowledged that Jesus is the Christ of God (Lu 9:20; see Mt 16:17). But immediately after Peter’s confession, Jesus told the disciples of His impending death and resurrection. This jarred them and they did not understand what He was talking about, in spite of His repeated references to it (Lu 9:44-45; Lu 18:31-34). They understood Christ as King, but they did not yet understand that He first must suffer and then enter into His glory (Lu 24:26). Jesus also has made it plain that those who follow Him must follow in the way of the cross (Lu 9:23-26). Jesus did not come to please Himself, but to do the will of the Father, which supremely included the cross. Those who are His disciples must also deny themselves, take up their cross daily, and follow Him, even if it means persecution or martyrdom. Jesus concluded that discourse with a difficult verse: “But I say to you truthfully, there are some of those standing here who shall not taste death until they see the kingdom of God” (Lu 9:27). There are various interpretations of what Jesus meant by this. Some liberals say that it was a mistaken prediction that Jesus would come back before some of the apostles died. We can dismiss this as the stupid ramblings of irreverent men. Others relate it to the destruction of Jerusalem in A.D. 70, but it is difficult to see why that event represented the coming of God’s kingdom. Others interpret it as a reference to the coming of the Holy Spirit at Pentecost and the rule of Christ through His church. But it seems to me that Jesus is referring to something more spectacular than that. I agree with many of the early church fathers who believed that Jesus was referring to the event that immediately follows, namely, His transfiguration. Three of the disciples there got a glimpse of what Jesus will be like in that coming kingdom, when He comes in the glory of the Father and His holy angels (Lu 9:26). Jesus’ comment about not tasting death refers back to verse Lu 9:24. He is saying that although some of those who follow Him will lose their lives for His sake, some of them would see a manifestation of the coming kingdom before they faced martyrdom, because to see Jesus in His glory is to see a preview of that day when He will return to reign. Thus in the context, the transfiguration served to encourage the three disciples by showing them that even though their Master would suffer and die and though they, too, must follow Him in the path of the cross, the future glory of Jesus and of all who follow Him is certain. The disciples’ understanding, like their sleepiness and the cloud on the mountain, was foggy at first. But later this unforgettable experience came back to them with clarity and insight. (Sermon Luke 9:27-36) Luke 9:29 And while He was praying, the appearance of His face became different, and His clothing became white and gleaming. KJV And as he prayed, the fashion of his countenance was altered, and his raiment was white and glistering. Exodus 34:29-35; Isaiah 33:17; 53:2; Matthew 17:2; Mark 9:2,3; John 1:14; Acts 6:15; Philippians 3:7,8; 2 Peter 1:16-18; Revelation 1:13-16; 20:11 Luke 9 Resources - Multiple Sermons and Commentaries Luke 9:27-36 - Steven Cole Luke 9:26-31 A Glimpse of the King's Return, Part 1 - John MacArthur JESUS' GLORY RADIATES FORTH AT THE TRANSFIGURATION Parallel Passages in the Synoptic Gospels - Matt. 17:1-8; Mark 9:2-8 Matthew 17:2 And He was transfigured before them; and His face shone like the sun, and His garments became as white as light. Mark 9:2+ Six days later, Jesus took with Him Peter and James and John, and *brought them up on a high mountain by themselves. And He was transfigured before them; 3 and His garments became radiant and exceedingly white, as no launderer on earth can whiten them. And while He was praying (proseuchomai) - The change occurred while Jesus was in communion with His Father. While the Gospels do not telling us what Jesus was praying for, the implication is that His Transfiguration is the Father's answer to His prayer! While we want to be careful not to go too far, would it be reasonable to consider that when we sincerely supplicate ourselves before God, we too are in a sense transformed? I know of 2 men who would meet on Saturday at the Church to pray together on their faces. One of the men commented that one day a janitor working at the church saw them come out of the room they were praying in and there was something radiant about their faces. Rod Mattoon on praying -Jesus prayed and His countenance was changed. Let me say that prayer will change your countenance, too. The power of prayer can replace perplexity with peace, fear with faith, consternation with confidence and courage, discouragement with dedication and determination, and hopelessness with hope. There is a bumper sticker that says, "Prayer changes things." It does. Prayer changes you. This is why we are to pray for our enemies because this not only helps to change our enemies, it changes us. Fellowship and communion with God is essential to a transformed life. (Treasures from the Scripture) Steven Cole on while He was praying - Why would the eternal Son of God need to pray? Because He took on human flesh, yet without sin, and He lived in perfect dependence on the Father to show us how we, too, should live. In the incarnation, Jesus’ glory was veiled and He voluntarily limited the use of certain of His divine attributes as He took on the form of a servant and became obedient to death on the cross (Php 2:5-8). He did not surrender any of His divine attributes or He would have ceased to be God (which is impossible), but He took on the limitations of our humanity, apart from sin. As a man, Jesus needed to pray....while as a man in dependence on the Father, Jesus was praying, that His glory burst forth like the sun coming from behind a cloud. This was the intrinsic glory of Jesus that He shared with the Father before the creation of the world (Jn 17:5). It is the glory He now possesses as He sits at the right hand of God. When the apostle John later saw the glorified Jesus, he fell at his feet as a dead man (Rev 1:17). Jesus is undiminished deity and perfect humanity united in one person forever. (Luke 9:27-36) The appearance (eidos) of His face became different (heteros), and His clothing became white (leukos) and gleaming (exastrapto) - Luke's description is what both Matthew 17:2 and Mark 9:2 describe with the Greek verb "transfigured." This verb is also used of believers who are being transformed (2 Cor 3:18+, Romans 12:2+). This reminds us of Moses' face shining with a bright light when he received the tablets of the Law (Ex. 34:29-35). Transfigured (Mt 17:2, Mk 9:2)(3339)(metamorphoo from metá = denotes change of place or condition + morphoo = to form from morphe = form, shape referring to the essential form of a thing) describes a change in appearance that comes from within. It has the basic meaning of changing into another form and is the term from which we get metamorphosis, which in biology denotes the amazing change of a lowly caterpillar into a beautiful butterfly. So the change in view here is not a superficial fluctuation, but a vital change revealing a new life (when used of believers. When metamorphoo describes Jesus' transfiguration the word indicates that His glory shone through His garments so that what Jesus really was on the inside was made manifest on the outside to Peter, John and James (Mt 17:2, Mk 9:2)