The Glory of Christ

He said to them, “Where is your faith?” And they were afraid, and they marveled, saying to one another, “Who then is this, that he commands even winds and water, and they obey him?”

In chapter 9 we have already heard Herod wondering about the identity of Jesus, and the crowds speculating as well that Jesus is at least some kind of special prophet. But when Jesus pointedly asks the disciples, “Who do you say that I am?,” Peter answers correctly that “You are the Christ of God” (Lk 9:20), or “the Christ, the son of the living God” (Mt 16:16).

Jesus explains that his being the Christ will mean something they do not yet comprehend—that he will suffer rejection by the religious leaders and be killed, but will also be raised on the third day.

To add further complication, those who claim to confess him as Lord must themselves expect to suffer rejection for his sake, willingly entrusting their whole lives to God, submitting to his will in every way, knowing that any sacrifice for him will ultimately be worth it—for the good of others to the glory of God.

That provides us with context for today’s passage. Who is Jesus? What was he sent to accomplish? Why and how would his disciples submit themselves to suffering for the sake of His name? The glory of Christ gives us answers.

Now, a bit of further contextual help is to consider where v. 27, from the tail end of that previous discussion, fits in.

Prelude: A Taste of Glory (v. 27)

While scholars argue for other points as to what this verse means, I believe the best explanation is both in the simple fact of what takes place in the immediate aftermath of Luke’s narrative, as well as the important underlying meaning of how Jesus is inaugurating the kingdom and fulfilling the means by which he can offer to his listeners entrance into that kingdom.

The first and most obvious is that Luke deliberately connects what Jesus says in the second part of v. 26 and into v. 27 with what follows: some standing there (three of them to be precise), would in fact, in a week’s time, receive a “preview” of the glory of Christ (of what his glory really is, and what it will be like when he returns in that glory, v. 26).

Could there be a spiritual meaning of this “seeing the kingdom” before they die? Yes, and this is probably intended as well. It is already the case that the spiritual kingdom of God on earth has been inaugurated in the presence of Jesus.

And those standing there would recognize the fulfillment of Christ’s spiritual kingdom at the culmination of Jesus’ death, resurrection, and ascension. Then too they would be given power to live for and testify to that kingdom when they received the promised Holy Spirit at Pentecost. This underlying current of Christ’s journey to complete his mission and their future spiritual understanding of it after the resurrection is likely intended as well.

So then, what becomes evident in the Transfiguration is that the glory of heaven has invaded earth in the person of Jesus the Christ… and this is a glimpse of that glory, and the glory of a yet future culmination of his kingdom rule (v. 26).

In that sense too then three among them would not taste death but would soon get a taste of Jesus’ true glory.

The Glory of the Son Unveiled (vv. 28-29)

Jesus takes Peter, James, and John—the inner circle—with him up on a nearby mountain to pray.

As we have previously discussed, we see the true humanity of Jesus as we once again encounter him in dependent prayer upon the Father. - We will ask at v. 35 if we are not meant to see the perfect humanity of Jesus alongside the concurrent truth that he is also the divine, eternal Son of God. ...Although I think we get a hint at the answer by what occurs in v. 29. I’m tipping my hand already.

In the midst of his prayer, suddenly Jesus’ countenance is transformed (the appearance of his face changed), from normal human appearance to beaming with radiant light. Matthew tells us that his face shone like the sun (17:2). I picture this as being so bright as to be difficult to look directly at it and hard to distinguish facial features, like looking at the sun. His garments also changed, or emanated such light as to appear as if they were a brilliant flash of lightning.

This must have been quite a fear-inducing and awe-inspiring sight to behold, and I believe the indication here is, unlike Moses on Mt. Sinai who merely reflected the glory of the splendor of God (see Ex. 34:29-35), that what takes place with Jesus is an illumination of glory from within himself, rather than leftover glow from talking with God (like Moses).

From start to finish, we are led to conclude that Jesus is not on a par with Moses or Elijah, but that he is much greater.

Two Glorified Witnesses (vv. 30-31)

Now we’re told of yet another unique feature of this captivating occurence: Two other figures appear as well.

We learn that it’s Moses and Elijah, and they’re glowing from God’s glory. This is almost certainly a result of coming from the very presence of God, like Moses’s own earthly experience with being near the presence of God on Sinai and then having such a brightness about him that he had to veil his face.

We’re not told how Moses and Elijah are so readily recognizable, and I don’t think it’s bc of name tags (or heavenly robes like boxers have with their names printed on the back)… nor were they wearing T-shirts with embossed stone tablets on the one and fire from heaven engulfing an altar for the other (although that sounds like a really cool T-shirt). These three disciples would not have known Moses’ and Elijah’s physical appearance from their earthly days, so how do they recognize them now? Maybe they just knew, or maybe Jesus explained it to them later in a conversation we don’t have recorded. Either way, the Gospels state clearly who they are.

The next question is, why are they there, or what do they represent as witnesses to this event? - Scholars offer a variety of explanations, but the most straightforward is probably the best: Moses is representative of the Law, and Elijah representative of the Prophets. And Christ’s fulfillment of the Law and the Prophets, and prophecies in the Psalms, is a primary emphasis that Jesus makes in his resurrection appearances. Luke in particular is careful to record this:

Luke 24:25–27 ESV

And he said to them, “O foolish ones, and slow of heart to believe all that the prophets have spoken! Was it not necessary that the Christ should suffer these things and enter into his glory?” And beginning with Moses and all the Prophets, he interpreted to them in all the Scriptures the things concerning himself.

Jesus makes a similar statement when he appears to the eleven (and others gathered with them):

Luke 24:44–45 ESV

Then he said to them, “These are my words that I spoke to you while I was still with you, that everything written about me in the Law of Moses and the Prophets and the Psalms must be fulfilled.” Then he opened their minds to understand the Scriptures,

Moses and Elijah’s presence testifies to Jesus’ fulfillment of the Scriptures, and particularly in the way that he must suffer and be raised to offer the forgiveness of sins (24:47). So it is said that they are discussing with Jesus (here at the Transfiguration) concerning his departure (literally his “exodus”), undoubtedly meaning that just as Moses led God’s people to freedom from slavery, Jesus will offer a new and better exodus for his people (“which he was about to accomplish at Jerusalem”)—freedom from slavery to sin and Satan to have true spiritual life and serve the living God!

One little applicational thought about these two witnesses appearing: What an encouraging reminder that believers (those declared righteous by faith—that God is who he says he is and does what he says he will do) have a relationship with God that extends beyond death in a very real existence. While we all (believers) await the return of Jesus and second resurrection, receiving glorified physical bodies, those who have preceded us in death are in the presence of God. We do not know much about this intermediate state, but we do know that those who have died, being justified by faith, are present with God.

Three Groggy Witnesses… & Peter’s Desire to Prolong the Party (vv. 32-33)

It’s probably not the first time it happened (only the first we hear of), and it won’t be the last time that we find these three falling asleep while Jesus is praying. They may well be exhausted from ministry with Jesus, and understandably so. In fact, we don’t even have to conclude that this takes place at night.

Anyway, as this is all taking place, they rouse and are finally awake enough to perceive what is happening, and they take it all in: Moses and Elijah, talking with a radiantly transfigured Jesus. But it’s all wrapping up already, and the two OT witnesses are preparing to depart.

So Peter (leave it to Peter), decides that this amazing experience isn’t something to be wasted… maybe it should even be prolonged! He therefore suggests that he’s willing to make three tents so that each one would have his own to stay in, like the booths (tents) that the Israelite people would dwell in for the Feast of Tabernacles—in order to be able to stay and continue the celebration for a whole week, as God had commanded. The festival was intended as a period of specific joy and gratitude to God for his faithful provision for the people in the wilderness. Sounds like Peter meant well, as he usually did. Peter never lacked in passion, but he needed Jesus to guide his passion rightly.

Luke editorializes that Peter didn’t know what he was saying: sleepy, shocked, and afraid—not exactly an ideal frame of mind to be making suggestions. Furthermore, even though his aim is to honor and serve them, a tent for each of these three places them on equal footing. Um, one of them is in fact the fulfillment in the new covenant of the prior ministries of the other two. Moses and Elijah were faithful servants in God’s house; Jesus is the perfect Son (Heb. 3:5-6). They are men, but Jesus the God-Man.

What happens next puts an end to Peter’s blabber.

God the Father Testifies… Again (vv. 34-35)

A “bright” cloud (per Matthew) descends and engulfs all of them, which almost certainly is a visible representation of the presence of God, as in the OT. - So these guys were already tired and stunned and scared. Now this!

And from out of the cloud, a voice speaks.

Like the testimony of the Father and Spirit at Jesus’ baptism, God the Father again endorses and confirms Jesus’ identity: “This is my Son, my Chosen One; Listen to him.”

In current academic scholarship pertaining to the Gospels, there is a good and helpful emphasis on not missing the Jewishness of what is expressed, and of therefore trying to understand what early readers of the circulated Gospels would have understood.

The excellent work of Jewish biblical historian N.T. Wright is proving to be a helpful balance to some of this flavor being lost over time. However, Tom Wright has also argued, from the same perspective, that the deity of Christ is not readily evident, if at all, in the Synoptics (Matt, Mark, Luke). It is John’s Gospel which intends to clarify the deity of Jesus. On this latter point I’m in full agreement. We already read evidence of that this morning in John 1:14-18. (Here’s a reminder of that last verse…)

John 1:18 NET

No one has ever seen God. The only one, himself God, who is in closest fellowship with the Father, has made God known.

While I won’t claim to be anywhere near Tom Wright’s intellectual level or have his base of knowledge, I strongly disagree that the Synoptics, and Luke in particular, do not suggest or even make plain the deity of Jesus. If Luke was a companion of Paul, and Paul plainly teaches the deity of Christ (see Phil 2 and Col 1), it is rather a stretch to believe that Luke is NOT progressively revealing the deity of Jesus. And Is it really so strange for us to read with a more complete NT Theology when we look back into the Synoptic Gospels?

Jesus’ divine sonship, then, highlights three things: first, a relationship to the Father—one of perfect fellowship and obedience. It also highlights, and this is the right reminder of N.T. Wright, that Jews would understand “son of God” to mean that Jesus is the Davidic Messiah, the term son being used to designate him as a chosen vessel for an important task. And in that sense the two descriptions from the Father in v. 35 are related to one another. Finally, and equally significant and yet perhaps carrying the greatest theological weight, the term “Son of God” speaks of Jesus’ deity. This is God incarnate. Jesus is God.

Thus, because of who he is, and because he fulfills OT prophecy, and because he will perfectly and obediently accomplish the mission for which he was sent… the Father proclaims, “Listen to him!”

Listen to him communicates, with the wisdom and power of simplicity, that with respect to Jesus we are to believe and obey. Jesus is the beloved Son, the Messiah, and thus he is to be trusted and obeyed. This is literally the express purpose of the Gospels… and the mission of his people: let us show you who Jesus is, so that you will listen to him (believe and obey).

Now, let’s look at what takes place at the close of this incredible episode that only these three disciples get to experience.

Aftermath: Silent Reflection Until the Proper Time (v. 36)

Matthew 17 tells us that while the voice was speaking, the three disciples had fallen on their faces in fear, so that’s how Jesus finds them when the cloud disappears, along with Elijah and Moses.

When things are back to “normal,” they can look at Jesus’ face again, and his clothes are probably normal faded browns, rusty reds, and worn whites.

Matthew and Mark mention Jesus instructing these three not to tell others about what they’ve just seen until after the resurrection, which would be an appropriate time. Luke simply leaves us with the impression, also accurate, that their silence is a right response to the experience of Christ’s glory, the very presence of God. This isn’t something to babble about but to reflect on.

As we ourselves reflect on it, what are we to make of the glory of Christ at the transfiguration? ...Confirmation about Jesus. Peter’s earlier confession of Christ is confirmed by divine revelation. It further confirms the glory of Christ not only in spite of but even through the path of suffering. And it is divine confirmation of Jesus’ identity: He is the God-Man inaugurating the spiritual kingdom of God through his death and resurrection, and will return again in glory to take with him those who listened to him in this life. All of this serves as assurance and encouragement for his followers.

Here are some other big-picture thoughts for reflection, that I encourage you to meditate on and even talk about with others if you can:

…Further Application (to meditate on and discuss with others):

The glory of Christ is indeed merited through the cross, but it is also an eternal manifestation of his divine nature. (cf. Php 2:5-7, Jn 10:30, Jn 14:11, Col 1:15, Heb 1:3)

Do not settle for lesser glories. Exalt him above all else. (cf. Php 2:9-11)

Let the glory of Christ be the mission of your suffering. (cf. 1 Pt 4:12-13)

Let the glory of Christ in you be the means and motivation for being a light in these spiritually dark times. (cf. Eph 5:8-15, 1 Jn 3:2-3)

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I’ll give you time, if you should choose, to copy these down as we transition to taking the Lord’s Table together. [You can also access the text of this sermon by going on our website to where you might listen to the sermon audio and then click on the sermon title under that audio. That should take you to the full text of my sermon notes.]