Luke 9:28-36

Note, At the Transfiguration, the veil over Jesus’ person is lifted and Peter, James, and John (the inner circle of disciples) are given a glimpse of his true glory. The term “transfiguration” means to change form or appearance and is taken from the Latin translation of the Greek verb used in Mark 9:2 (metamorphoō). Two great Old Testament saints, Moses and Elijah, appear with Jesus in “glorious splendor,” confirming that Jesus’ message and mission are from God and fulfill the Old Testament.

...for Luke the greater emphasis is on the heavenly glory he will receive at his exaltation to God’s right hand. Only Luke among the Synoptic Gospels mentions that the topic of Jesus’ conversation with Moses and Elijah was his “departure” (exodos), which he was going to fulfill in Jerusalem (9:31)

v. 28, Sometime after Jesus notes how some among His 12 would not die without first seeing the kingdom of God, He takes three of His disciples up to a mountain to pray

Mountains are places of revelation in biblical tradition. Moses received God’s law from the Lord on Mount Sinai/Horeb and there saw his glory (Ex. 24; 33–34). Elijah defeated the prophets of Baal on Mount Carmel (1 Kings 18) and heard God’s quiet voice on Mount Horeb (ch. 19). The actual site of the Transfiguration is not named, but has been traditionally identified as Mount Tabor in southern Galilee. Others have suggested Mount Hermon because of its proximity to Caesarea Philippi, the place of Peter’s confession.

v. 29, In the midst of His praying, Jesus’ face becomes different, His clothes white and gleaming.

vv. 30-31, He is seen speaking with a glorified Moses and Elijah about His departure of which was about to be completed at Jerusalem.

Why these two? They may signify the Law and the Prophets respectively, and so confirm Jesus’ fulfillment of the Old Testament Scriptures. Both men also received mountaintop revelations of God (see comments on 9:28) and were known for their powerful miracles. Jesus’ miracles often recall their works (e.g., Moses recalled in the feeding of the five thousand; Elijah recalled in the raising of the widow’s son). Both men’s lives also ended unusually. Elijah did not die, but was taken to heaven in a fiery chariot (2 Kings 2). Moses died alone on Mount Nebo and was buried by God himself (Deut. 34:6).

Only Luke among the Synoptic Gospels mentions that the topic of Jesus’ conversation with Moses and Elijah was his “departure” (exodos), which he was going to fulfill in Jerusalem (9:31)

v. 32, His disciples, awaked from sleep, saw Jesus’ glory and the two men with Him.

v. 33, As Elijah and Moses were leaving Jesus, Peter spoke to Jesus, suggesting to make tabernacles to for Him, Moses, and Elijah, but notably not realizing what he was saying

Scholars have puzzled over the significance of Peter’s statement. The Greek word for “shelter” is skēnē, the word used in the lxx for the tabernacle, Israel’s portable place of worship in the desert (Ex. 25:9). It is also used of the temporary huts or booths assembled during the Old Testament Feast of Tabernacles. Since the tabernacle represented God’s presence with his people, Peter may be wishing to celebrate God’s intervention in the events he is witnessing. Another possibility is that he is hoping to prolong the experience by providing shelters for Moses, Elijah, and Jesus.

The idea of three shelters is the main problem. These would have been temporary shelters, such as were used at Sukkoth, the Feast of Tabernacles. Peter’s proposal of three, presumably equal, shelters may have implied a leveling perspective, putting Jesus on a par with the others. More than that, it connotes an intention to perpetuate the situation as though there were no “departure” (v. 31) for Jesus to accomplish. Whether the shelters symbolize a future or present rest is not completely clear (cf. TDNT, 7:380; Marshall, Gospel of Luke, pp. 386–87; W. Liefeld, “Theological Motifs in the Transfiguration Narrative,” in Longenecker and Tenney, New Dimensions, pp. 174–75). What does seem clear is that Peter wanted to prolong the stay of the heavenly visitors because he still failed to grasp the significance of the passion prediction of v. 22 and its confirmation in v. 31.

vv. 34-35, As Peter was speaking, a cloud formed and overshadowed them, fear overtaking them. Out of the surrounding cloud comes a voice, declaring Jesus as “My Son, My Chosen One; listen to Him!”

This is my Son, whom I have chosen (9:35). The phrase “This is my Son” alludes to Psalm 2:7, identifying Jesus not only as uniquely related to the Father, but also as the Messiah from David’s line. The phrase “whom I have chosen” reflects Isaiah 42:1, where the messianic Servant of the Lord is called “my chosen one.” The title “Chosen One” will be used again of Jesus in Luke 23:35.

v. 36, Once the voice had spoken Jesus was alone. The disciples stayed silent about this and reported nothing of what they saw to no one in these days

Exegetical Idea/Big Idea:

About a week after speaking of some of His disciples seeing the kingdom of God, Jesus takes three of His apostles up a mountain to pray. While praying, He changes and appears heavenly and glorious.

He is approached by the two men who arguably represent the Law and the Prophets, Moses and Elijah, to speak of Jesus’ “departure.” When the three disciples are alert of this, Peter suggests establishing three shelters for Jesus, Moses, and Elijah, not realizing the foolishness he was saying.

Upon saying this, they are engulfed by a cloud from which a voice declared the Sonship of the Chosen One, Jesus the Christ; listen to Him! Afterwards they are left speechless as to what had occurred.

Big Idea:

As at His baptism, Jesus is identified here as both the Messiah and the suffering Servant, His concealed glory revealed to His chosen three to affirm the Way, Truth, and Light that they would abide in and look forward to.

The Father’s instruction to the Son’s disciples are very much the instruction by which all of Christ’s disciples must partake in; Listen to Him! It is an instruction contextualized by the immediate glory Christ revealed, a glory that affirms His identity as the Lamb of God who takes away the sin of the world.

As these three disciples would go on to exhort through their letters to the Church, such a glimpse into Jesus’ real glory should drive us to live on a higher plane in the face of life’s difficulties.

Liturgical Idea

What should we praise God for? (Rejoice)

What should we confess to God? (Repent)

What should we ask God for? (Request)

What should we lift up to God? (Sacrifice)

What should we live out for God? (Service)

Recap:

Luke 9:18-27, As Christians, the cost to follow Christ is exclusively narrow, but infinitely more profitable. To partake in the embracing of Jesus and His Word is to submit our lives entirely to Him, in life unto death. This is fundamentally Kingdom Living.

Read Luke 9:28-36

(15-20 min.)

vv. 28-29,

Note, At the Transfiguration, the veil over Jesus’ person is lifted and Peter, James, and John (the inner circle of disciples) are given a glimpse of his true glory. The term “transfiguration” means to change form or appearance and is taken from the Latin translation of the Greek verb used in Mark 9:2 (metamorphoō). Two great Old Testament saints, Moses and Elijah, appear with Jesus in “glorious splendor,” confirming that Jesus’ message and mission are from God and fulfill the Old Testament.

...for Luke the greater emphasis is on the heavenly glory he will receive at his exaltation to God’s right hand. Only Luke among the Synoptic Gospels mentions that the topic of Jesus’ conversation with Moses and Elijah was his “departure” (exodos), which he was going to fulfill in Jerusalem (9:31)

v. 28, Sometime after Jesus notes how some among His 12 would not die without first seeing the kingdom of God, He takes three of His disciples up to a mountain to pray

Mountains are places of revelation in biblical tradition. Moses received God’s law from the Lord on Mount Sinai/Horeb and there saw his glory (Ex. 24; 33–34). Elijah defeated the prophets of Baal on Mount Carmel (1 Kings 18) and heard God’s quiet voice on Mount Horeb (ch. 19). The actual site of the Transfiguration is not named, but has been traditionally identified as Mount Tabor in southern Galilee. Others have suggested Mount Hermon because of its proximity to Caesarea Philippi, the place of Peter’s confession.

v. 29, In the midst of His praying, Jesus’ face becomes different, His clothes white and gleaming.

His face changed (9:29). This recalls the face of Moses, which glowed from God’s glory when he came down from Mount Sinai (Ex. 34:29). Paul points out that while Moses’ glory faded, the glory we will receive through Christ is eternal (2 Cor. 3:7–18). His clothes became as bright as a flash of lightning (9:29). Angelic and other heavenly beings are often described in Jewish apocalyptic and early Christian literature in terms of brightness and white clothing.

Summarize:

About a week after speaking of some of His disciples seeing the kingdom of God, Jesus takes three of His apostles up a mountain to pray. While praying, He changes and appears heavenly and glorious.

vv. 30-33,

vv. 30-31, He is seen speaking with a glorified Moses and Elijah about His departure of which was about to be completed at Jerusalem.

Why these two? They may signify the Law and the Prophets respectively, and so confirm Jesus’ fulfillment of the Old Testament Scriptures. Both men also received mountaintop revelations of God (see comments on 9:28) and were known for their powerful miracles. Jesus’ miracles often recall their works (e.g., Moses recalled in the feeding of the five thousand; Elijah recalled in the raising of the widow’s son). Both men’s lives also ended unusually. Elijah did not die, but was taken to heaven in a fiery chariot (2 Kings 2). Moses died alone on Mount Nebo and was buried by God himself (Deut. 34:6).

Only Luke among the Synoptic Gospels mentions that the topic of Jesus’ conversation with Moses and Elijah was his “departure” (exodos), which he was going to fulfill in Jerusalem (9:31)

v. 32, His disciples, awaked from sleep, saw Jesus’ glory and the two men with Him.

v. 33, As Elijah and Moses were leaving Jesus, Peter spoke to Jesus, suggesting to make tabernacles to for Him, Moses, and Elijah, but notably not realizing what he was saying

Scholars have puzzled over the significance of Peter’s statement. The Greek word for “shelter” is skēnē, the word used in the lxx for the tabernacle, Israel’s portable place of worship in the desert (Ex. 25:9). It is also used of the temporary huts or booths assembled during the Old Testament Feast of Tabernacles. Since the tabernacle represented God’s presence with his people, Peter may be wishing to celebrate God’s intervention in the events he is witnessing. Another possibility is that he is hoping to prolong the experience by providing shelters for Moses, Elijah, and Jesus.

The idea of three shelters is the main problem. These would have been temporary shelters, such as were used at Sukkoth, the Feast of Tabernacles. Peter’s proposal of three, presumably equal, shelters may have implied a leveling perspective, putting Jesus on a par with the others. More than that, it connotes an intention to perpetuate the situation as though there were no “departure” (v. 31) for Jesus to accomplish. Whether the shelters symbolize a future or present rest is not completely clear (cf. TDNT, 7:380; Marshall, Gospel of Luke, pp. 386–87; W. Liefeld, “Theological Motifs in the Transfiguration Narrative,” in Longenecker and Tenney, New Dimensions, pp. 174–75). What does seem clear is that Peter wanted to prolong the stay of the heavenly visitors because he still failed to grasp the significance of the passion prediction of v. 22 and its confirmation in v. 31.

Summarize:

He is approached by the two men who arguably represent the Law and the Prophets, Moses and Elijah, to speak of Jesus’ “departure.” When the three disciples are alert of this, Peter suggests establishing three shelters for Jesus, Moses, and Elijah, not realizing the foolishness he was saying.

vv. 34-36,

vv. 34-35, As Peter was speaking, a cloud formed and overshadowed them, fear overtaking them. Out of the surrounding cloud comes a voice, declaring Jesus as “My Son, My Chosen One; listen to Him!”

This is my Son, whom I have chosen (9:35). The phrase “This is my Son” alludes to Psalm 2:7, identifying Jesus not only as uniquely related to the Father, but also as the Messiah from David’s line. The phrase “whom I have chosen” reflects Isaiah 42:1, where the messianic Servant of the Lord is called “my chosen one.” The title “Chosen One” will be used again of Jesus in Luke 23:35.

v. 36, Once the voice had spoken Jesus was alone. The disciples stayed silent about this and reported nothing of what they saw to no one in these days.

Summarize:

Upon saying this, they are engulfed by a cloud from which a voice declared the Sonship of the Chosen One, Jesus the Christ; listen to Him! Afterwards they are left speechless as to what had occurred.

Big Idea:

As at His baptism, Jesus is identified here as both the Messiah and the suffering Servant, His concealed glory revealed to His chosen three to affirm the Way, Truth, and Light that they would abide in and look forward to.

(15-20 min)

Open the discussion for any questions.

(Let group answer these questions)

What verses stood out to you and why?

What personal reflections did this reading trigger?

What should we praise God for? (Rejoice)

What should we confess to God? (Repent)

What should we ask God for? (Request)

What should we lift up to God? (Sacrifice)

What should we live out for God? (Service)

The Father’s instruction to the Son’s disciples are very much the instruction by which all of Christ’s disciples must partake in; Listen to Him! It is an instruction contextualized by the immediate glory Christ revealed, a glory that affirms His identity as the Lamb of God who takes away the sin of the world.

As these three disciples would go on to exhort through their letters to the Church, such a glimpse into Jesus’ real glory should drive us to live on a higher plane in the face of life’s difficulties.

(10-15 min)

Walk with God: What does listening to Jesus look like personally in your walk with God?

Keep Christ first: What does listening to Jesus look like personally when we keep Christ first?

Keep sin out of your life: What does listening to Jesus look like personally when you are keeping sin out of your life?

Personally,

Luke 9:28-36

Observations:

Homiletical Idea

Intro:

Prayer

Head- What does it mean?

vv. 28-36, The Transfiguration

Heart- Do I buy it?

Hands- So What? How then should I live?