Luke 9:28
Verse
Context
The Transfiguration
27But I tell you truthfully, some who are standing here will not taste death before they see the kingdom of God.”28About eight days after Jesus had said these things, He took with Him Peter, John, and James, and went up on a mountain to pray.29And as He was praying, the appearance of His face changed, and His clothes became radiantly white.
Sermons
David Wilkerson
Carter Conlon
Leonard Ravenhill
Art Katz
T. Austin-SparksT. Austin-Sparks
John Nelson DarbySummary
Commentary
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
- Tyndale
Adam Clarke Bible Commentary
About an eight days after - See the whole of this important transaction explained at large on Mat 17:1-13 (note).
Jamieson-Fausset-Brown Bible Commentary
JESUS TRANSFIGURED. (Luk 9:28-36) an eight days after these sayings--including the day on which this was spoken and that of the Transfiguration. Matthew and Mark say (Mat 17:1; Mar 9:2) "after six days," excluding these two days. As the "sayings" so definitely connected with the transfiguration scene are those announcing His death--at which Peter and all the Twelve were so startled and scandalized--so this scene was designed to show to the eyes as well as the heart how glorious that death was in the view of Heaven. Peter, James, and John--partners before in secular business; now sole witnesses of the resurrection of Jairus' daughter (Mar 5:37), the transfiguration, and the agony in the garden (Mar 14:33). a mountain--not Tabor, according to long tradition, with which the facts ill comport, but some one near the lake. to pray--for the period He had now reached was a critical and anxious one. (See on Mat 16:13). But who can adequately translate those "strong cryings and tears?" Methinks, as I steal by His side, I hear from Him these plaintive sounds, "Lord, who hath believed Our report? I am come unto Mine own and Mine own receive Me not; I am become a stranger unto My brethren, an alien to My mother's children: Consider Mine enemies, for they are many, and they hate Me with cruel hatred. Arise, O Lord, let not man prevail. Thou that dwellest between the cherubim, shine forth: Show Me a token for good: Father, glorify Thy name."
John Gill Bible Commentary
And behold there talked with him two men,.... Of great note and fame: which were Moses and Elias; the one the giver of the law from God to the people "of Israel", as well as the redeemer of them from Egyptian bondage, and who led them through the wilderness, to the borders of Canaan's land; and the other a prophet famous for his zeal for God, and his worship, and who was translated, soul and body, to heaven: these appeared and talked with Christ on the mount; and what they talked of is mentioned in the following verse; See Gill on Mat 17:3.
Matthew Henry Bible Commentary
We have here the narrative of Christ's transfiguration, which was designed for a specimen of that glory of his in which he will come to judge the world, of which he had lately been speaking, and, consequently, an encouragement to his disciples to suffer for him, and never to be ashamed of him. We had this account before in Matthew and Mark, and it is well worthy to be repeated to us, and reconsidered by us, for the confirmation of our faith in the Lord Jesus, as the brightness of his Father's glory and the light of the world, for the filling of our minds with high and honourable thoughts of him, notwithstanding his being clothed with a body, and giving us some idea of the glory which he entered into at his ascension, and in which he now appears within the veil, and for the raising and encouraging of our hopes and expectations concerning the glory reserved for all believers in the future state. I. Here is one circumstance of the narrative that seems to differ from the other two evangelists that related it. They said that it was six days after the foregoing sayings; Luke says that it was about eight days after, that is, it was that day sevennight, six whole days intervening, and it was the eighth day. Some think that it was in the night that Christ was transfigured, because the disciples were sleepy, as in his agony, and in the night his appearance in splendour would be the more illustrious; if in the night, the computation of the time would be the more doubtful and uncertain; probably, in the night, between the seventh and eighth day, and so about eight days. II. Here are divers circumstances added and explained, which are very material. 1. We are here told that Christ had this honour put upon him when he was praying: He went up into a mountain to pray, as he frequently did (Luk 9:28), and as he prayed he was transfigured. When Christ humbled himself to pray, he was thus exalted. He knew before that this was designed for him at this time, and therefore seeks it by prayer. Christ himself must sue out the favours that were purposed for him, and promised to him: Ask of me, and I will give thee, Psa 2:8. And thus he intended to put an honour upon the duty of prayer, and to recommend it to us. It is a transfiguring, transforming duty; if our hearts be elevated and enlarged in it, so as in it to behold the glory of the Lord, we shall be changed into the same image from glory to glory, Co2 3:18. By prayer we fetch in the wisdom, grace, and joy, which make the face to shine. 2. Luke does not use the word transfigured - metamorphōthē (which Matthew and Mark used), perhaps because it had been used so much in the Pagan theology, but makes use of a phrase equivalent, to eidos tou prosōpou heteron - the fashion of his countenance was another thing from what it had been: his face shone far beyond what Moses's did when he came down from the mount; and his raiment was white and glistering: it was exastraptōn - bright like lightning (a word used only here), so that he seemed to be arrayed all with light, to cover himself with light as with a garment. 3. It was said in Matthew and Mark that Moses and Elias appeared to them; here it is said that they appeared in glory, to teach us that saints departed are in glory, are in a glorious state; they shine in glory. He being in glory, they appeared with him in glory, as all the saints shall shortly do. 4. We are here told what was the subject of the discourse between Christ and the two great prophets of the Old Testament: They spoke of his decease, which he should accomplish at Jerusalem. Elegon tēn exodon autou - his exodus, his departure; that is, his death. (1.) The death of Christ is here called his exit, his going out, his leaving the world. Moses and Elias spoke of it to him under that notion, to reconcile him to it, and to make the foresight of it the more easy to his human nature. The death of the saints is their exodus, their departure out of the Egypt of this world, their release out of a house of bondage. Some think that the ascension of Christ is included here in his departure; for the departure of Israel out of Egypt was a departure in triumph, so was his when he went from earth to heaven. (2.) This departure of his he must accomplish; for thus it was determined, the matter was immutably fixed in the counsel of God, and could not be altered. (3.) He must accomplish it at Jerusalem, though his residence was mostly in Galilee; for his most spiteful enemies were at Jerusalem, and there the sanhedrim sat, that took upon them to judge of prophets. (4.) Moses and Elias spoke of this, to intimate that the sufferings of Christ, and his entrance into his glory, were what Moses and the prophets had spoken of; see Luk 24:26, Luk 24:27; Pe1 1:11. (5.) Our Lord Jesus, even in his transfiguration, was willing to enter into a discourse concerning his death and sufferings, to teach us that meditations on death, as it is our departure out of this world to another, are never unseasonable, but in a special manner seasonable when at any time we are advanced, lest we should be lifted up above measure. In our greatest glories on earth, let us remember that here we have no continuing city. 5. We are here told, which we were not before, that the disciples were heavy with sleep, Luk 9:32. When the vision first began, Peter, and James, and John were drowsy, and inclined to sleep. Either it was late, or they were weary, or had been disturbed in their rest the night before; or perhaps a charming composing air, or some sweet and melodious sounds, which disposed them to soft and gentle slumbers, were a preface to the vision; or perhaps it was owing to a sinful carelessness: when Christ was at prayer with them, they did not regard his prayer as they should have done, and, to punish them for that, they were left to sleep on now, when he began to be transfigured, and so lost an opportunity of seeing how that work of wonder was wrought. These three were now asleep, when Christ was in his glory, as afterwards they were, when he was in his agony; see the weakness and frailty of human nature, even in the best, and what need they have of the grace of God. Nothing could be more affecting to these disciples, one would think, than the glories and the agonies of their Master, and both in the highest degree; and yet neither the one nor the other would serve to keep them awake. What need have we to pray to God for quickening grace, to make us not only alive, but lively! Yet that they might be competent witnesses of this sign from heaven, to those that demanded one, after awhile they recovered themselves, and became perfectly awake; and then they took an exact view of all those glories, so that they were able to give a particular account, as we find one of them does, of all that passed when they were with Christ in the holy mount, Pe2 1:18. 6. It is here observed that it was when Moses and Elias were now about to depart that Peter said, Lord, it is good to be here, let us make three tabernacles. Thus we are often not sensible of the worth of our mercies till we are about to lose them; nor do we covet and court their continuance till they are upon the departure. Peter said this, not knowing what he said. Those know not what they say that talk of making tabernacles on earth for glorified saints in heaven, who have better mansions in the temple there, and long to return to them. 7. It is here added, concerning the cloud that overshadowed them, that they feared as they entered into the cloud. This cloud was a token of God's more peculiar presence. It was in a cloud that God of old took possession of the tabernacle and temple, and, when the cloud covered the tabernacle, Moses was not able to enter (Exo 40:34, Exo 40:35), and, when it filled the temple, the priests could not stand to minister by reason of it, Ch2 5:14. Such a cloud was this, and then no wonder that the disciples were afraid to enter into it. But never let any be afraid to enter into a cloud with Jesus Christ; for he will be sure to bring them safely through it. 8. The voice which came from heaven is here, and in Mark, related not so fully as in Matthew: This is my beloved Son, hear him: though those words, in whom I am well pleased, which we have both in Matthew and Peter, are not expressed, they are implied in that, This is my beloved Son; for whom he loves, and in whom he is well pleased, come all to one; we are accepted in the Beloved. Lastly, The apostles are here said to have kept this vision private. They told no man in those days, reserving the discovery of it for another opportunity, when the evidences of Christ's being the Son of God were completed in the pouring out of the Spirit, and that doctrine was to be published to all the world. As there is a time to speak, so there is a time to keep silence. Every thing is beautiful and useful in its season.
Tyndale Open Study Notes
9:28-36 At the transfiguration, Jesus’ true glory was unveiled for three disciples to witness, confirming Peter’s confession that Jesus was the Christ. Moses and Elijah confirmed that Jesus fulfilled the Old Testament prophecies concerning the Messiah. 9:28 About eight days later: Mark says “after six days,” referring to full days, while Luke includes parts of days. • Peter, John, and James were the inner circle of Jesus’ disciples (see also 8:51; Mark 14:32-33). • a mountain: The site of the transfiguration is traditionally regarded as Mount Tabor in southern Galilee. Some have suggested Mount Hermon, which is closer to Caesarea Philippi, where Peter’s confession (Luke 9:18-27) took place.
Luke 9:28
The Transfiguration
27But I tell you truthfully, some who are standing here will not taste death before they see the kingdom of God.”28About eight days after Jesus had said these things, He took with Him Peter, John, and James, and went up on a mountain to pray.29And as He was praying, the appearance of His face changed, and His clothes became radiantly white.
- Scripture
- Sermons
- Commentary
Getting Ready for the Glory
By David Wilkerson3.2K1:07:32GloryJOB 1:8MAT 6:33LUK 9:282CO 12:2COL 1:16HEB 12:1REV 21:23In this sermon, the preacher speaks about the constant flow of praise and the presence of God. He describes a vision of Paradise, where believers will experience endless joy and ecstasy. The preacher emphasizes the importance of preparing our hearts for the coming glory by dedicating quality time to God and fulfilling our responsibilities. He also mentions the biblical admonition to provide for our families and warns against laziness. The sermon concludes with a reference to the apostle Paul's experience of being caught up in the Third Heaven.
Dying to Glorify God
By Carter Conlon3.2K50:01Glorifying GodMAT 3:16MAT 6:33LUK 9:28JHN 16:8JHN 17:1COL 2:14In this sermon, the preacher emphasizes the need to convince the world and the city of their sin, the righteousness of God in Christ Jesus, and the judgment of the prince of this world. The goal is to bring glory to God in these last hours of time. The preacher highlights the importance of speaking the truth and living under the power of God's righteousness, which produces the life of Christ in believers. The prince of this world is judged and defeated, and as Christians, our lives should be a testimony of this victory. The preacher encourages Christians to live a life that glorifies Jesus Christ and rejects the ways and reasoning of the enemy.
Clouds of Glory
By Leonard Ravenhill2.6K1:10:49RevivalMAT 17:1MAT 17:7MAT 17:16LUK 9:28JHN 1:142PE 1:16In this sermon, the preacher emphasizes the importance of personal experiences with God. He highlights the transformation and purification that occurs when one encounters God's glory and majesty. The preacher also expresses concern about the prevalence of fairy tales and the lack of embedding biblical truths in the minds and hearts of children. He shares a story of a famous preacher who experienced a spiritual awakening at a young age. The sermon also touches on the brevity of time, the dangerous hour in which we live, and the need to store up God's truths in our minds for future use. The preacher references the 16th and 17th chapters of Matthew, discussing the story of Jesus taking Peter, James, and John after six days. He also mentions the three enemies of our lives (the world, the flesh, and the devil), the three areas of temptation (lust of the eye, lust of the flesh, and pride of life), and various other threes found in scripture.
Exploring True Faith (1 of 2)
By Art Katz1.8K1:05:41True FaithMAT 17:1MRK 9:2MRK 9:19LUK 9:28LUK 9:41In this sermon, the preacher examines a critical text found in Matthew, Mark, and Luke, which recounts the episode of the Mount of Transfiguration and the Valley of Despair. The preacher ponders whether the conjunction of these two events is accidental or intentional and explores the significance of this conjunction. The sermon focuses on the encounter between Jesus and a crowd arguing with his disciples, where a man brings his son who is possessed by a spirit. Jesus rebukes the faithless generation and heals the boy, highlighting the disappointment and depression Jesus experiences when his disciples fail him. The preacher encourages the audience to consider their appetite for valley experiences in their faith journey and emphasizes the allegorical significance of the boy's affliction.
The Servant's Continual Need of Grace
By T. Austin-Sparks0GraceHuman WeaknessLUK 9:28T. Austin-Sparks emphasizes the continual need for grace in the life of a servant of God, using Peter's experiences of both the transfiguration and his denial of Christ to illustrate the extremes of human potential. He highlights that true stability does not come from our own strength but from the grace of God, which is essential for overcoming our weaknesses and failures. Sparks points out that Peter's journey reflects the necessity of recognizing our worthlessness to fully appreciate God's grace, which empowers us to serve others effectively. The sermon underscores that even amidst great blessings, we must remain aware of our dependence on God to avoid spiritual pride and despair. Ultimately, the message is one of hope, reminding us that grace is always available to restore and strengthen us for service.
Consummated Union
By T. Austin-Sparks0Glory in SufferingUnion with ChristLUK 9:28T. Austin-Sparks emphasizes the theme of 'Consummated Union' in his sermon, illustrating how God's original intention for humanity was to be transfigured and glorified through Christ. He explains that through the union with Christ, believers are destined for glory, which is not just a future hope but a present reality experienced through the Holy Spirit. Sparks highlights the transformation of our physical bodies and the corporate glorification of the Church, culminating in the ultimate vindication of Christ in His saints. He encourages believers to recognize that their union with Christ is the foundation for experiencing glory in their lives, even amidst trials and suffering. The sermon concludes with a call to live in the present reality of this glory, empowered by the Holy Spirit.
The Perfect Man
By John Nelson Darby0The Humanity of ChristFeeding on ChristMAT 4:4MAT 26:39MAT 27:46LUK 6:12LUK 9:28LUK 22:40LUK 23:43LUK 24:39JHN 6:56PHP 2:8John Nelson Darby emphasizes the significance of Christ as the perfect man, highlighting how He serves as the sustenance for believers while they await His return. He contrasts the portrayals of Jesus in the Gospels of Luke and Matthew, illustrating how Luke presents Jesus as a sinless man who, despite His suffering, remains above the circumstances, demonstrating perfect obedience and dependence on God. Darby encourages believers to feed upon Christ, understanding His humanity and divinity, and to bring their trials to God, following Christ's example of prayer and reliance on the Father. He concludes with a call to meditate on Christ's nature to grow in likeness to Him and experience the fullness of God's love and grace.
On the Character of Paul, as a Man of Prayer.
By Thomas Reade0MRK 1:35LUK 3:21LUK 5:16LUK 6:12LUK 9:28LUK 22:41ROM 8:152CO 1:101TH 5:17JAS 5:16Thomas Reade preaches on the character of Paul as a man of prayer and unbending integrity. He emphasizes the essence of prayer as a cry of the soul, a sign of penitence, and the breath of faith, highlighting Jesus' example of fervent prayer. Paul, a man of prayer, poured out his heart daily for the churches he planted, displaying the privilege of believer's adoption into God's family. Additionally, Paul's unwavering integrity is portrayed through his transparent character, seeking the testimony of conscience and faithfully preaching the Gospel with love and sincerity.
Christ's Transfiguration. (Luke 9:28-36)
By George Whitefield0MAT 17:3LUK 9:28JHN 5:39JHN 10:271CO 2:91CO 15:511TH 4:16REV 21:4George Whitefield preaches on the powerful account of Jesus' Transfiguration, emphasizing the significance of prayer, spiritual transformation, and heavenly glory. He encourages believers to seek moments of divine encounter through prayer, reflecting on the promise of a glorious resurrection and the eternal joy of being with the Lord. Whitefield also warns against the dangers of pride, selfishness, and the consequences of living without Christ. He highlights the importance of heeding God's voice, accepting Jesus as the beloved Savior, and obeying His teachings to secure eternal salvation.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
- Tyndale
Adam Clarke Bible Commentary
About an eight days after - See the whole of this important transaction explained at large on Mat 17:1-13 (note).
Jamieson-Fausset-Brown Bible Commentary
JESUS TRANSFIGURED. (Luk 9:28-36) an eight days after these sayings--including the day on which this was spoken and that of the Transfiguration. Matthew and Mark say (Mat 17:1; Mar 9:2) "after six days," excluding these two days. As the "sayings" so definitely connected with the transfiguration scene are those announcing His death--at which Peter and all the Twelve were so startled and scandalized--so this scene was designed to show to the eyes as well as the heart how glorious that death was in the view of Heaven. Peter, James, and John--partners before in secular business; now sole witnesses of the resurrection of Jairus' daughter (Mar 5:37), the transfiguration, and the agony in the garden (Mar 14:33). a mountain--not Tabor, according to long tradition, with which the facts ill comport, but some one near the lake. to pray--for the period He had now reached was a critical and anxious one. (See on Mat 16:13). But who can adequately translate those "strong cryings and tears?" Methinks, as I steal by His side, I hear from Him these plaintive sounds, "Lord, who hath believed Our report? I am come unto Mine own and Mine own receive Me not; I am become a stranger unto My brethren, an alien to My mother's children: Consider Mine enemies, for they are many, and they hate Me with cruel hatred. Arise, O Lord, let not man prevail. Thou that dwellest between the cherubim, shine forth: Show Me a token for good: Father, glorify Thy name."
John Gill Bible Commentary
And behold there talked with him two men,.... Of great note and fame: which were Moses and Elias; the one the giver of the law from God to the people "of Israel", as well as the redeemer of them from Egyptian bondage, and who led them through the wilderness, to the borders of Canaan's land; and the other a prophet famous for his zeal for God, and his worship, and who was translated, soul and body, to heaven: these appeared and talked with Christ on the mount; and what they talked of is mentioned in the following verse; See Gill on Mat 17:3.
Matthew Henry Bible Commentary
We have here the narrative of Christ's transfiguration, which was designed for a specimen of that glory of his in which he will come to judge the world, of which he had lately been speaking, and, consequently, an encouragement to his disciples to suffer for him, and never to be ashamed of him. We had this account before in Matthew and Mark, and it is well worthy to be repeated to us, and reconsidered by us, for the confirmation of our faith in the Lord Jesus, as the brightness of his Father's glory and the light of the world, for the filling of our minds with high and honourable thoughts of him, notwithstanding his being clothed with a body, and giving us some idea of the glory which he entered into at his ascension, and in which he now appears within the veil, and for the raising and encouraging of our hopes and expectations concerning the glory reserved for all believers in the future state. I. Here is one circumstance of the narrative that seems to differ from the other two evangelists that related it. They said that it was six days after the foregoing sayings; Luke says that it was about eight days after, that is, it was that day sevennight, six whole days intervening, and it was the eighth day. Some think that it was in the night that Christ was transfigured, because the disciples were sleepy, as in his agony, and in the night his appearance in splendour would be the more illustrious; if in the night, the computation of the time would be the more doubtful and uncertain; probably, in the night, between the seventh and eighth day, and so about eight days. II. Here are divers circumstances added and explained, which are very material. 1. We are here told that Christ had this honour put upon him when he was praying: He went up into a mountain to pray, as he frequently did (Luk 9:28), and as he prayed he was transfigured. When Christ humbled himself to pray, he was thus exalted. He knew before that this was designed for him at this time, and therefore seeks it by prayer. Christ himself must sue out the favours that were purposed for him, and promised to him: Ask of me, and I will give thee, Psa 2:8. And thus he intended to put an honour upon the duty of prayer, and to recommend it to us. It is a transfiguring, transforming duty; if our hearts be elevated and enlarged in it, so as in it to behold the glory of the Lord, we shall be changed into the same image from glory to glory, Co2 3:18. By prayer we fetch in the wisdom, grace, and joy, which make the face to shine. 2. Luke does not use the word transfigured - metamorphōthē (which Matthew and Mark used), perhaps because it had been used so much in the Pagan theology, but makes use of a phrase equivalent, to eidos tou prosōpou heteron - the fashion of his countenance was another thing from what it had been: his face shone far beyond what Moses's did when he came down from the mount; and his raiment was white and glistering: it was exastraptōn - bright like lightning (a word used only here), so that he seemed to be arrayed all with light, to cover himself with light as with a garment. 3. It was said in Matthew and Mark that Moses and Elias appeared to them; here it is said that they appeared in glory, to teach us that saints departed are in glory, are in a glorious state; they shine in glory. He being in glory, they appeared with him in glory, as all the saints shall shortly do. 4. We are here told what was the subject of the discourse between Christ and the two great prophets of the Old Testament: They spoke of his decease, which he should accomplish at Jerusalem. Elegon tēn exodon autou - his exodus, his departure; that is, his death. (1.) The death of Christ is here called his exit, his going out, his leaving the world. Moses and Elias spoke of it to him under that notion, to reconcile him to it, and to make the foresight of it the more easy to his human nature. The death of the saints is their exodus, their departure out of the Egypt of this world, their release out of a house of bondage. Some think that the ascension of Christ is included here in his departure; for the departure of Israel out of Egypt was a departure in triumph, so was his when he went from earth to heaven. (2.) This departure of his he must accomplish; for thus it was determined, the matter was immutably fixed in the counsel of God, and could not be altered. (3.) He must accomplish it at Jerusalem, though his residence was mostly in Galilee; for his most spiteful enemies were at Jerusalem, and there the sanhedrim sat, that took upon them to judge of prophets. (4.) Moses and Elias spoke of this, to intimate that the sufferings of Christ, and his entrance into his glory, were what Moses and the prophets had spoken of; see Luk 24:26, Luk 24:27; Pe1 1:11. (5.) Our Lord Jesus, even in his transfiguration, was willing to enter into a discourse concerning his death and sufferings, to teach us that meditations on death, as it is our departure out of this world to another, are never unseasonable, but in a special manner seasonable when at any time we are advanced, lest we should be lifted up above measure. In our greatest glories on earth, let us remember that here we have no continuing city. 5. We are here told, which we were not before, that the disciples were heavy with sleep, Luk 9:32. When the vision first began, Peter, and James, and John were drowsy, and inclined to sleep. Either it was late, or they were weary, or had been disturbed in their rest the night before; or perhaps a charming composing air, or some sweet and melodious sounds, which disposed them to soft and gentle slumbers, were a preface to the vision; or perhaps it was owing to a sinful carelessness: when Christ was at prayer with them, they did not regard his prayer as they should have done, and, to punish them for that, they were left to sleep on now, when he began to be transfigured, and so lost an opportunity of seeing how that work of wonder was wrought. These three were now asleep, when Christ was in his glory, as afterwards they were, when he was in his agony; see the weakness and frailty of human nature, even in the best, and what need they have of the grace of God. Nothing could be more affecting to these disciples, one would think, than the glories and the agonies of their Master, and both in the highest degree; and yet neither the one nor the other would serve to keep them awake. What need have we to pray to God for quickening grace, to make us not only alive, but lively! Yet that they might be competent witnesses of this sign from heaven, to those that demanded one, after awhile they recovered themselves, and became perfectly awake; and then they took an exact view of all those glories, so that they were able to give a particular account, as we find one of them does, of all that passed when they were with Christ in the holy mount, Pe2 1:18. 6. It is here observed that it was when Moses and Elias were now about to depart that Peter said, Lord, it is good to be here, let us make three tabernacles. Thus we are often not sensible of the worth of our mercies till we are about to lose them; nor do we covet and court their continuance till they are upon the departure. Peter said this, not knowing what he said. Those know not what they say that talk of making tabernacles on earth for glorified saints in heaven, who have better mansions in the temple there, and long to return to them. 7. It is here added, concerning the cloud that overshadowed them, that they feared as they entered into the cloud. This cloud was a token of God's more peculiar presence. It was in a cloud that God of old took possession of the tabernacle and temple, and, when the cloud covered the tabernacle, Moses was not able to enter (Exo 40:34, Exo 40:35), and, when it filled the temple, the priests could not stand to minister by reason of it, Ch2 5:14. Such a cloud was this, and then no wonder that the disciples were afraid to enter into it. But never let any be afraid to enter into a cloud with Jesus Christ; for he will be sure to bring them safely through it. 8. The voice which came from heaven is here, and in Mark, related not so fully as in Matthew: This is my beloved Son, hear him: though those words, in whom I am well pleased, which we have both in Matthew and Peter, are not expressed, they are implied in that, This is my beloved Son; for whom he loves, and in whom he is well pleased, come all to one; we are accepted in the Beloved. Lastly, The apostles are here said to have kept this vision private. They told no man in those days, reserving the discovery of it for another opportunity, when the evidences of Christ's being the Son of God were completed in the pouring out of the Spirit, and that doctrine was to be published to all the world. As there is a time to speak, so there is a time to keep silence. Every thing is beautiful and useful in its season.
Tyndale Open Study Notes
9:28-36 At the transfiguration, Jesus’ true glory was unveiled for three disciples to witness, confirming Peter’s confession that Jesus was the Christ. Moses and Elijah confirmed that Jesus fulfilled the Old Testament prophecies concerning the Messiah. 9:28 About eight days later: Mark says “after six days,” referring to full days, while Luke includes parts of days. • Peter, John, and James were the inner circle of Jesus’ disciples (see also 8:51; Mark 14:32-33). • a mountain: The site of the transfiguration is traditionally regarded as Mount Tabor in southern Galilee. Some have suggested Mount Hermon, which is closer to Caesarea Philippi, where Peter’s confession (Luke 9:18-27) took place.