29  Previewing the Second Coming  (Luke 9:27–36)

“But I say to you truthfully, there are some of those standing here who will not taste death until they see the kingdom of God.” Some eight days after these sayings, He took along Peter and John and James, and went up on the mountain to pray. And while He was praying, the appearance of His face became different, and His clothing became white and gleaming. And behold, two men were talking with Him; and they were Moses and Elijah, who, appearing in glory, were speaking of His departure which He was about to accomplish at Jerusalem. Now Peter and his companions had been overcome with sleep; but when they were fully awake, they saw His glory and the two men standing with Him. And as these were leaving Him, Peter said to Jesus, “Master, it is good for us to be here; let us make three tabernacles: one for You, and one for Moses, and one for Elijah”—not realizing what he was saying. While he was saying this, a cloud formed and began to overshadow them; and they were afraid as they entered the cloud. Then a voice came out of the cloud, saying, “This is My Son, My Chosen One; listen to Him!” And when the voice had spoken, Jesus was found alone. And they kept silent, and reported to no one in those days any of the things which they had seen. (9:27–36)

One of the most glorious sections of Handel’s masterpiece Messiah is the chorus “And the Glory of the Lord,” which draws its text from Isaiah’s prophecy. Speaking of the coming Messiah, Isaiah wrote, “Then the glory of the Lord will be revealed, and all flesh will see it together; for the mouth of the Lord has spoken” (Isa. 40:5). That text reveals that the Lord Jesus Christ is the glory of God manifest in the incarnation.

The Old Testament records many occasions when God revealed His attributes in visible, light-like glory. Glory appeared in the wilderness, in response to Israel’s complaints about lack of food (Ex. 16:7, 10); in Leviticus 9:23 at the ordination of Aaron and his sons as priests; at Mt. Sinai at the giving of the law (Ex. 24:15–18); at the completion of the tabernacle (Ex. 40:34–35); in the wilderness in response to the nation’s rebellion (Num. 14:10) and again after the rebellion of Korah, Dathan, and Abiram (Num. 16:19, 42); when the people complained about the lack of water at Meribah (Num. 20:6); at the completion of the temple (1 Kings 8:10–11); and to Ezekiel (Ezek. 1:28; 3:23; 10:4, 18; 11:23). Whenever the glory of the Lord appeared, it manifested the presence of God Himself.

The Old Testament manifestations of God were shrouded in mystery. “Behold, these are the fringes of His ways,” Job declared, “and how faint a word we hear of Him! But His mighty thunder, who can understand?” (Job 26:14). Moses cried out to God, “I pray You, show me Your glory!” (Ex. 33:18). But God replied, “You cannot see My face, for no man can see Me and live!” (v. 20) and then told Moses, “And it will come about, while My glory is passing by that I will put you in the cleft of the rock and cover you with My hand until I have passed by Then I will take My hand away and you shall see My back, but My face shall not be seen” (vv. 22–23).The blazing fullness of God’s glory would incinerate anyone who encountered it.

It is in the Lord Jesus Christ that the glory of God is most fully and clearly manifested. The writer of Hebrews began his book with a description of Christ’s glory:

The apostle Paul called Him the “Lord of glory” (1 Cor. 2:8), and in 2 Corinthians 4:3–6 states,

James referred to Him as “our glorious Lord Jesus Christ” (James 2:1). But the event that most powerfully and dramatically proved Jesus Christ to be the true glory of God, though veiled while He walked on earth, is the one recorded in this passage. The transfiguration is a preview of Christ’s unveiled second coming, when He returns in full visible glory (Matt. 24:29–30; 25:31).

The last vision the world had of Jesus was of Him hanging on a cross; only His followers saw Him after the resurrection and witnessed His ascension. Crucifixion was from the Gentile standpoint the ultimate act of disdain toward society’s most wretched people, while to the Jewish people it symbolized being cursed by God (cf.Gal.3:13).

But that is not the final view the world will have of Jesus. While the world sees only His first coming, Jesus spoke often of His return (cf. Luke 9:26; 12:40; 17:24–30; 18:8; 21:27, 36).The two comings of Christ, the first in humility and the second in glory, are the two great themes of biblical prophecy

Still, scoffers question why anyone should believe Jesus’ promise to return. After all, nearly two thousand years have elapsed since His death.”Where is the promise of His coming?” they demand, “For ever since the fathers fell asleep, all continues just as it was from the beginning of creation’” (2 Peter 3:4). The same skepticism faced the Old Testament prophets when they predicted events in the distant future. But they also predicted near events, which dispelled skepticism when they came to pass, giving evidence that their future prophecies would also be fulfilled.

In this section Jesus followed the pattern of the Old Testament prophets. Having promised His glorious return in v. 26, which would not come in their day (see the discussion of that verse in the previous chapter of this volume), He promised an event to happen immediately to verify His believability He told His hearers, “But I say to you truthfully, there are some of those standing here (identified in the next verse as Peter, John, and James) who will not taste death (a Hebrew colloquial expression for dying) until they see the kingdom of God.” The preview glimpse they would receive of His divine nature to be fully revealed at His return was a gift to encourage their weak faith. Thus some eight days after these sayings, He took along Peter and John and James, and went up on the mountain to pray. Matthew (17:1) and Mark (9:2) place the transfiguration six days after the Lord spoke these words. There is no contradiction between their accounts and Luke’s; thelatter merely bookended the six days by adding the day Jesus made this statement and the actual day of the transfiguration.

Jesus took along Peter and John and James since those three men, along with Andrew, made up the innermost circle of the apostles (cf. 8:51; Mark 14:33). Jesus’ choice of three men reflects the law’s requirement that “on the evidence of two or three witnesses a matter shall be confirmed” (Deut. 19:15; cf. Matt. 18:16; 2 Cor. 13:1; 1 Tim. 5:19; Heb. 10:28).The apostles had been devastated by Jesus’ prediction of His death (9:21–22) and the possibility of their own martyrdoms (vv. 23–24). Matthew (16:22–23) and Mark (8:32–33) tell us Peter rebuked Jesus for even suggesting such plans, for which he was severely rebuked by his Lord. It was extremely difficult to reconcile those unexpected and undesired predictions with their messianic views and the Lord’s promised glory (v 26). The amazing event that Peter, John, and James were about to witness would was designed as a help to reinforce their faith in Jesus’ glory and kingdom promises.

They had been waiting and hoping for the coming of the promised kingdom since they first began to follow Jesus. They had seen the power of the kingdom every time the King cast out demons, demonstrated control over nature, healed the sick, or raised the dead. They had also experienced divine power operating through them (9:1). But what Peter, James, and John were about to experience would go beyond merely observing the signs that point to the kingdom; they would actually briefly enter the kingdom itself.

In preparation for this glorious event, Jesus took the three apostles with Him and went up on the mountain to pray. On that unnamed mountain in Galilee, in the greatest revelation in His lifetime of who He truly is, Jesus’ glory was manifested in four ways: the Son’s transformation, the saint’s association, the sleepers’ suggestion, and the Sovereign God’s revelation.

THE SON’S TRANSFORMATION

And while He was praying, the appearance of His face became different, and His clothing became white and gleaming. (9:29)

As verse 32 indicates, Jesus alone was praying; the apostles were asleep. Suddenly, while they slept, the appearance of His face became different than it had ever been. As Matthew described it, “He was transfigured [metamorphoō, the source of the English word “metamorphosis”] before them; and His face shone like the sun” (Matt. 17:2). He who had been “found in appearance as a man” (Phil. 2:8) pulled backthe veil of His flesh to reveal a brief glimpse of His divine glory—the shekinah glory of God that was manifested repeatedly in the Old Testament, as noted earlier in this chapter. The glory of Christ’s divine shining nature radiated through His body so that His clothing became white and gleaming. The Greek word translated gleaming means “emitting light,” and describes a brilliant, flashing light like lightning. Jesus will manifest that same blazing glory in its fullness at His second coming (Matt. 16:27; 25:31). It was Christ’s divine glory that the three apostles would see when they woke up, along with two other glorious beings whom the narrative now introduces.

THE SAINTS’ ASSOCIATION

And behold, two men were talking with Him; and they were Moses and Elijah, who, appearing in glory, were speaking of His departure which He was about to accomplish at Jerusalem. (9:30–31)

The phrase and behold introduces another startling aspect of this amazing scene. Jesus was not the only person from the eternal kingdom present; two men were talking with Him; and they were Moses and Elijah, who were also appearing in glory; that is, in the splendor of their glorified bodies (cf. Phil. 3:20–21). That the two were recognizable shows that people in heaven retain their identities and are not disembodied spirits. The choice of two men once again was in keeping with the law’s standard for witnesses noted above. The topic of their conversation, Christ’s departure which He was about to accomplish at Jerusalem, shows that His death was the fulfillment of God’s eternal plan, not a breach of it. What was hard for the apostles to accept, Jesus’ death, was in the divine plan and these Old Testament representatives understood that fact in their perfect knowledge. Moses and Elijah had been in the presence of God since their departures from this world, where they had known and worshiped Jesus and understood the plan of redemption.

Moses and Elijah were chosen to appear for at least three reasons. First, they both had unusual exits from the world. After Moses’ death Michael the archangel and Satan fought over his body (Jude 9) and God buried him so that his body would never be found (Deut. 34:6). Elijah did not die, but as he and Elisha “were going along and talking, behold, there appeared a chariot of fire and horses of fire which separated the two of them. And Elijah went up by a whirlwind to heaven”(2 Kings 2:11).

Further, Moses and Elijah were two witnesses who would be trusted implicitly by Israel. Moses was the greatest and most revered leader inthe nation’s history, the one who led them out of slavery in Egypt. Elijah was one of the greatest and most respected of the prophets. He also was one of only two men in the Old Testament, along with Enoch (Gen. 5:22–24) not to experience death but to be taken directly to heaven.

Finally, they represented the two great divisions of the Old Testament. Moses is identified with the law, which is commonly referred to as the law of Moses (e.g., Josh. 8:31; 1 Kings 2:3; 2 Kings 23:25; 2 Chron. 23:18; Ezra 7:6; Neh.8:1; Dan.9:11, 13; Mal.4:4; Luke 24:44; John 7:23; Acts 13:39; Heb. 10:28). While Moses gave the law, Elijah guarded it. His strong stand against Israel’s idolatrous rejection of the law culminated in his dramatic victory over hundreds of false prophets on Mount Carmel (1 Kings 18:19–40).

The question arises as to why the two men had visible bodies, since the Old Testament saints are described in Hebrews 12:23 as “the spirits of the righteous made perfect” and do not receive their glorified bodies until after the tribulation (Dan. 12:1–2). Evidently they either received the bodies they appeared in temporarily for that occasion, or God gave them their permanent resurrection bodies early.

THE SLEEPERS’ SUGGESTION

Now Peter and his companions had been overcome with sleep; but when they were fully awake, they saw His glory and the two men standing with Him. And as these were leaving Him, Peter said to Jesus, “Master, it is good for us to be here; let us make three tabernacles: one for You, and one for Moses, and one for Elijah”—not realizing what he was saying. (9:32–33)

While this incredible scene was unfolding—Jesus’ transfiguration and His dialogue with Moses and Elijah—Peter and his companions had been overcome with sleep. They were not uninterested, indifferent, or apathetic; the perfect passive participle translated overcome implies that their falling asleep was involuntary And they had been asleep before the Lord’s glory was revealed. Deeply saddened by Jesus’ prediction of His rejection and death, the three apostles were sound asleep—as they would later be in Gethsemane (22:45).

But Jesus did not bring them there to sleep, but to witness His glory They were awakened, groggy at first, perhaps rubbing their eyes and trying to make sense of the scene. But when they were fully awake, they saw His glory and the two men standing with Him. Obviously they would not have recognized Moses and Elijah unless the two men had introduced themselves, or been introduced by the Lord.

How long the glorious scene lasted is not known, but eventually Moses and Elijah began to leave. And as these were leaving … Peter, often impetuous and never afraid to speak his mind, said to Jesus, “Master (Matt. 17:4 and Mark 9:5 note that, overwhelmed by the glorious scene, Peter also called Him “Lord” and “Rabbi”). His first comment, “It is good for us to be here,” indicates that the revelation of the kingdom was what he had been waiting for. His suggestion, let us make three tabernacles: one for You, and one for Moses, and one for Elijah, reflects his desire to bypass the cross and make the current situation permanent.

A number of things prompted Peter’s hope that what he was witnessing was the inauguration of the kingdom. First, the Feast of Tabernacles was being celebrated at that time. Since that feast celebrated Israel’s exodus from Egypt, what better time could there be for Jesus’ exodus from the world? Further, Peter knew from Zechariah 14:16–19 that the Feast of Tabernacles was to be celebrated in the millennial kingdom. He also knew that according to Malachi 3:1 and 4:5–6 that Elijah was associated with the coming of the kingdom.

Peter’s brash suggestion shows astounding self-confidence. He was out of his element, the normal world of time and space, and in the supernatural realm of the divine. Yet he did not hesitate to offer suggestions to the Lord about what should be done. He was still trying to divert Jesus from His suffering and toward setting up His reign at that time (cf. Acts 1:6). Though well-meant and offered humbly, Peter’s suggestion was off target; as was often the case, he spoke not realizing what he was saying. This was not the beginning of the kingdom; God’s plan of redemption could not be short-circuited. Before the crown comes the cross; the path to the kingdom lies through Calvary Before Jesus reigns as king, He must be the suffering servant of Isaiah 53. But the glorious vision they experienced that day would stay with the three apostles for the rest of their lives (2 Peter 1:16–18), reassuring them of the reality of the coming kingdom.

THE SOVEREIGN GOD’S REVELATION

While he was saying this, a cloud formed and began to overshadow them; and they were afraid as they entered the cloud. Then a voice came out of the cloud, saying, “This is My Son, My Chosen One; listen to Him!” And when the voice had spoken, Jesus was found alone. And they kept silent, and reported to no one in those days and of the things which they had seen. (9:34–36)

While Peter was interrupting the conversation between Jesus, Moses, and Elijah, God interrupted him. As he was offering his suggestion, a bright (Matt. 17:5) cloud formed and began to overshadow them. The cloud was a visible representation of God’s presence in shekinah glory (cf. Ex. 13:21; 16:10; 24:16; 40:35; Num. 16:42; 1 Kings 8:11). It engulfed Jesus, Moses, and Elijah, leaving the apostles outside, since when they heard God’s voice it came out of the cloud. Understandably, Peter, James, and John were afraid, and fell face down on the ground terrified because of the glorious presence of God (Matt. 17:6; cf. Isa.6:5; Ezek. 1:28; Rev. 1:17).

As was the case at Jesus’ baptism (Luke 3:22), the Father’s declaration, “This is My Son, My Chosen One,” testified that as His Son, Jesus shared His nature, essence, and deity He then commanded the terrified apostles to be silent and listen to Jesus, especially on the matter of His death.

There is a rather strange and unexpected epilogue to this incredible scene. After the voice of God had spoken, Jesus was found alone. The cloud representing God’s presence had vanished, as had Moses and Elijah. Jesus raised the apostles up from the ground and calmed their fears (Matt. 17:7). But instead of immediately proclaiming the vision of the glorious Lord Jesus Christ they had just witnessed, they kept silent, and reported to no one in those days any of the things which they had seen.

Matthew reveals the reason for their silence: “As they were coming down from the mountain, Jesus commanded them, saying, ‘Tell the vision to no one until the Son of Man has risen from the dead’” (Matt. 17:9). The Lord had brought them there to be witnesses; why then would He command them not to reveal what they had seen? There were several features to Christ’s prohibition. First, what they had witnessed was so far removed from everyday reality that most people probably would not have believed the apostles’ report. They would have been casting this precious pearl before swine (cf.Matt. 7:6). Further, speaking openly of the kingdom might have caused the Romans, ever on guard against the possibility of insurrection, to prematurely execute Jesus and the apostles. Additionally, news of the vision could easily have incited the Jews to try again to make Jesus the leader of a revolt against Rome (cf. John 6:14–15). But most important, they could not preach a glorified Christ without the truth of His death and resurrection. Only after the resurrection would Peter (2 Peter 1:16–18), John (John 1:14), and James testify to the glorious preview of the second coming they had seen, in its proper relation to the cross and empty grave.