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Emmaus is a Reformed Baptist church in Hemet, California. We are a community of Christ followers who love God, love one another, and serve the church, community, and nations, for the glory of God and for our joy.
Our hope is that you will make Emmaus your home and that you will begin to grow with us as we study the scriptures and, through the empowering of the Holy Spirit, live in a way that honors our great King.
LORD'S DAY WORSHIP (SUNDAYS)
10:00am Corporate Worship
In the Emmaus Chapel at Cornerstone
26089 Girard St.
Hemet, CA 92544
EMMAUS ESSENTIALS
Sunday School For Adults
9:00am to 9:45am most Sundays (Schedule)
In the Chapel
MAILING ADDRESS
43430 E. Florida Ave. #F329
Hemet, CA 92544
The Realm is our church's online network. We use this tool as our primary means of communication. Be sure to check it often and don't hesitate to contact us if you have any questions.
Interested in becoming a member? Please join us for a four-week study in which we will make a case from the scriptures for local church membership and introduce the ministries, government, doctrines, and distinctive's of Emmaus Reformed Baptist Church.
Learn MoreEmmaus Essentials classes are currently offered online Sundays at 9AM. It is through our Emmaus Essentials (Sunday School) that we hope to experience an in depth study of the scriptures and Christian theology. These classes focus on the study of systematic theology, biblical theology, church history, and other topics practical to Christian living.
An audio teaching series through the Baptist Catechism aimed to instruct in foundational Christian doctrine and to encourage obedience within God’s people.
A podcast produced for International Reformed Baptist Seminary: a forum for discussion of important scriptural and theological subjects by faculty, administrators, and friends of IRBS.
A podcast devoted to discussions concerning Christian doctrine and the Christian life from a confessionally Reformed Baptist perspective.
A fourteen-week Bible study in which we consider “what man ought to believe concerning God, and what duty God requireth of man” (Baptist Catechism #6).
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At Emmaus we believe that God has given parents, especially fathers the authority and responsibility to train and instruct children up in the Lord. In addition, we believe that God has ordained the gathering of all generations, young to old, to worship Him together in one place and at one time. Therefore, each and every Sunday our children worship the Lord alongside their parents and other members of God’s family.
Learn MoreEmmaus Reformed Baptist Church is committed to the fullfilment of the Great Commision given by our Lord when he said, "All authority in heaven and on earth has been given to me. Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all that I have commanded you. And behold, I am with you always, to the end of the age" (Matthew 28:18-20 ESV), through the planting of local churches, both at home and abroad.
Feb 24
11
“I believe in God, the Father almighty,
creator of heaven and earth.
I believe in Jesus Christ, his only Son, our Lord,
who was conceived by the Holy Spirit
and born of the virgin Mary.
He suffered under Pontius Pilate,
was crucified, died, and was buried;
he descended to hell.
The third day he rose again from the dead.
He ascended to heaven
and is seated at the right hand of God the Father almighty.
From there he will come to judge the living and the dead.
I believe in the Holy Spirit, the holy catholic church,
the communion of saints, the forgiveness of sins,
the resurrection of the body, and the life everlasting. Amen.”
We’ve begun the practice of reciting the Apostles’ Creed together in the worship service immediately before we partake of the Lord’s Supper. When we partake of the Lord’s Supper, we say “I believe…” in a symbolic or sacramental way. And so it is good for us to say, “I believe…” verbally and with content before we come to the table. It is those who believe who are to come, and so those who come first say, “I believe…” This tradition is common amongst the Reformed and has been for a very long time. One benefit of reciting the creed is that it connects us with other true Christians living throughout the world today and throughout history. The word “creed” comes from the Latin word meaning, “I believe…” The first two words of the creed are, “I believe…” And so when we recite the Apostles’ Creed we are declaring that we believe what Christians have believed throughout the ages.
The Apostles’ Creed (and other creeds like it) are very brief declarations of belief in core Christian doctrines. Sometimes creeds are called symbols. Symbols, as you know, are small representations of something larger and more complex. And that is what creeds are. They are verbal symbols of the faith.
Is there more to say about the Christian faith than what the Apostles’ Creed says? Yes, of course. The Apostles’ Creed states the faith in a very brief way. The creed is short enough to memorize and recite in public worship. But it can also be expanded upon. In fact, I think it was meant to be expanded upon. For example, when the creed says, “I believe in God, the Father Almighty…”, it is right for us to ask, who is God? What is his nature? What are his attributes? What is meant by Father? What is meant by “Almighty”? etc. Every word of this creed can be expanded upon in this way.
Of course, the answers to these questions are found in Scripture, which is our supreme authority in matters of faith and obedience. And the answers to these questions are stated more thoroughly in other documents, like our catechism and confession. Creeds state the core doctrines of the Christian religion in a very succinct way. Catechisms state (and) teach the doctrines more thoroughly. Confessions (like our confession – The Second London Confession) are rather long and detailed statements of faith.
You should know that The Apostles’ Creed is called the Apostles’ Creed, not because it was written by the Apostles of Jesus (though there is a tradition that says it originates with them), but because it is a faithful summary of their teaching. You should also know that this creed underwent some development in the first few centuries of the church. The version we have likely has its origins in an older and simpler creed, called The Old Roman Symbol. As the church encountered false teachings, the creed was likely altered slightly to help defend orthodoxy. The Apotles’ Creed we recite today is believed to have its origins in Gaul (modern-day France) in the fifth century AD.
Let us now briefly consider the Apostles Creed.
Firstly, what does the Creed declare? The Creed declares belief in the core or central doctrines of the Christian faith. The first words are, “I believe”, and in the creed, we find statements about the Trinity, the virgin birth of Christ, his deity, his death, burial, resurrection, ascension, and eventual return. Also, the creed declares belief in the universal church, the forgiveness of sins, and the resurrection of the body when Christ returns. These are core or foundational Christian beliefs. The Apostles’ Creed does not explain these doctrines or seek to prove them from Scripture – it declares belief in them. Any true Christian will be able to utter this creed sincerely and with a clear conscience. If a person cannot say what this creed says sincerely, then they are not a Christian.
Secondly, what is the shape or structure of the Apostles’ Creed? You will notice that the shape is Trinitarian. There are three parts to this creed, and each of the three parts is associated with one of the three persons of the Godhead. God is one. God is three. He is a tri-unity. And the creed is trinitarian. The first section begins, “I believe in God the Father…” The second section begins, “I believe in Jesus Christ, his only Son, our Lord…” As you know, Jesus the Messiah is a true human being, but the Apostles Creed rightly identifies him as the person of the eternal Son of God and our Lord. The third section begins, I believe in the Holy Spirit. God is one. In him, there eternally subsist three persons – Father, Son, and Holy Spirit. Every true Christian believes this, and so the Apostles’ Creed declares it to be true. More than this, the creed makes the Triune God its structure.
Thirdly, we might ask, what story does the Apostles’ Creed tell? This might seem like a strange question at first, but I do believe that the Apostles’ Creed tells a story. It is the story of creation, fall, and redemption. The act of creation is attributed particularly to the Father. The accomplishment of our redemption is attributed particularly to the Son. And the application of the redemption that Christ has earned is attributed to the Holy Spirit. Furthermore, we are reminded of the consummation by words concerning Christ, “From there he will come to judge the living and the dead.” Truly, God is one, and all of his works are therefore one and undivided. But it is also right to attribute creation to the Father, redemption accomplished to the Son, and redemption applied to the Spirit, given the special role each person of the Trinity plays in these acts. The theological term for this is called appropriations. My point here is to say that the Apostles’ Creed manages to remind us of the story of creation, man’s fall into sin, redemption accomplished by Christ, redemption applied by the Spirit, and the consummation of all things at Christ’s return, in what it says. It’s marvelous to consider, I think.
Fourthly, what is the focus of the Apostles’ Creed? Notice how the creed focuses attention on Christ. Jesus the Messiah, the eternal Son of God incarnate, is the central figure of the creed. Our faith in Christ is professed in the middle or heart of the creed. Also, most of the words are devoted to describing Christ and to his work of redemption. And this is right. The Scriptures also focus on Christ. The Christian faith centers on Christ. Other religions – the non-believing Jews, for example – can profess a belief in God Almighty, creator of heaven and earth. But they will not profess belief in Jesus Christ the Son of God and our Lord. And so, it is not surprising that a Christian creed would have Christ at the center. It is Christ who reconciles sinners to God. Christ is the object of our faith. If we wish to be saved from our sins, we must trust, not in God in a generic sense, but in the person and work of Christ, for Christ is the only Savior that God has provided. To trust in God truly for our salvation means that we will trust specifically in Christ. And that is what the creed professes – faith in Christ,
Fifthly, what is the usefulness of the Apostles’ Creed?
One, the creed could be used as a tool to proclaim the gospel of Jesus Christ, to teach the faith, and to prepare people for baptism and membership within the church. Of course, to use the creed in this way would require us to expand upon just about every word and phrase to explain the meaning. We do not use the Apostles’ Creed in this way here at Emmaus. Instead, we use the Baptist Catechism. In a way, the Baptist Catechism expands upon the doctrines expressed in the Apotsles’ Creed, but not in a direct or obvious way.
Two, the creed can be used to succinctly confess the faith in a public worship service. And that is how we will use it. At some point before we come to partake of the Lord’s Supper, a minister will ask you the question, “Dear Christian, what do you believe?” And this will prompt the congregation to recite the Apoostes’ Creed (or another creed), as a faithful summary or symbol of the faith once for all delivered to the saints (Jude 3).
As I begin to draw this little sermon to a conclusion, I’d like to address two portions of the Apostles’ Creed that are often misunderstood. The first common misunderstanding is rather easy to correct. When we say, “I believe in the Holy Spirit, the holy catholic church…”, this is not a reference to Roman Catholicism. Catholic simply means universal. There are many local, visible churches like this one. God’s people are to assemble each Lord’s Day in local, visible churches. When we say, we believe in “the holy catholic church”, we are confessing belief in the one, perfectly unified, universal, and invisible church of Jesus Christ. Consider this: the Scriptures say that Christ loved the church and laid down his life for her (see Ephesians 5:25). Notice the word “church” is singular in that text. So, although there are many local churches, there is in reality only one church that Christ laid his life down for. Which one is it? It is Emmaus Reformed Baptist Church? No, the one church that Christ laid his life down for is the universal, invisible church of Christ. He laid his life down for his bride. That is to say, he laid down his life for all of the elect – all who have placed their faith in Jesus the Messiah, from Adam’s day on to the consummation. You can’t take a photo of that church. That church cannot assemble on earth. But it is that church – the church catholic or universal – that will assemble before the throne of God in the new heavens and earth. To follow the pattern of the creed, the catholic church is made up of all whom the Spirit of God has regenerated, drawn to faith, and united to Christ throughout time. The word “catholic” in the creed has nothing at all to do with Roman Catholicism. This creed was written, remember, long before Roman Catholicism became what it is today.
The second part of the Apostles’ Creed that is often misunderstood is the phrase, “he descended to hell.” This is about Jesus. The creed says, “He suffered under Pontius Pilate, was crucified, died, and was buried; he descended to hell. The third day he rose again from the dead. He ascended to heaven and is seated at the right hand of God the Father almighty. From there he will come to judge the living and the dead.”
It is common, even within the Reformed tradition, to interpret the phrase, “he descended to hell”, to mean that Jesus experienced the torments of hell on the cross when he died as a substitute for the sins of the elect. Hell descended on Jesus, according to this view. Really, it was John Calvin who popularized this view. And while I often agree with Calvin, I disagree with him here.
It is my view that the phrase, “he descended to hell”, means that when Jesus died his body was placed in the grave and his soul descended to Sheol or Hades, which, prior to the resurrection and ascension of Christ, was the common abode of the dead (see Ps. 16:10; Acts 2:27). More specifically, Jesus’ soul descended to Abraham’s bosom, which was a place of comfort within the spiritual realm of Sheol (see Luke 16:22). Christ descended into hell (which is the equivalent of the Hebrew word Sheol and the Greek word Hades), not to suffer there or to endure any punishment, but to proclaim victory and to set captives free (see Ephesians 4:8). After Christ rose from the dead, he ascended to heaven. Now, the way into heaven is opened up for all who have faith in Christ. (Matthew 27:51; 2 Corinthians 5:8; Revelation 20:4). Sheol (Hades or hell) is only a place of punishment now that Christ has ascended. In other words, Abraham’s bosom is no more, for Abraham and all who have the faith of Abraham have entered heaven, or will enter heaven when they die. For the sake of time, I will not attempt to prove this view from Scripture. I’ve recommended a resource to you where that is done. Let me conclude by simply pointing out that it is this view, and not the other one, that agrees with the progression of the creed itself. Hear it again. The creed declares that Christ “suffered under Pontius Pilate, was crucified, died, and was buried; he descended to hell. The third day he rose again from the dead…” etc. If Christ’s descent into hell was a reference to the torments of hell coming upon him as he hung on the cross, then the phrase is strangely out of order in the creed. But if this is an answer to the question, where did Christ’s human soul go when he died and his human body was laid in the grave, then the placement is perfect. It is right to believe that Christ’s soul went to Sheol – to the spiritual place where Abraham and all who had the faith of Abraham were prior to Christ’s resurrection. Christ did not suffer there. He went to proclaim victory, to set captives free, and to usher them into heaven when he ascended, for Christ has opened up the way into the heavenly holy of holies. The Psalm is true. God did not “abandon [Christ’s] soul to Sheol, or let [his] holy one see corruption” (Psalm 16:10, ESV), for, on “the third day he rose again from the dead. He ascended to heaven and is seated at the right hand of God the Father almighty. From there he will come to judge the living and the dead.”
Dear brothers and sisters, I do hope and pray that this little sermon will help you to recite the Apotsles’ Creed with confidence and conviction. Christ did descend to hell (i.e. Sheol or Hades). And no, we are not pledging any sort of allegiance to the Roman Catholic Church – it should be clear to all that we view the Roman church to be a false church given her abandonment of the doctrine of justification through faith in Christ alone, among other things. Instead, when we recite the Apostles’ Creed we are confessing that we belong, not merely to this local church, but to the church catholic or universal, for we hold to “the faith once for all delivered to the saints” (Jude 3). We have been reconciled to God the Father, by the Son, and through the Spirit. This gift of redemption and reconciliation comes to be ours as we trust in Jesus Christ, the son of God incarnate. He descended to the lowest parts of the earth for us. He was also exulted to the highest heaven for us. He is the Savior God has provided. He is the object of our faith, therefore. And this is what we confess to believe when we recite the creed.
Minister:
“Dear Christian, what is it that you believe?”
Congregation:
“I believe in God, the Father almighty,
creator of heaven and earth.
I believe in Jesus Christ, his only Son, our Lord,
who was conceived by the Holy Spirit
and born of the virgin Mary.
He suffered under Pontius Pilate,
was crucified, died, and was buried;
he descended to hell.
The third day he rose again from the dead.
He ascended to heaven
and is seated at the right hand of God the Father almighty.
From there he will come to judge the living and the dead.
I believe in the Holy Spirit, the holy catholic church,
the communion of saints, the forgiveness of sins,
the resurrection of the body, and the life everlasting. Amen.”
Feb 24
11
Feb 24
11
Feb 24
4
“Behold my servant, whom I uphold, my chosen, in whom my soul delights; I have put my Spirit upon him; he will bring forth justice to the nations. He will not cry aloud or lift up his voice, or make it heard in the street; a bruised reed he will not break, and a faintly burning wick he will not quench; he will faithfully bring forth justice. He will not grow faint or be discouraged till he has established justice in the earth; and the coastlands wait for his law. Thus says God, the LORD, who created the heavens and stretched them out, who spread out the earth and what comes from it, who gives breath to the people on it and spirit to those who walk in it: ‘I am the LORD; I have called you in righteousness; I will take you by the hand and keep you; I will give you as a covenant for the people, a light for the nations, to open the eyes that are blind, to bring out the prisoners from the dungeon, from the prison those who sit in darkness. I am the LORD; that is my name; my glory I give to no other, nor my praise to carved idols. Behold, the former things have come to pass, and new things I now declare; before they spring forth I tell you of them.’” (Isaiah 42:1–9, ESV)
“Now about eight days after these sayings he took with him Peter and John and James and went up on the mountain to pray. And as he was praying, the appearance of his face was altered, and his clothing became dazzling white. And behold, two men were talking with him, Moses and Elijah, who appeared in glory and spoke of his departure, which he was about to accomplish at Jerusalem. Now Peter and those who were with him were heavy with sleep, but when they became fully awake they saw his glory and the two men who stood with him. And as the men were parting from him, Peter said to Jesus, ‘Master, it is good that we are here. Let us make three tents, one for you and one for Moses and one for Elijah’—not knowing what he said. As he was saying these things, a cloud came and overshadowed them, and they were afraid as they entered the cloud. And 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 told no one in those days anything of what they had seen.” (Luke 9:28–36, ESV)
Please excuse any typos and misspellings within this manuscript. It has been published online for the benefit of the saints of Emmaus Reformed Baptist Church but without the benefit of proofreading.
Glory. That is what this passage is about. It is about Christ, the Son of Man, in glory.
Look back to the previous passage. In Luke 9:26 we hear Christ say, “For whoever is ashamed of me and of my words, of him will the Son of Man be ashamed when he comes in his glory and the glory of the Father and of the holy angels” (Luke 9:26, ESV).
Jesus is the Son of Man. This title emphasizes Jesus’ true humanity. He is the person of the eternal Son of God incarnate. So, he is the true and natural Son of God, who is also a true son of man. The title, Son of Man, also shows that Jesus is the fulfillment of the prophecy of Daniel 7. He is the Son of Man of Daniel 7:13 – the King to whom God, the Ancient of Days, has “given dominion and glory and a kingdom, that all peoples, nations, and languages should serve him; his dominion is an everlasting dominion, which shall not pass away, and his kingdom one that shall not be destroyed” (Daniel 7:13–14, ESV).
At the end of the previous passage, we heard Jesus say something somewhat mysterious to his followers. After speaking of his glorious appearance at the end of time, he said, “But I tell you truly, there are some standing here who will not taste death until they see the kingdom of God” (Luke 9:27, ESV).
What was the meaning of this mysterious saying? Some things are very clear. Jesus taught that only some of his followers would see the kingdom of God before they died. The question is, what is meant by the kingdom of God? Well, it is the context that clarifies what Jesus meant. He had just spoken of the glory that would one day be his. And then immediately after this saying of Jesus, we are told the story of the transfiguration. Some of Jesus’ disciples – Peter, James, and John – went up to the mountain with Jesus and they saw him transfigured. The text says in verse 29, “And as he was praying, the appearance of his face was altered, and his clothing became dazzling white” (Luke 9:29, ESV). And in verse 32 we read, “Now Peter and those who were with him were heavy with sleep, but when they became fully awake they saw his glory and the two men who stood with him [Moses and Elijah]” (Luke 9:32, ESV). So I ask you, what did Jesus mean when he said, in Luke 7:27, “But I tell you truly, there are some standing here who will not taste death until they see the kingdom of God” (Luke 9:27, ESV)? He must have been speaking of this event that we are today considering – the event of the transfiguration. There on the mountain, a few of his disciples – Peter, James, and John – were given a glimpse of the glory of the eternal kingdom of God. They were given a glimpse – a preview – of the glory that would belong to Christ in the future and for all eternity in God’s eternal kingdom.
As I have said, this passage that we are considering today is about glory – the glory of Christ the King, the Son of Man, and the glory of God’s eternal kingdom.
We use the word glory often. And we use it in different ways.
Firstly, we use the word glory as an adjective to describe something splendid. God is a most pure spirit. He is invisible. But he gloriously manifests himself in the heavenly realm that he made in the beginning. Those men who have been given a glimpse into the heavenly realm seem to struggle to find the words to describe what they saw (see Revelation 4:3–6). The word glory is used in that way here in the passage that is open before us. Here we see that Christ was transformed and appeared glorious. Again the text says, “the appearance of his face was altered, and his clothing became dazzling white” (Luke 9:29, ESV). And, “when [Peter, James, and John] became fully awake they saw his glory…” (Luke 9:32, ESV). Christ typically looked like a common man. But in this moment he appeared glorious.
The second way we use the word glory is as a verb. God is glorious and worthy to receive all praise, and we are to give him glory – we are to live for his glory. What does this mean? Well, to give God glory does not mean that we make him glorious or add to his glory in any way. You and I cannot give anything to God that he does not already have, for he is God – he possesses all things! And you and I cannot add anything to God, for he is perfect in every way. He is most glorious. He is not lacking in glory, or any of his other attributes so that we might add to him. With God, his attributes are his perfections. To give God glory means that we acknowledge his perfect glory and seek to exult or magnify his perfect glory for others to see. To give God glory is to praise him – it is to acknowledge that he is most glorious, most holy, and most worthy to receive praise from all his creatures. So, the word “glory” is sometimes used as an adjective to describe something splendid. And sometimes it is used as a verb to describe something we are to do – we are to give all glory to God and Christ, the Son.
There is a third way to use the word glory. I think it is probably the most uncommon use of the three, but it is a very important use, biblically speaking. The word glory can also be used to describe a state of being or mode of existence. When a brother or sister in Christ dies, we might say, they have gone to glory. By this we mean they have gone into the glorious presence of God to behold his glory. More than this, we mean that they have been passed into a new state of being. They enjoy a new mode of existence. No longer are they plagued by things like sickness and sorrow, trials and tribulation, temptation and sin. No, having been translated into a state of glory, they are no longer plagued by these things. As souls, they are freed from these afflictions in heaven and as they behold the glory of God. And they await the consummation, the resurrection of their bodies, and the glory of the new heavens and earth.
Chapter 9 of our confession of faith uses the word glory to describe a state of being. Chapter 9 of our confession is about free will. And it explains how free will operates in the various states of being that humans have exited. Adam was a human with free will who lived in an upright state of innocency. This was his state of being in the garden before sin entered the world. Life in the state of glory was offered to him, mind you. Life in glory was symbolized by the Sabbath Day. It was also symbolized by the Tree of Life. Life in glory was promised to Adam in the covenant God gave him. What did he need to do to enter glory? He had to keep God’s law. But as you know, Adam fell short of the glory of God and fell from the state of innocency and into a state of sin and death. This is the state of being that you and I were born into, given that Adam was our representative. By the way, free will is not so free in this state of being. It is still free in that we retain the ability to act upon choice. The problem is that our minds, affections, and wills are corrupted by sin and bent towards evil so that we are not able to choose God and the good, but, according to our fallen nature, we run from God and towards evil. But God is merciful. He provided a Savior. And by the regenerating power of the Holy Spirit, God frees us from our natural bondage to sin and enables us to freely choose Christ and to place our faith in him. Furthermore, through the regenerating and sanctifying power of the Holy Spirit, we are enabled to more and more obey God’s law. Corruptions and imperfections remain, and therefore sin remains as we live now in this state of grace. Believers in Jesus live now in the state of grace, but what do we await, brothers and sisters? What state of being do we long to be in? We long to be in the state of glory. As it pertains to the subject of free will, it will be in the state of glory only that the “will of man is made perfectly and immutably free to good alone…” (2LCF 9.5).
When will we be in this state of glory? Answer: when we die, or when Christ returns. Those who die in the Lord are translated into the state of glory. Their souls enter into glory while their bodies lie in the grave. When Christ returns, the dead will be raised and reunited with their souls. Then, those in Christ will live forever in the state of glory in the new heavens and earth.
The question we must ask is, how do we get to this state of glory? One way to answer this question is to say through faith in Jesus Christ. It is only through faith in Jesus the Messiah that we will enter into glory. Adam could have entered into glory by obeying God’s law, but he sinned and fell short of the glory of God (see Romans 3:23). That way to glory – through obedience to God’s law – is closed. It is only through faith in Jesus the Messiah that we can enter into glory now. That answer is obvious to many of you.
But today, when I ask the question, how do we get to this state of glory, I do not wish to focus on the question, what must we do to enter glory? I know that the answer to that question is clear to most of you – turn from your sin and trust in Jesus is the answer! What I mean is, how was the way to glory opened up for us? We know how the way to glory was lost – through Adam’s sin! But how was it opened up? In other words, how is it that trusting in Jesus will bring us to glory? What did he do to open up the way? It seems to me that this story about Jesus being transfigured on the mountain is very much about this.
The story that we are considering today is marvelous. In Luke 9:28 we read, “Now about eight days after these sayings [Jesus] took with him Peter and John and James and went up on the mountain to pray.”
Notice a few things about this verse.
One, notice Jesus’ practice of prayer. As the Son of Man, he was disciplined to pray. As the Son of Man, he drew his strength from the Father. As the Son of Man, he enjoyed communion with God. We are to imitate our Lord and be people constant in prayer as well.
Two, notice that Jesus took Peter, James, and John with him. These are the “some standing here” of 9:27 who were in this moment blessed to see the glory of the kingdom of God before they died. As you probably know, Peter, James, and John were leaders within the band of Apostles.
Three, notice the mention of the eighth day. Though I cannot prove it, I do suspect that there is significance here. In the previous passage, Jesus revealed to his disciples what kind of Christ he would be. In Luke 9:22 we hear Christ say, “The Son of Man must suffer many things and be rejected by the elders and chief priests and scribes, and be killed, and on the third day be raised” (Luke 9:22, ESV). He also hinted at how he would die when he called his disciples to follow him by taking up their own crosses. And eight days after this, Christ was raised to glory on the mountain of transfiguration. I think we are to see this eight-day period as anticipation – a kind of trial run of sorts – of the sufferings Christ would experience in Jerusalem and his being raised to glory. He would eventually enter Jerusalem and suffer there and be rejected. His suffering would culminate in his death in the cross. But on the eighth day after his entry into Jerusalem, he would be raised to glory. Can you see the pattern? The pattern was established when Christ spoke of his sufferings and eight days later entered into glory temporarily on the mountain. And the pattern would find its fulfillment when Christ did actually suffer in Jerusalem, died and was buried, and was raised to glory on the eighth day – the eighth day being another way of referring to the first day of the week. Matthew and Mark say the transfiguration took place six days after the previous sayings of Jesus. There is no real contradiction. While Matthew and Mark counted the days in between Jesus’ sayings about his sufferings and the event of the transfiguration, Luke included the days of the sayings and the transfiguration in his count. It is interesting to me that Matthew, Mark, and Luke all emphasized that about a week passed between the sayings of Jesus concerning his sufferings and death, and his glorification on the mountain. My point is that they all seem to treat this as a kind of anticipation of Jesus’ sufferings and death in Jerusalem during what is traditionally called the passion week, and his resurrection on Sunday, which is the first day of the week, also called the eighth day.
In verse 29 we read, “And as he was praying, the appearance of his face was altered, and his clothing became dazzling white. And behold, two men were talking with him, Moses and Elijah, who appeared in glory and spoke of his departure, which he was about to accomplish at Jerusalem.”
Here my suspicions about this event anticipating the passion week in Jerusalem are strengthened. What did Jesus talk with Moses and Elijah about when he was with them on the mountain? He “spoke with them about his departure, which he was about to accomplish at Jerusalem.” Here we have a reference to Christ’s death and resurrection, and also his ascension to the Father’s right hand. Christ would suffer and die, he would be buried, and then he would be raised to glory. Forty days later he would ascend in glory. This is what he spoke with Moses and Elijah about as they were glorified with him on the mountain.
Let’s talk for a moment about Moses and Elijah.
First of all, were Moses or Elijah present bodily, or did Peter, James, and John see a vision of them? John Calvin takes up this question in his commentary on the harmony of the gospel.
“Were Moses and Elijah actually present? or was it only an apparition that was exhibited to the disciples, as the prophets frequently beheld visions of things that were absent? Though the subject admits, as we say, of arguments on both sides, yet I think it more probable that they were actually brought to that place. There is no absurdity in this supposition; for God has bodies and souls in his hand, and can restore the dead to life at his pleasure, whenever he sees it to be necessary. Moses and Elijah did not then rise on their own account,1 but in order to wait upon Christ. It will next be asked, How came the apostles to know Moses and Elijah, whom they had never seen? The answer is easy. God, who brought them forward, gave also signs and tokens by which they were enabled to know them. It was thus by an extraordinary revelation that they obtained the certain knowledge that they were Moses and Elijah.” John Calvin, Commentary on a Harmony of the Evangelists, 310–311).
Secondly, and I think more importantly, we must ask, why did Moses and Elijah appear with Jesus? There are a few things to say about this:
One, when Christ appeared in glory with Moses and Elijah it was to show that he was not Elijah or one of the other prophets of old, and many suspected. Who did people say Jesus was? Some said John the Baptst, others said he was Elijah, and others said that one of the prophets had arisen.
Two, when Christ appeared in glory with Moses and Elijah at his side, it was to show that Jesus Christ is greater. Jesus is the central figure in this passage. In this moment, Jesus was exulted above Moses and Eliajah.
Three, notice how Moses and Elijah took a special interest in Jesus and his work. Moses and Elijah spoke with Jesus about his departure. They conversed with him concerning the work he was about to do. They knew something about Christ and his work because they testified concerning him long before. This will become a major theme in Luke’s gospel. Luke will tell us that after Christ was raised to glory, he appeared to his disciples and taught them, saying, “‘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” (Luke 24:25–27, ESV).
Four, when Christ appeared with Moses and Elijah he was showing himself to be the fulfillment and end of the law and prophets, and this the end of the Old Covenant order. He came established a New Covenant, remember, and to do away with the old.
Five, Jesus appeared with Moses and Elijah at his side to show that the glory that belonged to Moses and Elijah was not their own glory but was owed to Christ. Moses and Elijah entered into glory because they belonged to Christ. They were associated with him, having been united to him by faith.
Look with me now at verse 32. “Now Peter and those who were with him were heavy with sleep…” Why is it that the disciples are found sleeping during this most significant event? Perhaps to show their dullness and their inability to comprehend the true meaning of the things being accomplished in their midst. “…but when they became fully awake [they were not groggy or dreaming] they saw [Jesus’] glory and the two men who stood with him. And as the men were parting from him, Peter said to Jesus, ‘Master, it is good that we are here. Let us make three tents, one for you and one for Moses and one for Elijah’.”
Peter again speaks as the leader of the group. As Moses and Elijah began to depart, he spoke up! One thing that Peter certainly did not lack was boldness. He spoke up to Jesus saying, in essence, wait, don’t let Moses and Elijah leave! Why don’t we put up some tents and remain here together like this?
Don’t you love and appreciate Peter’s heart? He was blessed to behold Christ, the Son of Man, in glory. And he was blessed to see Moses and Elijah glorified in Christ Jesus, for they had testified concerning Christ and had placed their faith in him. Stated differently, Peter, along with James and John, were given a glimpse of the glory of the kingdom of God. And he wished for that glory to remain. When Moses and Elijah prepared to depart, and as the glory began to fade, he spoke up and said, wait! Don’t go. Let’s abide here in this condition. Let’s abide here in this state of being. At the end of verse 33, we find this little remark from Luke, Peter “knew not what he said.” His request was made out of ignorance.
Look with me now at verse 34. “As [Peter] was saying these things, a cloud came and overshadowed them, and they were afraid as they entered the cloud. And 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 told no one in those days anything of what they had seen” (Luke 9:28–36, ESV).
The cloud mentioned in verse 28 must be associated with the glory cloud that appeared often in the days of Moses. It was the cloud through with God manifested his presence. The cloud led Israel in the wilderness after the Exodus. A cloud descended upon Sinai and Moses was invited to come up to receive the law. And the cloud filled the Holy of Holies in the Tabernacle, and later, the Temple. The cloud signified God’s presence. And here the cloud descended to sweep Moses and Elijah away and to give honor to Christ.
The text says, “And a voice came out of the cloud, saying, ‘This is my Son, my Chosen One; listen to him!’” This was the voice of God. Here, much like at Christ’s baptism, God the Father testifies to the identity of Jesus (2 Peter 1:16–21).
“This is my Son”, he said. You and I are sons and daughters of God by virtue of our creation and our redemption and adoption in Christ Jesus. But Jesus is the eternal Son of God. He is the natural Son of God. He is the second person of the Holy Trinity. He is God Almighty.
The voice from the cloud also said, “this is… my chosen one.” If you have faith in Christ, it is because you have been graciously chosen by God for salvation in Christ. This is a reference to the doctrine of election or predestination that is frequently taught in the Scriptures. But Christ is God’s chosen one in a different sense. He was not chosen to be saved, but to be the Savior of God’s people, the Messiah, the great Prophet, Priest, and King of the elect. The prophecy of Isaiah 42, which was read earlier, is certainly behind this utterance. Psalm 89:3-4 also stands in the background. There God says, “I have made a covenant with my chosen one; I have sworn to David my servant: ‘I will establish your offspring forever, and build your throne for all generations’” (Psalm 89:3–4, ESV). These words were uttered concerning Jesus, and not Moses or Elijah. He is the Messiah, God’s chosen one.
Earlier I asked, how can it be that we will enter into glory? How has the way into glory been opened up? The answer is that the way into glory has been opened up by Jesus, the Son of Man.
Adam fell short of the glory of God – he failed to obtain that state of being, that higher form of life – by his fall into sin. He broke the covenant that God had made with him by rebelling against God in the heart and eating the forbidden tree.
But Jesus Christ has earned life in glory. How did he earn it, you ask? He earned life in glory by keeping the terms of the covenant that God made with him. And what covenant was this? We call it the Covenant of Redemption. When the Scriptures are considered thoroughly and with care, we see that God the Father entered into an agreement with God the Son in eternity to save a people and to reconcile them to the Father. John 17 reveals this. There Jesus prays for those given to him by the Father before the foundation of the earth. The Isaiah 42 passage we read a moment ago reveals this too. The LORD speaks of the chosen one, the Messiah, saying, “I am the LORD; I have called you in righteousness; I will take you by the hand and keep you; I will give you as a covenant for the people, a light for the nations…” (Isaiah 42:6, ESV).
And what would God the Son have to do to redeem those given to him by the Father? He would have to assume a human nature so that he would not only be the Son of God, but also the Son of Man. And as a man, he would have to keep God’s law perfectly, suffer in the whole of life, resist all temptation, be crucified, die, and be buried and on the third day, be raised unto life in glory. And this he would do, not for himself only, but for others two. Like Adam before him, he would act as a representative of others – he would function as a federal or covenantal head. He would live, die, and be raised to a state of glory on behalf of others.
The way to glory has been opened up by Christ, the second Adam, the Son of Man, who is also the person of the eternal Son of God. And how can we enter glory? Only by being united to him by faith as our covenantal head. You and I were born fallen in Adam in a state of sin and misery. You must be born again and raised to glory in Christ.
When Jesus was transfigured on that mountain in front of those three witnesses, Peter, James, and John, it was to show what he was about to do. He was about to enter into glory, and he would do it through suffering, rejection, and death. He would die, but on the third day, which is the first day of the week, or the eighth day, he would be raised – raised to glory – raised to life incorruptible.
Do you wish to go to life in glory when you die? Do you wish to behold the beatific vision – the radiant splendor of the glory of God? Then you had better be found in Christ, united to him by faith. For he has entered into glory as a forerunner and first fruits.
And if you have been raised with Christ, then exhort you with the words of Paul, “seek the things that are above, where Christ is, seated at the right hand of God. Set your minds on things that are above, not on things that are on earth. For you have died, and your life is hidden with Christ in God. When Christ who is your life appears, then you also will appear with him in glory.” (Colossians 3:1–4, ESV)
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Q. 5. May all men make use of the Holy Scriptures?
A. All men are not only permitted, but commanded and exhorted, to read, hear, and understand the Holy Scriptures. (John 5:39; Luke 16:29; Acts 8:28-30; 17:11)
This question, “May all men make use of the Holy Scriptures?”, might seem like a no-brainer to you. We are accustomed to having copies of the Scriptures written in our native language at our disposal. And it is very common for pastors today to encourage Christians to read the Scriptures for themselves. But we should remember that things have not always been this way. There was a time, before the invention of the printing press, when very few people had copies of the Scriptures in their possession. And even if someone did, it was probably written in a language that very few people knew how to read – Hebrew, Greek, or perhaps Latin. The invention of the printing press, the practice of translating the Scriptures into the native language of the people, and the Protestant Reformation changed all of that. In a very short time, people went from having very little access to Scripture to having the opportunity to read the Scriptures for themselves. If we keep this history in mind, then the question, “May all men make use of the Holy Scriptures?”, will seem more reasonable to us.
The answer to the question is very helpful because it is true: “All men are not only permitted, but commanded and exhorted, to read, hear, and understand the Holy Scriptures.”
The words, “all men”, are very important. They emphasize the need for all people – men and women, boys and girls, clergy and laymen, the educated and uneducated, rich and poor, etc – to engage with Holy Scriptures. The Scriptures are not to be reserved for a particular class of men within society or the church, but all should have access to them.
Next, our catechism says that all men are “not only permitted, but commanded…” to engage with Holy Scripture. The proof texts that are listed in our catechism are really interesting. They are John 5:39; Luke 16:29; Acts 8:28-30; and 17:11. All of these passages share this in common: they speak of men searching the Scriptures. For example, Acts 17:11 speaks of the men of Berea and says that they “ were more noble than those in Thessalonica; they received the word with all eagerness, examining the Scriptures daily to see if these things were so.” (Acts 17:11, ESV)
It truly is mind-boggling to think that the Romanists decided that the Scriptures should only be read by the religious elite. The Scriptures were originally written in Hebrew and Greek. In other words, they were written in the language of the people of that day – they were written to be read! And the Scriptures themselves speak of men – common men – searching the Scriptures. Indeed, the Scriptures even encourage and command the study of the Scriptures! What a dark time that must have been when the light of Holy Scripture was hidden away within the confines of the Roman hierarchy. Praise God for the Reformation which did, among other things, bring the light of God’s Word back into the midst of the people.
“All men are not only permitted, but commanded and exhorted, to read, hear, and understand the Holy Scriptures”, our catechism says.
We are to read the Scriptures, so long as we are able.
Do you read the Scriptures, brothers and sisters? You should. May I encourage you to read the Scriptures daily? The word of God should be like daily bread for our souls. I would encourage you to read the Scriptures regularly and to read them broadly. By this I mean, we should read through the Scriptures from beginning to end, though not necessarily in that order. We all have our favorite books and passages. Yes, some portions of the Bible speak more to the soul than others. But do not forget that all Scripture is inspired by God and is profitable. No part of Scripture can be called unimportant, therefore, for each part does contribute in some way to the whole. Read the Scriptures, brothers and sisters. Read them carefully and thoughtfully. Read them broadly.
And listen to them read too. Here, we are to think primarily of the reading of the Holy Scriptures by the pastor when the church is assembled for worship. Did you know that this is one of the things that pastors are called to do? Listen to what Paul says to Timothy: “Until I come, devote yourself to the public reading of Scripture, to exhortation, to teaching” (1 Timothy 4:13, ESV). When ministers read Scripture they should work hard at reading clearly and in such a way that the meaning of the text shines through. When congregants listen to the reading of the Scripture, they should listen very intently, knowing that they are encountering the very words of God.
Lastly, our catechism exhorts us to understand the Scriptures. “All men are not only permitted, but commanded and exhorted, to read, hear, and understand the Holy Scriptures.”
Understanding the Scriptures can be difficult. One of the proof texts listed by our catechism is Acts 8:28-30. That is that passage where Phillip approaches the Ethiopian eunuch who is reading Isaiah the prophet and asks him, “Do you understand what you are reading?” What was his response? “‘How can I, unless someone guides me?’ And he invited Philip to come up and sit with him” (Acts 8:31, ESV). I’m sure that many Christians have felt like the Ethiopian eunuch at times while reading Scripture. How can I understand this unless someone guides me?
Last week I mentioned in passing the doctrine of the clarity of Scripture. I said the Scriptures have these characteristics: they are inspired, clear, sufficient, and authoritative. What do we mean when we say that the Scriptures are “clear”?
Our confession is very helpful. In Chapter 1 para 7 we read, “All things in Scripture are not alike plain in themselves, nor alike clear unto all; yet those things which are necessary to be known, believed and observed for salvation, are so clearly propounded and opened in some place of Scripture or other, that not only the learned, but the unlearned, in a due use of ordinary means, may attain to a sufficient understanding of them.”
First, when we say that the Scriptures are clear we do not mean that all things are equally clear. Some things are indeed difficult to understand. Second, when we say that the Scriptures are clear we mean that the main message is clear. The gospel is clear. “Those things which are necessary to be known, believed and observed for salvation” are clear.” Third, not everything is equally clear to everybody. Those who have been in the faith for a long time may have an easier time understanding Scripture when compared to those who are new to the faith. And indeed, some are more gifted, naturally or spiritually, than others when it comes to the interpretation of Scripture.
Here is the point though. The Scriptures are sufficiently clear so that “not only the learned [literate], but the unlearned [illiterate], in a due use of ordinary means, may attain to a sufficient understanding of them.” What are the “ordinary means” that our confession is referring to? They are the means of grace, one of them being the preaching and teaching of the Scriptures.
When the Ethiopian eunuch was having a hard time with Isaiah and said “How can I [understand] unless someone guides me?”, it was not a denial of the perspicuity of Scripture. No, for the Lord provided Phillip to minister the Word to the man so that he might understand the message of the gospel.
We have the responsibility, not only to read and hear the Scriptures but to understand them too. Are they clear? Yes! But that does not mean we won’t have to work at understanding them.
Brothers and sisters, young and old, may I encourage you to grow very familiar with the Scriptures. Read the Word. Listen to the Word. And listen to the Word when it is preached. And when you hear the Scriptures preached, pay very careful attention. Especially pay attention to the way that pastors who are faithful to the Scriptures interpret Scripture so that you might learn how to rightly divide the word of truth yourself. Do not forget that this is how God saves us, through the ministry of the Word of God. This is why Paul told Timothy, “Keep a close watch on yourself and on the teaching. Persist in this, for by so doing you will save both yourself and your hearers.” (1 Timothy 4:16, ESV)
Q. 5. May all men make use of the Holy Scriptures?
A. All men are not only permitted, but commanded and exhorted, to read, hear, and understand the Holy Scriptures. (John 5:39; Luke 16:29; Acts 8:28-30; 17:11)
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"Him we proclaim,
warning everyone and teaching everyone with all wisdom,
that we may present everyone mature in Christ."
(Colossians 1:28, ESV)
