Old Testament Reading: Isaiah 52:13–53:5

“Behold, my servant shall act wisely; he shall be high and lifted up, and shall be exalted. As many were astonished at you— his appearance was so marred, beyond human semblance, and his form beyond that of the children of mankind— so shall he sprinkle many nations. Kings shall shut their mouths because of him, for that which has not been told them they see, and that which they have not heard they understand. Who has believed what he has heard from us? And to whom has the arm of the LORD been revealed? For he grew up before him like a young plant, and like a root out of dry ground; he had no form or majesty that we should look at him, and no beauty that we should desire him. He was despised and rejected by men, a man of sorrows and acquainted with grief; and as one from whom men hide their faces he was despised, and we esteemed him not. Surely he has borne our griefs and carried our sorrows; yet we esteemed him stricken, smitten by God, and afflicted. But he was pierced for our transgressions; he was crushed for our iniquities; upon him was the chastisement that brought us peace, and with his wounds we are healed.” (Isaiah 52:13–53:5, ESV)

New Testament Reading: Luke 9:37-45

“On the next day, when they had come down from the mountain, a great crowd met him. And behold, a man from the crowd cried out, “Teacher, I beg you to look at my son, for he is my only child. And behold, a spirit seizes him, and he suddenly cries out. It convulses him so that he foams at the mouth, and shatters him, and will hardly leave him. And I begged your disciples to cast it out, but they could not.” Jesus answered, “O faithless and twisted generation, how long am I to be with you and bear with you? Bring your son here.” While he was coming, the demon threw him to the ground and convulsed him. But Jesus rebuked the unclean spirit and healed the boy, and gave him back to his father. And all were astonished at the majesty of God. But while they were all marveling at everything he was doing, Jesus said to his disciples, “Let these words sink into your ears: The Son of Man is about to be delivered into the hands of men.” But they did not understand this saying, and it was concealed from them, so that they might not perceive it. And they were afraid to ask him about this saying.” (Luke 9:37–45, ESV)

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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.

Introduction

As I was preparing this sermon, I was tempted for a brief moment to go much further and to take as my text Luke 9:37-62. The reason this possibility came to my mind was that I recognized a common theme that runs through each one of the stories that are told in this section of Luke’s Gospel. The theme, it seems to me, has to do with the great difficulty that people had in accepting the news that Jesus would enter into glory through suffering and that his followers were called to do the same.

Christ clearly revealed to his disciples that he would enter into glory through suffering back in Luke 9:21, saying, “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 9:21–22, ESV). There he also revealed that his disciples would enter into glory with him through suffering, saying, “If anyone would come after me, let him deny himself and take up his cross daily and follow me” (Luke 9:23, ESV). But his words fell on deaf ears. 

That his disciples could not comprehend this is clearly stated in the passage that is open before us today. And in the passages that follow it becomes very clear that the disciples of Jesus were hungry for power and glory. They were eager to have it immediately. They could see and accept the thought of Christ on his throne. But they could not see or accept the thought of Christ on his cross. And many throughout history have errored in the same way. Many are willing to identify with the Christ of glory, but they will not identify with the Christ of the cross. And yet we know, to follow Christ and to enter into his glory we must first identify with him in suffering. Hear again his words, “If anyone would come after me, let him deny himself and take up his cross daily and follow me” (Luke 9:23, ESV). 

So then, this theme about Christ entering into glory through suffering, and the great difficulty that people have in accepting this news, is central to this text and to the passages that follow. I’ve decided to focus our attention on verses 37-45 so that we might appreciate the details of this text. 

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In verse 37 we read, “On the next day, when they had come down from the mountain, a great crowd met him” (Luke 9:37, ESV). 

So then, Jesus was glorified by God on the mountain, but it was not yet time for him to enter into his eternal glory. When Christ was transfigured on the mountain it was a preview of what was to come. The Son of Man would eventually enter into glory, but first, he would suffer – first, he would serve – first, he would lay down his life as a sacrifice for many. And so Jesus did not remain on the mountain in the estate of glory, but, like Moses before him, he came down from the mountain to minister to the people. 

There is a point of application to be made here.  As followers of Jesus Christ, we must have the same attitude and approach. Followers of Christ must be humble. They must not stand aloof. They must not look down upon others, but they, like their Master, must walk humbly in the world with the disposition of a servant. Paul the Apostle famously commanded this in Philippians 2:5. He wrote to Christians, saying, “Do nothing from selfish ambition or conceit, but in humility count others more significant than yourselves. Let each of you look not only to his own interests, but also to the interests of others. Have this mind among yourselves, which is yours in Christ Jesus, who, though he was in the form of God, did not count equality with God a thing to be grasped, but emptied himself, by taking the form of a servant, being born in the likeness of men. And being found in human form, he humbled himself by becoming obedient to the point of death, even death on a cross” (Philippians 2:3–8, ESV). 

When Christ went up onto the mountain of transfiguration to be glorified there after speaking of his suffering and death, it was a preview of what was to come. He would suffer and die in Jerusalem, and in this way he would enter into the estate of eternal glory. And when Christ came down from the mountain to minister to the multitudes again it was a little picture of his entire mission. As the person of the eternal Son of God, he is eternally and unchangeably glorious. But the Son “emptied himself” and “humbled himself” by assuming a human nature, and in that human nature, suffering to the point of death, even the death on a cross. If our Lord walked in this way, then shouldn’t we?

In verse 38 we encounter a very sad story. “And behold, a man from the crowd cried out, ‘Teacher, I beg you to look at my son, for he is my only child. And behold, a spirit seizes him, and he suddenly cries out. It convulses him so that he foams at the mouth, and shatters him, and will hardly leave him. And I begged your disciples to cast it out, but they could not’” (Luke 9:38–40, ESV).

Notice, firstly, the love that this father had for his son. This father – we do not know his name – was greatly troubled concerning the condition of his son. The text tells us that the boy had a spirit or demon, and this demon would cause the boy to cry out, convulse, and foam at the mouth. The language used is very strong. We are told that the demon would shatter or crush him and would hardly leave him alone. What did the father do for his son? He brought him to the feet of Jesus. And this is the very thing that every father and mother should do with their children. They should bring them to Jesus. By God’s mercy and grace, few have been afflicted by the Evil One in the extreme way that this young person was, but that does not mean that the Evil One is not at work. His methods are manifold; his tactics are varied. The Evil One shattered this boy with convulsions and seizures. This is unusual. But as we consider this story today, we are to remember that the Evil One wishes to bind and shatter all. He will often do it in much more subtle ways – through false teaching – through the seductiveness of the world – by stirring up the passions of the flesh.  Parents of children, we must be on guard. We must keep a watch, not only over our own souls, but the souls of our children too. And how are we to protect them? Not in our own strength, but by bringing them to Jesus. First and foremost, we are to bring them to Christ in prayer. This man “cried out” to Jesus from the crowd and said, “Teacher, I beg you to look at my son, for he is my only child” (Luke 9:38, ESV). Parents – fathers – do you carry your children and your grandchildren to Jesus in prayer? Do you cry out to Christ in prayer and plead with him to have mercy on them, to deliver them from the Evil One, and to bless them with life in glory? Parents, bring your children to Jesus in prayer. 

Notice, secondly, the malice and cruelty of the Evil One. Satan, through his demons, shattered this young life. This boy – the only son of his father – was crushed in a most extreme and unusual way. Satan’s malice and cruelty were made visible and apparent to all in this instance. Mathew and Mark both record this story in their Gospels. Mark provides us with the most information. He tells us that the boy was also dumb and deaf. He could not speak and he could not hear. In Matthew’s account, the father refers to the son as a lunatic. This poor boy was in terrible bondage. 

Why was this permitted by God, you might ask. 

First of all, God knows. There are mysteries we do not understand, and it would be impious to pretend that we can peer into the secret counsel and wisdom of God. There are a few things that we can safely say, however. 

Secondly, it does seem that in this boy we find a picture of what we all deserve given our sin and rebellion against God. As I consider this story, the thought occurs to me, why are we not all like this? If this boy was bound in this way even from childhood, why are we, who have sinned much more grievously than this child ever did, not also bound and crushed by the Evil One? The answer is, by God’s grace. 

Thirdly, this story, along with all the other stories regarding demon possession found in the Scriptures, reveals that, although the Evil One is given some freedom to work in this world, God, by his common grace, restrains him greatly. Again, the question can be asked, why are we all not like this? Why are we all not bound in this way? The answer is, by God’s grace.  

Fourthly, it is through the experience of this boy and his father that hundreds of thousands have been warned of the cruelty of the Evil One. There are two kingdoms present in the world, and there are two kings. There is the kingdom of darkness with Satan as king, and there is the kingdom of light with Christ as King. Here in this story, we see clearly that Christ is the benevolent King, whereas Satan is most cruel. Here in this story, the words of Jesus, “The thief comes only to steal and kill and destroy. I came that they may have life and have it abundantly” (John 10:10, ESV), are proven and put on display for all to see. 

And fifthly, we can confidently say that the Lord permitted this suffering so that Christ would be magnified through it, for here Christ demonstrates his power over the Evil One, his ability to set captives free and to bring life, light, peace, and wholeness where once there was only brokenness, turmoil, darkness, and death. 

The question, why does God allow suffering – suffering in our lives – suffering in the lives of those we love – suffering of the kind we see described here in our text – is difficult to answer. It is good to say, God knows. It is good to let the mystery remain. But we can also say what the Scriptures say. And the Scriptures do speak to this. Romans chapter 9 would be a good place to start. And it is the principles contained within Romans 9 that I have applied here. 

In verse 41 we find Jesus’ response to the father’s request. “Jesus answered, ‘O faithless and twisted generation, how long am I to be with you and bear with you? Bring your son here’” (Luke 9:41, ESV). 

One question we should ask is, who was Jesus speaking to when he said, “O faithless and twisted generation, how long am I to be with you and bear with you?” 

Some think that Jesus was upset with the father of the boy and was rebuking him for his lack of faith. This interpretation would also say that the reason the disciples of Jesus could not cast out the demon (as reported in verse 40) was because of the father’s lack of faith. Furthermore, those who interpret the text in this way also tend to criticize the father for being rude to the disciples and for complaining against Jesus in public. This interpretation does not seem to square with the data, in my opinion. The father seems humble to me. He cried out to Jesus. He begged him. Mark tells us in his Gospel, that he implored Jesus, saying, “‘have compassion on us and help us.’ And Jesus said to him, ‘If you can’! All things are possible for one who believes.’ Immediately the father of the child cried out and said, ‘I believe; help my unbelief!’” Perhaps there is something to the idea that the father was weak in faith and that Jesus wished to work stronger faith in him, and to draw out a profession of faith, as he did. But the point I am here making is that rebuke, “O faithless and twisted generation, how long am I to be with you and bear with you?”, does not seem to fit with what we know of Jesus’ interaction with the father. Everything about that interaction seems to be gentle and sincere.  

Others assume that Jesus was rebuking his own disciples for their lack of faith when he said, “O faithless and twisted generation, how long am I to be with you and bear with you?” I suppose this is possible, but it seems like a very strange way for Jesus to speak to his disciples, especially in public. The rebuke seems to be for a broader audience. And though the disciples were certainly at times weak in faith, they could not be described as “faithless” or “twisted”. And Christ is patient with his people. He is long-suffering and faithful. The words, “how long am I to be with you and bear with you?”, do not seem to fit with Jesus’ common disposition towards his disciples. 

A third interpretation is the one offered by John Calvin, and this is the one I take. Calvin is helped by his harmonization of the accounts of Matthew, Mark, and Luke. As I said before, Mark’s account is the most detailed of the three. And he reveals that before Jesus arrived on the scene, his disciples were surrounded by the crowd. The scribes, who are often mentioned along with the Pharisees as opponents of Jesus, were in the mix, and Mark 9:14 tells us that they were disputing with the disciples of Jesus. In verse 16 of Mark 9, Christ asks the scribes, “What are you arguing about with them?”, and that is when Mark tells the story about this father and his boy. Calvin’s interpretation is that Jesus’ rebuke was directed towards the “faithless and twisted” people in the crowd, particularly the scribes, who were likely using this sick boy and his grief-stricken father to put the disciples of Jesus to the test. Can you imagine the scene? Can you imagine the scribes, either bringing the father and son to the disciples of Jesus or finding the father and son with the disciples of Jesus, taking the opportunity to press the disciples to heal the boy and mocking them for their inability? 

Why were the disciples unable to heal the boy? The text does not say. Did the father lack faith? Maybe. Were the disciples weak in faith? Perhaps. A likely explanation is that the whole situation was forced and chaotic at first given what we know about the scribes and their bantering with Jesus’ disciples. Furthermore, I think it is assumed that because Jesus sent the twelve out to cast out demons, to heal, and to preach the gospel of the kingdom as recorded at the beginning of Luke 9, they possessed the power to cast out demons perpetually. I don’t know if that is the case. That would be like saying because Jesus commanded them to feed the 5,000 with a few loaves of bread and fish they then could do this at will from that day onward. No, they could multiply bread and fish when it was the will of Christ to do this through their hands. And so it is with the matter of exorcism and healing. The Apostles of Jesus had the power to exorcise demons and heal the sick when it was Christ’s will to grant them this power. In this instance, Christ withheld it. Perhaps he withheld it so that he could show forth the power that he possessed over Satan and the demons in a more pronounced way. Whatever the reason for the inability of Jesus’ disciples to heal this boy and to free him from demonic oppression, I hear Jesus’ rebuke being delivered to the scribes and to others in the crowd who were indeed faithless and twisted. They were representative of an entire generation, and Jesus rebuked them all. 

You can probably see that this story we are considering does parallel the story found in Exodus 32 about Moses coming down from the mountain where he received the law only to find the people worshipping the golden calf. Moses came down from the mountain of glory to a faithless and twisted generation. And Christ came down from the mountain of glory to a faithless and twisted generation, and so he rebuked them. 

And then, to defend the honor of his name, to show forth his power and glory, and to perform an act of kindness for this crushed boy, the only son of his grief-stricken father, he healed him. Beginning at the end of verse 41 we hear Jesus say, “‘Bring your son here.’ While he was coming, the demon threw him to the ground and convulsed him. But Jesus rebuked the unclean spirit and healed the boy, and gave him back to his father” (Luke 9:41–42, ESV).

If the demon-possessed boy – the only son of his father – serves as a kind of example or picture of the cruelty of the Evil One, then Jesus’ healing of this boy – his freeing him from demonic oppression, his releasing him from crushing physical ailments, and his returning him whole and well to his father – must serve as a kind of picture of his mission to redeem. 

The eternal Son of God – the Son of Glory – descended (as it were) from the mountain of the glory of heaven by taking to himself a human nature. Without ceasing to be what he always has been, he humbled himself and became incarnate. Why? To defeat the Evil One. He came to set captives free. He came to make his people whole and well and to give them life – eternal life. He came to reconcile lost sons and daughters to the Father. Here we have a little picture of that mission. Here Jesus demonstrated to all that he has the power to save. 

The people understood the significance of this event. Now, I am not saying they all understood the full significance of it – the one I have just described to you. We can see that this is the full meaning because we look back upon these events after Christ has accomplished our redemption. But the people knew that Jesus was no ordinary man. They knew that he performed these miracles by the power of God. The text says in verse 43, “all were astonished at the majesty of God.” Verse 44 reveals that they were marveling at everything he was doing, 

So then, Jesus’ majesty and glory were displayed before Peter, James, and John up on the mountain when he was transfigured before them with Moses and Elijah appearing at his side. And his majesty and glory were also displayed through the miraculous deeds he performed – and these things were not done off in a corner somewhere. They were done so that the crowds could see.

There is one more thing we need to do before moving this sermon towards a conclusion and this is to put ourselves in the place of the disciples of Jesus. As I have just said, we look back upon these events with a kind of 20/20 hindsight. We can see clearly that this one miracle performed by Jesus was just a little picture of a much greater work that he would soon accomplish. We can see this clearly because we live after the suffering, death, burial, resurrection, and ascension of Christ. But the disciples of Jesus, at this moment in time, simply could not comprehend the glorious things that were about to happen. Was this a glorious and majestic thing that Jesus did for this boy and for his father? Was it a demonstration of the power of God and of the ability of Christ to save? Did it prove that Christ had the power to conquer Satan, sin, and death? But this work was nothing compared to the work that he would soon do.

I was trying to think of an illustration and this was the best I could do. It would be like witnessing small little rehearsals before a great concert. The lead singer comes on stage to check his microphone – he sings a little. The lead guitarist comes out to test his instrument – he plays a little. The technicians test the lights. And in this way, those who witness the rehearsal get a little taste of what is to come, but it all pales in comparison with the actual performance when all of these elements are brought together in perfect harmony. 

The disciples of Jesus were given little glimpses of the glory of Christ – they were given little indications of the great work that he came to do through the miracles he performed – but they were simply unable to grasp the grandeur of teh work he would do and the true majesty of the glory that would be his upon the completion of it. 

Certainly, they could not comprehend how he would accomplish the work that the Father gave him to do. Look at verse 43. After giving a preview of the glory that would be his on the mountain, and after displaying his majesty and glory before the multitudes in the miracle he performed, he spoke to his disciples, saying “Let these words sink into your ears: The Son of Man is about to be delivered into the hands of men” (Luke 9:43, ESV). 

I do love this verse. To fully appreciate it I think we need to imagine the scene.  Can you picture Jesus there amid a huge crowd? The crowd must have been very energetic. The people were stirred up with excitement and wonder over the miracle he performed. And can you picture the faces of his disciples? Their eyes must have been bright, full of hope, excitement, and wonder. Their countenances must have been very uplifted. If we were able to get in their heads, I think would find images of power and glory – images Christ sitting on the glorious throne of King David – and they ruling and reigning at his side. If we could feel the emotions they were likely feeling, we might feel the emotions of pride, greed, and selfish ambition. And it is in the midst of all of this that Jesus calls out to his disciples and says, “Let these words sink into your ears: The Son of Man is about to be delivered into the hands of men”,  this being a reference to his future arrest in Jerusalem, his brutal mistreatment, and his crucifixion. 

Verse 45 says, “But they did not understand this saying, and it was concealed from them, so that they might not perceive it. And they were afraid to ask him about this saying.” (Luke 9:45, ESV)

When the text says, “But they did not understand this saying” it must mean that they did not have a category for this concept in their minds. The words themselves are not difficult to comprehend. The concept is what they could not grasp. 

When the text says, “it was concealed from them”, it is a reference to God. God did not grant them the ability to comprehend the full meaning of Jesus’ words. God allowed them to remain in their ignorance regarding the true meaning. 

Why? They were not ready to bear it. If it was revealed to them at this moment all that Christ would endure, and all that they would endure as disciples of his, they would have crumbled under the pressure. This should remind us that we are all works in progress and that God will only give us what we can handle at the moment. He stretches us. He tests us to refine us. But he will not permit his people to be overwhelmed to the point of being overcome with despair.       

If God concealed the meaning of Jesus’ words from them, then why did Jesus say the words? Answer: so that his disciples might look back and remember that Christ said these things before he went to Jerusalem to be betrayed, mocked, beaten, and crucified. In other words, Jesus spoke of his suffering ahead of time so that his disciples might know for certain that Jesus went to Jerusalem willingly,  knowing what he would endure, and for this purpose. No one took Jesus’ life from him. He laid it down willingly. 

The disciples were afraid to ask Jesus the meaning, not because they were afraid of Jesus (as if he would be irritated with them), but because they were afraid of the answer they might receive.  They were perfectly content to remain on this path – the path of entering into the glory of Christ’s kingdom without the need for suffering – and so they did what so many do. Though they undoubtedly suspected that Jesus’ words about suffering were important, they did not want to hear them. And so they buried their heads in the sand and continued on their way – ignorance is bliss, they say. Well, it might be, but only for a short time. The truth always has a way of hitting you square between the eyes at some point.   

The very next words in the text confirm what I have said about the mentality of the disciples. Verse 46: “An argument arose among them as to which of them was the greatest.” (Luke 9:46, ESV)

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I’ll conclude with this. Did Jesus come to rescue his people crushed by Satan, sin, and the fear of death and to reconcile these to God Father? Yes, he did. And did he come to crush Satan under his feet, to overthrow his kingdom of darkness, and to enter into his glorious and eternal kingdom? Yes, he did (see Romans 16:20). But do not forget this, brother and sisters, Christ has redeemed his people, has defeated Satan, sin, sickness, and death, and his entered into glory through suffering. The way to his throne was through the cross. As the prophet Isaiah predicted long before he came, “He was despised and rejected by men, a man of sorrows and acquainted with grief… he has borne our griefs and carried our sorrows… he was pierced for our transgressions; he was crushed for our iniquities; upon him was the chastisement that brought us peace, and with his wounds we are healed.” (Isaiah 53:3-5, ESV)

Old Testament Reading: Isaiah 42:1–9

“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)

New Testament Reading: Luke 9:28-36

“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)

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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.

Introduction

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. 

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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. 

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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)