READING IN LUKE 9
READING IN LUKE 9
The account which Luke gives of Peter’s confession of Christ is characteristic of his gospel,.”The Christ of God”. In Matthew it is, “The Son of the living God;” in Mark, “The Christ”. Luke makes the intervention of God prominent. The Lord “went [p. 46] about doing good ... for God was with him”, Acts 10:38.
What follows shows that a path of suffering is to be the portion of those to whom Christ is thus made known. The Son of man was to suffer and be killed, hence the Lord says, “If any man will come after me, let him deny himself, and take up his cross daily, and follow me”, verse 23. The path of reproach and loss in this world is but one side of the believer’s position; the other side is indicated in the scene on the holy mount. This is privilege and glory. The truth of Christ’s Person being known in our souls, we accept His circumstances as to this world, and we are conformed to them. The Lord says, “If any man will come after me”. Known to us. He draws, and in the kindness of His heart He shows what the path involves, but on the other hand, there is the glory on the mount to which we are called.
Matthew and Mark speak of six days, whereas Luke says, “about an eight days after these sayings”. The “first” day is evidently the beginning of a period, or course of dealings, which ends in the seventh day; the eighth indicates a change, or new point of departure. In the eighth day there is a connection with the previous seven, for numerically there is a continuation, but there is a change in God’s dealings; the first day is an entirely new beginning. “Eight” here would, no doubt, allude to Israel. Circumcision was on the eighth day of the child’s life.
What is prominent in this wonderful view of the kingdom of God is the kind of man that is the centre of its glory. Although Son of God, Jesus was praying; He is dependent. In this gospel He was praying when the Holy Spirit came upon Him, and here “as he prayed the fashion of his countenance was altered”. Such is the Man who gives character to the kingdom.
[p. 47] Moses and Elias represent the great testimonies of the Old Testament, and the law and the prophets. They were great servants, but they represent the speakers of Old Testament times. Henceforth all speaking would be by the Son. God emphasises the greatness of the Son by bringing these great men into view and then withdrawing them. Other thoughts are, of course, involved in their presence, for the Spirit of God includes many ideas in one incident. No doubt Moses and Elias represent all the redeemed in Old Testament times.
It is remarkable that they spoke of His decease. They had spoken of it in testimony on earth. The law and the prophets witnessed to the death of Christ. Moses of old had a wonderful view of Christ; the forty days on mount Sinai were really occupied in hearing about Christ, for the instructions concerning the tabernacle had reference to Him. On the mount of transfiguration they are speaking of His death.
Ques How did Elias learn about Christ?
Ans. The prophets testify to God’s patience, and this was fully expressed in Christ. God rose up early and sent prophets. Elias had great evidence of God’s patience with Israel. His own presence in the midst of the people was a testimony to it. Then see how God spake to him at Horeb; he, had abandoned the nation, but God had not; Elijah was to return and anoint a prophet in his stead, and also a king for Syria, and a king for Israel. God would continue in patient but faithful service to His people. Elijah himself was used of God to the people afterwards, and then he was greatly honoured in his translation to heaven.
Both Moses and Elijah were great men as maintaining God’s rights where others, who were responsible, set them aside. Those who stand by the rights of God are sure to be honoured by Him. It is suitable that they should speak of the Lord’s death [p. 48] on the mount. They could not be in the glory, except on the ground of it. Christ only could, be there on the ground of personal title; all others are in the glory on the ground of His death. It was suitable, therefore, that Moses and Elias should speak of “his decease which he should accomplish at Jerusalem”.
The cloud that overshadowed them was an allusion, I think, to the tabernacle in the wilderness. The cloud was there before the tabernacle; it was guidance for the people out of Egypt; but when the tabernacle was set up it rested on it. The cloud appeared in answer to Peter’s proposal to make three tabernacles. Peter spoke of making three, while God had indicated only one tabernacle. In truth Christ was the tabernacle; every thought and testimony of God was there in Him. No doubt the heavenly and earthly saints, viewed in relation to Christ, and they are seen here, are included in the tabernacle.
The Father was in the cloud, and His voice is now heard: “This is my beloved Son: hear him”. At the Lord’s baptism also, the Father had thus owned Him. Then the voice said, “Thou art my beloved Son; in thee I am well pleased;” here it is, “This is my beloved Son: hear him”. He is the Speaker. All speaking is now by the Son.
Peter had a poor appreciation of the glory, but afterwards, the Spirit having come, he had a great sense of it. He speaks of “the power and coming of our Lord Jesus Christ”, of “his majesty”, of the “honour and glory” which He received from the Father, the voice coming from the “excellent glory”, 2 Peter 1. All this shows how the Holy Spirit enabled the apostle to rightly estimate this wonderful scene. It is by the Spirit that we see the glory. Stephen, “being full of the Holy Ghost, looked up steadfastly into heaven, and saw the glory of God”. It is a [p. 49] great thing to look steadfastly; this requires the power of the Spirit. Being witnesses of this scene on the holy mount, the three apostles would be greatly strengthened in their testimony afterwards. In the same way Paul would be confirmed by being caught up into paradise and by what he saw there.