This event is the climax of the "identity of Jesus"motif in all the Synoptics. Here the disciples saw and heard who Jesus really was. Luke's particular emphasis was the sufferings of Jesus that were coming. This comes through in his description of Jesus' conversation with Moses and Elijah (vv. 30-31) and his interpretation of what the heavenly voice said (v. 35). The whole scene recalls God's appearance to Moses on Mt. Sinai (Exod. 24), and it anticipates the second coming of Christ. There is a recurrence of the three themes of Jesus' identity (v. 20), His passion (v. 22), and glory (v. 26) from the previous pericope but in reverse order (vv. 29, 30, 35). These are the main points the reader should identify as significant in Luke's narrative.
9:28 Matthew and Mark said that the Transfiguration happened "after six days"(Matt. 17:1; Mark 9:2), but Luke wrote "some (about) eight days."Luke's reference is less precise and may reflect a Hellenistic way of referring to a week. Again Luke reversed the normal order of the three primary apostles probably to link Peter with John, the leaders of the apostolic church in Palestine (cf. 8:51).
His use of the definite article with "mountain"suggests a specific mountain, but Luke did not identify it. Perhaps the Transfiguration was so well known when he wrote that he did not need to identify it but only mentioned it as the mountain on which this event happened. Another idea is that he referred to the mountain this way to set it off in some special symbolic way as similar to Mt. Sinai and or Mt. Olivet (cf. Mt. Olympus).251Playing down the identity of the mountain has the effect of magnifying Jesus. In view of Jesus' geographical movements with His disciples it seems to me that the mountain was probably Mt. Hermon just north of Caesarea Philippi. Other possibilities are Mt. Tabor, Mt. Arbel, and Mt. Meron.252
Again Luke referred to Jesus praying. The implication is that the Transfiguration was an answer to His prayer. Frequently in Old Testament times revelations followed prayer (e.g., Dan. 9; et al.; cf. Acts 22:6; 26:13), though this one came to the disciples, not to Jesus.
9:29 The fact that Jesus experienced a change while praying also implies the subjective effect prayer can have on people. It transforms them as it did Him. Luke avoided the term "transfigured"that Matthew and Mark used probably to avoid giving his Greek readers who were familiar with stories about gods appearing to men this idea. Jesus was much more than a Greek god. Instead Luke simply described the change in Jesus that suggests a metamorphosis into a holy condition (cf. Exod. 34:29-35; 2 Cor. 3:7, 13). The vision is of a righteous One who has come through suffering (Dan. 12:3; cf. Rev. 3:5).253The three disciples evidently saw Jesus as He will appear in His glorified state at His second coming.
9:30 Jesus' association with Moses and Elijah probably should have suggested to the disciples Jesus' continuation of the redemptive work of the Exodus to its eschatological consummation. Moses was the original redeemer of God's people. Elijah was the prophet whom God predicted would turn the hearts of the people back to Himself in the future as he had in the past (Mal. 4:4-6; cf. Deut. 18:18). The facts that no one could find Moses' corpse (Deut. 34:5-6) and that Elijah ascended into heaven while still alive (2 Kings 2:11-12, 15-18) pointed to Jesus' resurrection and ascension. However, Moses and Elijah had not undergone transfiguration as Jesus had. Luke described them as "men"(Gr. andres). This fact suggests Jesus' superiority to the two greatest men in Israel's spiritual history.254
9:31 Luke described Moses and Elijah as appearing "in glory"(NASB) or "glorious splendor"(NIV). They seemingly basked in the reflected glory of Jesus.
The disciples observed them speaking with Jesus about His upcoming departure (Gr. exodos). Luke alone mentioned the subject of their conversation. The use of exodospoints to a larger significance of Jesus' death. It was more than just His departure from the earth. It would be unusual, as Moses and Elijah's departures had been. However, it would accomplish redemption as the Exodus from Egypt had done but on a cosmic scale.255Jesus' exodus would open up a whole new wilderness experience for the church to tread as Moses' Exodus did for the Israelites (cf. Acts 13:24).
Luke also recorded that this exodus would happen at Jerusalem. This is the first of his several references to that city. It was the place to which Jesus now began to look as His city of destiny (cf. v. 51, 53; 13:33; 17:11; 18:31). "Accomplish"(NASB) is "fulfillment"(NIV, Gr. pleroo) suggesting the fulfillment of Jesus' destiny as the Suffering Servant that Scripture predicted.
"Much of Luke's Gospel from here through chapter 19 concerns preparation of the disciples for ministry in light of his departure."256
9:32 This information is also unique to the third Gospel. Evidently the three disciples had been sleeping or had almost fallen asleep while Jesus was praying (v. 29; cf. 22:45). Thus they were not ready spiritually for what they experienced. If Jesus found it necessary to pray then, they should have followed His example. Their improper response comes out in the next verse. They apparently did not understand the significance of the discussion about Jesus' exodus. The vision before them, however, awakened them fully.
9:33 Peter appears to have wanted to prolong this great experience, but his suggestion was inappropriate. By offering to build three shelters Peter put Jesus on the same level as Moses and Elijah. Moreover by suggesting their construction he was perhaps unconsciously though nonetheless effectively promoting a delay of Jesus' departure to Jerusalem. He naturally viewed Jerusalem as a place to avoid in view of the possibility of danger there. Peter may have thought that the kingdom had arrived and there was no reason for Jesus and His disciples to go to Jerusalem. The booths he suggested building were probably those that the Jews erected at the yearly feast of Tabernacles to commemorate the wilderness wanderings and to anticipate the messianic kingdom (Lev. 23:42-43; Neh. 8:14-17; Zech. 14:16-21).
9:34 The cloud was undoubtedly the shekinah, the visible vehicle for God's localized presence during the wilderness wanderings (Exod. 13:21-22; 16:10; 24:16; 40:34-38). It would also accompany the Son of Man's coming (Isa. 4:5; Dan. 7:13). Its presence is another indication that the Second Coming is in view. The Greek word episkiazo("overshadow,"also in v. 34 but translated "enveloped"in the NIV) translates the Hebrew word shakanin the Septuagint from which the term "shekinah"comes. Thus the reader has two hints that God was drawing near, the bright (Gr. photeine) cloud and its overshadowing (Gr. episkiazo). Evidently the cloud enshrouded Jesus, Moses, and Elijah, and the disciples became fearful (cf. Matt. 17:5-7).
9:35 For a second time God spoke from heaven identifying Jesus as His Son (cf. 3:22). God's words here also show that Jesus was God's obedient Son and that He possessed divine authority. The words recall Psalm 2:7, Isaiah 42:1, and Deuteronomy 18:15. Thus this divine vindication identified Jesus as the Son of God, God's chosen Servant, and the eschatological Prophet.
"Our culture desires to assemble a religious hall of honor from as many religious traditions as possible, all in honor of our commitment to religious toleration. But Jesus does not ask for a booth alongside the others."257
Many students of this verse have seen in it a divine warning against giving human wisdom precedence over divine revelation.
"The heavenly voice which declares that Jesus is God's Son recalls the scene of Jesus praying after his baptism in 3:22. In that scene Jesus was preparing for his ministry. In the transfiguration scene he is preparing for the crisis in Jerusalem. To prepare him, Jesus is given an anticipatory experience of the goal of his life and death, the heavenly glory which he will enter when exalted to the right hand of God (see Luke 24:26; Acts 7:55-56)."258
9:36 The scene ends with Jesus alone the center of the disciples' attention. The disciples told no one what they had seen because Jesus told them to keep it quiet (Matt. 17:9; Mark 9:9). Luke simply recorded the fact and omitted the discussion about Elijah that followed (Matt. 17:10-13; Mark 9:10-13) thus highlighting Jesus' authority.
The major emphasis in Luke's account of the Transfiguration is that the glorious Son of God must suffer.
