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Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Luke 9:28–36. His three-level outline is real structure in the source text, so it is rendered as structure.
We have here the narrative of Christ's transfiguration, which was designed for a specimen of that glory of his in which he will come to judge the world, of which he had lately been speaking, and, consequently, an encouragement to his disciples to suffer for him, and never to be ashamed of him. We had this account before in Matthew and Mark, and it is well worthy to be repeated to us, and reconsidered by us, for the confirmation of our faith in the Lord Jesus, as the brightness of his Father's glory and the light of the world, for the filling of our minds with high and honourable thoughts of him, notwithstanding his being clothed with a body, and giving us some idea of the glory which he entered into at his ascension, and in which he now appears within the veil, and for the raising and encouraging of our hopes and expectations concerning the glory reserved for all believers in the future state.
I.Here is one circumstance of the narrative that seems to differ from the other two evangelists that related it.
They said that it was six days after the foregoing sayings; Luke says that it was about eight days after, that is, it was that day sevennight, six whole days intervening, and it was the eighth day. Some think that it was in the night that Christ was transfigured, because the disciples were sleepy, as in his agony, and in the night his appearance in splendour would be the more illustrious; if in the night, the computation of the time would be the more doubtful and uncertain; probably, in the night, between the seventh and eighth day, and so about eight days.
II.Here are divers circumstances added and explained, which are very material.
1.We are here told that Christ had this honour put upon him when he was praying: He went up into a mountain to pray, as he frequently did (Luk 9:28), and as he prayed he was transfigured. When Christ humbled himself to pray, he was thus exalted. He knew before that this was designed for him at this time, and therefore seeks it by prayer. Christ himself must sue out the favours that were purposed for him, and promised to him: Ask of me, and I will give thee, Psa 2:8. And thus he intended to put an honour upon the duty of prayer, and to recommend it to us. It is a transfiguring, transforming duty; if our hearts be elevated and enlarged in it, so as in it to behold the glory of the Lord, we shall be changed into the same image from glory to glory, Co2 3:18. By prayer we fetch in the wisdom, grace, and joy, which make the face to shine.
2.Luke does not use the word transfigured - metamorphōthē (which Matthew and Mark used), perhaps because it had been used so much in the Pagan theology, but makes use of a phrase equivalent, to eidos tou prosōpou heteron - the fashion of his countenance was another thing from what it had been: his face shone far beyond what Moses's did when he came down from the mount; and his raiment was white and glistering: it was exastraptōn - bright like lightning (a word used only here), so that he seemed to be arrayed all with light, to cover himself with light as with a garment.
3.It was said in Matthew and Mark that Moses and Elias appeared to them; here it is said that they appeared in glory, to teach us that saints departed are in glory, are in a glorious state; they shine in glory. He being in glory, they appeared with him in glory, as all the saints shall shortly do.
4.We are here told what was the subject of the discourse between Christ and the two great prophets of the Old Testament: They spoke of his decease, which he should accomplish at Jerusalem. Elegon tēn exodon autou - his exodus, his departure; that is, his death.
(1.)The death of Christ is here called his exit, his going out, his leaving the world. Moses and Elias spoke of it to him under that notion, to reconcile him to it, and to make the foresight of it the more easy to his human nature. The death of the saints is their exodus, their departure out of the Egypt of this world, their release out of a house of bondage. Some think that the ascension of Christ is included here in his departure; for the departure of Israel out of Egypt was a departure in triumph, so was his when he went from earth to heaven.
(2.)This departure of his he must accomplish; for thus it was determined, the matter was immutably fixed in the counsel of God, and could not be altered.
(3.)He must accomplish it at Jerusalem, though his residence was mostly in Galilee; for his most spiteful enemies were at Jerusalem, and there the sanhedrim sat, that took upon them to judge of prophets.
(4.)Moses and Elias spoke of this, to intimate that the sufferings of Christ, and his entrance into his glory, were what Moses and the prophets had spoken of; see Luk 24:26, Luk 24:27; Pe1 1:11.
(5.)Our Lord Jesus, even in his transfiguration, was willing to enter into a discourse concerning his death and sufferings, to teach us that meditations on death, as it is our departure out of this world to another, are never unseasonable, but in a special manner seasonable when at any time we are advanced, lest we should be lifted up above measure. In our greatest glories on earth, let us remember that here we have no continuing city.
5.We are here told, which we were not before, that the disciples were heavy with sleep, Luk 9:32. When the vision first began, Peter, and James, and John were drowsy, and inclined to sleep. Either it was late, or they were weary, or had been disturbed in their rest the night before; or perhaps a charming composing air, or some sweet and melodious sounds, which disposed them to soft and gentle slumbers, were a preface to the vision; or perhaps it was owing to a sinful carelessness: when Christ was at prayer with them, they did not regard his prayer as they should have done, and, to punish them for that, they were left to sleep on now, when he began to be transfigured, and so lost an opportunity of seeing how that work of wonder was wrought. These three were now asleep, when Christ was in his glory, as afterwards they were, when he was in his agony; see the weakness and frailty of human nature, even in the best, and what need they have of the grace of God. Nothing could be more affecting to these disciples, one would think, than the glories and the agonies of their Master, and both in the highest degree; and yet neither the one nor the other would serve to keep them awake. What need have we to pray to God for quickening grace, to make us not only alive, but lively! Yet that they might be competent witnesses of this sign from heaven, to those that demanded one, after awhile they recovered themselves, and became perfectly awake; and then they took an exact view of all those glories, so that they were able to give a particular account, as we find one of them does, of all that passed when they were with Christ in the holy mount, Pe2 1:18.
6.It is here observed that it was when Moses and Elias were now about to depart that Peter said, Lord, it is good to be here, let us make three tabernacles. Thus we are often not sensible of the worth of our mercies till we are about to lose them; nor do we covet and court their continuance till they are upon the departure. Peter said this, not knowing what he said. Those know not what they say that talk of making tabernacles on earth for glorified saints in heaven, who have better mansions in the temple there, and long to return to them.
7.It is here added, concerning the cloud that overshadowed them, that they feared as they entered into the cloud. This cloud was a token of God's more peculiar presence. It was in a cloud that God of old took possession of the tabernacle and temple, and, when the cloud covered the tabernacle, Moses was not able to enter (Exo 40:34, Exo 40:35), and, when it filled the temple, the priests could not stand to minister by reason of it, Ch2 5:14. Such a cloud was this, and then no wonder that the disciples were afraid to enter into it. But never let any be afraid to enter into a cloud with Jesus Christ; for he will be sure to bring them safely through it.
8.The voice which came from heaven is here, and in Mark, related not so fully as in Matthew: This is my beloved Son, hear him: though those words, in whom I am well pleased, which we have both in Matthew and Peter, are not expressed, they are implied in that, This is my beloved Son; for whom he loves, and in whom he is well pleased, come all to one; we are accepted in the Beloved.
Lastly, The apostles are here said to have kept this vision private. They told no man in those days, reserving the discovery of it for another opportunity, when the evidences of Christ's being the Son of God were completed in the pouring out of the Spirit, and that doctrine was to be published to all the world. As there is a time to speak, so there is a time to keep silence. Every thing is beautiful and useful in its season.
Historical interpretation
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(ubi sup.) Now Jesus wishes not those things which relate to His glory to be spoken of before His passion. Hence it follows, And they kept it close. For men would have been offended, especially the multitude, if they saw Him crucified Who had been so glorified.
As they came down from the mountain, he commanded them, “You must not speak openly of what you have seen to anyone.” Why did he command this? He said this because he knew that others would not believe them but would take them for fools. They would say, “Do you know where Elijah came from?” and “See, Moses is buried, and no one has succeeded in finding his grave.” There would be blasphemy and scandal because of this. He said, “Wait until you have received the power,” because when you will speak and they will not believe, you will raise the dead for their confusion and your own glory.
(non occ.) Peter also was ignorant what he said, seeing that it was not proper to make three tabernacles for the three. For the servants are not received with their Lord, the creature is not placed beside the Creator.
(in Esai. c. 4. 5.) For the obscurity of the Law had passed away; for as smoke is caused by the fire, so the cloud by light; but because a cloud is the sign of calmness, the rest of the future state is signified by the covering of a cloud.
Or else, according to your capacity is the word either lessened or increased to you, and unless you ascend the summit of a higher wisdom, you behold not what glory there is in the word of God. Now the garments of the Word, are the discourses of the Scriptures, and certain clothings of the Divine mind; and as His raiment shone white, so in the eyes of your understanding, the sense of the divine words becomes clear. Hence after Moses, Elias; that is, the Law and the Prophets in the Word. For neither can the Law exist without the Word, nor the Prophet, unless he prophesied of the Son of God.
For the incomprehensible brightness of the Divine nature oppresses our bodily senses. For if the sight of the body is unable to contain the sun's ray when opposite to the eyes which behold it, how can the corruption of our fleshly members endure the glory of God? And perhaps they were oppressed with sleep, that after their rest they might behold the sight of the resurrection. Therefore when they were awake they saw His glory. For no one, except he is watching, sees the glory of Christ. Peter was delighted, and as the allurements of this world enticed him not, was carried away by the glory of the resurrection. Hence it follows, And it came to pass as they departed, &c.
But Peter distinguished not only by earnest feeling, but also by devout deeds, wishing like a zealous workman to build three tabernacles, offers the service of their united labour; for it follows, Let us make three tabernacles, one for thee, &c.
Nor does the condition of man in this corruptible body allow of making a tabernacle to God, whether in the soul or in the body, or in any other place; and although he knew not what he said, yet a service was offered which not by any deliberate forwardness, but its premature devotion, receives in abundance the fruits of piety. For his ignorance was part of his condition, his offer of devotion.
For it is the overshadowing of the divine Spirit which does not darken, but reveals secret things to the hearts of men.
Now observe, that the cloud was not black from the darkness of condensed air, and such as to overcast the sky with a horrible gloom, but a shining cloud, from which we were not moistened with rain, but as the voice of Almighty God came forth the dew of faith was shed upon the hearts of men. For it follows, And there came a voice out of the cloud, saying, This is my beloved Son: hear ye him. Elias was not His Son. Moses was not. But this is the Son whom you see alone.
They then departed, when our Lord's manifestation had begun. There are three seen at the beginning, one at the end; for faith being made perfect, they are one. Therefore are they also received into the body of Christ, because we also shall be one in Christ Jesus; or perhaps, because the Law and the Prophets came out from the Word.
(Hom. 56. in Matt.) Or, by the word sleep, he means that strange maze that fell upon them by reason of the vision. For it was not night time, but the exceeding brightness of the light weighed down their weak eyes.
(ubi sup.) Or else Peter heard that it was necessary Christ must die, and on the third day rise again, but he saw around him a very remote and solitary place; he supposed therefore that the place had some great protection. For this reason he said, It is good for us to be here. (Exod. 24:15, 2 Kings 1:12.) Moses, too was present, who entered into the cloud. Elias, who on the mount brought down fire from heaven. The Evangelist then, to indicate the confusion of mind in which he utters this, added, Not knowing what he said.
And mark, that as when our Lord was baptized in Jordan, so also when He was glorified on the Mount, the mystery of the whole Trinity is declared; for His glory which we confess at baptism, we shall see at the resurrection. Nor in vain does the Holy Spirit appear here in the cloud, there in the form of a dove, seeing that he who now preserves with a simple heart the faith which he receives, shall then in the light of open vision look upon those things which he believed.
And they were silent, and in those days told no one any of the things they had seen. The premeditation of the future kingdom and the glory of the conqueror had been shown on the mountain. Therefore the disciples are silent, and, at the Lord's command, tell no one of the vision until the Son of Man is risen from the dead, lest the magnitude of the matter be incredible, and after such glory, the subsequent cross creates scandal among unrefined minds.
And while the voice was being spoken, Jesus was found alone. When the Son began to be designated, the servants immediately departed, lest the paternal voice be thought to be addressed to them. Alternatively: as the voice was made over the Son, He was found alone, because when He reveals Himself to the chosen, God will be all in all (1 Cor. 15), indeed He with His own, Christ through all will be one, that is, the head will shine with the body. For which unity He said elsewhere: And no one has ascended into heaven, except He who descended from heaven, the Son of Man, who is in heaven (John 3).
(Orat. de Trans. fig.) It were not good for thee, Peter, that Christ should abide there, for if He had remained, the promise made to thee would never receive its accomplishment. For neither wouldest thou have obtained the keys of the kingdom, nor the tyranny of death been abolished. Seek not bliss before its time, as Adam did to be made a God. The time shall come when thou shalt enjoy the sight without ceasing, and dwell together with Him who is light and life.
(ubi sup.) But the Lord ordained thee not the builder of tabernacles, but of the universal Church. Thy words have been brought to pass by thy disciples, by thy sheep, in building a tabernacle, not only for Christ, but also for His servants. But Peter said not this deliberately, but through the inspiration of the Spirit revealing things to come, as it follows, not knowing what he said.
(ubi sup.) It behoved Him also not to confine the fruit of His incarnation to the service of those only who were on the mount, but to extend it to all believers, which was to be accomplished by His cross and passion.
(ubi sup.) This also our Lord commands, since He knew His disciples to be imperfect, seeing that they had not yet received the full measure of the Spirit, lest the hearts of others who had not seen should be prostrated by sorrow, and lest the traitor should be stirred up to a frantic hatred.
While Christ is engaged in prayer, Peter is heavy with sleep, for he was weak, and did what was natural to man; as it is said, But Peter and they that were with him were heavy with sleep. But when they awake, they behold His glory, and the two men with Him; as it follows, And when they were awake, they saw his glory, and the two men, that stood with him.
But while Peter spake, our Lord builds a tabernacle not made with hands, and enters into it with the Prophets. Hence it is added, While he thus spake there came a cloud and overshadowed them, to show that He was not inferior to the Father. For as in the Old Testament it was said, the Lord dwelt in the cloud, so now also a cloud received our Lord, not a dark cloud, but bright and shining.
Lest in truth any one should suppose that these words, This is my beloved Son, were uttered about Moses or Elias.
Now those things which began from the Word, end in the Word. For by this he implies that up to a certain time the Law and the Prophets appear, as here Moses and Elias; but afterwards, at their departure, Jesus is alone. For now abideth the Gospel, legal things having passed away.
The Transfiguration and the walking on the water are glimpses of the beauty and the effortless power over all matter which will belong to men when they are really waked by God.
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Summary
Luke 9:36 captures the immediate aftermath of the Transfiguration, a pivotal moment where the divine voice from the cloud ceases, Moses and Elijah vanish, and Jesus is found alone with His disciples. This verse highlights Jesus' singular authority and the beginning of the "Messianic Secret," as the disciples are instructed or implicitly understand the need to keep this profound vision confidential until a later, divinely appointed time, particularly after Jesus' resurrection. It underscores a crucial period of internalizing revelation before public proclamation.
Context
Literary Context
This verse serves as the denouement to the extraordinary event of the Transfiguration (Luke 9:28-35). Just moments before, Peter, James, and John, Jesus' inner circle, witnessed Jesus' appearance transformed in dazzling glory, conversing with Moses and Elijah—figures representing the Law and the Prophets. A bright cloud enveloped them, and a voice from heaven declared, "This is my Son, my Chosen; listen to him!" (Luke 9:35). The abrupt departure of Moses and Elijah, followed by the cessation of the divine voice, leaves Jesus as the sole, preeminent figure, setting the stage for the disciples' bewildered silence.
Historical & Cultural Context
The Jewish people of Jesus' day eagerly awaited the Messiah, often with expectations of a political deliverer who would overthrow Roman rule. The appearance of Moses and Elijah, revered figures in Jewish history, would have deeply resonated with these messianic hopes. However, Jesus' mission was not primarily political but redemptive, necessitating a careful unveiling of His true identity as the suffering servant before His ultimate glorification. The disciples, still grappling with these concepts, would have found the Transfiguration profoundly disorienting yet awe-inspiring, challenging their preconceived notions of the Messiah.
Key Themes
Luke 9:36 powerfully contributes to several overarching themes in Luke's Gospel and the broader New Testament. Foremost is Jesus' Singular Authority and Supremacy, as the departure of Moses and Elijah underscores that the era of the Law and the Prophets has culminated in Christ. He is the ultimate revelation of God, fulfilling and superseding all that came before, as the divine voice commanded them to "listen to him!". Another crucial theme is the Messianic Secret, a recurring motif in the Synoptic Gospels where Jesus often commands silence about His identity or miracles. This strategy aimed to manage expectations, prevent premature political uprisings, and ensure that His mission as the suffering servant was understood before His public acclamation as King. The full understanding of His glory would only come after His resurrection, as seen in parallel accounts like Mark 9:9. Finally, the disciples' Obedience and Discretion are highlighted, as they faithfully kept silent about this unparalleled divine manifestation, demonstrating their growing understanding of Jesus' unique mission and their commitment to His timing.
Exposition and Analysis
Key Word Analysis
This term refers to an articulate sound, a tone, or language. In this context, it specifically denotes the majestic, divine utterance from the cloud in Luke 9:35, which declared Jesus as God's "Chosen Son" and commanded the disciples to "listen to him." The cessation of this voice marks the end of the supernatural manifestation and refocuses attention solely on Jesus.
Derived from a root meaning "remaining," this word signifies "sole" or "single." Its use here is profoundly significant: after the departure of Moses and Elijah, Jesus is left as the solitary figure. This emphasizes His unique, unparalleled authority and the transition from the old covenant (represented by Moses and Elijah) to the new covenant centered entirely on Christ. He is the ultimate revelation, needing no other alongside Him.
This verb means "to keep silent," "to keep secret," or "to hold one's peace." It implies a deliberate, intentional act of withholding information, not merely an oversight or forgetfulness. The disciples' decision to "keep it close" highlights the solemnity and weight of the experience and their understanding, whether explicit or implicit, of Jesus' desire for discretion regarding His divine identity and mission at this stage.
Verse Breakdown
"And when the voice was past"
This clause signifies the immediate conclusion of the divine manifestation. The powerful, authoritative voice of God, which had just affirmed Jesus' identity and commanded obedience, now ceased, marking the end of the supernatural encounter and the return to a more ordinary reality for the disciples.
"Jesus was found alone"
This is a pivotal moment. The disappearance of Moses and Elijah, who represented the Law and the Prophets, leaves Jesus as the solitary figure. This visually and theologically emphasizes Jesus' unique and supreme authority, signifying that He is the culmination and fulfillment of all that the Law and the Prophets pointed toward. He stands as the ultimate and singular revelation of God.
"And they kept [it] close"
This phrase indicates the disciples' immediate and deliberate response to the profound event. The Greek verb implies an intentional act of silence or secrecy. Despite witnessing such an awe-inspiring display of divine glory, they understood the need to withhold this information, demonstrating a nascent obedience to Jesus' implicit or explicit command for discretion.
"and told no man in those days any of those things which they had seen"
This final clause clarifies the extent and duration of their secrecy. "No man" underscores the complete confidentiality, and "in those days" suggests that this period of silence was temporary, lasting until a later, divinely appointed time—specifically, after Jesus' resurrection, as clarified in parallel accounts. This highlights the strategic nature of the Messianic Secret, ensuring the full understanding of Jesus' mission as the suffering Messiah before His ultimate glorification.
Literary Devices
Luke 9:36 masterfully employs several literary devices. Symbolism is prominent, with Moses representing the Law and Elijah the Prophets; their departure, leaving Jesus alone, powerfully symbolizes Jesus' supremacy and His fulfillment of the Old Covenant. The narrative transition in this verse is also crucial, moving from the sublime, otherworldly revelation of the Transfiguration to the earthly, human response of silence and discretion. This transition underscores the practical implications of divine encounters. Furthermore, there is an element of foreshadowing, as the disciples' initial lack of full comprehension and their need for silence hint at the greater understanding that would only come after Jesus' resurrection, when the full scope of His glory and mission would be revealed.
Theological and Thematic Connections
Luke 9:36 encapsulates profound theological truths about Christ's unique authority and the nature of divine revelation. The departure of Moses and Elijah, leaving Jesus alone, unequivocally establishes His preeminence over the Law and the Prophets, signifying that He is the ultimate and final word of God. This moment underscores that all previous revelation culminates in Him, and His word is now the supreme authority to be heard and obeyed. The disciples' subsequent silence highlights the principle that profound spiritual experiences are not always for immediate public consumption but often require a period of quiet reflection, internalization, and divine timing for their full meaning to unfold, especially concerning the mystery of Christ's identity and mission.
Reflection and Application
Luke 9:36 offers a powerful lesson on the wisdom of discretion and the timing of revelation in our spiritual lives. Not every profound spiritual insight or divine encounter is meant for immediate public disclosure. There are moments when God reveals truths that are to be pondered, understood, and integrated personally before being shared. The disciples, despite witnessing an unparalleled display of divine glory, were called to a period of silence. This encourages believers today to cultivate a spirit of patience and trust in God's perfect timing for His truth to be fully revealed and comprehended, both by themselves and by others. It reminds us that some divine truths are best understood in the light of further revelation, particularly that of the Holy Spirit's guidance and the unfolding of God's redemptive plan, rather than being hastily proclaimed.
Questions for Reflection
FAQ
Why did Jesus command the disciples to keep the Transfiguration a secret?
Jesus did not explicitly command silence in Luke's account, but the disciples' actions indicate an implicit understanding or a later explicit instruction (as seen in Mark 9:9). This secrecy is a key aspect of the "Messianic Secret" motif in the Gospels. The primary reasons include: 1) Managing Expectations: The Jewish people largely expected a political Messiah who would overthrow Roman rule. A premature public declaration of Jesus' divine glory might have incited a political uprising, diverting from His true mission as the suffering servant. 2) Preventing Misunderstanding: The full meaning of Jesus' Messiahship—which involved suffering, death, and resurrection—could not be properly understood until after these events occurred. Premature proclamation of His glory would have been misunderstood without the context of His atoning work. 3) Divine Timing: God's redemptive plan unfolded according to a precise timetable. The revelation of Jesus' full glory was reserved for the time after His resurrection, when His victory over sin and death would provide the ultimate context for His divine identity and authority.
Christ-Centered Fulfillment
Luke 9:36, with its stark image of Jesus found alone after the departure of Moses and Elijah, powerfully underscores the Christ-centered fulfillment of all previous revelation. Moses represented the Law, and Elijah the Prophets; their disappearance signifies that the Old Covenant, though divinely given, has reached its culmination and is now superseded by the supreme authority of Christ. Jesus is not merely another prophet or lawgiver; He is the ultimate and final revelation of God, the One to whom the Law and the Prophets pointed. As Hebrews 1:1-2 declares, "Long ago, at many times and in many ways, God spoke to our fathers by the prophets, but in these last days he has spoken to us by his Son." The disciples' subsequent silence until "those days" (referring to after the resurrection) further emphasizes that the full understanding of Jesus' glory and identity is inextricably linked to His sacrificial death and triumphant resurrection. It is through His completed work on the cross and His victory over death that His divine authority and saving power are fully revealed and can be rightly proclaimed to the world, making Him the singular focus of faith and worship for all who believe, as Colossians 1:15-20 powerfully articulates His preeminence in all creation and redemption.