spake of his decease which he should accomplish at Jerusalem: Only Luke preserves the gist of the conversation between the transfigured Jesus and the two visitors. a mountain: Elevated places are often associated with sacred events (see Ex. We must also reckon that the experience is also for the Savior’s benefit. Leah: The Woman No Man Loved But Every Woman Envied (Gen. 29:15-35), 1. John 1:49), their grasp of what was meant by the title ‘Messiah’ had greatly expanded.  Liddell and Scott, Lexicon, 657; BAGD, 298; TDNT, 7:399–400. Several comments on the additional details of Matthew’s account must suffice for the present time. Enough is preserved, however, to conclude that the experience is orchestrated, in large measure, for the benefit of the three Apostles. If I am correct in suggesting that our Lord’s prayers were largely for His disciples, then we must view the transfiguration as an answer to those prayers, and an event designed primarily for their benefit. Prayer was a vital part of the life of our Lord, as it should be for us as well. The disciples believed Him to be both Messiah and the Son of God, but only vaguely comprehending the implications of what they professed. Luke 9:28-36: Transfiguration. 22:10; Ps. For “God’s thunderous voice is shaking heaven and earth, and man does not hear the faintest sound.” The three disciples hear and are commanded to listen to the voice of God’s son, as if it were God’s own voice, mirroring other such occasions (see 3 Ne. To Peter was given the honor of being primus enter pares the first to have expressed the great confession. 4:5–6). The joy of Jesus’ praise of Peter’s confession was quickly nullified by His declaration that He was about to die, and that their responsibility, if they would be His disciples, was they must be willing to do likewise. And as Moses interceded for Israel in the midst of failure and threatened judgment, being willing to be cut off himself if they could be spared, so Jesus wept in compassion over Jerusalem. Our Lord had taken the disciples apart in order that He might pray (verse 18), and it was on this occasion that He asked them a leading question, “Who do the multitudes say that I am?” (Luke 9:18). 9:28), which probably indicates that he is counting the days on which the two episodes occurred as well as the actual interval between them. In verses 23-26, Jesus laid down the principle of discipleship that those who would truly be His disciples must also be willing to give up their life for His sake. Throughout His earthly life, men challenged Jesus to manifest His splendor and majesty as Messiah, but it was the inward attributes of God, those of His character, that He wished most to reveal. The story is told of Thomas Carlyle193 who, at the time of his imminent death, was read the words of Christian comfort from the first verses of the 14th chapter of John’s gospel: “Let not your heart be troubled. Then, too, the transfiguration of Jesus was a divine commentary on the teaching of Jesus concerning His coming death, The disciples could not put together the seemingly contradictory threads of suffering and glory. They tasted a sample of the glory to come. They did not fully comprehend this truth, but they did understand, I believe, that both elements, suffering and glory, were essential to God’s purpose for Messiah. 17:1; Mk. And so He posed the question, “But you, who do you say that I am?” (Luke 9:20, my translation).181, Luke’s account of Peter’s reply combines that recorded by Mark and Matthew. As G. Campbell Morgan aptly put it: “The transfiguration of Jesus was the consummation of His human Life, the natural issue of all that had preceded it. Just as the disciples were convinced from within by taking heed to the words and works of the Savior, so should others. And they became frightened as they entered the cloud. All such observations hint that the appearance of the glowing cloud on the mount confers a sense of sacredness not only on events there but also on the place itself.