In the opening of this chapter, we get, in order, the mission of the Twelve. But the Lord does not here, as in Matthew, limit their labours, to "the lost sheep of the house of Israel," this distinction being still according to the general character of each of the two Gospels.
The exercise of Herod's conscience is then noticed, and perhaps a little more largely than in either Matthew or Mark, and is again referred to in chapter 23. This is still according to our evangelist. But the martyrdom of the Baptist, on the other hand, is not so fully detailed; for that was a fact in the course and history of the Jewish apostasy, and lay, therefore, less within the notice of the Spirit in Luke.
The transfiguration is then given to us, and more particularly, too, than in either Matthew or Mark.
The full proof of Israel's unbelief had now been made.* Israel had refused to receive their own. They had not discovered in Jesus of Nazareth the Light that was to lighten the world, and be their glory. The earth, for the present, was therefore lost to Jesus. For Zion, by ancient decree (Ps. 2), is the seat of divine dominion in the earth. A cross, as the Lord here forebodes, and not a crown, awaits Him therefore.
*This proof is laid out more fully and orderly in Matthew's Gospel than in either of the others.
But if the earth be closed upon Him, the heavens must and will open to Him, and to His saints now, in the day of His refusal here, gathering around Him by faith. And the purpose of this vision on the holy mount is to give His saints a pledge of some of that glory in the heavens which is their inheritance.
There was no moment like this. This was the hour of passing from earth to heaven. The secret of God, in vision, was here disclosed. The heavenly Jerusalem stood, for a moment, with her opened gates, before those favoured disciples, Peter, James, and John. Moses and Elias appear in glory with Jesus; but Peter, James, and John behold it. There were, in this manner, both companions and witnesses of the glory. As in the coming millennial kingdom, the Bride of the Lamb will descend, as this glory now rests on the hill, and the nations of them that are saved shall walk in the light of it. Rev. 21.
Such I deem to be the great purpose of this vision, which we call "the transfiguration." There is an intimation in verse 37, that it was witnessed at night. A circumstance of much meaning, I believe. For as this was the place of the heavenly glory, and as that place will need neither sun nor moon, but the glory of God will lighten it, so this mount is now lighted up as by the body of the glorified Lord.*
*So "the holiest" in the temple, another type of the heavenly place, had no light but from the glory.
Again, I observe that these heavenly and glorified strangers talk with Jesus about His decease. Fit theme for such a moment! For that decease is to be had in everlasting remembrance. The glory will celebrate it. Rev. 5. The whole order of heaven, the redeemed, the angels, and all creation, will own it, as we see in that place of the Revelation. For the glory owes itself to the cross--as the trumpet which ushered in the jubilee was heard only on the day of atonement; the time of restitution and refreshing, in this manner, owning its dependence on the smitten Lamb of God (Lev. 25), or on "the decease" of Jesus.
And further, I find that this journey up the hill (taken as it was, under promise that it should lead to the kingdom, v. 27), was a little too much for the disciples. The Lord is in prayer till the glory appears, but they are heavy with sleep. This, too, has meaning. Nature was betraying its weakness--the flesh was burdensome, and could not travel such a road. It was an uphill journey to poor man. The wise virgins slumber. All this is so. But still when Peter and his comrades awake, "Lord, it is good for us to be here," is his word--this telling us that his heart and desire were really in the right place, though flesh was weak; as the wise virgins, though they slumber, have oil in their vessels to recruit their lamps, when the Bridegroom comes--that oil, like this word of poor loving Peter, telling us that, in the real longing of their hearts, they waited for Jesus.
This is another point of interest and of comfort. And at the end, in full harmony with the great leading purpose of this vision, and of which I have spoken, "the excellent glory" appears. 2 Peter 1: 17. The cloud comes to take the heavenly family home. The Lord and His companions enter it, while Peter, James, and John stand without.
This is all in harmony, but it is all wonderful. Within this cloud, as we here see, the glory was seated again--as of old, when it traversed the desert. It now acted as the veil separating the holy from the holiest; and it is the peculiar honour of the changed and risen saints, alike transfigured or glorified, to have their place in it, while Israel and the spared of the nations only walk in the light of it. And thus, this part of the vision being somewhat beyond the present thoughts of the disciples, they fear, as Jesus with Moses and Elias are enfolded in that cloud. For the heavenly places, or the top of the mystic ladder, up to which this cloud was now separating these glorious strangers, had not as yet been disclosed to Jewish faith. Jacob had been at the foot of it, and Jacob's people knew the God of Bethel, and lived in the hope of the promise touching the inheritance of the land. But neither Jacob nor they knew of any thine, at the top of the ladder, save the voice of Jehovah who addressed him. The transfiguration now discloses the secrets of that glorious place, and shows a family of shining, heavenly ones there with Jehovah-Jesus. This was a mystery; that God was to have a family in the place out of which the blessing was to flow, and the glory was to shine; as well as a restored people and a subject creation at the foot, to enjoy the blessing, and to dwell in the light of the glory.
Thus, this vision was an advance, filling up the revelation of the purpose of His will, that God will gather together in one all things in Christ, both which are in heaven and which are on earth. Eph. 1: 10. Indeed, so glorious a vision as this had never been enjoyed. Abraham's passing lamp was glorious, and the ladder of Jacob was glorious. The sight of the burning bush was full of blessing The sight of the God of Israel by Moses and the elders at Horeb, was glorious, and also that of the armed Captain under the walls of Jericho. Angels were welcome visitors from heaven to patriarchs and rulers of old, and the passage of the Lord Himself before the mediator (Exodus 34), and the prophet (1 Kings 19), at the mount of God, were both perfect in their season. But this vision on the top of the hill is beyond them all. That which, perhaps, the most nearly approaches it, is the rapture of Elijah in the presence of Elisha, for that was the conducting of the glorified ones up to the place where they are now seen. But this therefore, surpasses it, giving us to see the heavenly family, not merely on their way to glory, but peacefully at home in it; no terror making them afraid, no surprise as from light that was beyond them, as with Isaiah, Daniel, and others; but all is the consciousness of being at home, though in the very midst of the brightness of it all.
Excellent, however, as this was, it was destined to yield to something more glorious still. Acts 7 gives us what is Stephen's mount of transfiguration after this. And then the martyr himself is stamped with the heavenly glory. He shines with the light of the children of the resurrection, who are to be as the angels. Matt. 22: 30. It is not that, like the disciples here, he sees that light reflected in others, but he bears it immediately himself. Nor is it that the glory is let down on the mount that he might see it here, but the heaven itself is opened, and he sees it there, and One waiting to receive him into it. His eyes behold Him for himself, and not for another. And his word before the council is a comment on all this, showing a line of strangers and sufferers (among whom he there takes his place), led by "the God of glory" up to "the glory of God." Acts 7: 2, 55.
Whether, however, there with Stephen, or here to Peter, James, and John, heavenly secrets are disclosed, and the Church is shown to be at the top of the ladder, in the glory of the Son Himself. There is the celestial, as well as the terrestrial. The heavens declare the glory of God. Heaven and earth are both to have in them the witness of redemption. Redemption is too excellent a work to remain uncelebrated either here or there. It is a work that has called forth the full flow of divine love and power, and must be known, therefore, in heaven and on earth. The Church is appointed to tell of it there, and Israel with her attendant nations to speak of it here; and this heavenly witness of it is here, for a passing moment, seen in her place on the top of the hill. But what a arace and calling that is! The very conception of it is divine. None but God could have conceived such a purpose; nothing less than infinite love could have formed the thought of a family drawn from among sinners, to be loved with the love, and glorified with the glory, of the Son; to dwell in one house, and sit on one throne with Him. But, oh, how little do our wretched hearts value either Him or His glory!
After the vision had passed, and they were descending the hill, the Lord, in the other Gospels, talks to them of the ministry of Elias. But that is unnoticed here; for being Jewish ministry, it was less suited to the purpose of the Spirit in Luke. Beyond this, there is nothing characteristic in this chapter, till we reach the close.
