Luke 9:30 Ulasan

In this chapter we have, I. The commission Christ gave to his twelve apostles to go out for some time to preach the gospel, and confirm it by miracles (Luk 9:1-6). II. Herod's terror at the growing greatness of our Lord Jesus (Luk 9:7-9). III. The apostles' return to Christ, his retirement with them into a place of solitude, the great resort of people to them notwithstanding, and his feeding five thousand men with five loaves and two fishes (Luk 9:10-17). IV. His discourse with his disciples concerning himself and his own sufferings for them, and their for him (Luk 9:18-27). V. Christ's transfiguration (Luk 9:28-36). VI. The cure of a lunatic child (Luk 9:37-42). VII. The repeated notice Christ gave his disciples of his approaching sufferings (Luk 9:43-45). VIII. His check to the ambition of his disciples (Luk 9:46-48), and to their monopolizing the power over devils to themselves (Luk 9:49, Luk 9:50). IX. The rebuke he gave them for an over-due resentment of an affront given him by a village of the Samaritans (Luk 9:51-56). X. The answers he gave to several that were inclined to follow him, but not considerately, or not zealously and heartily, so inclined (Luk 9:57-62).

Then he called his twelve disciples together,.... The Persic version reads, "all his twelve disciples", the other nine, besides the three that were with him, when he raised Jairus's daughter, recorded in the foregoing chapter; the Vulgate Latin, Arabic, and Ethiopic versions read, "the twelve apostles", for so Christ had named his disciples; See Gill on Mat 6:13. The Syriac version only reads, "his own twelve"; and this is agreeably to Luke's way of speaking; see Luk 8:1. And gave them power and authority over all devils; that is, all kinds of devils, particularly to cast them out of the bodies of men, possessed by them: and to cure diseases; of all sorts.

But Peter, and they that were with him,.... The other two disciples, James and John; were heavy with sleep; as they afterwards were in the garden, while Christ was praying, as he had been now; being weary with the labours of the day past, and it being now night, as is very probable, since that was an usual time Christ spent in prayer: and when they were awake, The Syriac version reads, "scarcely awake"; they were so heavy with sleep, that it was with difficulty they were awaked out of it, even by the rays of light and glory that were about them. The Ethiopic version adds, "suddenly"; such a lustre darted from these glorious forms, especially from the body of Christ, as at once surprised them out of their sleep; and being thoroughly awake, they saw his glory; the brightness of his countenance, and the whiteness of his raiment: and the two men that stood with him: Moses and Elias, and the glory in which they appeared.

After that, Pentecost is a most joyous space for conferring baptisms; wherein, too, the resurrection of the Lord was repeatedly proved among the disciples, and the hope of the advent of the Lord indirectly pointed to, in that, at that time, when He had been received back into the heavens, the angels told the apostles that "He would so come, as He had withal ascended into the heavens; " at Pentecost, of course.

Moses and Elijah appeared beside him so that they might know that he was Lord of the prophets. He transformed his face on the mountain before he died, so that they would not be in doubt concerning the transformation of his face after his death. He changed the garments which he was wearing so that they might know that it is also he who will raise to life the body with which he was clothed. He, who gave his body a glory that no one can reach, is able to raise it to life from the death that everyone tastes.

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.

Besides, Moses and Elijah stood at Jesus' side and spoke with one another about his departure that he was about, it says, to accomplish at Jerusalem. This meant the mystery of the dispensation in the flesh and of his precious suffering upon the cross. It is also true that the law of Moses and the word of the holy prophets foreshadowed the mystery of Christ. The law of Moses foreshadowed it by types and shadows, painting it as in a picture. The holy prophets in different ways declared beforehand that in due time he would appear in our likeness and for the salvation and life of us all, agree to suffer death on the tree. Moses and Elijah standing before him and talking with one another was a sort of representation. It excellently displayed our Lord Jesus Christ as having the law and the prophets for his bodyguard. It displayed Christ as being the Lord of the Law and the Prophets, as foretold in them by those things that they proclaimed in mutual agreement beforehand. The words of the prophets are not different from the teachings of the law. I imagine this was what the most priestly Moses and the most distinguished of the prophets Elijah were talking about with one another.

The mystery, namely, of His incarnation, also the life-giving Passion accomplished on the sacred cross.

For He nowhere has dissolved the law, as Simon pretends, but fulfilled it; for He says: "One iota, or one tittle, shall not pass from the law until all be fulfilled." For says He, "I come not to dissolve the law, but to fulfil it." For Moses himself, who was at once the lawgiver, and the high priest, and the prophet, and the king, and Elijah, the zealous follower of the prophets, were present at our Lord's transfiguration in the mountain, and witnesses of His incarnation and of His sufferings, as the intimate friends of Christ, but not as enemies and strangers. Whence it is demonstrated that the law is good and holy, as also the prophets.

What strange thing do we announce when we say that God became man and when you say that Abraham received the Lord as a guest? What strange thing do we announce when Jacob says, “I have seen a heavenly being face to face, yet my life has been spared”? The same Lord who ate with Abraham also ate with us. What strange thing do we announce? We present two witnesses who stood before the Lord on Mount Sinai: Moses was “in the hollow of the rock,” and Elijah was once in the hollow of the rock. Being present at his transfiguration on Mount Tabor, they spoke to his disciples “of his death that he was about to fulfill in Jerusalem.”

And behold, two men were speaking with him. They were Moses and Elias, of whom we read that one died, and the other was taken up into heaven. Unless this signifies the future glory of all the saints with the Lord in majesty, who at the time of judgment will reign with him, either found alive in the flesh or resurrected from death tasted long ago. For as the Apostle testifies, "The dead who are in Christ will rise first, then we who are alive, who are left, will be caught up together with them in the clouds to meet the Lord in the air, and so we shall always be with the Lord" (1 Thess. IV). Alternatively, Moses and Elias, that is, the lawgiver and the greatest of the prophets, appear and speak with the Lord to show that he is the one whom all the writings of the law and the prophets foretold. They appear, however, not in the lowlands, but on the mountain with him, because only those who seek the divine heights with their minds will perceive the majesty of the holy Scripture fulfilled in the Lord. Consequently, even the Jews saw Moses, but they did not merit to follow him as he ascended to God on the mountain. They see him also when he returned, but not without a veil. They knew Elias, but only Elisha with the sons of the prophets beheld the triumph of his ascent, because many of us read the words of Scripture here and there, but very few understand how lofty it shines in the mysteries of Christ.

Luke writes more clearly of how they appeared and what they spoke about with him. Luke says that Moses and Elijah were seen in majesty, and they spoke of his passing away which he was about to fulfill in Jerusalem. Moses and Elijah, who talked with the Lord on the mountain and spoke about his passion and resurrection, represent the revelations of the law and prophets that were fulfilled in the Lord.…It is appropriate that the Evangelist reported Moses and Elijah were “seen in majesty.” The mark of the favor with which they are to be crowned is shown by the preeminence of their majesty. It is also appropriately recorded that they spoke about his passing away, which was to be fulfilled in Jerusalem. To his faithful, the Redeemer’s passion has become a unique subject for praise. The more they remember that they could not have been saved apart from his grace, the more they should always ponder the greater memory of this grace in a faithful heart, and bear faithful witness to it.

(ut sup. 13.) But while these things were so, that it might be shown there was but one Lord of the new and old covenant, and the mouths of heretics might be shut, and men might believe on the resurrection, and He also, who was transfigured, be believed to be the Lord of the living and the dead, Moses and Elias, as servants, stand by their Lord in His glory; hence it follows, And behold there talked with him two men. For it became men, seeing the glory and confidence of their fellow servants, to admire indeed the merciful condescension of the Lord, but to emulate those who had laboured before them, and looking to the pleasantness of future blessings, to be the more strengthened for conflicts. For he who has known the reward of his labours, will the more easily endure them.

Christ sends his apostles to preach and work miracles, Luk 9:1-6. Herod, hearing of the fame of Jesus, is perplexed; some suppose that John Baptist is risen from the dead; others, that Elijah or one of the old prophets was come to life, Luk 9:7-9. The apostles return and relate the success of their mission. He goes to a retired place, and the people follow him, Luk 9:10, Luk 9:11. He feeds five thousand men with five loaves and two fishes, Luk 9:12-17. He asks his disciples what the public think of him, Luk 9:18-21. Foretells his passion, Luk 9:22. Shows the necessity of self-denial, and the importance of salvation, Luk 9:23-25. Threatens those who deny him before men, Luk 9:26. The transfiguration, Luk 9:27-36. Cures a demoniac, Luk 9:37-43. Again foretells his passion, Luk 9:44, Luk 9:45. The disciples contend who shall be greatest, Luk 9:46-48. Of the person who cast out devils in Christ's name, but did not associate with the disciples, Luk 9:49, Luk 9:50. Of the Samaritans who would not receive him, Luk 9:51-56. Of the man who wished to follow Jesus, Luk 9:57, Luk 9:58. He calls another disciple who asks permission first to bury his father, Luk 9:59. Our Lord's answer Luk 9:60-62.

MISSION OF THE TWELVE APOSTLES. (Luk 9:1-6) power and authority--He both qualified and authorized them.

there talked with him two men . . . Moses and Elias . . . appeared in glory--"Who would have believed these were not angels had not their human names been subjoined?" [BENGEL]. (Compare Act 1:10; Mar 16:5). Moses represented "the law," Elijah "the prophets," and both together the whole testimony of the Old Testament Scriptures, and the Old Testament saints, to Christ; now not borne in a book, but by living men, not to a coming, but a come Messiah, visibly, for they "appeared," and audibly, for they "spake."