October 21

Matthew 17; Mark 9; Luke 9:28-62 (biblegateway.com)

From Glory to the Cross

After revealing to His disciples that He is the Christ and that following Him requires taking up the cross, Jesus now strengthens their faith with a glimpse of His glory and continues teaching about humility, faith, and true discipleship.

In Matthew 17, Mark 9, and Luke 9:28-62, Jesus leads Peter, James, and John up a mountain where He is transfigured before them. His face shines like the sun, and His clothes become dazzling white as Moses and Elijah appear beside Him, representing the Law and the Prophets. The Father’s voice once again affirms Jesus’ identity: “This is My beloved Son; listen to Him.” The Transfiguration offers the disciples a breathtaking glimpse of Christ’s divine glory, reminding them that the suffering He foretold is not defeat but part of God’s redemptive plan.

When they descend from the mountain, Jesus heals a demon-possessed boy whom His disciples were unable to help, teaching them that faith and prayer are essential to spiritual victory. As He continues toward Jerusalem, He again predicts His death and resurrection, calling His followers to humility and service. The disciples debate about greatness, but Jesus corrects them, placing a child among them as an example of childlike faith and dependence. Along the way, He reminds them that following Him requires focus and surrender. There can be no turning back for those committed to the kingdom of God.

Matthew 17 — The Transfiguration and the Testing of Faith

Following the Lord’s teaching on the cost of discipleship and the prediction of His suffering (Matthew 16:21-28; Mark 8:31-38; Luke 9:23-27), Jesus gave His closest disciples a glimpse of His coming glory. Six days later, He took Peter, James, and John up a high mountain by themselves (v. 1; Mark 9:2; Luke 9:28). These three had already witnessed His power in raising Jairus’s daughter and would later see His agony in Gethsemane. Now they were chosen to behold His majesty. The “high mountain” is traditionally identified as Mount Tabor, though many scholars favor Mount Hermon because of its height and proximity to Caesarea Philippi.

There, Jesus was transfigured before them. His face shone like the sun, and His clothes became radiant as light (v. 2). The Greek word metamorphōthē (“changed in form”) describes an outward revelation of His inward glory. The same Jesus who would soon be humiliated and crucified now stood in unveiled splendor, showing that the suffering Son of Man is also the eternal Son of God.

Moses and Elijah appeared and spoke with Him (v. 3; Mark 9:4; Luke 9:30–31). Moses represented the Law and Elijah the Prophets, both now bearing witness that their message found fulfillment in Christ (Matthew 5:17). Luke notes that they spoke of His “departure” (exodos), referring to His death, resurrection, and ascension (Luke 9:31). The use of exodos connects His redemptive work with Israel’s deliverance from Egypt, a new exodus through which God would free humanity from sin and death.

Overwhelmed, Peter said, “Lord, it is good that we are here; if You wish, I will make three tents, one for You, one for Moses, and one for Elijah” (v. 4). His words reflected sincere devotion but incomplete understanding. By placing Jesus on the same level as Moses and Elijah, he failed to recognize that this vision revealed the supremacy of Christ alone.

While he was still speaking, a bright cloud overshadowed them, the visible sign of God’s presence, and a voice from the cloud declared, “This is My beloved Son, with whom I am well pleased; listen to Him” (v. 5). The Father’s words confirmed Jesus’ divine Sonship and authority, fulfilling the promise of Deuteronomy 18:15 that God would raise up a Prophet to whom Israel must listen. Terrified, the disciples fell facedown (v. 6), but Jesus came and touched them, saying, “Rise, and have no fear” (v. 7). When they lifted their eyes, they saw no one except Jesus alone (v. 8). The departure of Moses and Elijah signified that the Law and the Prophets had found their completion in Him.

As the small group descended the mountain, Jesus commanded them not to tell anyone about the vision until the Son of Man had risen from the dead (v. 9; Mark 9:9). The purpose of this secrecy was to prevent further misunderstanding of His mission. Some had already tried to make Him king by force, and widespread news of the Transfiguration could have stirred misguided political enthusiasm. The event was meant to strengthen the disciples’ faith, not to incite a following that sought an earthly kingdom.

The disciples, still reflecting on the vision of glory they had witnessed on the mountain, asked Jesus, “Why do the scribes say that Elijah must come first?” (v. 10; Mark 9:11). They referred to Malachi 4:5–6, which foretold that Elijah would come before the great and dreadful day of the Lord. Many believed this meant Elijah himself would return in bodily form to prepare the way for the Messiah. Jesus affirmed that Elijah “does come and will restore all things” (v. 11), acknowledging the prophecy’s truth, yet He explained that Elijah had already come and was not recognized (v. 12). He was speaking of John the Baptist, who came “in the spirit and power of Elijah” (Luke 1:17). John’s call to repentance fulfilled the promised preparatory work, but the nation’s leaders rejected him—just as they would soon reject the Messiah he proclaimed.

From the beginning, the angel had announced that John would go before the Lord “in the spirit and power of Elijah” (Luke 1:17), and Jesus later confirmed, “If you are willing to accept it, he is Elijah who is to come” (Matt. 11:14). The kingdom was genuinely offered to Israel, yet its realization depended on their response of faith. God had provided everything necessary, but the people’s hardened hearts kept them from receiving it. The same unbelief that silenced John’s message would soon lead to the rejection of the Son of Man.

Through this explanation, Jesus revealed that prophecy had been fulfilled and that God’s redemptive plan was unfolding exactly as intended. Like Elijah, John courageously confronted sin and called people to repentance. His rejection foreshadowed the rejection of Christ, exposing the spiritual blindness that kept Israel from embracing her King. Still, Jesus patiently deepened the disciples’ understanding, preparing them for what lay ahead. When He finished speaking, they understood that He was referring to John the Baptist (v. 13).

When Jesus and the three disciples return from the mountain, they find a large crowd gathered around the remaining nine. A desperate father steps forward, kneeling before Jesus and pleading for mercy on behalf of his son, who suffers from violent seizures and demonic torment (v. 14–15; Mark 9:14–18; Luke 9:37–40). The boy’s attacks often throw him into fire or water, endangering his life. Though the disciples attempt to heal him, they are unable.

Jesus was grieved because His followers still struggled to connect faith with full reliance on God. Their momentary weakness reflected the wider unbelief of that generation, a people content with outward religion but lacking inward trust. His words, “O faithless and twisted generation” (v. 17), echoed the lament of Deuteronomy 32:5 and revealed His deep sorrow over humanity’s spiritual blindness, even among His own disciples. Unbelief hindered God’s work and exposed the tendency to depend on human effort rather than divine strength. Though the disciples had once cast out demons successfully (Mark 6:13), this time they approached the task without the same prayerful dependence. Their failure was not due to lack of authority, but to a lapse in abiding faith; faith that prays, listens, and waits upon God.

When Jesus rebuked the demon, the boy was instantly delivered (v. 18), revealing that the problem lay not in the power available to believers but in their spiritual posture. Later, Jesus explained that their inability came from weak, misdirected faith (v. 20). Genuine faith, even small like a mustard seed, has power because it rests in God’s sufficiency rather than human effort. Mark’s addition, “This kind cannot be driven out by anything but prayer” (Mark 9:29), deepens the point: true spiritual authority flows only from communion with the Father. Prayer cultivates humility, dependence, and discernment, all qualities essential for effective ministry.

Similarly, Matthew 17:21, included only in some manuscripts, records Jesus’ words: “This kind does not go out except by prayer and fasting.” While some modern translations omit this verse because it does not appear in a few of the earliest manuscripts, its message is consistent with the broader biblical teaching. Prayer and fasting together signify a heart wholly dependent on God’s strength rather than human effort. Prayer aligns the believer with God’s power, and fasting expresses humility and earnest devotion. Together they nurture the kind of faith that endures trial and overcomes spiritual resistance.

The principle remains timeless. Spiritual victories are not achieved through formula or force of will, but through surrender, prayerful dependence, and a life set apart for God’s purpose.

This passage challenges every disciple to examine the depth of their trust and prayer life. Like the disciples, we can easily attempt to serve Christ in our own energy and lose the sensitivity that comes from communion with Him. Faith must be continually nourished through prayer, Scripture, and surrender. When unbelief creeps in, it grieves the Lord because it limits what He desires to do through us. Yet His call is gracious: to return to dependence, to pray earnestly, and to walk in faith that acts on His promises. True spiritual authority grows not from status or emotion, but from time spent with the Father and a life surrendered to His will. In every challenge, Jesus invites us to believe again, and to trust that the same power that healed the boy still works through the humble, praying believer today.

While still in Galilee, Jesus once again foretells His death and resurrection, saying that the Son of Man will be delivered into the hands of men, killed, and raised again on the third day (v. 22–23). This is the second major passion prediction in Matthew, and it comes as the disciples continue to grapple with what it means for the Messiah to suffer. Jesus makes it clear that His death is not a tragic accident but the deliberate fulfillment of God’s redemptive plan. He will be betrayed, handed over, into the hands of sinful men, yet He remains fully in control of His mission (John 10:11, 15, 17–18).

The disciples hear His words but do not fully comprehend them. Their hearts are filled with grief and confusion. Though Jesus again promises resurrection on the third day, their sorrow overshadows their hope. They cannot yet connect the roles of the Messiah, the Son of Man, and the Suffering Servant of Isaiah 53 as belonging to the same Redeemer. Their expectation of a political liberator blinds them to the necessity of the cross.

This moment reveals both the patience of Christ and the slowness of human understanding. Even after walking closely with Jesus, witnessing His miracles, and hearing His teaching, the disciples still struggle to accept that glory must come through suffering. Their lack of full comprehension does not cancel their faith, but it does show how easily grief can drown out the promise of victory. Only after the resurrection, and ultimately after Pentecost (Acts 2), do they finally understand that Jesus’ death and resurrection make His kingdom possible.

Jesus willingly lays down His life; no one takes it from Him. His words remind believers that the cross is central to God’s plan, not a detour from it. For disciples today, this passage challenges us to trust God’s purposes even when they lead through seasons of pain or confusion. Like the disciples, we may hear God’s promises and still focus on the hardship instead of the hope. Faith must rest in the assurance that God’s plan, even when it includes suffering, is always good and victorious in Christ.

When Jesus and His disciples return to Capernaum, tax collectors approach Peter, asking whether his Teacher pays the two-drachma temple tax (v. 24). This tax, drawn from Exodus 30:13-15, required every Jewish male aged 20 or older to contribute annually toward the upkeep of the temple. The question is more than financial; rather, it tests Jesus’s reverence for the Law and His loyalty to Jewish custom. Peter replies that Jesus does pay the tax, though he is uncertain.

Before Peter can relay the conversation, Jesus asks, “What do you think, Simon? From whom do kings of the earth take toll or tax? From their sons or from others?” Peter answers, “From others,” and Jesus replies, “Then the sons are free” (v. 25–26). Peter's reply indicated that kings do not collect taxes from family members, for they were exempt, but they do collect from others. The Lord was demonstrating to Peter that not only should He, as King, be tax-free, but also His disciples, as sons of the kingdom, should be free from such taxes (v. 26).

However, the Lord did not intend at this time to make an issue over such a small point. The religious leaders were looking for accusations to use against Jesus. Jesus immediately tempers this truth with humility. Though exempt, He chooses to pay the tax “so that we may not offend them” (v. 27). He avoids unnecessary conflict with religious authorities, exemplifying Paul’s later principle of yielding personal rights to remove obstacles to ministry.

Jesus instructs Peter to cast a fishing line, promising that the first fish he catches will have a coin in its mouth sufficient to pay the tax for both of them. The miracle, quietly told, demonstrates Christ’s sovereign control over creation and His loving provision for His followers. While Matthew did not record the rest of the story, it may be assumed Peter did as he was commanded, caught the fish, found the money, and paid the tax. The Lord thereby demonstrated His submission to the ruling authority.

Matthew alone records this account, perhaps because of his former occupation as a tax collector. The story intertwines majesty and meekness: the divine Son, who owes nothing to human institutions, willingly submits to them for the sake of others. For believers, this passage calls for discernment in how we exercise our freedoms. As citizens of heaven, we are free from legalistic obligation, yet as ambassadors for Christ, we live responsibly within earthly systems for the sake of witness. Obedience, humility, and integrity often speak louder than defiance.

Peter’s role also reminds us that God’s provision is both supernatural and practical. Peter must still go fishing. Faith trusts God’s power while participating in His plan. The One who commands the fish of the sea also supplies every need of His people.

This chapter reveals the tension between divine glory and human frailty. The Transfiguration unveiled Christ’s majesty, calling His followers to listen and obey Him. The failure of the disciples to heal the boy exposed their need for deeper faith and dependence on prayer. The temple-tax miracle showed Christ’s willingness to lay aside His rights for the sake of others. Together, these scenes teach that discipleship is not built on momentary spiritual highs but on humble trust, obedience, and service. For believers today, the call is the same: to behold the glory of Christ, to depend wholly upon Him in faith, and to live out our freedom not in pride but in love and submission to God’s will.

Mark 9 — The Glory, the Struggle, and the Cost of Discipleship

The events recorded in Matthew 17 and Mark 9 describe the same moments in Jesus’ ministry, yet each writer highlights distinct details that enrich our understanding of the whole. Matthew emphasizes the fulfillment of divine revelation and the disciples’ growing grasp of Jesus’ identity as the beloved Son (Matthew 17:1–8), while Mark underscores the immediacy and vividness of their experience, as his Gospel often uses the word “immediately” to convey urgency (Mark 9:2–8).

Both reveal the awe and fear that seized Peter, James, and John as they witnessed Christ’s transfiguration and heard the Father’s voice declaring His Son’s authority. From that mountaintop of glory, Jesus led them back down into the valley of human need, where they faced the reality of unbelief and the failure of the disciples to cast out a demon (Matthew 17:14–21; Mark 9:14–29). Together, these accounts transition us from revelation to responsibility, and from the vision of Christ’s majesty to the call of obedient faith. The glory seen on the mountain prepared the disciples for the trials ahead, reminding them, and us, that true discipleship involves both beholding Christ’s glory and trusting His power in the valleys of life.

Mark 9 records that, after six days, Jesus gave three of His disciples a glimpse of His divine glory. He took Peter, James, and John up a high mountain apart from the others (v. 2; Matthew 17:1; Luke 9:28). There, He was transfigured before them. His clothes became dazzling white, such as no one on earth could bleach them (v. 3). The brightness revealed His heavenly majesty, showing that the Son of Man who would soon suffer was also the Son of God in glory.

Moses and Elijah appeared, representing the Law and the Prophets, and spoke with Him (v. 4) about His coming “departure” (Luke 9:31), His redemptive death and resurrection. Peter, overwhelmed, suggested making three shelters, one for each (v. 5), not realizing that Christ alone was worthy of worship. A cloud overshadowed them, recalling God’s presence in the Old Testament tabernacle, and a voice came from the cloud: “This is my beloved Son; listen to Him” (v. 7). The Father’s command emphasized obedience to Christ above all other voices. When the vision ended, the disciples saw Jesus alone (v. 8).

As they descended, Jesus told them to tell no one until He had risen from the dead (v. 9; Matthew 17:9). The disciples, puzzled by His reference to resurrection, questioned what “rising from the dead” might mean (v. 10). They asked about Elijah’s return (v. 11), and Jesus explained that Elijah had already come through John the Baptist, but just as he suffered, so would the Son of Man (v. 12–13; Matthew 17:12–13).

When Jesus and the three disciples came down from the mountain, they found the remaining nine surrounded by a large crowd and debating with the scribes (v. 14). A desperate father had brought his demon-tormented son for healing, but the disciples could not cast out the spirit (v. 17–18). The demon rendered the boy mute and often hurled him into fire or water to destroy him. The father’s disappointment exposed the frailty of the disciples’ faith, and Jesus lamented the unbelieving generation (v. 19).

As the boy was brought forward, the spirit threw him into another violent convulsion (v. 20). Jesus compassionately asked how long this had afflicted him, and the father replied, “From childhood,” pleading, “If You can do anything, have compassion on us and help us” (v. 21–22). Jesus replied, “ ‘If You can’? All things are possible for one who believes” (v. 23). In tears, the father confessed, “I believe; help my unbelief!” (v. 24). Even this weak yet genuine faith moved the Lord to act.

Seeing the crowd gathering, Jesus rebuked the unclean spirit, commanding it to come out and never return (v. 25). After crying out and convulsing him terribly, it came out, leaving the boy motionless. Many thought he was dead, but Jesus took him by the hand and lifted him up, restoring him completely (v. 26–27). Later, in private, the disciples asked why they had failed. Jesus explained, “This kind cannot be driven out by anything but prayer” (v. 28–29).

This event reveals that faith is not the absence of struggle but dependence in the midst of it. The father’s cry, “Help my unbelief”, reflects every believer’s heart at times, and Jesus responds with compassion, not condemnation. True faith acknowledges weakness and clings to Christ’s sufficiency.

For the disciple, prayer is not optional; it is the lifeline of faith. Without it, ministry becomes mechanical and powerless. Victory over darkness, whether spiritual opposition, personal doubt, or human limitation, comes only through humble trust in the Lord who commands both demons and despair. God calls believers to cooperate with His grace by faith and obedience. Christ’s followers must cultivate living faith through prayerful dependence, confident that even a mustard-seed trust in God can move mountains.

As Jesus and His disciples pass quietly through Galilee, He once again teaches them about His coming suffering, death, and resurrection (v. 30–31). His public ministry in the region is now complete, and He intentionally avoids the crowds to focus on preparing the Twelve for what lies ahead. He tells them that “the Son of Man is being delivered into the hands of men, and they will kill Him; and when He is killed, after three days He will rise.”

The disciples do not grasp His meaning and are afraid to ask further (v. 32). Still clinging to hopes of a political Messiah, they cannot comprehend how death could fit within God’s promise of kingdom glory. Perhaps they also remember Peter’s earlier rebuke of Jesus (8:33) and are hesitant to question Him again. Their silence shows both reverence and confusion, an uneasy tension between what they have seen of His glory and what He now predicts about His suffering.

This moment marks another turning point in Jesus’ journey to the cross. The disciples’ fear and misunderstanding reveal how difficult it is for human minds to accept a suffering Savior. Yet Jesus continues to teach them patiently, knowing they will understand after the resurrection.

Theologically, this passage highlights divine sovereignty and human responsibility. Jesus is “handed over” by both Judas’s treachery and the Father’s will. His sacrifice fulfills prophecy and demonstrates the voluntary nature of His mission. For believers, the challenge is to trust God’s wisdom when His plan defies expectation. Following Christ means embracing the cross before the crown, surrendering our preferences to His purpose. Faith matures when we accept that God’s path often leads through suffering to resurrection power.

When Jesus and His disciples arrived in Capernaum, likely returning to Peter’s home after months of travel, He asked them what they had been discussing along the road (v. 33). They stayed silent, ashamed to admit that they had been arguing about who among them was the greatest (v. 34; Matt. 18:1–5; Luke 9:46–48). This silence revealed how far their thinking still was from His teaching on self-denial and suffering. Like many Jews of their time, they still imagined a political kingdom with positions of honor and authority, and the privileges given to Peter, James, and John (Mark 5:37; 9:2) may have fueled their rivalry.

Sitting down, the traditional posture of a Jewish teacher, Jesus called the Twelve and redefined greatness in His kingdom: “If anyone would be first, he must be last of all and servant of all” (v. 35). He did not condemn the desire to excel, but He transformed its meaning. True greatness, He said, is measured not by status but by service. The term diakonos (“servant”) describes one who freely attends to others’ needs, not out of compulsion but out of love. Greatness is not gained through authority or recognition but through humility, sacrifice, and a willingness to meet others’ needs without reward.

To illustrate this truth, Jesus placed a small child, perhaps one from Peter’s household, before them and gathered the child into His arms (v. 36). In both Jewish and Greco-Roman society, children were considered insignificant and powerless, representing those without voice, rights, or influence. Jesus declared, “Whoever receives one such child in My name receives Me; and whoever receives Me, receives not Me but Him who sent Me” (v. 37). To receive, serve, or show kindness to such a child, someone who can offer nothing in return, is to welcome Christ Himself, and by extension, the Father who sent Him.

In this moment, Jesus elevated the lowest in society to a place of honor and revealed that humble service to others is the truest mark of discipleship. His words also gave eternal dignity to the care of children, teaching that ministry to the weak and dependent carries the same value before God as ministry to the strong. The disciples’ argument exposes a universal human struggle: the temptation to pursue position, prestige, and recognition. But in Christ’s kingdom, greatness flows from love and service, not ambition. Believers are called to abandon pride, embrace humility, and serve with a willing heart, knowing that to welcome the least is to welcome the Lord Himself.

John, stirred by Jesus’ words about receiving others in His name, reported that they had seen someone casting out demons in Jesus’ name and had tried to stop him because he was not part of their group (v. 38). This man was a follower of Jesus but not one of the Twelve. His success in driving out demons, especially in contrast to the disciples’ earlier failure (v. 18), exposed their narrow sense of ownership over the ministry. Jesus corrected John, saying, “Do not stop him, for no one who does a mighty work in My name will soon afterward speak evil of Me” (v. 39).

By this, He taught that those sincerely serving in His name, even outside their immediate circle, are still His co-laborers. “Whoever is not against us is for us” (v. 40) affirmed that the work of the kingdom is not limited to one group or method. Jesus was not endorsing indifference or neutrality toward Him, since elsewhere He said, “Whoever is not with Me is against Me” (Matt. 12:30), but emphasizing that genuine followers, though different in form or fellowship, share the same goal of advancing God’s kingdom. His statement calls believers to unity, generosity of spirit, and cooperation rather than competition.

Jesus further promised that even the smallest act done for His sake would not go unnoticed: “Whoever gives you a cup of water to drink because you belong to Christ will by no means lose his reward” (v. 41; Matt. 10:42). God honors simple acts of kindness done out of faith and love, not for recognition but because of devotion to Christ. Such acts may seem insignificant, yet they carry eternal value. The Lord sees every humble service rendered in His name and will reward it with participation in His kingdom. This passage broadens the scope of discipleship, reminding believers that ministry in Christ’s name is not confined to one group or method. Those who sincerely serve Christ, even in small ways, are allies in His mission, and every act of grace done in faith will receive its reward.

Jesus then warned His disciples about the grave responsibility of influencing others, especially the weak in faith. “Whoever causes one of these little ones who believe in Me to stumble,” He said, “it would be better for him if a great millstone were hung around his neck and he were thrown into the sea” (v. 42). The image is severe, underscoring the seriousness of leading believers astray or undermining their faith.

He then spoke in striking hyperbole about personal sin: “If your hand causes you to sin, cut it off… If your foot causes you to sin, cut it off… If your eye causes you to sin, tear it out” (v. 43–47; Matt. 5:29–30). These graphic expressions are not literal commands to self-mutilate but vivid metaphors for decisive, uncompromising repentance. Sin must be confronted ruthlessly, for nothing, no habit, relationship, or desire, is worth keeping if it leads away from God. It is better to lose what seems essential now than to forfeit eternal life later.

Jesus contrasted the destiny of those who cling to sin with that of those who pursue holiness, warning of hell (Gk. Gehenna), a term derived from the Valley of Hinnom outside Jerusalem, where refuse and carcasses burned continually. That valley, once defiled by child sacrifices to Molech (2 Kings 23:10; Jer. 7:31), became a vivid symbol of eternal judgment, “where their worm does not die and the fire is not quenched” (v. 48; Isa. 66:24). Hell is described not as annihilation but as unending conscious separation from God’s presence.

Jesus continued, “Everyone will be salted with fire” (v. 49), a difficult but rich statement likely meaning that every person will face purifying or preserving fire appropriate to their condition: for the believer, the refining fire of trials and sanctification; for the unbeliever, the preserving fire of judgment. Just as Old Testament sacrifices were seasoned with salt (Lev. 2:13), disciples too are to be living sacrifices, purified by the refining work of God.

“Salt is good,” Jesus added, “but if the salt loses its saltiness, how will you make it salty again?” (v. 50). Salt in Scripture symbolizes preservation, purity, and covenant faithfulness. True disciples must maintain their spiritual distinctiveness and loyalty to Christ, resisting moral decay and internal corruption. “Have salt in yourselves,” He said, maintain the inner character that marks true discipleship, and “be at peace with one another.”

Thus, holiness and harmony belong together: faithfulness to Christ produces unity among His followers. These closing exhortations return full circle to the disciples’ earlier dispute over greatness (v. 33–34), teaching that genuine discipleship means personal purity, humble service, and peaceful fellowship.

Mark 9 captures both the splendor of Christ’s glory and the reality of the disciples’ weakness. The Transfiguration revealed the divine Sonship of Jesus, while the powerless disciples below demonstrated human frailty apart from faith. The father’s cry, “I believe; help my unbelief,” echoes the ongoing struggle of every believer seeking to trust God more fully.

Jesus’ teaching on humility and service overturns worldly notions of greatness, showing that in God’s kingdom, honor belongs to those who depend completely on Him. The call remains: to behold Christ’s glory, to walk in faith through prayer, and to serve others with the self-giving spirit of the One who came not to be served but to serve.

For today’s church, this chapter calls us to pursue spiritual dependence rather than self-reliance, humility rather than ambition, and holiness rather than compromise. Faith that moves mountains is not loud or showy but sincere and prayerful. To follow Jesus is to lay aside pride, depend on His strength, and serve with compassion. The glory of Christ demands both reverence and response — to listen, to obey, and to walk by faith even when the path leads through difficulty.

Luke 9:28–62 — Glory, Commitment, and the Cost of Following Christ

About eight days after Jesus’ call to costly discipleship and His promise that some would see the kingdom before they died (v. 23–27; Matt. 16:28; Mark 9:1), Jesus took Peter, James, and John up a mountain to pray (v. 28). Luke counting the initial and final days, while Mark’s “after six days” counts the intervening days, so the accounts harmonize. Likely on Mount Hermon near Caesarea Philippi (some suggest Tabor), Jesus was transfigured as His face and garments flashed like lightning (v. 29), recalling Moses’ radiant face (Ex. 34:29–35).

Moses and Elijah appeared and spoke with Jesus about His “departure” (exodus), which He was about to accomplish in Jerusalem (v. 30–31). The term links His death and resurrection to God’s redemptive deliverance, showing that the salvation He would bring surpasses the first Exodus. Fittingly, the bodies of neither Moses (buried by God, Deut. 34:5–6) nor Elijah (taken up alive, 2 Kgs 2:11–12) were ever found. Together they represent the Law and the Prophets, and indeed the whole story of Israel, with Moses as the Lawgiver at the nation’s beginning and Elijah as the prophetic forerunner before the great day of the Lord (Mal. 4:5–6). Their appearance affirmed that Jesus is the fulfillment toward whom all Scripture points.

From this moment, Luke repeatedly highlights Jesus’ movement toward Jerusalem, underscoring that His mission was not to gain fame through miracles but to accomplish redemption through the cross. The exodus must be completed at Jerusalem, where God’s plan of salvation would reach its climax.

Peter and the others, overcome with sleep, awoke to behold the radiant glory of Jesus and the two men standing with Him (v. 32). Startled and awestruck, Peter impulsively suggested building three shelters, one for Jesus, one for Moses, and one for Elijah (v. 33; Matt. 17:4; Mark 9:5). While he was still speaking, a cloud enveloped them, a familiar sign of God’s presence, as in the wilderness and the tabernacle (Ex. 13:21–22; 40:38), and the disciples, terrified, feared that Jesus was being taken from them (v. 34). Then a voice came from the cloud, declaring, “This is My Son, My Chosen One; listen to Him!” (v. 35).

The command to listen identifies Jesus as the Prophet greater than Moses and affirms that His teaching, surpassing both Law and Prophets, is now the final and authoritative revelation of God. When the cloud lifted, they saw no one but Jesus alone (v. 36), signifying that Moses and Elijah, though honored witnesses, yield to Him as the fulfillment of all Scripture. Awed and silent, the disciples kept these things to themselves, not yet understanding until after the resurrection. In this moment, heaven’s glory converged with earth’s history, revealing the Son as the chosen Redeemer whose word must be heard, trusted, and obeyed above all.

The next day, as Jesus and the three disciples came down from the mountain, a large crowd met Him (v. 37; Matt. 17:14; Mark 9:14). The transfiguration likely occurred at night, for Luke notes that “the next day” they descended. This striking transition, from the glory of the mountain to the confusion of the crowd, reveals the tension between heavenly revelation and earthly need.

Among the people, a man cried out for mercy, saying that his only son was seized and shattered by a spirit that scarcely ever left him and that the disciples had been unable to cast it out (v. 38–40). Jesus lamented, “O faithless and twisted generation,” expressing grief over a generation slow to believe and a veiled rebuke of His own followers’ weak faith (v. 41). Yet, He acted in compassion. As the boy approached, the demon convulsed him violently, but Jesus rebuked the unclean spirit, healed the child, and returned him to his father (v. 42).

The people were “astonished at the majesty of God” (v. 43a), a phrase emphasizing that Jesus’ power manifests the very greatness of God Himself. The episode demonstrates that while moments of glory strengthen faith, discipleship must be lived in the valley, where dependence on Christ is tested. Spiritual power flows not from past success or religious position but from continual prayer, humility, and reliance upon the Lord who alone can overcome the forces of evil.

While the crowds are still marveling at His miracles, Jesus turns privately to His disciples and issues a solemn warning: “Let these words sink into your ears: the Son of Man is about to be delivered into the hands of men” (v. 44; Matt. 17:22–23; Mark 9:31). The emphatic “your” underscores that, amid public wonder, His followers must receive a deeper truth that others cannot grasp. The glory of His power must not obscure the path of His suffering. This is the second clear prediction of His coming death, but once again the disciples do not understand its meaning.

Luke notes that “it was concealed from them” (v. 45), whether by divine restraint or by their own resistance to a suffering Messiah, their minds cannot reconcile His majesty with the idea of betrayal and crucifixion. They expect a conquering King, not a rejected Savior. Fear also keeps them from asking for clarification; they remain silent, unable or unwilling to face the reality that the promised Deliverer must first be delivered into human hands. Their confusion exposes how far the cross stands from human expectation, yet how central it is to the divine plan of redemption.

Soon afterward, an argument arose among the disciples about which of them was the greatest (v. 46). Though Jesus had just spoken of His coming betrayal (v. 44), their minds were still fixed on power and position rather than humility and service. Knowing their thoughts, Jesus took a child and placed him beside Himself, saying that whoever receives a child in His name receives Him, and whoever receives Him receives the One who sent Him (v. 47–48; Matt. 18:1–5; Mark 9:33–37). In that culture, children held no status or power, and Jesus used this image to redefine greatness as humble service. To welcome the least significant person is to welcome Christ Himself, and thereby the Father who sent Him. True greatness in God’s kingdom is measured not by prominence or authority but by lowly, self-giving love.

John then spoke up, reporting that they had seen someone casting out demons in Jesus’ name and had stopped him because “he does not follow with us” (v. 49). Jesus corrected him: “Do not stop him, for the one who is not against you is for you” (v. 50; Mark 9:38–40). The disciples’ jealousy revealed spiritual pride; they resented another’s success where they had failed (v. 40). But Jesus reminded them that the kingdom’s work is larger than their circle. Those who act in His name and oppose evil are not competitors but partners. The gospel transcends human boundaries, calling believers to cooperation rather than exclusivity.

As the time approached for Him to be “taken up” (His ascension following the cross and resurrection), Jesus “set His face” toward Jerusalem (v. 51), resolutely embracing the Father’s plan (Isa. 50:7). This marks a turning point in Luke’s Gospel: from 9:51 through 19:27, Jesus journeys toward the place of His sacrifice, teaching along the way what it means to follow Him. When He sent messengers ahead to prepare lodging in a Samaritan village, they were refused because His destination was Jerusalem (v. 52–53). Offended by this rejection, James and John asked if they should call down fire from heaven as Elijah had done (v. 54). But Jesus rebuked them, and they went on to another village (v. 55).

As they continued their journey, several individuals expressed interest in following Jesus (v. 57–62; Matt. 8:18–22). To the first, who declared his readiness to follow wherever Jesus went, the Lord replied, “Foxes have holes, and birds of the air have nests, but the Son of Man has nowhere to lay His head” (v. 58). Discipleship demands self-denial and willingness to share the Savior’s rejection. To another, Jesus issued the call, “Follow Me,” but the man requested first to bury his father (v. 59). Jesus answered, “Leave the dead to bury their own dead, but as for you, go and proclaim the kingdom of God” (v. 60). His words stress that spiritual allegiance must take precedence over social convention; even family obligations must not delay obedience to the divine call.

Finally, a third man wished to follow but wanted to say farewell to those at home (v. 61). Jesus replied, “No one who puts his hand to the plow and looks back is fit for the kingdom of God” (v. 62). The image of the plow demands forward focus, no divided loyalty or backward glance. Discipleship requires total dedication, not halfhearted commitment. Christ’s followers must count the cost, relinquish earthly securities, and fix their eyes on the cross before the crown.

Luke’s account gathers together the heart of discipleship: to see the glory of Christ, to trust through testing, and to follow without hesitation. The Transfiguration revealed Jesus as the Chosen Son, radiant in divine splendor, while the Father’s voice declared, “Listen to Him.” That command remains the foundation of faith. True disciples listen and obey even when God’s plan includes suffering or sacrifice.

The disciples’ failure to heal the boy, their argument over greatness, and their rejection of the Samaritan village all reveal how much spiritual maturity they still lacked. Yet through each failure, Jesus patiently shaped their faith. His rebuke of pride and His call to humility remind believers that following Christ demands servanthood, not superiority. His stern words to those who wished to delay discipleship show that the call of the kingdom allows no divided loyalty.

Luke’s narrative closes with a sober challenge: discipleship costs everything. To follow Christ means to surrender comfort, excuses, and divided affections. The believer must look forward, not backward, with eyes fixed on the Lord and hands steady on the plow. God calls His people to steadfast faith, to behold Christ’s glory, endure hardship, and live with undistracted devotion. The test of true discipleship is not in words but in the willingness to follow wherever He leads, trusting that the same Lord who calls us also sustains us.

Conclusion

These passages reveal both the majesty of Christ and the cost of following Him. On the mountain, Jesus is transfigured before Peter, James, and John—His face shining like the sun, His garments radiant with divine glory (Matthew 17:2; Mark 9:2–3; Luke 9:29). Moses and Elijah appear, representing the Law and the Prophets, and the Father’s voice declares, “This is My beloved Son; listen to Him” (Mark 9:7). This moment lifts the disciples’ eyes beyond earthly hopes to the eternal reality of who Jesus is—the divine Son of God, worthy of full devotion.

Yet, immediately after the glory comes the valley of need. Jesus delivers a boy tormented by a demon that His disciples could not cast out (Mark 9:14–29). The contrast reminds us that discipleship is not sustained by mountaintop moments but by daily dependence on God. “This kind,” Jesus said, “cannot be driven out by anything but prayer” (Mark 9:29). Faith is not self-assurance but constant trust in divine strength.

Jesus again foretells His death and resurrection (Matthew 17:22-23; Luke 9:44), revealing that glory comes through the cross. When the disciples argue about who is greatest (Luke 9:46–48), Jesus corrects them—true greatness is found in humility and service. Later, as He sets His face toward Jerusalem (Luke 9:51), He shows unwavering resolve to fulfill the Father’s redemptive plan. Following Him requires the same single-minded devotion—denying self, taking up the cross daily, and surrendering every lesser ambition.

For believers today, these chapters remind us that Christ’s glory and His suffering cannot be separated. To follow Him is to worship on the mountain and serve faithfully in the valley. True discipleship demands surrender, endurance, and obedience. The radiant Christ of the Transfiguration is the same Savior who walks with us in struggle, shaping us for eternal glory.

The question remains: Will we follow Him when the path leads downward before it ascends? The way of the cross still leads to the crown—but only for those who will listen to His voice, trust His power, and walk wherever He leads.