Luke 9:31

9:31 his exodus from this world: The Greek word exodos means “departure.” As the exodus from Egypt was God’s great act of deliverance in the Old Testament, so Jesus’ exodus from this world—his death, resurrection, and ascension—was God’s great act of deliverance in the New Testament. Jesus would accomplish a new and greater exodus.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Luk 9:31. Ἐν δόξῃ, in glory) They were like their Lord in this scene [and seem to have obtained a greater degree of glory after the death and glorification of Christ. These two personages are a sample of the coming resurrection and transfiguration.—V. g.]—ἔξοδον, His departure [decease]) out of the world. Comp. Heb 13:12-13. The same word occurs, 2Pe 1:15.[82] The subject was a great one: the term describing it a very weighty one, wherein are contained the Passion, Cross, Death, Resurrection, and Ascension of Christ. The antithetic word is ΕἼΣΟΔΟς, His entrance into the world, Act 13:24.

[82] Appropriately it was used by one who had himself been an eye-witness of the transfiguration, and who was divinely taught the connection of the ἔξοδος with the δόξα, 1Pe 1:11.—ED. and TRANSL.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Luk 9:31 . ἐν δόξῃ : this is peculiar to Lk. ἔλεγον , were speaking about. Kypke thinks more is meant: speaking with praise ( cum laude aliquid commemorare ). One could have accepted this sense had Peter’s opposition been reported. τὴν ἔξοδον , decease, death; so in 2Pe 1:15 . Other words for death are ἔκβασις (Heb 13:7 ), ἄφιξις (Act 20:29 ), ἀνάλυσις (2Ti 4:6 ). Perhaps the exodus here spoken of should be taken comprehensively as including death, resurrection and ascension. (So Kypke, also Godet.) πληροῦν in that case will mean “pass through all the stages”. But against this wide sense is ἐν Ἱερουσαλήμ .

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

What death he should die in Jerusalem.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

spake--"were speaking."

of his decease--"departure"; beautiful euphemism (softened term) for death, which Peter, who witnessed the scene, uses to express his own expected death, and the use of which single term seems to have recalled the whole by a sudden rush of recollection, and occasioned that delightful allusion to this scene which we find in Pe2 1:15-18.

which he should accomplish--"was to fulfil."

at Jerusalem--Mark the historical character and local features which Christ's death assumed to these glorified men--as important as it is charming--and see on Luk 2:11. What now may be gathered from this statement? (1) That a dying Messiah is the great article of the true Jewish theology. For a long time the Church had fallen clean away from the faith of this article, and even from a preparedness to receive it. But here we have that jewel raked out of the dunghill of Jewish traditions, and by the true representatives of the Church of old made the one subject of talk with Christ Himself. (2) The adoring gratitude of glorified men for His undertaking to accomplish such a decease; their felt dependence upon it for the glory in which they appeared; their profound interest in the progress of it, their humble solaces and encouragements to go through with it; and their sense of its peerless and overwhelming glory. "Go, matchless, adored One, a Lamb to the slaughter! rejected of men, but chosen of God and precious; dishonored, abhorred, and soon to be slain by men, but worshipped by cherubim, ready to be greeted by all heaven. In virtue of that decease we are here; our all is suspended on it and wrapped up in it. Thine every step is watched by us with ineffable interest; and though it were too high an honor to us to be permitted to drop a word of cheer into that precious but now clouded spirit, yet, as the first-fruits of harvest; the very joy set before Him, we cannot choose but tell Him that what is the depth of shame to Him is covered with glory in the eyes of Heaven, that the Cross to Him is the Crown to us, that that 'decease' is all our salvation and all our desire." And who can doubt that such a scene did minister deep cheer to that spirit? It is said they "talked" not to Him, but "with Him"; and if they told Him how glorious His decease was, might He not fitly reply, "I know it, but your voice, as messengers from heaven come down to tell it Me, is music in Mine ears."

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 31. His decease] την εξοδον αυτον, That going out (or death) of his. That peculiar kind of death - its nature, circumstances, and necessity being considered. Instead of εξοδον, thirteen MSS. have δοξαν, glory. They spoke of that glory of his, which he was about to fill up (πληρουν) at Jerusalem. The AEthiopic unites both readings. The death of Jesus was his glory, because, by it, he gained the victory over sin, death, and hell, and purchased salvation and eternal glory for a lost world.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(31) Spake of his decease.—St. Luke’s is the only narrative that names the subject of the words that passed between our Lord and Moses and Elias. The use of the word “decease” (exodos) instead of “death” is remarkable: (1) because it had not been commonly so used by Greek authors; (2) because in its wider range of meaning it covered all the special phenomena connected with the close of the ministry of the Lawgiver and the Tishbite (comp. Deu_34:5-6; 2Ki_2:11), and not less so, the Resurrection and Ascension of our Lord, as well as the Crucifixion; (3) as meeting us in close connection with a reference to the Transfiguration in 2Pe_1:15.

Which he should accomplish.—Literally, which He was about to accomplish.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

31. spake of his decease] The word used is exodos, ‘departure’—a very unusual word for death, which also occurs in this connexion in 2Pe_1:15. The reading doxan, ‘glory,’ though known to St Chrysostom, is only supported by a few cursives. Exodos is, as Bengel says, a very weighty word, involving His passion, cross, death, resurrection, and ascension.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And it came to pass, as they departed from him,.... That is, as Moses and Elias departed from Christ; or "when they began to depart", as the Syriac version renders it; or "would depart", as the Arabic and Persic versions; seemed desirous of going, or made some signal or other by which the disciples perceived they were about to go; for, as yet, they were not gone;

Peter said unto Jesus, master, it is good for us to be here, let us make three tabernacles, one for thee, and one for Moses, and one for Elias; See Gill on Mat 17:4.

not knowing what he said, nor "what to say", as Mark observes, being in a surprise, and not in a situation to consider and weigh things well, whether what he said was right and proper, or not; See Gill on Mat 17:4

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

30 And, behold, there talked with him two men, which were Moses and Elias:

31 Who appeared in glory, and spake of his decease which he should accomplish at Jerusalem.

Ver. 31. And spake of his decease] Gr. of his exodus; in reference to that expedition or departure of Israel out of Egypt (την εξοδον). It signifieth a translating from a condition and state of hardship; and is also used by St Peter, 2Pe 1:15. Death to the saints is but an out going to heaven, Php 1:21, a loosing from the shore of life, and launching out into the main of immortality.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

They spoke of his decease,[2] or his departure out of this world. St. Peter useth the same Greek word for his death. (2 Peter i. 15.) (Witham)

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[BIBLIOGRAPHY]

Excessum, Greek: exodon. Mr. Bois, the canon of Ely, shews it a proper word for death. So 2 Peter i. 15. post obitum meum, Greek: meta ten emen exodon.

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

31. Spake of his decease—The three evangelists tell us that the two talked with Jesus, but Luke alone informs us what was the topic of the conversation. They conversed about his approaching sufferings; and in what tone appears from the remarkable phrase which follows, namely, the decease which he should accomplish. His death was viewed as a great voluntary work to be achieved.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Who appeared in glory. Why were these two chosen as the Lord"s companions on that solemn night? Probably

(1) because they were what may be termed the two great representative men of the chosen race of Israel. The one was the human author of the Divine Law which for so many centuries had been the guide and teacher of the covenant people. The other had been the most illustrious of that great order of prophets who, during the centuries of their eventful history as a nation, had, under the commission of the Most Highest, kept alight the torch of the knowledge of the one true God. And

(2) because these men alone of the race of Israel apparently had kept their earthly bodies as the shrines of their immortal spirits. Elijah, we know, was translated alive into the other and the grander world; and as for Moses, God, his heavenly Friend, closed his eyes, and then hid his body from mortal sight, and, the mysterious words of Jude (ver. 9) would seem to tell us, from mortal corruption. And spake of his decease which he should accomplish at Jerusalem. Why was this the chosen subject of the august conference between the Lord and the heavenly pair?

(3) In all reverence we may feel that one reason for the visit of these blessed spirits on that solemn night was the strengthening the sinless Sufferer himself. The vista which lay immediately before Jesus, of rejection, desertion, the death of agony, and the dreadful sufferings which preceded it, all this had been very present before him lately. He had dwelt upon these things, we know, to his own. He had pondered over them, no doubt, often when alone. It was not only in Gethsemane that his "soul was sorrowful even unto death." As in the garden-agony "appeared to him an angel from heaven strengthening him," so here on the mount came to him these glorified spirits for the same blessed purpose of ministering. And it was to help the three disciples. Their wavering faith would surely be strengthened if the words which they heard from those heavenly visitants dwelt with reverent awe and admiration on the circumstances of their Master"s self-sacrificing career of agony and suffering. It must be remembered that a few days earlier they had listened to him, when he spoke to them of these things, with shrink-iv g terror and incredulous amazement. They would now know what was thought of all this in the courts of heaven.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

In glory - Like Christ with whom they talked.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

31. τὴν ἔξοδον. ‘Departure’—a very unusual word for death, which also occurs in this connexion in 2Pe 1:15 (comp. exitus). The reading δόξαν, ‘glory,’ though known to St Chrysostom, is only supported by a few cursives. ἔξοδος is, as Bengel says, a very weighty word, involving His passion, cross, death, resurrection, and ascension. The same sense is found in Jos. Antt. IV. 8, § 2. See too Wis 3:2, “their departure is taken for misery.” Id. Luk 7:6. Comp. εἴσοδος in Act 13:24.

ἐν Ιερουσαλήμ. The murderers of the Prophets, Luk 13:33.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

31.] This ἔξοδος could be no other than His death—see reff.

πληροῦν—to fulfil by divine appointment.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

31, 32. Peculiar to Lk. See on 22:43.

τὴν ἔξοδον αὐτοῦ. His departure from this world by means of the Passion, Resurrection, and Ascension. Comp. the use of εἴσοδος in Act 13:24. For ἔξοδος in the sense of death see 2Pe 1:15; Wisd. 3:2, 7:6. That the Apostles heard this subject being discussed explains part of the meaning of the Transfiguration. It was to calm their minds, which had recently been disturbed by the prediction of Christ’s sufferings and deaths.2 The ἤμελλεν corresponds to δεῖ in ver. 22. It is all ordained by God, and is sure to take place; and when it takes place it may be regarded as a fulfilment (πληροῦν), and also as a filling, full. There were types and prophecies shadowing forth the Divne purpose, every detail of which must be gone through.

It is perhaps to be regretted that RV., retains “accomplish,” which is its freq. rendering of τελειόω (Joh 4:34, Joh 4:5:36; Act 20:24; Joh 17:4, etc.), instead of substituting “fulfil,” which is its freq. rendering of πληρόω (21:24, 22:16, 24:44; Act 1:16, etc.). And why not “exodus” here, and Heb 11:22, and 2Pe 1:15, for ἔξοδος?

βεβαρημένοι ὕπνῳ. In N.T. only the pass. of this verb is found, and the best writers do not use the pres. of either voice. In Mat 26:43 it is used of the eyes of these same three being heavy with sleep. comp. Luk 21:34; 2Co 1:8, 2Co 1:5:4; 1Ti 5:16.

διαγρηγορήσαντες δέ. “But having remained awake” in spite of this sleepiness would be the common meaning of the word;1 but perhaps here it means “having become thoroughly awake.” Syr-Sin. has “when they awoke.” It is a late word, and occurs nowhere else in N.T. or LXX. Lk. is fond of compounds with διά:—διαγινώσκειν, διαδέχεσθαι, διαλείπειν, διαλύειν, διανέμειν, διανυκτερεύειν, διαπονεῖσθαι, διαπορεῖν, διαπραγματεύεσθαι, etc.

As the invention of a later hand these two verses (31, 32) do not explain themselves. What is the motive for the invention? As a narrative of facts they throw much light on the whole situation.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

This verse is peculiar to Luke. Spake [ελεγον] . Imperfect, were speaking.

Decease [εξοδον] . The Rev. retains the word of the A. V., though it has, to modern ears, a somewhat formal sound. No word, however, could more accurately represent the original, which is compounded of ejx, out of, and oJdov, a journeying; and thus corresponds to the Latin decessus, a going away, whence the word decease. The Greek word is familiar to us as exodus, applied principally to the migration of the Hebrews from Egypt, and thus used at Heb 11:22, departing. In the mouth of Christ it covers the ideas both of death and ascension. Peter uses it of his own death (2Pe 1:15, where see note).

He should accomplish [εμελλεν πληρουν] . Better, as Rev., he was about to accomplish. "Accomplish," or "fulfil," is very significant with reference to Christ 's death. Moses and Joshua had begun an exodus from Egypt, but had not accomplished the going out of God 's people from this present world. See Heb 3:18; Heb 4:8.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.