Luke 9:35

9:35 The voice from the cloud recalls God’s voice at Jesus’ baptism (3:22). • My Chosen One alludes to Isa 42:1, identifying Jesus as the suffering servant of the Lord. • Listen to him is from Deut 18:15, identifying Jesus as “the prophet like Moses” (see Acts 3:22; 7:37).

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

Luk 9:35 . ἐκλελεγμένος , the reading of [93] [94] [95] , is to be preferred, because ἀγαπητός , T. R., is conformed to that in the parallels; here only in N. T.

[93] Codex Sinaiticus (sæc. iv.), now at St. Petersburg, published in facsimile type by its discoverer, Tischendorf, in 1862.

[94] Codex Vaticanus (sæc. iv.), published in photographic facsimile in 1889 under the care of the Abbate Cozza-Luzi.

[95] Codex Regius--eighth century, represents an ancient text, and is often in agreement with א and B.

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

my beloved Son . . . hear him--reverentially, implicitly, alone.

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 35. This is my beloved Son] Instead of ο αγαπητος, the beloved one, some MSS. and versions have εκλεκτος, the chosen one: and the AEthiopic translator, as in several other cases, to be sure of the true reading, retains both.

In whom I am well pleased, or have delighted-is added by some very ancient MSS. Perhaps this addition is taken from Mt 17:5.

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

(35) This is my beloved Son.—The better MSS. give “chosen.” (Comp. the use of a like word in 1Pe_2:4; 1Pe_2:6.) Assuming this to have been the original reading, the “beloved” of the received text must have originated in the wish to produce a verbal as well as a substantial agreement with the other Gospels.

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

35. a voice out of the cloud] 2Pe_1:17-18. As in two other instances in our Lord’s ministry, Luk_3:22; Joh_12:28. The other Synoptists add that at this Voice they fell prostrate, and, on Jesus touching them, suddenly raised their eyes and looked all around them, to find no one there but Jesus.

my beloved Son] Rather, my chosen Son (eklelegmenos, א, B, L). Cf. Isa_13:1.

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 behold, a man of the company,.... One that was in the company, and among the multitude, that met him:

cried out; with great vehemence and earnestness:

saying, Master; doctor, or "Rabbi":

I beseech thee: most humbly, for he was now on his knees:

look upon my son: with pity and compassion, and help him:

for he is mine only child; wherefore he was dear unto him, and he was greatly concerned for him, and earnestly desirous of his being restored to health; and this he mentions, to move the compassion of Christ.

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

And a voice, &c. This is the voice of the Father from the cloud, as if he should say, "I call him not one of my sons, but my true and natural Son, to the resemblance of whom all others are adopted. (St. Cyril) --- Not Elias, not Moses, but he whom you see alone, is my beloved Son. (St. Ambrose) --- Therefore, it is added: and when the voice was heard, Jesus was alone, lest any one should imagine these words, This is my beloved Son, were addressed to Moses or Elias." (Theophylactus)

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).

And there came a voice out of the cloud, saying, This is my beloved Son: hear him. The reading here of the older authorities must be adopted. Instead of the voice out of the cloud saying, "This is my beloved Son," we must substitute," This is my Elect." As SS. Matthew and Mark both read, "my beloved Son," we have here another of the many proofs that each of the three records of the Transfiguration is a distinct and separate memory of itself. The voice was evidently for the disciples one more help for them in their present and future struggle against the cold and chilling doubts which ever and again would be suggested to them by the enemy of human souls, with a view to marring their present training, their future mighty missionary work.

The wisdom of hearing Christ.

Three things are clear to us, preliminarily.

1. Jesus Christ is addressing us. From his home and throne on high our Saviour stoops to call us, to instruct us, to bless us. He is saying to us, Come unto me;" Abide in me;" Follow me.

2. We need not hear him if we choose not to do so. As in a room where many groups of people are conversing, we only hear the voice of treat company to which we join ourselves and listen, so in the large room of this world there are many voices speaking and it rests with each of us to determine which we will regard. Shall it be the voice of ambition? or that of appetite? or that of human learning? or that of Christ?

3. Our heavenly Father urges us to give our best attention to Jesus Christ. "This is my beloved Son: hear him. " We shall see, if we consider, how and why God presses on us this act of hearing.

I BECAUSE OF OUR URGENT NEED OF A VOICE THAT IS DIVINE. There are two things we urgently require, but which, apart from Jesus Christ, we cannot have.

1. One is a knowledge of what is true. We are "strangers on the earth," and know but very little. Like the little bird (of the ancient story) that flew from the darkness into the dimly lighted room and out into the darkness on the other side, so from the darkness of the past we enter and stay for a brief time in the dimly lighted present, and forth we pass into the darkness of the future.

2. The other is the power to do what we know to be right. Truly pathetic is the Roman"s confession, "I see the better course, and approve; 1 follow the worse." What men everywhere have wanted is the inspiration and the power to be and to do that which they perceive to be good and right. Whence shall we gain this? Only from a Divine Saviour, from One who has lived and died for us, to whom we offer our hearts and our lives, the love of whom will constrain us toward all that is good and pure, and restrain us from all that is bad and wrong.

II BECAUSE OF HIS INTIMATE RELATION TO HIS DIVINE FATHER. "This is my beloved Son," therefore should we "hear him." For one of the deepest and most practical questions we can ask is What is God"s thought, feeling, purpose, toward us? If there were any human being who sustained toward us a relation which at all approached in intimacy and importance that which God sustains to us, we should be eager indeed to know what was his feeling and intention concerning us. How eagerly, then, should we inquire of him "in whom we live, and move, and have our being," "with whom we have everything to do," on whose will we are absolutely dependent for our future here and hereafter! What does God think about us? On what conditions will he receive and bless us? Christ, "the beloved Son," who came forth from God, and who knows his mind as none other can, (Mat_11:27) can answer this supreme question for us.

III BECAUSE OF HIS CLOSE AND INTIMATE RELATION TO OURSELVES. We want some one to speak to us who knows us well, who understands us altogether; one about whom we can feel that this is true. To whom, then, should we listen, if not to the Son of God, our Maker; to the Son of man, our Brother? "He knew what was in man," as the evangelist testified, and again and again he showed that he knew his disciples far better than they knew themselves. Such is his knowledge of us. We may think that we know ourselves and what is best for ourselves. But we may be utterly mistaken. We find that our neighbours display lamentable and ruinous ignorance on these great matters. Who are we that we should be full of wisdom where others err? Let us distrust ourselves: "There is a way which seemeth right unto a man, but the end thereof are the ways of death." Ignorant presumption is a foe that "hath slain its ten thousands." The truly wise will seek the great Teacher"s feet, and say, "Lord, what wilt thou have me to do? C.

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

35. φωνή. 2Pe 1:17-18. As in two other instances in our Lord’s ministry, Luk 3:22; Joh 12:28. The other Synoptists add that at this Voice they fell prostrate, and, on Jesus touching them, suddenly raised their eyes and looked all around them, to find no one there but Jesus.

ὁ ἐκλελεγμένος. ‘My chosen Son’ (אBL). Cf. Luk 23:35; Isa 42:1.

αὐτοῦ ἀκούετε. The special importance of the words, as a Messianic confirmation, may be seen in Deu 18:15.

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.

35. For φωνὴ ἐγένετο see on 3:22, and comp. Exo 33:9. The reading ἀγαπητός (A C D P R) for ἐκλελεγμένος (א B L X) comes from Mt. and Mk. The Versions are divided, and in many copies of the Aeth, the two readings are combined. Syr-Sin. has “the chosen.”

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