Elijah’s Failing Strength



Elijah’s Fellowship With The Savior

(Matthew 17:1-13; Mark 9:1-13; Luke 9:27-36)

Introduction: Last week we dealt with “Elijah’s Final Steps,” which would seem to indicate that our study of Elijah had ended. However, Elijah is a man whose significance transcends the Old Testament scriptures, and none less than Jesus, Paul, and James referred to Elijah. In fact, there are 30 references to Elijah, or Elias as he is called, in the New Testament. Amazingly, Elijah is not simply mentioned in the New Testament. He is manifested as he appeared with Jesus on the Mount of Transfiguration.

In our study of this man, we have considered...

1. Elijah’s Fearless Stand 1 Kings 17:1

2. Elijah’s Fortress Of Solitude 1 Kings 17:2-7

3. Elijah’s Further Supply 1 Kings 17:8-16

4. Elijah Facing The Shadows (or Sorrow) 1 Kings 17:17-24

5. Elijah And The Fearful Servant (Obadiah) 1 Kings 18:1-16

6. Elijah’s Fight With Sin 1 Kings 18:17-46

7. Elijah’s Failing Strength 1 Kings 19:1-18

8. Elijah’s Faithful Student 1 Kings 19:19-21

9. Elijah’s Foe And His Story 1 Kings 21:1-29

10. Elijah’s Fiery Sermon 2 Kings 1:1-18

11. Elijah’s Final Steps 2 Kings 2:1-11

I want us to look now at this mountaintop manifestation called the Transfiguration as we consider “Elijah’s Fellowship With The Savior.”

I. Let’s Consider The Circumstances Of Their Fellowship

A. Notice The Groundwork Of These Circumstances

As the Bible lays the groundwork for this situation of splendor, we have the presentation of truth in “these sayings” in the earlier parts of the chapter (Luke 9:28). There is the truth of recognition. The Bible says in Luke 9:18-20, “And it came to pass, as He was alone praying, His disciples were with Him: and He asked them, saying, Whom say the people that I am? They answering said, John the Baptist; but some say, Elias; and others say, that one of the old prophets is risen again. He said unto them, But whom say ye that I am? Peter answering said, The Christ of God.” There is the truth of rejection as Jesus said in Luke 9:22, “The Son of man must suffer many things, and be rejected of the elders and chief priests and scribes, and be slain, and be raised the third day.” He spoke also of the truth of relationship as He said, “If any man will come after me, let him deny himself, and take up his cross daily, and follow me” (Luke 9:23).

Because the Bible says, “it came to pass about an eight days after these sayings” (Luke 9:28), we need to think about the parameters of time. There is a sequence in the text as the disciples move from a teaching environment to a transfiguration environment. May we experience that same sequence! There is also a struggle in the text because both Matthew 17:1 and Mark 9:2 says that it was “after six days.” Adam Clarke offers a solution in the text as he wrote, “The reason of this difference seems to be the following: Matthew and Mark reckon the days from that mentioned in the preceding chapter, to that mentioned in this; Luke includes both days, as well as the six intermediate: hence, the one makes eight, the other six, without any contradiction.”

We also notice the privileged three as the Bible says, “He took Peter and John and James” (Luke 9:28). These particular men were privileged to attend some unique events. In a grave scene, as Jesus went to the home of Jairus where He would raise his daughter, Mark 5:37 says, “He suffered no man to follow Him, save Peter, and James, and John the brother of James.” In the glorious scene of Mark 9:2, “Jesus taketh with him Peter, and James, and John, and leadeth them up into an high mountain apart by themselves: and He was transfigured before them.” Then there is the Gethsemane scene of Mark 14:33 when, “He taketh with him Peter and James and John, and began to be sore amazed, and to be very heavy.”

B. Notice The Gloriousness Of These Circumstances

This is such a unique and magnificent situation, and we get an idea of the gloriousness of the circumstances when we reflect upon the amazing view. We see His glorious condition as Matthew 17:2 and Mark 9:2 both tell us, “He was transfigured before them.” This word “transfigured” is the Greek word metamorphoo, which means to transform or change. It is the source of our English word metamorphosis. A strange metamorphosis occurred. We observe His glorious countenance, for the Bible says, “His face did shine as the sun” (Matthew 17:2). There is also the mention of His glorious clothing. Mark 9:3 reads, “And his raiment became shining, exceeding white as snow; so as no fuller on earth can white them.” A “fuller” would be a cloth-dresser or perhaps the equivalent of a modern dry cleaner.

The wonder of this scene is multiplied by the presence of the astonishing visitors. The presence of these two men is marked by a comprehension of their identity. It is evident that they were recognized as we hear Peter’s words, “let us make three tabernacles; one for thee, and one for Moses, and one for Elias” (Luke 9:33). I believe too that the presence of these two men meant a culmination of their involvement. The Jamieson, Fausset, and Brown Commentary says, “Moses represented ‘the law,’ Elijah ‘the prophets,’ and both together the whole testimony of the Old Testament Scriptures.” Earlier Jesus had said, “Think not that I am come to destroy the law, or the prophets: I am not come to destroy, but to fulfil” (Matthew 5:17). Later He would say, “The law and the prophets were until John: since that time the kingdom of God is preached” (Luke 16:16). They are passing the torch to the One who started the fire to begin with. The presence of these two men further manifested a continuation of their existence. It proves that there is a region of existence beyond this world and beyond this life. The Bible says in Deuteronomy 34:5-6, “Moses the servant of the LORD died... according to the word of the LORD. And He (the LORD) buried him in a valley in the land of Moab, over against Bethpeor: but no man knoweth of his sepulchre unto this day.” Then in Jude verse 9, we are told, “Michael the archangel, when contending with the devil he disputed about the body of Moses.” Again, the JFB Commentary says, “Satan, having the power of death, opposed the raising of it again.... That Moses’ body was raised appears from his presence with Elijah and Jesus (who were in the body) at the transfiguration.” Moses had died 1,200 years before and Elijah had departed 800 years before, but here they are!

The Authoritative Voice

The emblem of the voice

(Luke 9:34) While he thus spake, there came a cloud, and overshadowed them: and they feared as they entered into the cloud.

The expression of the voice

(Luke 9:35) And there came a voice out of the cloud, saying, This is my beloved Son: hear him.

The effect of the voice

(Matthew 17:6) And when the disciples heard it, they fell on their face, and were sore afraid.

II. Let’s Consider The Conversation In Their Fellowship

A. The Subject Of Their Conversation

(Luke 9:30-31) 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.

This was a curious subject, for Moses had been dead 1,200 years and Elijah had been gone for 800 years; yet they spoke of death. This was a common subject, for “as it is appointed unto men once to die” (Hebrews 9:27), mortality and death becomes us all. Because we do not know how much these two comprehended of Christ’s purpose, let’s imagine how the conversation went. I can hear Elijah ask, “Do you know how you are going to die?” “Oh yes,” says Jesus. “The Son of man must suffer many things, and be rejected of the elders and chief priests and scribes, and be slain, and be raised the third day” (Luke 9:22). “It will be death by crucifixion.” This then was a crucifixion subject. Then Moses says, “Yes of course. I understand. It all makes sense now. ‘Almost all things are by the law purged with blood; and without shedding of blood is no remission’ (Hebrews 9:22).” He points to Jesus and says, “Behold the peace offering! Behold the burnt offering! Behold the scapegoat! Behold the bullock and turtledove! Behold the Lamb of God which taketh away the sin of the world!”

B. The Significance Of Their Conversation

We think of Jesus and His expectation of death

Luke 9:22

We think of Elijah and his exclusion in death

We think of Moses and his Exodus from death

The word “decease” in Luke 9:31 refers to death, but it means exit or departing (read William Taylor)

III. Let’s Consider The Center Of Their Fellowship (Christ)

A. Notice How Christ Is Presented In This Account

Jesus Is The Communicating One (praying)

(Luke 9:28) And it came to pass about an eight days after these sayings, he took Peter and John and James, and went up into a mountain to pray.

Jesus Is The Connecting One

Christ is a bridge between dispensations here with Moses and Elijah on one side and Peter, James, and John on the other.

Christ is also a bridge between dimensions here, standing in the gap between heaven and hell; and His decease would make the difference.

Jesus Is The Comforting One

(Matthew 17:6-7) And when the disciples heard it, they fell on their face, and were sore afraid. {7} And Jesus came and touched them, and said, Arise, and be not afraid.

B. Notice How Christ Is Preeminent In This Account

He is worshipped in Heaven

He is worthy of our hearing

(Matthew 17:5) While he yet spake, behold, a bright cloud overshadowed them: and behold a voice out of the cloud, which said, This is my beloved Son, in whom I am well pleased; hear ye him.

He is willing in His humility

(He could have ascended back to Heaven with them, but He willingly continued to the cross.)

Conclusion:

“The Prince And The Pauper” by Mark Twain, tells the story of social inequality and injustice in 1500’s England. The two principal characters are Edward Tudor, the young Prince of Wales, and Tom Canty, a young pauper boy. One day the pauper passed the palace and saw within the fence a boy his age, none other than the prince. A nearby soldier harassed young Tom, but Edward came to his rescue and invited him in. The prince shared food and conversation with the pauper; and then, on a whim, they changed into each other’s clothes. Their appearances were so similar they looked like twins. While still in the pauper’s rags, the prince went out to rebuke the soldier for his treatment of Tom, but the soldier believed him to be the pauper and threw him out. Thus began a reversal of fortune for both boys. During the time that Edward lived in poverty, his father the king died. So the prince was to become king.

All of England had come to witness the coronation of the new king. As the crown was about to be placed on Tom’s head, a voice was heard: “I am the King!” Tom stepped down to allow the tattered youth to take his place on the throne. But the crowd was skeptical; the real Edward must prove his claim to the crown. For weeks the royal seal had been missing, and the true prince would know where it was. Edward finally remembered where he had left it, and this was evidence to all. Edward Tudor was immediately crowned King Edward VI.

(Information from )

Jesus Christ was both prince and pauper, and on the mount of transfiguration He allowed His glorious magnificence of his royal deity to shine through the meager garb of his humanity.

John’s gospel doesn’t include the account of the transfiguration, but he did say this: “The Word was made flesh, and dwelt among us, (and we beheld His glory, the glory as of the only begotten of the Father,) full of grace and truth” (John 1:14).

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