It is in this context of confusion among the disciples that we read the transfiguration story. Six days went by after Peter's confrontation with Jesus, apparently uneventful but no doubt filled with confusion on the part of the disciples. Then Jesus took Peter, James, and John up "to a high mountain" where they witnessed a most wonderful sight. Jesus was glorified before their eyes. His body took on a different appearance (Matt. 17:2). Then there appeared Moses and Elijah. When we think about it, these two characters fit perfectly in this scene. Moses was the great lawgiver in Israelite history, but he was also the first of God's great prophets (cf. Deut 18:14ff). Elijah was a great prophet too. Furthermore, both of them saw an appearance of God in their lifetimes (Moses: Exod 33:17ff; Elijah: 1 Kings 19:9ff), and both of these occurred on a mountain (Mt. Sinai). Both of them, like Jesus, had performed mighty works in the name of the Lord God of Israel, and both had experienced, to some degree, the rejection of their own people. These two characters have symbolic significance as well. Together they represent the Law and the Prophets, both of which pointed to Jesus (cf. Rom. 3:21).
Then there was the heavenly voice speaking the same words that were heard at Jesus' baptism (Matt. 3:17). It is important to note that the heavenly voice sounded while Peter was suggesting the building of three tents (no doubt as "shrines") for Jesus and the other two figures. It seems that Peter thought the kingdom could be established right there and then. Just a few days earlier he had heard Jesus say that some of them would live to see it (Matt.16:28), and no doubt he assumed this was it. But whereas Peter wanted to give Jesus, Moses, and Elijah equal treatment, the divine voice corrects him. The voice from heaven singled out Jesus as the new and sole source of authority. Again, Peter stood corrected. Then, just about as quickly as it had happened, it was over (Matt. 17:7f).
The Meaning
What did this mean?
Then there was the heavenly voice speaking the same words that were heard at Jesus' baptism (Matt. 3:17). It is important to note that the heavenly voice sounded while Peter was suggesting the building of three tents (no doubt as "shrines") for Jesus and the other two figures. It seems that Peter thought the kingdom could be established right there and then. Just a few days earlier he had heard Jesus say that some of them would live to see it (Matt.16:28), and no doubt he assumed this was it. But whereas Peter wanted to give Jesus, Moses, and Elijah equal treatment, the divine voice corrects him. The voice from heaven singled out Jesus as the new and sole source of authority. Again, Peter stood corrected. Then, just about as quickly as it had happened, it was over (Matt. 17:7f).
The Meaning
What did this mean?
First, it was a lesson for the disciples about who Jesus was. Recall the context here. The disciples (Peter speaking for them) had confessed that Jesus was the Messiah but they had a mistaken idea of what that meant, and Jesus' speaking of his death had confused them. The transfiguration served to confirm Peter's confession. It showed Peter, James, and John that Jesus was no ordinary man nor even a great prophet, but that he was indeed no less than the Son of God, the Messiah of Israel. God was confirming the disciples' confession.
Second, this scene demanded that men hear Jesus as one who had authority to speak to them. Peter later came to understand this point. In 2 Peter 1:16-21 he acknowledges that the word of Jesus is sure and confirmed and that we must not move away from it. In that passage he tells us that the transfiguration, of which he was a witness, carried this significance. The transfiguration was a statement about the authority of Jesus. On that mountain it was demonstrated that it is now Jesus alone who has authority over men. Moses and Elijah served only a temporary purpose in the plan of God (cf. Rom. 3:21). I think that it is interesting that it was this very point (the passing away of the Law and Prophets) that caused so much trouble in the early church (cf. Acts 15, Galatians, etc.), yet God had already settled this question in the transfiguration of Jesus.
Third, the transfiguration confirmed that the kingdom of the Messiah would be characterized by glory. In the transfiguration the three selected disciples saw a foretaste of the glory and victory of Jesus. This posture of victory would be even clearer to them after Jesus' resurrection, and it was really only then that the disciples began to put it all together. But for now this scene encouraged the disciples. It showed them that Jesus was indeed the glorified Son of God.
Fourth, this scene is the key to understanding the cross of Jesus and his commitment to it. In Luke's version of the story he tells us that Jesus spoke with Moses and Elijah about his approaching death in Jerusalem (Luke 9:31). This is an important piece of information, for it shows us the proper context in which to view this scene. The sequence of events in the narrative here in Matthew also shows us very plainly that the transfiguration was meant to be interpreted in light of the death and resurrection of Jesus. References to Jesus' death literally surround the transfiguration story (Matt.16:21; 17:12, 22f), and Jesus told his disciples not to discuss what they had seen until after his resurrection (Matt. 17:9). Clearly, he wanted them to view the transfiguration in that specific context.
Jesus wanted his disciples to know that he would, indeed, be glorified, but it would not at all be the kind of glory most people were expecting (a worldly kind of supremacy). Nor would he gain that glory in the way most people thought he would (by physical war with Rome). The glory that lay in store for Jesus, which the disciples previewed in the transfiguration, would come through his death and resurrection. The transfiguration was therefore meant to be a lesson on the cross, to show its necessity. It would only be through his death and resurrection that he would attain glory. That's why Jesus committed himself to the cross: it was the path to glory (cf. John 12:24). The disciples needed to begin to learn this new, biblical but unheard-of idea of glory.
Second, this scene demanded that men hear Jesus as one who had authority to speak to them. Peter later came to understand this point. In 2 Peter 1:16-21 he acknowledges that the word of Jesus is sure and confirmed and that we must not move away from it. In that passage he tells us that the transfiguration, of which he was a witness, carried this significance. The transfiguration was a statement about the authority of Jesus. On that mountain it was demonstrated that it is now Jesus alone who has authority over men. Moses and Elijah served only a temporary purpose in the plan of God (cf. Rom. 3:21). I think that it is interesting that it was this very point (the passing away of the Law and Prophets) that caused so much trouble in the early church (cf. Acts 15, Galatians, etc.), yet God had already settled this question in the transfiguration of Jesus.
Third, the transfiguration confirmed that the kingdom of the Messiah would be characterized by glory. In the transfiguration the three selected disciples saw a foretaste of the glory and victory of Jesus. This posture of victory would be even clearer to them after Jesus' resurrection, and it was really only then that the disciples began to put it all together. But for now this scene encouraged the disciples. It showed them that Jesus was indeed the glorified Son of God.
Fourth, this scene is the key to understanding the cross of Jesus and his commitment to it. In Luke's version of the story he tells us that Jesus spoke with Moses and Elijah about his approaching death in Jerusalem (Luke 9:31). This is an important piece of information, for it shows us the proper context in which to view this scene. The sequence of events in the narrative here in Matthew also shows us very plainly that the transfiguration was meant to be interpreted in light of the death and resurrection of Jesus. References to Jesus' death literally surround the transfiguration story (Matt.16:21; 17:12, 22f), and Jesus told his disciples not to discuss what they had seen until after his resurrection (Matt. 17:9). Clearly, he wanted them to view the transfiguration in that specific context.
Jesus wanted his disciples to know that he would, indeed, be glorified, but it would not at all be the kind of glory most people were expecting (a worldly kind of supremacy). Nor would he gain that glory in the way most people thought he would (by physical war with Rome). The glory that lay in store for Jesus, which the disciples previewed in the transfiguration, would come through his death and resurrection. The transfiguration was therefore meant to be a lesson on the cross, to show its necessity. It would only be through his death and resurrection that he would attain glory. That's why Jesus committed himself to the cross: it was the path to glory (cf. John 12:24). The disciples needed to begin to learn this new, biblical but unheard-of idea of glory.
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