THE TRANSFIGURATION of CHRIST

[This is a reposting from our Website: www.bereanadvocate.com  Because of some renewed interest we are also posting here on the blog] 

One of the major events in the life of our Lord Jesus Christ is the transfiguration.  It is an astonishing event.  Yet, evidently few theologians see much theological significance to the event.  In a search of works on Theology, the vast majority of them never treat it.  Nothing beyond a sentence or two, if any, can be found in theologies of Charles Hodge, William G. T. Shedd, A. H. Strong, Henry Thiessen, Wayne Gruden, Charles Ryrie, or Charles Baker.  I did find some treatment to it in works of J. Oliver Buswell and Lewis Sperry Chafer.  Why is that, especially in the light that it is given in all three of the Synoptic Gospels and in the epistles of Peter? I wish I knew.  It has been mostly left to the task of the commentators to give us the significance of this important event.

In referring to the event, Matthew and Mark use the term, transfigured, which is the word metamorphoo in the Greek.  The word means to change into another form, or change forms.  It is used four times in the New Testament, two of which are used of this event (Matt. 17:2; Mark 9:2).  The Gospel of Luke how ever uses the word “altered.’” It is the Greek word egeneto heteron, which means to become different. Peter mentions both events in his letters (1 Pet. 5:1; 2 Pet. 1:15-21).  Peter calls himself a “partaker of the glory that shall be revealed,” thus referring to the event by the word glory. At the transfiguration he partook of the glory of Christ that will be revealed to all in the future. And in 2 Peter 1:16 he confirms that he was an eyewitness to His (Christ’s) majesty, which refers to the event of the transfiguration.  The New Testament places great importance and significance to the event.

Luke chapter 9 is centered upon identification of Jesus as the Messiah.  In this chapter, Herod wants to know who Jesus is, he fears him to be Elijah, or even John the Baptist resurrected (9:7-9).  The population commonly entertains these opinions. Edersheim reminds us that “however men differed on these points, in this all agreed…they regarded Him not as an ordinary man or teacher.”1 However, Christ asked his disciples who He was, and Peter makes his great confession that He is the Messiah [Christ] of God. (Luke 9:18-21).   What the masses missed, and the leadership of the nation refused to entertain, Peter knew and professed. This marks the great turning point in the ministry of Christ.  Before this identification, Jesus never taught of his coming death.  Matthew says “from this time forth began Jesus to show unto his disciples, how that he must go unto Jerusalem, and suffer many things of the elders and chief priest and scribes, and be killed, and be raised again the third day” (Matt. 16:21).  Why is that important?  Because the disciples needed to know who He was before He could teach them what He was to do.  If they saw him just as a great man, then there would be no significance to his death.  He was the “Christ, the Son of the living God” (Matthew 16:16) But He being the Messiah, the Son of the living God, now that is another thing.  A week or so later, Jesus continues to reveal his identification of who He is by showing them His glory at the transfiguration.

The Announcement (Luke 9:27).

At the end of his teaching, Jesus tells them “there are some standing here, which shall not taste of death, till they see the kingdom of God” (Luke 9:27). That is an interesting statement. The announcement entails three things.  First, some, but not necessarily all, of them will be a part of the event. Second, they will not die before that happens.  Third, what they will see is thekingdom of God.  But what is the meaning of this?

The Actual Event (Luke 9:28-36)

All three of the Gospels connect the announcement with the event of the transfiguration. The event took place 6 days later says Matthew and Mark, while Luke places it 8 days later. Some have wondered about the difference, but this is easily explained.  As Baker points out, “There is no contradiction.  The six days are exclusive; the eight are inclusive.”2 In other words, Mark and Matthew count the days between the events, while Luke included the days these things happened in his count.  At that time, Jesus took Peter, John, and James up into a mountain to pray. Thus, this event was limited to some of the Twelve not all of them, for these four were “all alone” (Mark 9:2) upon the mountain.  Their purpose of going was prayer. During this time, several distinguished features took place.

1.      The Glory of Jesus was Revealed (Luke 9:29)

The picture is clear.  Jesus is praying, the disciples are asleep (29-32).  During this time, the Lord was transformed or transfigured.  It must be made clear, as Brock points out, “this is a transformation, not a vision.”3 “The fashion of His countenance was altered, and his raiment became white and dazzling,” declares Luke. Matthew (17:2) adds, “his face did shine as the sun.” The emphasis is on the outward appearance of Jesus. This glory radiated outward from the very essence of His being.  God rolled back the veil of humanity, and allowed the divine glory and splendor of deity to shine forth, revealing Christ in all the majesty of His Messiahship. “This was none other than a revelation of the essential glory of God that belongs to Jesus Christ,” declares Pentecost.4  He is the “brightness” of God’s glory (Heb. 1:3).

2.      The Appearance of Moses and Elijah (29:30-31)

Moses and Elijah appear “in glory” with Christ during this time.  All three Gospels witness to this fact.  Various reasons have been given why these two made their appearance.  Some suggest it shows the unity of the law (Moses) and the prophets (Elijah).5 If this was the case, wouldn’t Isaiah be a better representative of the prophets, since he centers his prophecy on the coming Christ or Messiah?  Others seem to say these two represent that the kingdom will include saints that died (Moses), and saints that did not see death (Elijah).6 This does not seem likely, since the truth of the rapture of the church was not revealed, and had nothing to do with their expectation of the earthly Kingdom.  It seems to me, a better explanation centers around what they discussed with Jesus.  They “spoke of His decease which He should accomplish at Jerusalem.” The Greek word used by Luke and translated decease is the word Exodus!  Why Moses and Elijah?  Because they best represent what Christ was to accomplish upon the Cross.  As the Exodus accomplished redemption and liberty to the nation, so the work of Christ does the same for all the saints. Before the earthly Kingdom could be established the Messiah must suffer and die.  Elijah signifies the hope of the coming kingdom after the death of Christ. The last prophecy of the Old Testament ties the coming kingdom to the appearance of Elijah (Malachi 4:5-6).  Bock notes that Elijah “is consistently a figure of eschatological hope” of end time deliverance.

3.      The Witness of Peter, James, and John (29:32-33)

It is no accident that the disciples woke up during this time.  The appearance and transfiguration lasted long enough for them to become “fully awake,” and see the glory and the two men. They also fully recognized Jesus, Moses, and Elijah.  They saw it in its reality; this was not a vision.  John testifies to that when he writes: “and we beheld His glory, the glory as of the only begotten of the Father” (John 1:14).  Peter testifies He knew the power and coming of the Lord because he was an eyewitness of His majesty, and saw that Christ received honor and glory, when he heard the voice of God upon the mountain (1 Peter 1:16-17).

In fact, Peter on seeing the event suggested they build three tabernacles, one for each person in the transfiguration (29-33).  Pentecost says Peter was suggesting an observance of the Feast of Tabernacles.  For the feasts was a memorial to the Exodus, and it also “anticipated Israel’s final gathering as a nation…under the beneficent rule of the promised Messiah.”8 However, if this is so, Peter himself did not know what he was saying (Luke 29:33).

4.      The Voice from Heaven.

While Peter was making his suggestion, a cloud came and overshadowed them.  As the disciples entered the cloud, they were scared.  At that point they heard the confirmation of God speaking from heaven.  “This is my beloved Son, in whom I am well pleased: hear ye Him,” (Matt. 27:5). God “authenticated both the person and work of Christ.”9 Stein observes that, “In contrast to the Voice at Jesus’ baptism, which was addressed to Jesus…here the Voice is addressed to Peter, James and John.”10 They fell to the ground in worship and reverence.  Matthew says Jesus came and touched them and told them to arise, and upon lifting their eyes. When they opened their eyes they saw only Jesus.  Instantly everything was back to normal.

The Aim of the Transfiguration.

There is great theological significance to the transfiguration; even though most theologies do not deal with the event or significance.  The event was designed to do several things:

       (1) It is a fulfillment of the promise given to the twelve that some of them would not taste death until they saw the kingdom of God. The Gospel writers all connect the promise and the event.  The transfiguration “was a miniature and premature picture of the Second Coming of Christ to established His Kingdom.”11  This was necessary because of the coming postponement of the kingdom because of Israel’s rejection of the King and His Kingdom. However, this postponement was still a mystery and was not revealed until the Apostle Paul revealed Israel’s fall (Rom. 11:25).  It in no way replaces the future of the earthly kingdom in the Millennium, which will be established at the Second Coming of Christ.

(2) It confirms the identification of Jesus as the Messiah.  He is the Messiah that the Law and the prophets foretold.  This event was the heavenly ratification of His Messianic calling and glory, and a foretaste of His kingdom.

(3) It confirmed that Israel’s Messiah would experience a cross and then a crown. The transfiguration, while it revealed His glory, confirmed His work as Saviour, by His death.  His death was necessary for His crown.  His exodus was necessary to accomplish His kingdom. In the plan of God it is clear that the crown (kingdom) would come by the way of the cross (His death). 

(4) It confirms the reality of life after death.  Moses and Elijah both continued to live.  They were present with Christ at this event.  They talked and communicated.  Walvoord points out that “the fact that they both have bodies gives some support to the idea of an intermediate body in heaven prior to the day of resurrection.”12 It is also a testimony to the fact of the resurrection to possess the kingdom.  Death will not prevent the believer from full participation in the kingdom of God.

The transfiguration is vital to the understanding of who Christ is and what He was and is to do. It affirms His deity, glory and Messiahship.  To Israel it speaks of the realization of the coming earthly Kingdom when Christ comes again and rules over them and the world as the prophets has promised. To the saints of this dispensation it affirms the reality of what also awaits us when Christ comes for His Body, the Church, and takes us into “His heavenly kingdom” (2 Tim. 4:18).  For Paul declares that at the rapture, “we shall be changed, in a moment, in the twinkling of an eye…” (1 Cor. 15:51-52.) The word changed is the word “transfigured.” We will have a body like His glorious body. The transfiguration is truly a glimpse of the future!

(Footnotes)

1  Alford Edersheim, THE LIFE AND TIMES OF JESUS THE MESSIAH, (Eerdmans, Grand Rapids, 1965), 2:79.

2  Charles F. Baker, UNDERSTANDING THE GOSPELS, (Grace Publications, Grand Rapids, 1978), 135.

3  Darrell L. Brock, LUKE, (InterVarsity Press, Downers Grove, 1994), 172.

4  J. Dwight Pentecost, THE WORDS AND WORKS OF JESUS CHRIST, (Zondervan, Grand Rapids, 1982), 256.

5  Alan Hugh M’Neile, THE GOSPEL ACCORDING TO ST. MATTHEW (Macmillan, London, 1915), 251.

6  Margaret Thrall, “Elijah and Moses in Mark’s Account of the Transfiguration” NEW TESTAMENT STUDIES, 1970, 305-17.

7  Bock, Darrell L, JESUS ACCORDING TO SCRIPTURE, (Baker, Grand Rapids, 2002), 173.

8  Pentecost, 257.

9  Pentecost, 258

10  Robert H. Stein, JESUS THE MESSIAH, (InterVarsity, Downers Grove, 1996), 172.

11  Pentecost, 256.

12  John Walvoord, MATTHEW: THY KINGDOM COME, (Moody Press, Chicago, 1974), 129.