Matthew 17:1-13 The Transfiguration. Matthew 17 takes place in 33AD during the period of the Roman Empire 1. Jesus is in his final

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1 Brian Menzie Dr. Noble BR271 Biblical Interpretation 13 May 2013 Matthew 17:1-13 The Transfiguration I. Historical Context Matthew 17 takes place in 33AD during the period of the Roman Empire 1. Jesus is in his final year of ministry and is nearing the time of his death. He has been traveling around the greater Galilean area teaching, performing miracles, and challenging the local religious leaders to the point that they are ready to put him to death for his disruptions. In chapter 11, Jesus condemns the cities of Chorazin (a medium-sized town known for its wheat production that overlooks Capernaum on the North shore of Galilee 2 ) and Bethsaida for being obstinate to his teaching. He also condemns Capernum itself the setting for much of Jesus teachings and healings for being more stubborn than Sodom. 3 The three synoptic gospels record the event of the Transfiguration, found in Matthew 17:1-9, Mark 9:2-10, and Luke 9: As Jesus and his disciples face rising opposition to the Kingdom, 4 they go to Caesarea Philippi about 25 miles north of the Sea of Galilee where Jesus teaches them. 5 Six days later, Jesus takes three of them Peter, James, and John up a nearby mountain and is transfigured before them. 6 Afterwards, they leave Galilee and head to Jerusalem for Jesus final days. 7 1 Cf. Luke 2 2 Robert W. Smith, Chorazin, ABD 1: Virgilio C. Corbo, Capernaum, ABD 1: Cf. Mt 12:9-14; 12:22-32; 12:38; 13:57-58; 14:1-14; 15:1-9; 16:1-4 5 Cf. Mt 16:13 6 Mt 17:1 7 Mt 20:17

2 Menzie 2 II. Literary Context Matthew 16 starts off in verse 1 with the Pharisees and the Sadducees coming and testing Jesus: to test him they asked him to show them a sign from heaven (Mt 16:1 [ESV]). This directly correlates with the Transfiguration passage in the next chapter. Jesus takes his three most trusted disciples on a mountain, is transformed before their eyes (a sign), and a voice (from heaven) says This is my beloved son, with whom I am well pleased; listen to him (Mt 17:5 [ESV]). Jesus says that the reason he does not give the Pharisees and Sadducees a sign is because only an evil and adulterous generation seeks for a sign (Mt 16:4 [ESV]). It is interesting to note that his response to the religious leaders in 16:2-4 contains a lot of language about the sky (i.e. for the sky is red it will be stormy 8 ). In chapter 17, when Jesus, Moses, and Elijah are all there, Matthew describes the scene with similar language ( a bright cloud overshadowed them, and a voice from the cloud... 9 ), and both instances are tied to the sign. In verses 5-12 of chapter 16, Jesus tells the disciples to watch and beware of the leaven of the Pharisees and Sadducees (Mt 16:6 [ESV]) and yet they do not understand what he is talking about. In 17:10-12 the disciples do not understand when Jesus talks about Elijah, either. They do not always understand what Jesus is saying to them, but he does follow a pattern of helping them understand. Three verses later, Jesus asks the disciples who they think he is. Peter responds immediately in 16:16 with a hearty and confident You are the Christ, the Son of the living God. With this response Jesus is very pleased, and he blesses Peter saying that he is the rock that he will build his church upon. 10 This must have been a crucial step for Peter to take before being invited to Jesus transfiguration and the presence of God in the next chapter. Peter had to confess Jesus as Lord before he could get to and experience God and the heavenly realm. In 16:20, after the disciples claimed Jesus to be the Christ, [Jesus] strictly charged the disciples to tell no one that he was the Christ (ESV). Similarly, in 17:9, it 8 Mt 16:2 and 16:3 ESV 9 Mt 17:5 ESV 10 Mt 16:17-18 ESV

3 Menzie 3 says that Jesus commanded them, Tell no one the vision, until the Son of Man is raised from the dead (ESV). In both passages, the disciples confirm Jesus as the Christ, and in both passages he follows this by commanding them to not tell anyone. This may have been for Jesus safety, or it may have been because his hour had not yet come. Moving forward, if 16:23 existed on its own, it might be a more difficult verse to handle. Telling Peter Get behind me, Satan! seems almost as if Jesus is writing him off. However, considering the first part of chapter 17 and the privileged few who join Jesus, one can read the rest of the verse as spirited constructive criticism because Jesus loved Peter so much. It may also be that Jesus speaks so strongly to Peter because this is the way that Peter talks. In other words, Jesus is using Peter s own communication style to rebuke and correct him. All of this is important to read as it leads up to the events of the next chapter. Bruce Chilton for the Anchor Bible Dictionary comments that the preceding passage includes Jesus s prediction that, as the Son of Man, he must suffer, be rejected, killed, and raised, the Transfiguration is contextually redolent of Christology. 11 Finally, 16:28 says there are some standing here who will not taste death until they see the Son of Man coming in his kingdom. Could this be a possible reference to what Peter, James and John witness on the mountain? Chapter 18 follows Matthew s account of the Transfiguration. In 18:4 Jesus says that whoever humbles himself like this child is the greatest in the kingdom of heaven. Jesus is the perfect example of this because he never takes credit for anything; he always points to the Father. He is perfectly humble, and readers see the results of this in the previous chapter as Jesus true greatness is revealed. As a whole, chapter 18 is exclusively filled with Jesus talking to and teaching his disciples. He taught them before this point, but it may be that his teaching now has new or greater authority after James, John, and Peter experienced him on the mountain. If Moses, Elijah, and the voice from heaven all approve of 11 Bruce Chilton, Transfiguration, ABD 6:

4 Menzie 4 Jesus as the Christ, then he has all the more evidence that his authority to teach comes from heaven alone. III. Form Context In the broadest sense, Matthew s description of the Transfiguration is a historical narrative. More specifically, it is a historical narrative report reporting what happened to three of the disciples and Jesus just a short time before his death. The characteristics of this form are present immediately at the beginning of the passage. Beginning in verse 1, the time and place of the setting is given ( And after six days [Jesus] led them up a high mountain 12 ) and the characters are set ( Jesus took with him Peter and James, and John his brother 13 ). Some of these characters have lines, but no one of them gives a monlogue. Also, the report is told from a 3 rd person point-of-view a common trait for this genre. These continue. Verses 1-13 contain a natural story arc and plot line: exposition in verse one, rising action beginning in verse 2 and through the first part of verse 5, climax picking up in verse 5 and ending in verse 6, falling action in verses 7 and 8, and a resolution found in verses Finally, historical narrative reports must use descriptive language to show the readers what occurs in the story. This can be found in verse 2 ( his face shone like the sun, and his clothes became white as light ), verse 5 ( a bright cloud overshadowed them, and a voice from the cloud said ), verse 6 ( they fell on their faces and were terrified ), verse 7 ( Jesus came and touched them ), and verse 8 ( they lifted up their eyes, they saw no one but Jesus only ). These types of comments are crucial in understanding the story. To best describe this passage and other similar passages from the Bible without making it a genre of itself, it could be described as a historical narrative report of a voice from heaven. Each passage like this one also contains the same structure and features. Historical narrative reports of a voice from heaven include narrative characteristics (i.e. setting, characters, plot arc, descriptive 12 Mt 17:1 ESV 13 Ibid

5 Menzie 5 language, and 3 rd person past tense), followers who are seeking a new step in their faith, and a small group of leaders in the faith. (Often times the two groups include the same characters.) They also tell of a voice from heaven that comes to bless or approve at the climax of the story. While these features are specific, they are not so specific as to rule out other passages from fitting in the form. A different historical narrative report of a voice from heaven occurs in the beginning of Matthew. In Matthew 3:13-17, Jesus approaches John the Baptist and asks John to baptize him. The setting is given, 14 characters are established in Jesus and John the Baptist (both leaders in the faith), and descriptive language is found throughout the short plot arc. John is unsure about his next step in faith. In verse 14, he tries to refuse Jesus by telling him, I need to be baptized by you, and do you come to me? Two verses later, at the climax of the story, as Jesus comes up from the water, the voice from heaven comes. Matthew 3:17 (ESV) states that a voice from heaven said, This is my beloved Son, with whom I am well pleased. Long before the voice from heaven approves of Jesus on the mountain at his transfiguration, this same voice blessed Jesus at his baptism. There is another passage that fits in with this form. John 12:27-33 describes a scene where a voice from heaven blesses and confirms the approval of Jesus. The setting and characters are given in earlier verses as a feast in Jerusalem with some Greeks, Philip, Andrew, and the disciples, along with a crowd of people bearing witness about Jesus. 15 Some descriptive language is found, but both clear descriptions and a clean plot arc are lacking somewhat. Also, the group is much larger than in Matthew 17, although the leaders of the faith are there in the disciples, and seekers are there in the Greeks that ask about Jesus. The climax comes as he is talking to people. Jesus says Father, glorify your name and immediately a thunderous voice answers back, I have glorified it, and I will glorify it again. 16 What Jesus says next is the most valuable point for comparing these passages. In verse 30, it says Jesus 14 Mt 3:13 ESV Jesus comes from Galilee to the Jordan 15 Cf. John 12:12, 16, 17, 19, and Ibid

6 Menzie 6 answered [the crowd], This voice has come for your sake, not mine. While this can be inferred in the other occurrences from the textual clues (the voice is speaking to those listening in order to inform and instruct), here, it is different. Jesus clear and plain comment can help those making the correlation between this instance and the transfiguration. When the voice from heaven speaks, it is not for Jesus. It is for those who can hear in order to grow, fortify, or even rejuvenate the faith of the listeners, and this audience is both the one present for the event and those who read the words in Scripture for years to come. IV. Lexical Analysis. The word transfigured found in Matthew 17:2 is metamorphoō (G3339) in Greek, and there are only four occurrences of this word in the New Testament. In the account in Matthew 17, transfigured is somewhat unclear. [Jesus] was transfigured before [Peter, James, and John]. 17 It goes on to describe what was happening to him. His appearance was changing: his face shone like the sun, and his clothes became white as light. In some way or according to some cause, Jesus appearance changed before them. Mark 9:2 gives the same account and uses the same word followed by a similar description of what happened to Jesus: he was transfigured before them, and his clothes became radiant, intensely white 18 Jesus has in some way changed his appearance. (It is interesting to note that in the third account of this event, found in Luke 9:28-36, Luke does not use this same word. An additional, more focused study will be provided after this analysis.) Later, in Paul s letter to the Romans, he instructs them to not be conformed to this world, but be transformed by the renewal of your mind. 19 This reveals that this word is not just used to describe appearance or the physical, but can also describe a change in someone. This change is brought about by renewal of the mind (i.e. understanding, intelligence, opinion, conception, thought), and it develops a contrast between the old and the new, the 17 Mt 17:2 ESV 18 Mark 9:2-3 ESV 19 Ro 12:2 ESV

7 Menzie 7 earthly and the heavenly. The last use is found in another of Paul s letters, 2 Corinthians. In chapter 3, verse 18 Paul explains that we are being transformed into the same image (as we reflect God s image). We do this beholding the glory of the Lord and this comes from the Lord who is the Spirit. 20 This verse provides an important distinction because metamorphoō is not translated as transformed but rather the word following it as into. This helps us understand that there is forward or positive movement across the span of change. Readers can infer this from previous uses, but here the connotation of movement and action is more clearly expressed. Four concepts can be drawn from the different uses of metamorphoō, each one building upon the other. Each explanation will use variables like A and B to best convey the concept. First is the concept of change, in which the characteristics of A are altered, like when Jesus appearance changed during the Transfiguration. 21 Second is the idea of renewal found in Romans 12:2 and 2 Corinthians 3:18. The characteristics of A are altered in such a way where A is newly identifiable. It is still A (as opposed to B) in the sense that A can still be recognized, but A is not different enough to now be considered B. Thirdly, the same uses found in Paul s letters reveal the idea of making something better. The differences in A make the new A better than the old A (i.e. better as in more good, right, beautiful, or perfect). Finally, metamorphoō carries the idea of coming into one s true identity or form. 22 A s changes that make A better do not add something new to A; rather, the changes reveal A s true identity or form. These changes alter the image of A in order to produce a more accurate reflection of A s original function, purest form, or intended state. Certain phrases in these Scriptures can help the reader understand these concepts better. Both Matthew and Mark report that he was transfigured before them 23 Jesus was changed in ways that 20 2 Co 3:18 ESV 21 Cf. Mt 17:2, Mark 9:2 22 Cf. 2 Co 3:18, along with Mt 17:2, Mark 9:2, and Ro 12:2 23 Mt 17:2, Mark 9:2 ESV

8 Menzie 8 those around him could sense. They were able to recognize that this change was happening. Paul makes a distinction in Romans 12:2 when he writes Do not be conformed, but be transformed. Paul instructs the Corinthians (and all believers both ancient and modern) to contrast themselves with the world. His distinction sheds light on this concept by stating the opposite of his command (being conformed, or becoming like the world). Instead, believers must be different than the world, and this happens by practicing discernment of the will of God, distinguishing what is good and acceptable and perfect, which renews your mind. Lastly, Paul s audiences of 2 Corinthians 3:18 learn that [We all] are being transformed into the same image. Paul reveals to us that that Holy Spirit works to mold, stretch, and grow followers of Christ into the same image. This image is explained in Genesis 1:26, as humankind is created by God in his image. By the transforming work of the Holy Spirit and his glory, we become more and more like God and his Kingdom. As a final note on the use of metamorphoō, it must be understood that it is not used as a metaphor, it connotes something literal. Change actually happens in a real sense. As mentioned earlier, Luke uses a different verb to describe the same event. By briefly studying Luke s word choice, readers can reach a deeper understanding of God s purpose in the event. Luke uses the Greek word heteros (G2087), used 98 times, and two of the occurrences are useful here. In Luke s description of the Transfiguration, heteros is translated as altered (ESV) or changed (NRSV). Luke uses the verb heteros to describe the transformation that Christ undergoes. This verb carries the distinction of other or different. Luke wants his audience, Theophilus, to understand that Jesus characteristics and attributes completely changed in order to reveal himself truly. This would give the idea that by being in this world, Jesus must take on attributes that are not natural, or at least less natural. The second chapter of Acts describes the event of Pentecost, in which the Holy Spirit fills the believers. In verse 4, Luke describes the changes to them: All of them were filled with the Holy Spirit and began to speak in other languages, as the Spirit gave them ability. Luke reveals that Jesus is made

9 Menzie 9 different by the glory and presence of God in the same way that the believers are made different by the glory and presence of God. The new A is totally different than the old A. In other words, the effect is a completely new A, and the cause of the difference is that A is no longer of this world because it is influenced, affected, or changed by heavenly things. Luke 9:29 says that as [Jesus] was praying he changed. This verb heteros carries the connotation that Jesus is completely changed by the presence of God. The fact that Luke uses the same verb to describe the change in Jesus during the Transfiguration and the change in the disciples during Pentecost shows his readers that when God s glory and light fill a place, everything is changed. His presence alters the reality, understanding, ability, and features of those there. V. Structural Analysis I. Jesus leads Peter, James, and John up a mountain (v1) a. Jesus is transfigured (v2) b. Moses and Elijah appear and talk with Jesus (v3) c. Peter says it is good and offers to build a tent for each of them (v4) d. A voice from heaven approves of Jesus and tells them to listen to him (v5) e. The disciples are terrified (v6) f. Jesus tells them to rise and fear not, they do and only see Jesus (v7-8) II. The group (Jesus and the three disciples) go back down the mountain (v9) a. Jesus tells them to tell no one until after his resurrection (v9) b. The disciples ask about Elijah (v10) c. Jesus explains the role of Elijah (v11-12) d. Jesus explains that he, too, must suffer (v12) e. The disciples understand that Jesus is talking about John the Baptist (v13) Matthew s account of the transfiguration can be separated into two distinct parts. The first, found in verses 1-8, contains the events that occur on the mountain. The focus for this part of the passage is to describe what happened to Jesus as he was transformed before the eyes of the disciples and their reactions. The second part, verses 9-13, retells the discourse between Jesus and the disciples on their way down the mountain. Here, Jesus tells them to keep this moment a secret, and he talks to them about John the Baptist. The first part contains most of the plot arc, while the second part contains falling action and response. It is written as if the events transpired naturally. With the first part

10 Menzie 10 describing such a tremendous event for the disciples, it seems fitting that they would need to discuss what happened and process it all with Jesus. VI. Biblical Context As mentioned before, all three of the synoptic gospels contain a version of the Transfiguration. Curiously, John, an attendee of the event on the mountain, does not include this in his own gospel. John is a much more controlled and focused account than the others, but the completely unveiled glory of Jesus in this way would seem to fit his thesis of displaying Christ s divinity. This does not detract from the authenticity of the report, but it is certainly a curiosity possibly only answerable in heaven. As for the other three, each one contains the same sequence of events here: Peter s confession, Jesus foretelling of his suffering and death, and his following Transfiguration. Because of this continuity, in can be inferred that the Transfiguration pericope in chapter 17 is God s response to Peter s passion in 16: Also, this narrative stands out in its biblical context because outside of his birth and resurrection, the records of Jesus ministry tend to possess a veiled character, and this passage is the only one in which this veil is momentarily removed. 25 Maybe it is this feature that disqualifies it from the cadence John s argument. VII. Theological Contribution Matthew 17 is a part of the developing New Covenant as realized in the ministry, death, and resurrection of Jesus. Because of this, understanding its significance holds modern relevance for the church. It is a valuable tool for gaining a more accurate picture of God s holiness specifically in the ministry of his Son to his people. God sent himself into the world to intimately commune with some human beings directly and with all of humanity through Scripture. This reveals the accommodating love of God for his people and should be read as an encouragement. Even though it is not explicit in the 24 Cf. Hagner, The Transfiguration of Jesus, Ibid

11 Menzie 11 same way that an epistle might be written, the transfiguration displays with confidence the divinity of Christ as held by doctrine. The voice from heaven in verse 5 is applicable to both the disciples and anyone who reads Matthew because it confirms Christ s identity as well as gives instruction for believers to follow. In addition to earthly understanding, this record may give us clues to the nature and features found in heaven. Because the disciples seemed to recognized Moses and Elijah during the Transfiguration, Millard Erickson observes in Christian Theology that this fact suggests that there will be some indicators of personal identity by which we will be able to recognize one another. 26 VIII. Application To begin to understand to application of Matthew 17, it is important to first list the life issues. The men involved in this event did not have small amounts of faith. They were filled with confidence in Jesus as Christ, and yet God would soon require them to be the founders of Christ s bride the Church. In light of this responsibility, it was imperative that their faith be fortified. The primary life issue, then, is the requirement to fortify and strengthen one s faith through intimate experience with God. This life issue that affected the disciples then continues to be prevalent today. In our modern era, we will be called to lead our faith whether in a leadership role in the church, at the workplace, in our families, or even for ourselves and our faith must continue to grow stronger in the confidence of God. The function of this passage is to inform: Matthew describes the events that unfolded in a narrative-style report. Because we can read and now know about these events, we are able to draw conclusions about both the nature of God and the expectation of our faith. We are required by God to intentionally seek him, but what makes this passage special is that it informs us as to how this happens. While other passages direct and teach believers how to grow through actions like prayer, meditation, thanksgiving, serving, etc. the account of the Transfiguration reveals that our faith is fortified by God 26 Erickson, Christian Theology, 1233.

12 Menzie 12 alone. Jesus invited his disciples, 27 the voice from heaven is for the listeners (not Jesus), 28 and Paul says that our own transformation comes from the Lord, the Spirit. 29 Matthew 17, then, exists in part as a comfort to believers. Peter confessed Jesus as Lord in the previous chapter, and in the next the Lord invites him into his presence, blessing him with confidence and intimacy. As I teach this passage in the future, I will select an audience that is made up of believers preferably those who are committed to the gospel. The original group of those who experienced the events in Matthew 17 was made up of three committed servants who were preparing to become greatly influential in the early church. Today, a group of committed servants needs the same message: as you confess God as Lord and pursue him, he will invite you into his presence with grace and accommodation, and he will equip you with the peace and confidence that is required to go and make disciples. 27 Cf. Mt 17:1 28 Cf. John 12: Co 3:18 NRSV

13 Menzie 13 Bibliography Bruce Chilton. Transfiguration. Pages in vol. 6 of The Anchor Bible Dictionary. Edited by David Noel Freedman. 6 vols. New York: Doubleday, Donald A. Hagner, The Transfiguration of Jesus in World Biblical Commentary, Vol 33b. (ed. Bruce M. Metzger, Ralph P. Martin, Lynn Allan Losie), Millard J. Erickson, Christian Theology (Ada: Baker Book House Company, Robert W. Smith. Chorazin. Pages in vol. 1 of The Anchor Bible Dictionary. Edited by David Noel Freedman. 6 vols. New York: Doubleday, Virgilio C. Corbo. Capernaum. Pages in vol. 1 of The Anchor Bible Dictionary. Edited by David Noel Freedman. 6 vols. New York: Doubleday, 1992.