Transfiguration Sunday
Matthew17:1-9
Exegetical Notes by Brian Stoffregen
The Transfiguration of Our Lord: Matthew 17:1-9 Exegetical Notes
The Season of Epiphany begins (Jesus' Baptism) and ends (Jesus'
Transfiguration) with a heavenly voice making Jesus known to the
world. (_epiphany_ = "to make known"). I've often wondered why Bible
publishers don't print the words of God in a separate color: perhaps
green for God, red for Jesus, black for everyone else. Note also that
the "green" Epiphany Season begins and ends with "white" Sundays. The
same is true of the "green" Pentecost Season, starting with Holy
Trinity and ending with Christ the King.
In dealing with the transfiguration, one can highlight the common
elements from the synoptics or emphasize the unique perspective of
each account. I tend to do the second. There are phrases that Matthew
adds to Mark's account and some that Matthew omits. I plan to go
through Matthew's account and highlight his differences from Mark
(9:2-9). I operate from the assumption that Mark was written first and
formed the basis for Matthew's account.
Robert Smith (_Matthew_) begins his comments on ch. 17 with:
The narrative of chap. 17, involving the inner circle of three
disciples (17:1-13) and then the other nine (17:14-21) show once
again how the disciples swing between faith and doubt, between
understanding and misunderstanding in their response to Jesus. Only
three are with Jesus on the mount of Transfiguration (vv. 1-13).
They descend to discover the powerlessness of the nine in relation
to the epileptic boy (17:14-21). That weakness is connected with the
distress of all 12 at the announcement of Jesus' passion (17:22-23;
cf. 167:21-28). [p. 207]
SIX DAYS
Both Matthew and Mark indicate that this event took place six days
after something (Luke has "about eight days" 9:28) -- presumably it
refers to those events that started with Peter's confession at
Caesarea Philippi and Jesus' first "passion prediction" (Mt 16:13 ff.,
Mk 8:27 ff.). More about this will come later.
Why tell us about the "six days"? This is perhaps a connection with
Moses and the mountain from Exodus 24:15-16: "Then Moses went up on
the mountain, and the cloud covered the mountain. The glory of the
LORD settled on Mount Sinai, and the cloud covered it for six days; on
the seventh day he called to Moses out of the cloud." Matthew will
make some stronger connections to Moses later.
Smith (_Matthew_) suggests some other possibilities: "The festival of
Tabernacles or Booths comes six days after the Day of Atonement in the
fall of the year at the beginning of the rainy season, .... But
perhaps after six days is simply intended to focus attention on the
fact that the transfiguration occurred on the seventh or climactic
day." [p. 208]
THE SELECTED THREE
This is the first time the "inner three" are set apart in Matthew. The
next time Jesus takes them with him is in the Garden of Gethsemane
(26:37). The three who behold his heavenly glory also see his earthly
agony [Hare, _Matthew_, p. 201]. In both cases, they, especially
Peter, respond poorly. On the mountain Peter wants to build booths,
and God has to interrupt his plans as we will see. In the Garden Jesus
tells them to stay awake and pray, but they fall asleep three times.
If these are the "creme of the disciples," perhaps there is hope for
us who might fall asleep during devotions or react poorly to
situations in the church or life.
This also suggests that we as pastor might need an inner group of
leaders/supporters who share special moments with each other, that
aren't necessarily shared with other leaders or members in the
congregation. In fact, Bill Easum says two things that relate to this.
(1) "The pastor should not see the whole congregation as his/her
flock, but the staff (paid and unpaid) is his/flock -- those people
who are giving extraordinary time to the church." Jesus had no
problems spending extra time with his three key leaders. (2) "The
number one job of pastors is to grow spiritual giants. It is the
number one job of the congregational leaders to grow other leaders."
[at a workshop in Sacramento, January 11-12, 2002]. While this
approach might work in large congregations, can it work in the "mom
&
pop" size congregations where the pastor is expected to look after
everyone? On the other hand, Jesus only had a "flock" of 12. At times
he ignored them to take care of himself.
A HIGH MOUNTAIN
The only other occurrence of "high mountain" in Matthew is when the
devil took Jesus to a very high mountain and showed him all the
kingdoms of the world and their splendor and offered them to Jesus
(4:8-9). Could similar temptations have been part of this mountaintop
experience? Could Jesus have been tempted to stay on this mountain
with all his glory and splendor rather than come down to the
"faithless and perverse generation" (17:17)? Could the force behind
Peter's desire to build three booths be a temptation to capture of
this glorious and avoid the painful cross? A friend often referred to
Peter in the transfiguration texts as having an "edifice complex" -- a
possible sermon title?
Some other important events on "mountains" (_oros_) in Matthew: That's
where Jesus does his teaching in the Sermon on the Mount (5:1); where
Jesus went to be alone to pray (14:23); where great crowds came to
Jesus to be healed (15:29); where the risen Jesus meets the eleven
disciples (28:16).
It is possible to take all of these events as "mountain-top"
experiences: a time of learning, of praying, of being healed, and
encountering the glorified Christ. The "mountain" may include huge
crowds, bright lights, joyful singing, enthusiasm galore; or it may be
a time of quiet solitude. I doubt that any of the three were expecting
what happened to them on the mountain -- neither Jesus'
transfiguration nor what happened afterwards. Our God is a God of
surprises.
_METAMORPHOOMAI_
The Greek word translated "transfigured" is _metamorphoomai_. Mark
also uses this word for the transfiguration. Paul also uses this word
to talk about a transformation that is to take place within us.
Ro 12:2 Do not be conformed to this world, but *be transformed* by the
renewing of your minds, so that you may discern what is the will of
God -- what is good and acceptable and perfect.
2C 3:18 And all of us, with unveiled faces, seeing the glory of the
Lord as though reflected in a mirror, *are being transformed* into the
same image from one degree of glory to another; for this comes from
the Lord, the Spirit.
As I will mention later in these notes, I think that this story is as
much about a transformation of the disciples as it is about the
transfiguration of Jesus.
SHINING FACE
Matthew tells us that Jesus' face shown like the sun. This part of the
transfiguration is not recorded in Mark (although a similar phrase is
in Luke 9:29). Moses had a shining face after his encounter with God
(Exodus 34:29-35). Matthew emphasizes the "Moses-connection".
MOSES & ELIJAH
Also, Matthew puts "Moses" before "Elijah." The order is reversed in
Mark. We are told that they are speaking with Jesus, but not the
content of their speech, which is given in Luke 9:31. I've always
wondered, how did they know it was Moses and Elijah? Did they have
pictures of them hanging in their synagogues? Did they have their
names over their pockets on their presumably white robes -- or perhaps
their names were printed on the back, across their shoulders like
football players? However they knew who they were, they represent the
law and the prophets; and there were traditions about both that they
had never died. There is a connection between Jesus and the Law and
the Prophets, but the fact that the scene ends with "Jesus only"
indicates his superiority over the others.
PETER'S SPEECH
In all three synoptic accounts, Peter speaks; but all three have him
giving different titles for Jesus: "Lord" (or "sir") in Matthew;
"Rabbi" in Mark; "Master" in Luke. Given the more positive picture
that Mt presents of Peter -- only Matthew has Jesus building his
church on this "rock" (16:18), his "_kyrie_" probably is a confession
of faith: Jesus is Lord, rather than the polite address, "sir".
In all three accounts, Peter says, "It is good that we are here." Why
is it good that they are here? Why is it good that people are at
worship? Do they come to only see Jesus in all his glory and to try
and capture that event with booths -- to lock up their glorious
experience with Jesus in a box?
In Matthew, Peter asks, "If you wish I will build three booths." In
the other accounts, he says that "we" will build. Peter is singled out
more in Mt. What are the _skene_ that he plans to build? The word can
mean a "tent" or "temporary shelter." It can mean "tabernacle" as a
worship place (the dwelling place of God in the OT). It can mean a
"house" -- a permanent dwelling place. Why would these three need
houses? I think that these _skene_ hearken back to the exodus and
Peter's attempt to enshrine or preserve or, at least, prolong this
moment on the mountain. There's trouble for them down in the valley.
Matthew leaves out the negative comment about Peter and the disciples
from Mark 9:6: "For he did not know what he is saying. For they were
terrified." As I mentioned earlier, Matthew presents Peter in a more
positive light than Mark.
GOD'S SPEECH
However, the next line, unique to Matthew, is wonderful, "While he was
still speaking...." God interrupts Peter! God comes in a bright cloud.
If ever there was a time to feel about 2 inches tall, it might be when
one is interrupted by God! Matthew presents the scene as if God were
indicating to Peter, while he was still speaking, "Shut up and listen
to me!"
Only Matthew includes "in whom I am well-pleased," which exactly
repeats the words at Jesus' baptism (3:17). This connection wouldn't
have been made by the disciples, since they weren't present at the
baptism, but a connection, I think Matthew intends for us, the readers
to make. Why is God pleased with Jesus? At his baptism, I think it
comes from Jesus desire "to fulfill all righteousness" (3:15). At the
transfiguration, the "righteousness" is more clearly defined by Jesus'
first passion prediction. Doing what God requires (righteousness) is
more important than Jesus' own life.
"Listen to him." "Listen" (_akouete_) is a present imperative,
implying continual or repeated actions: "Keep on listening to him" or
"Continue to listen to him." God gave Ten Commands in the OT. In the
NT, we have this one command. (It should be printed in green.)
This command to listen contains many possibilities for a multitude of
sermons. Connected to Romans 10:17, we can conclude that the Christian
faith comes through our ears: "So faith comes from what is heard, and
what is heard comes through the word of Christ."
We could connect the command with Luther's explanation to Holy
Communion, "The benefits of this sacrament are pointed out by the
*words*...."
This could be an opportunity to talk about silence in worship. Without
explanation, silence in the liturgy can be interpreted as "somebody
forgot something". It is an opportunity to unplug the noise from our
ears and tune in to God.
I'm sure that every church has a cadre of "doers." Unfortunately,
sometimes these very valuable workers are not always willing to stop
doing (or talking) and listen to God. With nearly every council I've
served with, I have found it difficult to get them to take time (20-30
minutes) for study -- listening to God through the word and sharing
with one another, spending time in silent meditation, and prayer.
There is a time for action -- and I'll talk about that a little later.
I also note that the ears can't really do anything. They can only
receive what someone else has done, such as speaking words.
What are they to listen to? Certainly the words of Jesus, but all that
Jesus has taught them (i.e., the entire Gospel of Matthew) or just
what Jesus had recently said to them? Matthew 28:19 would seem to
indicate that we are to listen to everything Jesus said. In the
liturgical context, the Revised Common Lectionary has us hearing a
number of lections from the Sermon on the Mount during the Epiphany
Season, just prior to this text. (Unfortunately, none of those are
heard this year.) Those lessons could lead one to stress that specific
teaching of Jesus as something God commands us to listen to.
Especially, since, in the opening instructions, Jesus said repeatedly,
"You have heard..., but I say to you...." (5:21, 27, 33, 38, 43 -- the
word for "heard" is the same word for "listen" in our text).
One could also look at the "hearing/listening" passages in 13:13ff. to
illustrate different ways (good and bad) that we might listen to him.
Another specific "hearing" passage that comes after our text is in
18:15ff. The hope is that the sinful member will *listen* and be
restored to the community -- and especially to the one who had been
offended.
In the more immediate context of our text, the word from Jesus that
they (especially Peter) were unable to hear was the first passion
prediction (16:21). Peter rebukes Jesus for saying such words. Peter's
problem, as Jesus indicates it, "You are setting your mind not on
divine things but on human things" (16:23b). The same problem might be
evident in his desire to build three booths.
What is ironic, and I said that I would say more about this context,
is that just before this rebuking, Peter's has made his good
confession. After that Jesus declares: "Blessed are you, Simon
Bar-Jonah! For flesh and blood has not revealed this to you, but my
Father in heaven. ... (16:17-19). God has revealed to Peter *who Jesus
is*: "The Messiah, the Son of the living God," but this revelation
doesn't help Peter understand *what Jesus will do* -- he will suffer,
die, and be raised. Peter rebukes him. Jesus wants him "behind him."
Jesus wants him to set his mind on divine things.
In a similar way, in the transfiguration, God has revealed to Peter
and the sons of Zebedee *who Jesus is*: the glorified, beloved Son of
God, but this revelation doesn't help Peter understand what *he should
do*. He wants to build booths. God wants him to listen.
I think that the command "to listen" refers specifically to the
passion prediction and the subsequent discipleship section (17:24-26).
Although Peter's rebuke of Jesus centered on his unwillingness to hear
about Jesus' coming suffering; that bias also kept him from hearing
Jesus' word about the resurrection to life after three days. Even
after Jesus' suffering and death, it seems that the disciples had
difficulties hearing and believing the word of resurrection.
Jesus had made it clear earlier that just listening is not enough, but
that one also has to act on them in order to be like a wise man who
built his house on solid foundation (7:24-27). Carter (_Matthew and
the Margins_) writes about this:
Listening that does not lead to action has severe eschatological
consequences (7:24, 26; cf. 10:14; 13:19-23). In contrast to the
crowds, disciples hear and understand Jesus' teaching (13:10-17, 23;
cf. 15:10). But hearing and understanding are not automatic. The
devil can disrupt the process so that faithful discipleship does not
follow (13:19). Persecution (13:20-21), daily concerns, and wealth
(13:22) can do the same thing. To *listen*, then, is to understand
and live by taking up one's cross (16:24-26). To *listen* is a
central quality of discipleship. [p. 351]
A VISION?
After Peter's confession and after the transfiguration, Jesus orders
the disciples not to tell others who he is (16:20; 17:9). In the
transfiguration account, only Matthew uses the word "vision". Rather
than a "visionary" experience of the three disciples, the word could
refer to the fact that they had seen something that can't normally be
seen. Like Peter's confession before, what they were able to see was a
gift from God. It didn't come from human wisdom or understanding. It
would be impossible to try and explain the Mystery to others.
THE DISCIPLE'S FEAR AND JESUS' RESPONSE
17:6-7 is unique to Matthew. These verses suggest another way of
preaching this text. They might be considered as a transfiguration of
the disciples. Did this glorious "vision" produce faith in them? No,
extreme fear. (Some translations, e.g., RSV, use the more positive
"awe" for _phobeo_ in v. 6, but that translation makes no sense in v.
7 where the same _phobeo_ is used.) Being in direct relationship to
God, hearing the voice from the cloud did not produce faith, but
fear -- so much fear that the disciples lit. "fell on their faces" --
that could be a posture of worship (although not used that way in
Matthew) or perhaps cowering fear. The other time Matthew uses the
idiom, "fall upon the face," it is what Jesus does in the garden as he
prays, "My Father, if it is possible, let this cup pass from me; yet
not what I want but what you want" [26:39]. Could Jesus have been
afraid of what he was about to face?
In addition, the word for "fall" (_pipto_) is used in just a few
verses later of the epileptic boy *falling* into the fire and into the
water. He is doing what he shouldn't be doing -- but at the same time,
his actions are out of his control. Could the same be said of the
disciples on the mountain?
What does Jesus do for these cowering disciples? He *comes to* the
cowering disciples. This same word is used of the resurrected Jesus
*coming to* the worshiping and doubting disciples on the mountain
(28:18). Jesus touches them -- an act that always denotes healing in
its other uses in Matthew (8:3, 15; 9:20, 21, 29; 14:36; 20:34). Jesus
tells them: "Get up" or "Be raised." _Egeiro_ is Matthew's technical
term for "resurrection" of the dead (10:8; 11:5; 14:2; 16:21; 17:9,
23; 20:19; 26:32; 27:52, 63, 64, 28:6, 7). Although Matthew uses the
word with other meanings, such as the non-miraculous "getting out of
bed" of Joseph (1:24; 2:13, 14, 20, 21) and miraculously of the
paralytic (9:5, 6, 7); and nations *rising* against nation (27:4). The
instance of the word immediately prior to this verse (16:21) and the
three occurrences following (17:9, 23; 20:19) all refer to being
"raised to life." I believe that Matthew intends that meaning to color
his use in 17:7. These cowering, scared-stiff disciples, who are
hiding their heads; are raised by Jesus to a new life. Ironically, it
is not the "glowing," glorified Jesus who does it, but the
down-to-earth, human Jesus who comes and touches and speaks to the
disciples.
The disciples are transformed from fearful, anxious, inactive, cowards
to brave, confident, active, champions of the faith. How much do we
need this healing, life-giving, transforming touch from Jesus?
In addition to our need for this divine touch, I think that we are
also called to offer it to the world. For our congregations and our
people, rather than seeking to appear "glorious" as God's people,
perhaps it is more helpful to be simply human beings who offer a
healing and life-giving touch to the scared, worried, anxious people
with whom we come in contact.
As a minister who has a beard, young children have often called me
"Jesus" and sometimes "God". I certainly am not any of the persons of
the Trinity -- except perhaps, the trinity of "me, myself, and I". At
the same time, I realize that there is something about the office I
serve and there is something about being "little Christs" for all
believers that means we do convey God's presence to the people around
us. We don't do it with brightly glowing faces as Moses and Jesus, but
with the very human touch and the comforting words, "Don't be afraid!"
The transfigured Jesus was not approachable, nor approaching. The
down-to-earth Jesus is.
CONNECTIONS WITH THE RESURRECTION
Long (_Matthew_) relates these contrasting parallels between the
transfiguration and the crucifixion in Matthew:
In the transfiguration, Jesus' clothes shine with the glory of God;
at the crucifixion, the soldiers gamble over his garments. In the
transfiguration, Jesus is surrounded by Moses and Elijah: at the
cross by two criminals. In the transfiguration, Jesus is declared to
be "God's Son" by the voice of God from the cloud; at the
crucifixion the words "he said, 'I am God's Son'" become a taunt of
mockery on the lips of the religious authorities. At the end of the
transfiguration, Moses and Elijah have departed, leaving Jesus to
stand in singular glory; at the end of the crucifixion, Jesus dies
in humiliation while the crowd stands around waiting to see "whether
Elijah will come to save him." In both events, three of Jesus'
followers are specified as witnesses -- the transfiguration by
Peter, James, and John, and the crucifixion by Mary Magdalene, the
other Mary, and Solome, the mother of Zebedee's sons. The parallel's
suggest that we are to read one story in the light of the other,
anticipating in the shining splendor of the transfiguration the
suffering by which this glory will be won and discerning in the
shame of the cross the very glory of God. [p. 194, with reference to
Garland, _Reading Mathew_ 183-84]
IN SUMMARY
Briefly stated, I think that the account of Jesus' transfiguration
needs to become our transformation -- not that we are to shine like
Jesus, but that we are to be transformed in our thinking about Jesus,
about his mission and our mission to the world. In contrast to that
section on the Sermon on the Mount where the church is pictured as a
city lit up and shining on a hill, those who have been transformed and
"enlightened" by Jesus know the need to come down from the hill, to be
the human presence of Jesus to fearful people -- offering the touch of
new life to help the cowering to stand tall.
Brian Stoffregen
Faith Lutheran Church, 2215 S 8th Ave., Yuma, AZ 85364
e-mail: brian.stoffregen@gmail.com
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