Bible Study series: Matthew 17:1-13. This is a glimpse of the Son of God in his heavenly glory before he was sent to earth.
A warm welcome to this Bible study! I write to learn, so let’s learn together. I also translate to learn. The translations are mine, unless otherwise noted. If you would like to see many others, please click on this link:
In the next link to the original chapter, I comment more and offer the Greek text. At the bottom you will find a “Summary and Conclusion” section geared toward discipleship. Check it out!
In this post, links are provided for further study.
Let’s begin.
Scripture: Matthew 17:1-13
1 Then after six days, Jesus took along Peter, James, and his brother John and brought them up to a high mountain privately. 2 He was changed before them, and his face shone as the sun, and his clothes became white like light. 3 Then look! Moses and Elijah appeared before them and were talking with him. 4 But in response, Peter said to Jesus, “Lord, it is good that we are here! If you want, I’ll make here three tents, one for you, one for Moses and one for Elijah!” 5 While he was talking, look! A bright cloud covered them. And then listen! A voice from heaven from the cloud speaking: “This is my beloved Son, in whom I have been well pleased. Listen to him!” 6 When the disciples heard this, they fell before them and were really afraid. 7 Jesus approached and touched them and said, “Get up and don’t be afraid!” 8 Lifting up their eyes, they saw no one except Jesus alone. 9 Then, as they were going down from the mountain, Jesus ordered them, saying, “Tell no one of the vision until the Son of Man is raised from the dead.”
10 And the disciples asked him, saying, “Why then do the teachers of the law say that Elijah must come first?” 11 In reply, he said, “Elijah must come and restore all things. I tell you that Elijah has already come, and they did not recognize him but did to him whatever they wanted. In this way the Son of Man also is about to suffer because of them.” 13 At that moment the disciples understood that he spoke to them about John the Baptist. (Matt. 17:1-13)
Comments:
Recall Matt. 16:28: “I tell you the truth that some are standing here who will not experience death until they see the Son of Man coming in his kingdom.” It introduces this pericope (pronounced puh-RIH-koh-pea) or unit or section of Scripture, next.
This table, taken from a commentary on the Gospel of Mark, is also relevant to Matthew’s version. It contrasts Jesus and Moses:
|
Jesus |
Moses |
| Jesus takes three disciples up mountain (17:1) | Moses goes with three unnamed persons, plus seventy elders up the mountain (Exod. 24:1, 9) |
| Jesus is transfigured and his clothes become bright white. (17:2) | Moses’ skin shines when he descends from the mountain with God (Exod. 34:29) |
| God appears in veiled form in an overshadowing cloud (17:5) | God appears in veiled form in an overshadowing cloud (Exod. 24:15-16, 18) |
| A voice speaks from the cloud (17:5) | A voice speaks from cloud (Exod. 24:16) |
| Adapted from David E. Garland, Mark: NIV Application Commentary (Zondervan 1996), p. 342 | |
Turner provides a list of similarities between the transfiguration of Jesus and Moses on Sinai (comment on 17:6-8):
1.. The six-day interval (17:1; Exod. 24:16)
2.. The presence of three witnesses (17:1; Exod. 24:1
3.. The high mountain (17:1; Exod. 24:1)
4.. The glorious appearing of the central figure (17:2; Exod. 34:29-30)
5.. The overshadowing cloud (17:5; Exod. 24:16)
6.. The fear of those who witnesses the glory (17:6; Exod. 34:29-30)
1:
Six days could be a literary reference to the six days of work, right before the Sabbath (Keener). Luke says about eight days, which is based on a Greek way of speaking for “about a week” (Carson). So there is no conflict of chronology.
Jesus is up on a high mountain, and both Moses and Elijah went up a high mountain, Mt. Horeb, an alternative name for Mt. Sinai: Exod. 19 for Moses and 1 Kings 19:8 for Elijah, who spent forty days and forty nights, as Moses did.
2:
Matthew (and Mark in 9:2) says that Jesus “metamorphized,” a Greek word that means to transform. His clothes were so bright that Peter, as recorded by Mark, who probably heard and wrote down what Peter preached, added the detail that the clothes were so bright that no laundryman could bleach them as white (9:3). Matthew says they became “white as light.” Moses’s face shone with the glory of God (Exod. 34:29-35).
I am reminded of this Scripture in 2 Cor. 3:7-11:
7 Now if the ministry of death, carved in letters on stone, came with such glory that the Israelites could not gaze at Moses’ face because of its glory, which was being brought to an end, 8 will not the ministry of the Spirit have even more glory? 9 For if there was glory in the ministry of condemnation, the ministry of righteousness must far exceed it in glory. 10 Indeed, in this case, what once had glory has come to have no glory at all, because of the glory that surpasses it. 11 For if what was being brought to an end came with glory, much more will what is permanent have glory. (2 Cor. 3:7-11, ESV)
Yes, Jesus lost his “shine” at the end of the transfiguration because he was still unresurrected and unascended, but now we have a glimpse of the glory he gave up at his incarnation and the glory that was restored to him at his ascension. The New Covenant, however, is much more glorious than the Sinai covenant which Moses ratified.
A little theology: people debate or are confused about what Jesus gave up when he became incarnated. Did he give up his divine attributes? No. He retained them, but he surrendered their use to his Father in heaven. They were hidden behind his humanity; indeed, his humanity was added to his divinity. Then what did he give up? He gave up the glorious environment of heaven. And now the three disciples have a taste of it, and so do we by reading about it. We will share in it when we die.
Here are some posts in the systematic theology section of this website:
2. Do I Really Know Jesus? He Was the Preincarnate God
3. Do I Really Know Jesus? He Was God Incarnate
4. Do I Really Know Jesus? He Took the Form of a Servant
5. Do I Really Know Jesus? He Came Down from Heaven
6. Do I Really Know Jesus? Why Did He Become a Man?
3:
“And look!”: this has often been translated as the older “behold!” I like “behold!” but I updated it. Something unexpectant or surprising is happening.
Moses for sure represents the lawgiver, and someone greater than he is here—Jesus. What about Elijah? He also represents restoration in John the Baptist. He also did not experience death, but a chariot took him up (2 Kings 2). Jesus is greater than Solomon and the temple (12:6, 42), but here in this pericope he is greater than Moses also. Mal. 4:4-5 says a prophet like Elijah would arise and Deut. 18:15-19 says that a prophet like Moses would arise or return.
And by the way, the sign that the Pharisees were looking for (Matt. 16:1-4), could be answered right here on this mountain. The problem? They were not privileged enough to see it!
4:
All three versions say that Peter knew who the men were without their being introduced to him. Either this is a deliberate omission, and Jesus told them who they were, but this detail was unrecorded, or there was something about Moses and Elijah that Peter instantly recognized. Jesus surpasses both of these visitors, particularly when the Father proclaims that Jesus is his beloved Son and to hear him.
“tents”: it is the Greek noun that means “tent” or “booth.” In Heb. 11:9 it means The Tent of Testimony or Tabernacle. It can also mean “dwelling” generally. Peter does not necessarily refer to the feast of tabernacles or booths (Exod. 23:16; 34:22; Lev. 23:39), but he wants to make temporary shelters with them. But if you want to make “tents” refer to the feast of booths or tabernacles, you may certainly do so. Turner, however, points out that however kindly Peter’s offer was (he was being hospitable), it is a defective offering because it places the three persons in three tents, thus lowering Jesus to the same level as Moses and Elijah (comment on v. 5). The whole point of this transcendent experience is the Father’s declaration that Jesus is God’s beloved Son; Moses and Elijah were servants.
5:
God’s glory covering or overshadowing them reflects the doctrine of Shekinah, particularly in the desert tabernacle (Exod. 40:34-38). See 2 Chron. 6:1, which says the Lord dwells in thick darkness, but here it is a bright cloud.
“Son”: Let’s explore an aspect of systematic theology. Jesus was the Son of the Father eternally, before creation. The Son has no beginning. He and the Father always were, together. The relationship is portrayed in this Father-Son way so we can understand who God is more clearly. Now he relates to us as his sons and daughters. On our repentance and salvation and union with Christ, we are brought into his eternal family.
The Father proclaims his total pleasure in his Son. In Matt. 3:17, the Father also delights or is pleased with his Son—the same wording. It is in the aorist tense, but it may have an atemporal sense, so you could translate it “in whom I delight” or “in whom I have been pleased,” as I do in 3:17.
The point for us is that when we are in Christ, the Father delights in us as well. We begin our journey from the position of the Father’s love.
The Father tells Moses and Elijah to listen to him. The verb has the connotation of “obeying” or “heeding” Jesus. The verb means, depending on the context, “give careful attention to, listen to, heed” (BDAG). Recall that Jesus said that the one who hears and acts on his words is like the man who builds his house on a firm foundation, while the one who hears them and does not act on them is like a man who build his house on a weak foundation (Matt. 7:24-27). When the stormy flood waters rise, the first house will stand, while the second one will collapse. So hearing is more than just the physical act of hearing with your ears. It requires understanding and then obedience and action.
6-8:
Many people fell on their faces when they encounter a powerful, divine revelation: Gen. 15:12; 28:17; Dan. 8:17-18; 10:9, 15; Ezek. 1:28; cf. Exod. 34:30.
Fear on Mt. Sinai: Exod. 20:18-21; Deut. 4:33; Heb. 12:18-21
Falling on one’s face in awe and entreaty: Matt. 26:39; Luke 5:12; 17:16; 1 Cor. 14:25; Rev. 1:17; 7:11; 11:16
Then Jesus touched them and told them to arise and not to be afraid.
“fear”: This is the standard Greek verb that means a wide range of things, like “filled with awe,” but “afraid” is also correct.
There is everything right with having a reverential fear of God. Don’t let the Happy Highlight teachers on TV or elsewhere tell you otherwise. Mark also says they were afraid, when they saw the two prophets (9:6).
Jesus reassured them.
“disciples”:
9:
The vision was over. He commands the three not to tell anyone, presumably also the other nine. Again, Jesus does not want disinformation to leak out. The disciples were not quite grasping who he was, but now that they got a clearer vision, he did not want them to reveal it prematurely.
Just because it says “vision” does not mean it was fake or Moses and Elijah really didn’t appear. They did. But from the three disciples’ point of view, the panorama before them was a vision or spectacle. It was also a visitation.
Blomberg: “Here is the most important interpretive key to the messianic secret motif: Christ’s mission can be fully understood only after he has completed his ministry of suffering and has subsequently been vindicated. The glimpse of his glory revealed by his transfiguration, like the glimpses given by his other miracles, which generated commands to silence, may not be allowed to hinder his journey to death.” (comment on 17:9).
“Son of Man”: it both means the powerful, divine Son of Man (Dan. 7:13-14) and the human son of man—Ezekiel himself—in the book of Ezekiel (numerous references). Jesus was and still is in heaven both divine and human. It can rightly be translated as “Son of Humanity.”
4. Titles of Jesus: The Son of Man
10-13:
John was the transitional figure and he was destined and called to restore all things, before Jesus entered his ministry and during his more powerful ministry. Estimates are that he baptized hundreds of thousands and up to one million, depending on the population of Israel at that time. Whatever the exact number, it was a revival. Yet John baptized them with water, while Jesus was about to baptize repentant people with the Spirit and fire.
Sadly, the national, religious politicians did what they wanted to John (execute them), and they were about to do the same with Jesus.
John’s ministry can be summed up in his own words: He proclaimed that Jesus was to become greater and he lesser (John 3:25-30). “He must increase, but I must decrease” (John 3:30).
One last note:
“teachers of the law”: They were also called “scribes.” You can learn more about them at this link:
Quick Reference to Jewish Groups in Gospels and Acts
This group, among others, was the Watchdogs of Theology and Behavior (David E. Garland, Luke: Zondervan Exegetical Commentary on the New Testament [Zondervan, 2011], p. 243). The problem which Jesus had with them can be summed up in Eccl. 7:16: “Be not overly righteous.” He did not quote that verse, but to him they were much too enamored with the finer points of the law, while neglecting its spirit (Luke 11:37-52; Matt. 23:1-36). Instead, he quoted this verse from Hos. 6:6: “Go and learn what this means: ‘I desire mercy, and not sacrifice.’ For I came not to call the righteous, but sinners” (Matt. 9:13; 12:7, ESV). Overdoing righteousness damages one’s relationship with God and others.
“I tell you”: this clause denotes an authoritative and solemn pronouncement that may surprise his listeners and make them uncomfortable.
Commentator Craig Keener, commenting on this verse, collects many references in the rabbinic writings expecting Elijah to come—too many to begin listing them. All of these views must come from Mal. 4:5-6.
5 “See, I will send the prophet Elijah to you before that great and dreadful day of the Lord comes. 6 He will turn the hearts of the parents to their children, and the hearts of the children to their parents … (Mal. 4:5-6, NIV)
Finally, here is Peter’s eyewitness account in his epistle:
16 For we did not follow cleverly devised stories when we told you about the coming of our Lord Jesus Christ in power, but we were eyewitnesses of his majesty. 17 He received honor and glory from God the Father when the voice came to him from the Majestic Glory, saying, “This is my Son, whom I love; with him I am well pleased.” 18 We ourselves heard this voice that came from heaven when we were with him on the sacred mountain. (2 Pet. 1:16-18, NIV)
These verses separate the coming (parousia) in v. 16 from the transfiguration. Peter and others were eyewitnesses to his majesty and the voice of God on the sacred mountain (vv. 17-18), which was a foretaste of Jesus coming in power. Amazing. Peter really was there and saw and heard the transfiguration.
GrowApp for Matt. 17:1-13
1. Verses 2-5 are partly about a glimpse of heaven. Did you lose a loved one in death? What kind of life is he or she living right now, in heaven?
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1. Church Fathers and Matthew’s Gospel
2. Archaeology and the Synoptic Gospels
14. Similarities among John’s Gospel and the Synoptic Gospels
1. The Historical Reliability of the Gospels: Introduction to Series
SOURCES AND MORE
To see the bibliography, please click on this link and scroll down to the bottom. You will also find a “Summary and Conclusion” for discipleship.
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