Matthew 17:1-8: Moses and Elijah, pt. 3

...With these connections in mind, we can see that Moses and Elijah’s presence would have had been a very significant detail. Moses and Elijah, to whom God had revealed himself upon mountains, appear again on a mountain during a more complete divine revelation. Moses and Elijah, who were in part eschatological characters and forerunners of the messiah, appear during this messianic revelation. Moses and Elijah, who represented the law and the prophets, appear with the one who said he had come to fulfill the law and the prophets (Matthew 5:17-18). The entire history of redemption, recorded in the Hebrew Scriptures (the law and the prophets), is being focused to a point in the person of Jesus Christ and his part in that story, which he discusses with Moses and Elijah (cf. Luke 9:30). In bringing in Moses and Elijah in this context, Matthew connects the entire redemptive history to the events at hand. Indeed, “the literal Moses and Elijah…capture the reader’s attention for the figurative new Elijah (17:12) and the new Moses – Jesus” (Keener 278). The disciples’ words in the previous chapter, “Some say John the Baptist, others say Elijah, and others Jeremiah or one of the prophets” (16:14) run along the same lines of seeing Jesus in light of those who had gone before. It is in Jesus that the seemingly isolated strands of the story are tied together and brought to climactic completion and fulfillment...

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Matthew 17:1-8: Moses and Elijah, pt. 2

...Perhaps most importantly, the Jews expected the return of Elijah and of a prophet like Moses (Keener 278, Carson 385). The prophet Malachi wrote “See, I will send you the prophet Elijah before that great and dreadful day of the Lord comes” (Malachi 4:5). As Jesus and the disciples later descend the mountain (vv. 9-13), Jesus says, “Elijah comes and will restore all things. But I tell you, Elijah has already come, and they did not recognize him” (vv. 11-12) and Matthew notes that “the disciples understood that he was talking to them about John the Baptist” (v. 13, cf. also Matthew 11:14, Luke 1:17). Matthew wrote of John the Baptist earlier in his gospel, saying “this is he who was spoken of by the prophet Isaiah when he said, “The voice of one crying in the wilderness: ‘Prepare the way of the Lord; make his paths straight’”” (3:3). Like Elijah, John was a lone faithful voice preaching the need for repentance (Stuart 1394). Elijah, then, is the eschatological “restorer” of all things and the forerunner of John the Baptist, who prepared the way for Jesus.

Jewish eschatological expectation also included a hope for the coming of the prophet like Moses mentioned in Deuteronomy 18:15-18. The Father’s words “listen to him” were almost certainly written (and spoken) in light of this important Old Testament prophecy. Jesus, then, is the prophet like Moses¹, the “new Moses.” The radiance of his face and entire being also attests to this connection when seen in light of Moses’ radiant face in Exodus 33 (see above).

Lastly, Moses and Elijah probably represented the law and the prophets (Carson 385), respectively. Craig Blomberg writes that “they were the key representatives of the law and prophets, they lived through the two major periods of Old Testament miracles, they were key messianic forerunners whose return was often expected with the advent of the Messiah” (Blomberg 263)...

¹ Luke records the words of Peter shortly after Pentecost, “Moses said, ‘The Lord God will raise up for you a prophet like me from your brothers. You shall listen to him in whatever he tells you’” (Acts 3:22). Peter clearly says that Jesus is the prophet like Moses.

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Matthew 17:1-8: Moses and Elijah, pt. 1

3.2 Moses and Elijah

In verse 3 we are told that Moses and Elijah appear, talking with Jesus. Matthew uses the word idou to introduce this remark, which is translated “behold” in the ESV and “stresses the marvel of the experience” (Carson 385). This exclamation conveys something of the extraordinary nature of Moses and Elijah’s appearance. Let us consider what the significance may be of the appearance of these two specific persons.

First, the details of this text are particularly reminiscent of God’s revelation to Moses upon Mount Sinai. Both revelatory events occurred on mountains and included revelation from the Father coming from the clouds. Just as Moses’ face had shone radiantly (Exodus 34:29-35), the face of Jesus “shone like the sun” (Keener 278). Davies and Allison even argue that “the primary background for the synoptic picture of Jesus transfigured is to be found in the change Moses experienced on Sinai” (Davies and Allison 696). It is possible that Matthew is also alluding to Exodus 33, where Moses asks to see the glory of the Lord and is told that God’s goodness and mercy will be shown but that “you cannot see my face” (v. 20), and again in v. 23, “my face shall not be seen.” Matthew, however, explicitly references Jesus’ glorious appearance and shining face; Jesus is the supreme and final revelation of God, to which lesser revelation in the Old Testament had built up. This possibility calls to mind John 1:17-18, “For the law was given through Moses; grace and truth came through Jesus Christ. No one has ever seen God; the only God, who is at the Father’s side, he has made him known.”

Both Elijah and Moses also received revelations of God’s glory on a mountain (Carson 384-5). Elijah experienced the presence of the Lord through wind, fire, and an earthquake as he stands on Mount Horeb (1 Kings 19:11-13), and Moses receives the law at Sinai as God descends in a cloud of glory (Exodus 19, 24, 33-34). There are striking similarities between the experiences of Moses and Elijah in Exodus 33 and 1 Kings 19. As described above, Moses is not allowed to see the face of God or his full glory; the Lord says, “I will put you in a cleft in the rock and cover you with my hand until I have passed by” (Exodus 33:22). Similarly, the Lord’s presence “passes by” Elijah and the Lord is said not to be in the wind, the earthquake, or the fire. In Matthew, however, there is no hint of any such concealing – God’s glory shines like the sun in the face of his Son. Again, in alluding to these earlier events, Matthew may be contrasting the limited revelation prior to Christ to the completeness of revelation in Christ. Hebrews 1:1-3 comes to mind: “Long ago, at many times and in any ways, God spoke to our fathers by the prophets, but in these last days he has spoken to us by his Son…He is the radiance of the glory of God and the exact imprint of his nature.”...

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Matthew 17:1-8: A Foretaste of Glory, pt. 2

...Following this introductory sentence, we are given a description of Jesus’ transformation. The verb translated as “transfigured” is metamorphoō. Paul uses it in 2 Corinthians 3:18, where those with “unveiled faces” behold the glory of the Lord and are changed into this likeness; in this passage, Paul contrasts the “veiled glory” of Moses with that of Christ. Davies and Allison write, “it seems plausible that metamorphoō had, in Jewish and/or Christian tradition, come to be used of the story in Exodus 34” (Davies and Allison 695). If this is true, it is one of several connections between this text and descriptions in Exodus (see section 3.2). D. A. Carson writes that this verb “suggests a change of inmost nature that may be outwardly visible…or quite invisible” (Carson 385). That the verb is passive suggests that the action of transfiguring is to be attributed to God the Father. Moreover, according to Carson, “That Jesus was transfigured “before them” implies that it was largely for their sakes…for the disciples it was revelatory…they were privileged to glimpse something of his preincarnate glory…and anticipate his coming exaltation” (Carson 385). Following Jesus’ insistence in chapter 16 that he would suffer and die and that each of those who would follow him must “take up his cross,” this event conveys a powerful sense of hope, both for the disciples and for Matthew’s readers, even as Jesus moves towards his sufferings. Peter attests to this effect in his relation of the experience in his second epistle, where he writes that the Gospel did not consist of “cleverly invented stories,” but was taught by the actual “eyewitnesses of his majesty” (2 Peter 1:16). He writes, “For 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.’ We ourselves heard this voice that came from heaven when we were with him on the sacred mountain” (vv. 17-18)...

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Matthew 17:1-8: A Foretaste of Glory, pt. 1

3. Analysis of the Text

3.1 A Foretaste of Glory

We are first told that the transfiguration occurred “six days” after the events of chapter 16. This unusual detail may be an allusion to Exodus 24:16, where the cloud of God’s glory covered Sinai for six days (Blomberg 262, Keener 277). Although there are other parallels to the revealing of the law at Sinai, as we will see, there is little indication that this specific parallel was intended. It is more likely that this detail was merely meant to connect the transfiguration with the preceding events (Carson 384), perhaps thematically as well as historically (Mark and Luke also make the connection; cf. Mark 9:2, Luke 9:28). The transfiguration immediately follows Jesus’ words to his disciples in 16:28, “Truly, I say to you, there are some standing here who will not taste death until they see the Son of Man coming in his kingdom.” Based on the juxtaposition of these passages, it is likely that Jesus’ words were intended to refer to the transfiguration, a powerful foretaste of the glory of Christ’s kingdom. Both the story of Christ’s life, death, and resurrection, and the larger history of redemption are very nearly at a climactic point; here we see a first glimpse of the fruit of Christ’s work on the cross, and his future glory.

Matthew also writes that Jesus brought with him Peter, James, and John. These three were those closest to Jesus, and sometimes followed him where others did not (cf. Matthew 10:2, 26:37, Mark 5:37), most notably in Gethsemene...

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Matthew 17:1-8: Structure and Movement of the Text

2. Structure and Movement of the Text

The text begins with a brief description of the setting and then describes Jesus in his glory, which is all the more amazing because of the presence of Moses and Elijah. Following this, we see Peter’s reaction. The climactic moment is the Father’s declaration, after which we see another response from the disciples. The text ends with Jesus. With this loosely chiastic structure, the passage could be arranged in this manner, which is similar to the tentative approach take by W. D. Davies and Dale Allison (Davies and Allison 684):

A. Introduction and Jesus’ transfiguration (vv. 1-3)
B. Peter’s reaction (4)
C. God speaks (5)
B’. The disciples’ reaction (6)
A’. Jesus comforts the disciples (7-8)

Neither this nor any other proposed structure should be thought of as the correct analysis. The story continues in verses 9-13, so although this excerpt stands alone as a specific event, it must be understood in light of the surrounding verses, which could have some bearing on the level of completeness of an outline for only verses 1-8. Furthermore, Matthew is likely structuring this text in the pattern of other theophanies or divine appearances, such as Daniel’s vision in Daniel 10; this too complicates the issue of devising a simple outline. In any case, the voice of God himself is central to the text, with Jesus being the object of the Father’s declaration and the primary character throughout the text.

Some scholars have argued that the transfiguration is a misplaced resurrection narrative. This proposal is based on the extraordinary nature of the event. However, there is little reason to think that such an event could only happen after Jesus’ triumph over death, and not beforehand in anticipation. Some have objected that Peter would not have denied Jesus three times after such an event, but this is by no means obvious. Furthermore, the event fits well in its unique placement in Matthew. It is crucial that this passage be seen in light of its surrounding context. It follows the narration of Peter’s confession and Jesus’ announcement of his suffering and death; this topic is brought up again in the verses 9-13 as the disciples and Jesus descend the mountain. The placement of the transfiguration account in this context in each of the synoptic Gospels strongly suggests some correlation between these events...

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Fulfillment in the Suffering and Glory of the Son of God: An Exegesis of Matthew 17:1-8

“And after six days Jesus took with him Peter and James, and John his brother, and led them up a high mountain by themselves. And he was transfigured before them, and his face shone like the sun, and his clothes became white as light. And behold, there appeared to them Moses and Elijah, talking with him. And Peter said to Jesus, ‘Lord, it is good that we are here. If you wish, I will make three tents here, one for you and one for Moses and one for Elijah.’ He was still speaking when, behold, a bright cloud overshadowed them, and a voice from the cloud said, ‘This is my beloved Son, with whom I am well pleased; listen to him.’ When the disciples heard this, they fell on their faces and were terrified. But Jesus came and touched them, saying, ‘Rise, and have no fear.’ And when they lifted up their eyes, they saw no one but Jesus only.” (Matthew 17:1-8, ESV)

Fulfillment in the Suffering and Glory of the Son: An Exegesis of Matthew 17:1-8*

1. Introduction
This remarkable event is described in each of the synoptic gospels. As the cross draws nearer, and even as Jesus foretells his death, he is revealed in glory as the beloved Son of God. The striking contrast between suffering and glory makes the text all the most fascinating. Furthermore, Matthew’s telling of the event is reminiscent of numerous Old Testament events and personages. When seem in light of its context and background, this text truly stands out as a powerful and very significant moment in Matthew’s narrative...

*a paper I wrote for BITH 325, "Biblical Interpretation and Hermeneutics"

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C. S. Lewis on Death and Rebirth: “The Very Formula of Reality”

...We have traced the theme of death and rebirth through Lewis’ nonfiction and fiction, including The Lion, the Witch, and the Wardrobe, Till We Have Faces, and especially Perelandra. This “pattern” functions as a signpost like “joy,” pointing towards the death and rebirth, which is an explosive and irreversible turning point in redemptive history. Redemption is only accomplished, though, because of “Vicariousness,” which Lewis calls “the very idiom of reality” (Miracles 418). This principle is closely connected to death and rebirth, which Lewis describes as no less than “the very formula of reality” (Miracles 413). Christ’s death and resurrection in particular is “the central event in the history of the Earth - the very thing that the whole story has been about” (Lewis, Miracles 398). It is this “grand miracle” that illuminates and ties together all the rest of human history, indeed all of reality. Lewis saw that as the Son rose, everything else was seen more clearly for what it truly was (cf. God in the Dock 86, The Weight of Glory 140). We see most clearly in Christ’s death and resurrection a divine principle which is present in all God does – a theme of stark contrast and rich paradoxical beauty. The last shall be first, only the greatest of all can descend to Hell (Lewis, The Great Divorce 538), God dwells in the smallest flower and yet within him is Deep Heaven (Lewis, Perelandra 215), renewed life is purchased through suffering and death-conquering death, and evil is turned backwards into a greater and higher joy. In Lewis’ words, “The greater the sin, the greater the mercy: the deeper the death and the brighter the rebirth” (Miracles 411).

Works Cited

Clark, David. C. S. Lewis: A Guide to His Theology. Malden, MA: Blackwell Publishing, 2007.
Downing, David. “Perelandra: A Tale of Paradise Retained.” In C. S. Lewis : Life, Works, and Legacy. Vol. II. Ed. Bruce L. Edwards. New York: Praeger, 2007.
Goffar, Janine. The C. S. Lewis Index: A Comprehensive Guide to Lewis’ Writings and Ideas. New York: Crossway Books, 1998.
Hooper, Walter. C. S. Lewis: Companion and Guide. HarperOne, 1998.
Lewis, C. S. God in the Dock : Essays on Theology and Ethics. Ed. Walter Hooper. Boston: William B. Eerdmans Company, 1996.
---. The Great Divorce. In The Complete C. S. Lewis Signature Classics. New York: Harper San Francisco, 2007. 463-542.
---. “Is Theology Poetry?” In The Weight of Glory. New York: Harper San Francisco, 2001. 116-140.
---. The Lion, the Witch and the Wardrobe. New York: HarperCollins, 2005.
---. Mere Christianity. New York: MacMillan Publishing Company, 1960.
---. Miracles. In The Complete C. S. Lewis Signature Classics. New York: Harper San Francisco, 2007. 297-462.
---. Perelandra. New York: Scribner Paperback Fiction, 1996.
---. Reflections on the Psalms. New York: Harcourt, Brace and Co., 1958.
---. The Screwtape Letters. In The Complete C. S. Lewis Signature Classics. New York: Harper San Francisco, 2007. 179-296.
---. Till We Have Faces. Grand Rapids: William B. Eerdmans Company, 1956.
Tolkien, J. R. R. “On Fairy-stories.” In The Tolkien Reader. New York: Ballantine Books, 1966.

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C. S. Lewis on Death and Rebirth: The Importance of “Vicariousness”

...Essential to this extension of death and rebirth from Christ to all creation is what Lewis calls the principle of Vicariousness: “The Sinless man suffers for the sinful…Everything is indebted to everything else, sacrificed to everything else, dependent on everything else…Because Vicariousness is the very idiom of the reality He has created, His death can become ours” (Lewis, Miracles 407,418). Salvation is not something earned by man, nor is new life his possession – it spreads outwards from Christ and is shared among all those who are redeemed.⁶ Christ says to us, “‘I will give you Myself: my own will shall become yours’” (Lewis, Mere Christianity 167). Like toy soldiers coming to life, we are reborn in Christ and each of us becomes a “little Christ.”

The same idea of Vicariousness is present in Perelandra. Christ’s death and rebirth becomes Ransom’s, and Ransom, who plays the role of a “little Christ” in order that this “good infection” (Lewis, Mere Christianity pp. 152-53) may spread to Venus, becomes Venus’ salvation:

“When Eve fell, God was not Man. He had not yet made men members of his body: since then he had, and through them henceforward he would save and suffer. One of the purposes for which He had done all this was to save Perelandra not through Himself but through Himself in Ransom” (Lewis, Perelandra 144-145).⁷

The gift of salvation to Venus is made all the more beautiful and rich because it has come through Ransom, and before that through Christ, as the King describes to Ransom (Lewis, Perelandra 207, 209). It is worth mentioning briefly the presence of the same theme in other works of fiction. In The Lion, the Witch, and the Wardrobe, Aslan suffers because of Edmund’s betrayal, and because of Aslan’s victory over death, Edmund is saved. In Till We Have Faces, Psyche performs the tasks that Orual is unable to carry out, and Orual must receive it as a free gift. The theme is the same: one suffers for another or is saved through another...

⁶ Here we see a contrast between prideful self-sufficiency and others-centered interdependence, a theme present in many of Lewis’ works, such as The Screwtape Letters (where “competition” is described as the philosophy of hell, and the good of one is, for Screwtape, mutually exclusive to the good of another) and The Great Divorce (where a heavenly and Christ-centered love for others is contrasted with the parasitic, self-centered “love” of the visitors from hell).
⁷ Downing writes that “Ransom played the role of Christ on [Perelandra], not in an allegorical sense, but because in fact all Christians must in their calling play the role of Christ” (Downing 44).

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C. S. Lewis on Death and Rebirth: Explosive Redemptive Effects

...Working outwards from this climactic “turn” and beginning of redemption with Christ and then with humanity, death and rebirth has an ever-growing and expanding effect, ultimately reaching all of creation (cf. Colossians 1:20). It is this “doctrine of a universal redemption spreading outwards from the redemption of Man” that Lewis describes in Miracles:

“[O]ur species, rising after its long descent, will drag all nature up with it because in our species the Lord of Nature is now included. And it would be all of a piece with what we already know if ninety and nine righteous races inhabiting distant planets that circle distant suns, and needing no redemption on their own accord, were remade and glorified by the glory which had descended into our race.” (Miracles 411)

The description of “distant planets” calls to mind Lewis’ Ransom trilogy. In Perelandra, the effects of the cross expand into another world – it is only because Maleldil became a man in the first place that Venus could be saved. Through Ransom’s sacrifice, Venus is raised to a yet higher level of glory (Lewis, Perelandra 197). A somewhat similar pattern can be observed in The Lion, the Witch, and the Wardrobe. In the wake of Aslan’s coming to Narnia, an entire frozen world is melted into spring. Renewal and rebirth on a large scale accompany Aslan’s own triumph over death...

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