The Word of the Prophets Confirmed

The Transfiguration

By Dan R. Owen

Years after the resurrection">

The Word of the Prophets Confirmed The Transfiguration By Dan R. Owen Years after the resurrection, an aging Peter was still proclaiming his belief that in Jesus, all of God's prophetic promises are realized. No experience confirmed this faith for Peter more than the amazing incident on the sacred mountain when Jesus was transfigured before him and his companions. Peter described for his readers what happened that life-changing day. "We were eyewitnesses of his majesty," he said, " for he received honor and glory from God the Father when the voice came to him from the Majestic Glory…," and "we ourselves heard this voice from heaven when we were with him on the sacred mountain," (2 Peter 1:16-18). Peter then concluded from the whole incredible experience, "And we have the word of the prophets made more certain, and you will do well to pay attention to it…," (2 Peter 1:19). Somehow, the transfiguration made the words of the prophets more certain. A close look at the gospel accounts of the transfiguration will help us see exactly how this is true. In Matthew 17, Mark 9, and Luke 9 we have the various records of the transfiguration. The fact that all of the Synoptics record the event underscores its crucial importance. Luke tells us that Jesus took Peter, James, and John up on this mountain to pray and that this awesome phenomenon occurred when Jesus was praying (Luke 9:28-29). The amazing change that came over Jesus is described in varied ways. Luke says the appearance of his face became "different," eteron, while Matthew and Mark say that he was "transformed," metamorphothe, like a caterpillar is transformed into a butterfly. All three descriptions of this transformation indicate a brilliant, glowing form. His face "shone like the sun" (Matthew 17:2). His garments were white as the light (Matthew 17:2), whiter than any fuller on earth could bleach them (Mark 9:3), and white as a flash of lightening (Luke 9:29). Several things about the transfiguration cause one to connect it to Old Testament prophecy. The appearance of the transfigured Christ is reminiscent of the glorious visions of Old Testament apocalyptic literature, like the visions of Daniel (Daniel 7:13-14; 10:5-8). His appearance also resembles John's later vision of the risen Lord (Revelation 1:12-20). Jesus characterized the incident as a prophetic vision when he said, "Tell no one the vision until the Son of Man is risen from the dead," (Matthew 17:9). This vision on the sacred mountain showed Jesus to be more important than the greatest prophets. Moses and Elijah appeared with him, talking with Jesus about his departure which he was about to fulfill at Jerusalem (Luke 9:31). They were talking about the death of Christ, the very center of the prophetic fulfillment of God's eternal purpose. Peter, stunned by the whole experience, began babbling about building three tents, one for Moses, one for Elijah, and one for Jesus. Mark and Luke's accounts indicate that Peter really didn't know what to say because he and the others were so afraid. Peter's statement is portrayed in all of the gospel accounts as a blunder or an inappropriate statement. The whole experience was designed to focus attention on only one person, the transfigured one, Jesus. He is more central in God's plan than Moses and Elijah and all other prophets. It was after Peter's babbling that a bright cloud overshadowed all of them (Matthew 17:5; Mark 9:7; Luke 9:34). A voice came out of the cloud. Peter later said, "For he received honor and glory from God the Father when a voice came to him from the Majestic Glory," (2 Peter 1:17). The whole experience was remarkably similar to that of Moses on Mt. Sinai when a cloud covered the mountain, the glory of the Lord settled on the mountain, and the Lord called to Moses out of the cloud (Exodus 24:15-16). It is as if the transfiguration is another Sinai, another definitive word from God on the holy mountain. Not only is the transfiguration seen as a prophetic vision, and not only did it depict Jesus as more important than the ancient prophets, but the words of the voice which came from heaven make the words of the ancient prophets more certain. Though there is some variation in the wording among the gospel accounts and the account of Peter, the voice from within the cloud can be divided into three parts. Each part has a clear connection with a very important prophecy of the Hebrew Scriptures. Each of these prophecies concerns a different messianic figure. First, the voice said, "This is my Son." These words recall those of the second psalm. Psalm 2 is cited as a messianic psalm in Acts 4:25-26, Acts 13:33, Hebrews 1:5, Hebrews 5:5, and Revelation 2:26-27. In this psalm, God is upholding the right of his chosen king to rule the nations. God says, "I have installed my king on Zion, my holy hill," (Psalm 2:6). Then, the chosen king himself testifies, saying, "I will proclaim the decree of the Lord: He said to me, "You are my Son; today I have become your Father," (Psalm 2:7). The words, "You are my Son," are the words by which God makes him king. They are the words of enthronement, the words of divine ordination. They are the words by which God chooses the Messiah, the Anointed. The words of the voice on the mountain confirm that these words apply to Jesus, the one chosen by God to rule the nations. The second part of the heavenly utterance is a bit more varied. In Matthew's gospel it is "the beloved, in whom I am well pleased," (Matthew 17:5). Peter's record of it is virtually identical to Matthew's (2 Peter 1:17). Mark does not record the "in whom I am well pleased" portion, but simply says "the beloved," (Mark 9:7). Luke does not record either the "beloved" part or the portion that says, "in whom I am well pleased." He refers to Jesus as the one "whom I have chosen," (Luke 9:35). In any case, the second portion of the voice seems to recall the words of Isaiah 42:1, in which God is speaking of the Servant of the Lord. He describes the Servant as "my chosen one" which corresponds to the words in Luke, "whom I have chosen." He also calls the Servant one "in whom I delight," which corresponds to Matthew and Peter's "in whom I am well pleased." Therefore, it seems clear that the second part of the heavenly voice is intended to recall the words of Isaiah 42:1. The voice confirms that Jesus is the Servant of the Lord in whom the nations will put their hope. He is the Servant who was wounded for our transgressions and bruised for our iniquities (Isaiah 53). Again, the voice makes the word of the prophecy even more certain. The first and second portions of the heavenly voice are also similar to the heavenly voice at the baptism of Jesus (Matthew 3:17; Mark 1:11; Luke 3:22). In both cases, the heavenly voice seems to be consciously imitating Psalm 2:7 and Isaiah 42:1. It is the third part of the voice at the transfiguration that differs from the voice at Jesus' baptism. The third part of the voice is the same in all of the gospel accounts. God said, "Hear ye him," or "listen to him," This closely corresponds with the statement in Deuteronomy 18:15 about the prophet like Moses. The Lord says of that prophet, "You must listen to him," (NIV) or "unto him shall ye hearken," (ASV). Peter elsewhere identified Jesus with this prophet like Moses (Acts 3:22-23). Peter recalled that God had said, "You must listen to everything he tells you. Anyone who does not listen to him will be completely cut off from among his people." The heavenly voice confirmed that Jesus is the prophet of whom Moses spoke. It confirmed that the only way to be included in the people of God is to "listen to him." The transfiguration left the disciples awed and totally focused on Jesus. On the holy mountain, God told them things about Jesus that were crucially important. "This is my Son." This confirmed Jesus as the Messiah, God's chosen king who would rule all nations. "Whom I have chosen…in whom I am well pleased." This confirmed that Jesus is Isaiah's Servant of the Lord. "Listen to him." This confirmed that Jesus is the prophet like Moses, the one all must hear lest they be cut off from the people of God. The transfiguration experience confirmed that Jesus is the Messiah, the Suffering Servant, and the Prophet like Moses. This being true, Peter admonished his readers that they "would do well to pay attention" to the prophecies, and submit their lives to Jesus (2 Peter 1:19). Dan R. Owen