Y. The transfiguration (9:28–36)
Y. The transfiguration (9:28–36)
It is not easy to see what happened at the transfiguration or why it occurred. We may see it as a revelation of the glory of the other world and perhaps this is meant as an encouragement to the disciples after the hard words about cross-bearing. The combination of glory and the conversation about the death of Christ will also be a way of teaching the disciples that true glory and the cross are not incompatible. But we should also understand it all as having significance for Jesus himself. In the quietness he had doubtless thought hard about the outworking of his vocation. He was about to go up to Jerusalem to die for sinners. The vision on the mountain set the seal of divine approval on the step he was about to take.
28–29. Traditionally Mount Tabor has been held to be the place where the transfiguration occurred, but this is almost certainly wrong. It is too far away from Caesarea Philippi and it appears to have been occupied at the time. It would thus not have afforded the solitude into which Jesus took his followers to pray. There is more to be said for Mount Hermon, but this is far from certain (Hendriksen thinks of Jebel Jermak). Characteristically Luke tells us that Jesus went to the mountain to pray (see Introduction, p. 56). As he prayed the appearance of his countenance was altered (‘his face shone like the sun’, Matt. 17:2), and his clothing became dazzling white (exastraptō is used of flashing like lightning; see LSJ).
30–31. All three Synoptists agree that Moses and Elijah talked with him, the great lawgiver and a great representative of the prophets. Together they point to the hour of fulfilment of all that the Old Testament foreshadows. Only Luke tells us that the subject of the conversation was Jesus’ departure, i.e. his death (cf. 2 Pet. 1:15). That such a topic was chosen at such a time shows how central the death of Jesus is.20 The use of the word exodos for death is unusual and we should probably discern some exodus typology. The exodus had delivered Israel from bondage. Jesus by his ‘exodus’ would deliver his people from a far worse bondage.
32–33. The disciples ‘were sound asleep, but they awoke’ (GNB). It may well have been night (37; cf. 6:12). Evidently as Jesus prayed the disciples fell asleep, but they were awakened by the shining of the light. They saw Jesus’ glory (mentioned only in Luke) and the heavenly visitants. When Moses and Elijah were beginning to leave, Peter tried to retain the experience by making for them booths, i.e. leafy shelters or huts of a temporary kind; the word is commonly used for a tent or tabernacle. Peter did not really know what he was saying. The experience was overwhelming.
34–35. Now a cloud came and overshadowed them. In the Old Testament a cloud is sometimes associated with the presence of God (e.g. Exod. 40:34f.) and we need not doubt that this is the case here, especially in view of the heavenly voice. It is not quite clear who entered the cloud. RSV gives the impression that the disciples were included. But it seems more likely that the cloud enveloped Jesus and the heavenly visitants;21 cf. Knox, ‘they saw those others disappear into the cloud, and were terrified.’ That the disciples were outside the cloud seems indicated by the fact that the voice came to them out of (ek) it. The voice said, This is my Son, my Chosen; listen to him! The other Gospels have ‘my beloved Son’, as do some MSS of Luke. Chosen emphasizes another aspect of Jesus’ Person, rather like Messiahship. God chose and anointed Jesus for his ministry. This clearly and emphatically differentiates him from Moses and Elijah (against the views in 8, 19). To him, people must give heed.
36. That ended the vision. Luke passes over Jesus’ coming to them and touching them as they lay prostrate. He simply says that after the voice Jesus was found alone. He adds that in those days the disciples told nobody about the vision. It had been a wonderful experience, but it was not the kind of thing that encouraged idle chatter.