Transfiguration

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TRANSFIGURATION.—The Transfiguration is a mysterious occurrence in the life of our Lord, which must be seen and felt, rather than understood. It produced a sense of awe in the hearts of the disciples (Mat_17:6). Its value is symbolic. Silence regarding it is enjoined by Jesus, and practised by the disciples until the Resurrection, with which it is closely connected in significance. The problem of the transfigured body of Jesus and of the Resurrection body is the same. The event is referred to by Jesus Himself as a vision (horâma, Mat_17:9); it is vouched for by the three Synoptists (Luk_9:28-38, Mar_9:2-13, Mat_17:1-13). Elsewhere in the NT it is referred to only in 2Pe_1:16-18. The Fourth Evangelist, after his own manner, undoubtedly expresses its inner significance for faith in Joh_12:23-36. The mountain on which it took place was probably Hermon. The time was night (Luk_9:32). It was as ‘he was praying’ that the transfiguration of face and raiment appeared.
As regards the inner significance of the occurrence, one expression in St. Luke’s narrative is of great importance—leukos exastraptôn (Luk_9:29), ‘was white and glistering’ (AV [Note: Authorized Version.] ). The sense is really ‘gieamed out white.’ The glory is not that of reflected light; its source is inward. It is the manifestation of a mental process. The note of time (‘six days after’ [Mt. Mk.]; ‘about eight days after’ [Lk.]) affords the key to His thoughts and the subject of His prayers. After what? After Peter’s confession (Luk_9:18-27), and the prediction of Christ’s death (Luk_9:22). Recognized as Messiah by the disciples, He must now prepare them to meet the stumbling-block of the cross. Thus the Transfiguration had (1) a deep significance for Jesus Himself. He was strengthened by the appearance of Moses and Elias, who spoke of His decease (Luk_9:31). They represented the saints in heaven, who understood. Again the Voice stood for the acceptance of His work by God, and He was enabied to yield up His heart and life anew to the will of God. (2) The great lesson for the disciples was that the dreadful shame of His cross was really glory, and that all suffering is ultimately radiant with heavenly beauty, being perfected in Christ. Peter’s suggestion of the three tents is an attempt to materialize and make permanent the vision, to win the crown without the cross. The vision vanished, and they saw ‘Jesus only.’ It was real, but only a glimpse and foretaste. By loyaity once more to the Master, in the common ways of life to which they returned, the disciples would come to share the eternal glory of the Risen Lord.
R. H. Strachan.
Hastings' Dictionary of the Bible
Edited by James Hastings, D.D. Published in 1909

Jesus’ transfiguration took place on a high mountain, possibly Mt Hermon, not far from Caesarea Philippi in northern Palestine (Mat_16:13; Mat_17:1). The event was a revelation of Christ’s glory, witnessed by only three chosen disciples. In coming into the world, Jesus had laid that glory aside, but now it reappeared briefly, displayed through a human body. It was also a foretaste of the glory that Christ would receive after he had completed the work that he had come to do (Mat_17:2; Joh_17:4-5).
Moses and Elijah, the two people of the Old Testament era who appeared with Jesus, possibly symbolized the law and the prophets (Mat_17:3). Jesus was God’s chosen one, to whom the Old Testament pointed. Their conversation with Jesus about his coming death confirmed what Jesus had told his disciples a few days earlier, namely, that though he was the Messiah, he was also the suffering servant. Though he was a glorious figure of heavenly origins, he had to die a shameful death (Luk_9:30-31; cf. Mat_16:16; Mat_16:21).
This was further confirmed in the words that the Father spoke from heaven. His statement of approval of his Son combined words from one of David’s messianic psalms with words from one of the servant songs of Isaiah (Mat_17:5; cf. Psa_2:7; Isa_42:1).
The Father’s final words, ‘Hear him’, indicated that this one, besides being the kingly Messiah and the suffering servant, was the great prophet who announced God’s message to the world (Mat_17:5; cf. Deu_18:15; Act_3:22-26). The entire transfiguration event showed God’s satisfaction with all that Jesus had done and with all that he intended to do as the climax to his ministry approached. (See also MESSIAH; SERVANT OF THE LORD.)
Bridgeway Bible Dictionary by Don Fleming
PRINTER 1990.

trans-fig-ū́-rā?shun (μεταμορφόομαι, metamorphóomai, ?to be transformed?): Used only with reference to the transfiguration of Christ (Mat_17:2; Mar_9:2) and the change wrought in the Christian personality through fellowship with Christ (Rom_12:2; 2Co_3:18).
(1) About midway of His active ministry Jesus, accompanied by Peter, James and John, withdrew to a high mountain apart (probably Mt. Hermon; see next article) for prayer. While praying Jesus was ?transfigured,? ?his face did shine as the sun,? ?and his garments became glistering, exceeding white, so as no fuller on earth can whiten them.? It was night and it was cold. The disciples were drowsy and at first but dimly conscious of the wonder in progress before their eyes. From the brightness came the sound of voices. Jesus was talking with Moses and Elijah, the subject of the discourse, as the disciples probably learned later, being of the decease (exodus) which Jesus was about to accomplish at Jerusalem. As the disciples came to themselves, the figures of Moses and Elijah seemed to withdraw, whereupon Peter impetuously demanded tents to be set up for Jesus and His heavenly visitants that the stay might be prolonged and, if possible, made permanent. Just then a cloud swept over them, and out of the cloud a voice came, saying, ?This is my beloved Son: hear ye him.? In awe the disciples prostrated themselves and in silence waited. Suddenly, lifting up their eyes they saw no one, save Jesus only (Mat_17:1-13; Mar_9:2-13; Luk_9:28-36).
Such is the simple record. What is its significance? The Scripture narrative offers no explanation, and indeed the event is afterward referred to only in the most general way by Peter (2Pe_1:16-18) and, perhaps, by John (Joh_1:14). That it marked a crisis in the career of Jesus there can be no doubt. From this time He walked consciously under the shadow of the cross. A strict silence on the subject was enjoined upon the three witnesses of His transfiguration until after ?the Son of man should have risen again from the dead.? This means that, as not before, Jesus was made to realize the sacrificial character of His mission; was made to know for a certainty that death, soon and cruel, was to be His portion; was made to know also that His mission as the fulfillment of Law (Moses) and prophecy (Elijah) was not to be frustrated by death. In His heart now would sound forever the Father's approval, ?This is my beloved Son, in whom I am well pleased.? The scene, therefore, wrought out in Jesus a new fervor, a new boldness, a new confidence of ultimate victory which, as a source of holy joy, enabled Him to endure the cross and to despise the shame (Heb_12:2). In the disciples the scene must have wrought a new faith in the heavensent leadership of Jesus. In the dark days which were soon to come upon them the memory of the brightness of that unforgettable night would be a stay and strength. There might be opposition, but there could be no permanent defeat of one whose work was ratified by Moses, by Elijah, by God Himself. Indeed, was not the presence of Moses and Elijah a pledge of immortality for all? How in the face of such evidence, real to them, however it might be to others, could they ever again doubt the triumph of life and of Him who was the Lord of life? The abiding lesson of the Transfiguration is that of the reality of the unseen world, of its nearness to us, and of the comforting and inspiring fact that ?spirit with spirit may meet.?
The transfigured appearance of Jesus may have owed something to the moonlight on the snow and to the drowsiness of the disciples; but no one who has ever seen the face of a saint fresh from communion with God, as in the case of Moses (Exo_34:29-35) and of Stephen (Act_6:15), will have any difficulty in believing that the figure of Jesus was irradiated with a ?light that never was on sea or land.? See Comms. and Lives of Christ; also a suggestive treatment in Westcott's Introduction to the Study of the Gospels.
(2) The transfiguration of Christians is accomplished by the renewing of the mind whereby, in utter abandonment to the will of God, the disciple displays the mind of Christ (Rom_12:2); and by that intimate fellowship with God, through which, as with unveiled face he beholds the glory of the Lord, he is ?transformed into the same image from glory to glory, even as from the Lord the Spirit? (2Co_3:18).

International Standard Bible Encyclopedia
PRINTER 1915.

One of the most wonderful incidents in the life of our Savior upon earth, and one so instructive that we can never exhaust its lessons, is the Transfiguration. The apostle Peter, towards the close of his life, in running his mind over the proofs of Christ's majesty, found none so conclusive and irrefragable as the scenes when he and others were with him in the holy mount, as eye-witnesses that He received from God the Father honor and glory, when there came such a voice to Him from the excellent glory, 'This is My beloved Son, in whom I am well pleased.' If we divide Christ's public life into three periods?the first of miracles to prove His divine mission, the second of parables to inculcate virtue, and the third of suffering, first clearly revealed and then endured, to atone for sin?the transfiguration may be viewed as His baptism or initiation into the third and last. He went up the Mount of Transfiguration on the eighth day after He had bidden everyone who would come after Him take up His cross, declaring that His kingdom was not of this world, that He must suffer many things, and be killed, etc.
The Mount of Transfiguration was long thought to have been Mount Tabor; but as this height is fifty miles from Caesarea Philippi, where Jesus last taught, it is now supposed to have been a mountain much less distant, namely, Mount Hermon.
The final causes of the transfiguration, although in part wrapped up in mystery, appear to be in part plain. Among its intended lessons may be the following:?First, to teach that, in spite of the calumnies which the Pharisees had heaped on Jesus, the old and new dispensations are in harmony with each other. To this end the author and the restorer of the old dispensation talk with the founder of the new, as if his scheme, even the most repulsive feature of it, was contemplated by theirs, as the reality of which they had promulgated only types and shadows. Secondly, to teach that the new dispensation was superior to the old. Moses and Elias appear as inferior to Jesus, not merely since their faces did not, so far as we know, shine like the sun, but chiefly because the voice from the excellent glory commanded to hear Him, in preference to them. Thirdly, to gird up the energies of Jesus for the great agony which was so soon to excruciate Him. Fourthly, to comfort the hearts of the disciples, who, being destined to see their master, whom they had left all to follow, nailed to a cross, to be themselves persecuted, and to suffer the want of all things, were in danger of despair. But by being eye-witnesses of His majesty they became convinced that His humiliation, even though He descended into the place of the dead, was voluntary, and could not continue long.




The Popular Cyclopedia of Biblical Literature
by John Kitto.


The Greek word μετεμορφώθη, well rendered “was transfigured,” signifies a change of form or appearance (Mat_17:2; Mar_9:2),.and is so explained in Luk_9:29, “the fashion of his countenance was altered.” This is one of the most wonderful incidents in the life of our Savior upon earth, and one so instructive that we can never exhaust its lessons. The apostle Peter, towards the close of his life, in running his mind over the proofs of Christ's majesty, found none so -conclusive and irrefragable as the scenes when he and others were with his Master in the holy mount (2Pe_1:18) as eye-witnesses that he received from God the Father honor and glory when there came such a voice to him from the excellent glory,” This is my beloved Son, in whom I am well pleased.” The apostle John likewise refers to the convincing power of the “glory” exhibited on that occasion (Joh_1:14). If we divide Christ's public life into three periods the first of miracles, to prove his divine mission; the second of parables, to inculcate virtue; and the third of suffering, first clearly revealed and then endured, to atone for sin-the transfiguration may be viewed as his baptism or initiation into the third and last. He went up the Mount of Transfiguration on the eighth day after he had bidden every one who would come after him take up his cross, declaring that his kingdom was-not of this world that he must suffer many things, and be killed, etc.
The Mount of Transfiguration is traditionally thought to have been Mount Tabor; but as this height is fifty miles from Caesarea Philippi, where Jesus last taught, it has of late been supposed to have been a mountain much less distant, namely, Mount Hermon. As there was an interval, however, of a week between this and the preceding occurrence, we may naturally conclude that a part of this time was occupied in the journey. SEE TABOR.
The only persons thought worthy to ascend this mount of vision were Peter, James, and John, three being a competent number of witnesses, or they being more faithful and beloved than any others. Whatever the reason was, these three disciples appear on more than one other occasion as an elect triumvirateas at the raising of Jairus's daughter, and during our Lord's agony in the garden. The disciples, in all probability, ascended the mountain anticipating nothing more than that Jesus, as at other times (Luk_6:12), would continue all night in prayer to God. When the curtains of night closed around them, they were so worn out by their labors as to sink down in sleep, till startled from their slumbers by the glory of the Lord shining round about them; for, as Jesus prayed, the fashion of his countenance was altered,” and his face did shine as the sun, and his raiment was white as the light... And behold there talked with him two men, which were Moses and Elias, who appeared in glory, and spake of his decease, which he should accomplish at Jerusalem.” Peter's words, “Master, it is good for us to be here,” are a natural expression of rapture; and his proposal to build three tabernacles indicated his desire both to keep his Lord from going down to Jerusalem to die there, and to prolong the blessedness of beholding with open face the glory of God. Such is at least a plausible interpretation of his language, while “he wist not what to say.” It is worthy of remark that Peter had no thought of tents for himself and his companions, his only desire being that the beatific vision might endure forever. While he yet spake, behold, a bright cloud overshadowed them not a black cloud such as that which rested on Mount Sinai, but a cloud glistening as the Shechinah when the glory of the Lord filled the tabernacle, or as the cloud that filled the house of the Lord when the priests were come out of the holy place. “And behold a voice out of the cloud” that is, out of the long-established symbol of Jehovah's presence” which said, “This is my beloved son, in whom I am well pleased hear ye him. And when the disciples heard it, they fell on their face, and were sore afraid” like Daniel and all others who have felt themselves entranced by revelations of God. “And Jesus came and touched them, and said, Arise, and be not afraid” showing such gentleness as proved him to be fitly named the Lamb of God. How long the glorification of our Savior continued it were vain to inquire; but it appears from the narrative of Luke that he did not lead down his disciples till the day following that on which they had ascended the height. As they descended, he bade his disciples keep what they had seen a secret till after his resurrection, doubtless because the whole vision, to those who had not seen it, would have been a rock of offence, appearing, as an idle tale. He also opened their eyes to see that. Elias whom they looked for in the future was to be sought in the past, even In John the Baptist, who was clothed with his spirit and power.
The final causes of the transfiguration, although in part wrapped up in mystery, appear to be in part plain. Among its intended lessons may be the following: First, to teach that, in spite of the calumnies which the Pharisees had heaped on Jesus the old and new dispensations are in harmony with each other. To this end the author and the restorer of the old dispensation talk with the founder of the new, as if his scheme, even the most repulsive feature of it, was contemplated by theirs, as the reality of which they had promulgated only types and shadows. Secondly, to teach that the new dispensation was superior to the old. Moses and Elias appear as inferior to Jesus, not merely since their faces did not, so far as we know, shine like the sun, but chiefly because the voice from the excellent glory commanded to. hear him in preference to them; thirdly, to gird up the energies of Jesus for the great agony which was so soon to excruciate him; as in Gethsemane itself an angel appeared unto him strengthening him; as the Holy Ghost descended upon him in the likeness of a dove before his temptation in the wilderness and as, when the devil left him, angels came and ministered unto him. Fourthly, to comfort the hearts of the disciples, who, being destined to see their Master, whom they had left all to follow, nailed to a cross, to be themselves persecuted, and to suffer their want of all things, were in danger of despair. But, by being eye-witnesses of his majesty, they became convinced that his humiliation, even though he descended into the place of the dead, was voluntary and could not continue long. Gazing at the glorified body of their Master, they beheld not only a proof but an express and lively image, of his resurrection, ascension, and exaltation above the heavens. As in a prophetic vision, they beheld him seated upon clouds; and seen by every eye as the Judge of the quick and the dead, or enthroned in heaven amid the host of his redeemed. Henceforth they ceased not questioning one another what the rising from the dead should mean. Fifthly, to teach that virtue will not allow supine contemplation, but demands the exercise and exertion of our several powers. To some this lesson may seem a refinement, but it is ingeniously deduced by Schleiermacher from the fact that while Peter yet spake in his ecstasy, the vision in which he longed to wear out his life vanished away as if the aim were to teach us that when we have ascended the mount of vision on the cherub-wings of contemplation, even if we burn to dwell there in a perpetual sweetness, yet We must shun all monastic seclusion that we-may mingle among men and do them good; even as the great Exemplar would not let his chosen repose in rapturous musings, and had scarcely come down from the mountain of his glory before he recommenced his works of usefulness.
The transfiguration is so fine a subject for the painter that we are not surprised to learn that it employed Raphael's best hours, and that his portraiture of it is confessedly the highest of all efforts of pictorial genius. The original work, still unfaded, though more than three centuries have passed over it, hangs in the Vatican. A copy of it in mosaic on a colossal scale, and which might pass with most men for the original, fills the head of the left aisle in St. Peter's at Rome. The design is as simple as the artless narrative of the evangelists. In the center, and in raiment white as the light, is he, the fashion of whose countenance was altered. On either hand, and floating on the air, appear in glory Moses and Elias. Beneath, the disciples, overshadowed by a bright cloud, their hands shielding their dazzled eyes, are fallen on their faces, sore afraid of the voice proceeding out of the cloud, but catching glimpses of Jesus transfigured before them.
For monographs on the transfiguration, see Volbeding, Index Programmatum, p. 47.; Hase, Leben Jesut, p. 161; Bagot, On the Transfiguration (Lond. 1840); Anon. Tabor's Teachings (ibid. 1867, 1868); also the (Am.) Free-will Baptist Quarterly, Jan. 1858. SEE JESUS CHRIST.



CYCLOPEDIA OF BIBLICAL, THEOLOGICAL AND ECCLESIASTICAL
press 1895.

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