What we call the Transfiguration is, perhaps, more accurately, a new worldview of who Jesus is. Context is important, so keep in mind that Peter’s confession that Jesus is “the Christ, the Son of the Living God” (Matthew 16:16), drew out of Jesus his own confession to his disciples that he, the Christ or Messiah, must be rejected and executed by the Jewish authorities (Matthew 16:21). This, of course, drew out astonishment and unbelief on the part of the Apostles (Matthew 16:22), but Jesus told them that such an attitude was an offense to him and an attack from the enemy (Matthew 16:23). If they wished to be his followers, it was imperative that they “pull up stakes” in this world. Indeed, they must pull up the stakes they have in this world’s values, religious or political.
In other words, the disciple of Jesus needs to reject even his present worldview or understanding of his world. That which gives meaning to what we hold as true in this life, even those stakes must be pulled up, if we wish to follow Jesus (Matthew 16:24). The fact remains that Jesus’ execution wasn’t the end, for he rose from the dead (Matthew 16:21) and returned to his disciples before the then present generation of Jews in the first century AD died out (Matthew 16:28). Moreover, when the Messiah came into his Kingdom (Matthew 16:28), as the now glorified Messiah, vis-à-vis when the Son of the Living God returned to that first century AD world, he brought his reward with him and rewarded everyone according to his works (Matthew 16:27). It is in this context that the Transfiguration occurs, to show his disciples what the “Christ, the Son of the Living God” actually looks like.
If we continue in this line of thinking, Jesus and his disciples had gone to Jerusalem to celebrate the Feast of Tabernacles, but secretly, because the Jewish authorities sought his life (John 7:1, 10). Moreover, the mountain mentioned in the text would have to be Mount Olives in Jerusalem.[1] It was there that Jesus was transfigured before the three disciples, vis-à-vis he was transformed, so that his face glowed like the sun, even to the point where the very clothes he wore were as bright as light (Matthew 17:1-2).
We are told that two men appeared with Jesus, whom the text identifies as Moses and Eliah (Matthew 17:3). Interestingly, Peter knows the two, but how? The fact is, that it would be impossible to identify Moses and Elijah, if the text didn’t name them. Therefore, their identities must have become known supernaturally, and in vision. Moreover, if this is so, the two men must represent something about Jesus, and the times in which he lived. If coming to know Jesus as the Messiah, represents a new worldview, then Moses and Elijah must represent the old worldview, or the Law and the Prophets. While it was possible for Moses and Elijah to point to Jesus, they could never be exact copies or images of him. They represent the glory that fades away (cp. 2Corinthians 3:9-11, 13-15). When the truly glorious light of Christ comes, the shadows must disappear (Colossians 2:16-17; 1Corinthians 13:9-10).
The Apostles were astonished and in great fear (Matthew 17:6), and without thinking Peter said it was good for them to be there and asked if he should make a tabernacle for each of them, Jesus, Moses and Elijah (Matthew 17:4).[2] Suddenly, while Peter yet spoke, the three men heard a voice from a bright cloud above them, saying: “This is my beloved Son, in whom I am well pleased; hear him,” which, when the three disciples heard it, they fell face down upon the ground and were in great fear (Matthew 17:5-6). Later, Peter would describe hearing the voice from heaven as confirmation that the message of the prophets is confirmed in Christ (2Peter 1:16-19).
After his disciples had fallen to the ground in fear, Jesus came and touched them, saying: “Arise, don’t be afraid!” (Matthew 17:7). When they looked around Moses and Elijah had faded away with the vision. Only Jesus was present. As they descended the mount, Jesus commanded that they tell the vision to no one, until after he had risen from the dead (Matthew 17:8-9). The disciples struggled in their efforts to follow Jesus, in the wake of understanding their present worldview must be changed. Perhaps, the first question they needed to ask in this context was, what about Elijah? Why do the scribes/rabbis say Elijah must come (Matthew 17:10)? In fact, some Jews who couldn’t see Jesus as the Messiah, believed he might represent the coming of Elijah (Matthew 16:14).
However, Jesus told them that the coming of Elijah is a true prophecy, but the fact is that Elijah had already come, but he wasn’t recognized. In the end, he was treated according to their ignorant manner. Thus, the Son of Man (the Messiah) must be likewise treated and come to his end (Matthew 17:11-12). Then the three disciples understood that Jesus spoke of John the Baptizer (Matthew 17:13). [EB1]
[1] Peter would later refer to this event as occurring on the “holy mount” (1Peter 1:18). The only place called the “holy mountain” is Jerusalem (Isaiah 66:20; Daniel 9:16), and the only holy mount “at” Jerusalem is Mount Olives (Isaiah 27:13).
[2] The fact that Peter wants to build three tabernacles, one each for Jesus, Moses and Elijah, is another indication that they are in Jerusalem to celebrate the Feast of Tabernacles.
