Introduction
Transfiguration of Jesus is undoubtedly one of
the key events in the public ministry of Jesus. In 2002, while introducing the
Luminous Mysteries or the Mysteries of Light of the Holy Rosary, Blessed John
Paul II placed it as the Fourth Luminous Mystery. He also called the Transfiguration
"the mystery of light par excellence," presumably because during this
exalted event, the glory of Jesus' divine nature glowed brilliantly through his
humanity, totally transfiguring Jesus.[1]
Transfiguration takes
place at a very decisive point in the life of Jesus. All three synoptic Gospels preserve the sequence of
(1) the confession at Caesarea Philippi, (2) the announcement of Jesus’
suffering and death, and (3) the
transfiguration. Matthew and Mark include immediately after the present
pericope a repetition of the prophecy about the passion of the Son of Man.[2] These facts highlight the importance of the Passion
prediction in the interpretation of the transfiguration. That is why in his ‘Outline of Matthew’s
Gospel’ Prof. Boris Repschinski rightly places this episode in ‘the circle of the
First Passion Prediction.’
Besides the Christology
of the glorious Son of God and the Suffering Son of Man, the transfiguration in Matthew’s gospel provides a very important discipleship material. The disciples of Jesus
and the Matthean community of Jewish Christians know and experience who Jesus
truly is in and through the vision of Jesus’ glory and especially through the
Theophany. Through this glorious encounter, the faith of disciples is
fortified. In this paper, I would like to view the transfiguration of Jesus
aiming towards the fortification of disciples.
My Way of Proceeding
The
biblical exegesis requires both art and technique on the part of the exegetes.
Mastery comes after a long and tedious process of research and practice. As a
beginner to this noble discipline, I am testing and trying various
methodologies to bring out the communication of the passage as effectively as
possible. In this paper, I am going to follow the exegetical method proposed by
Prof. Repschinski in his ‘Guidelines for Exegetical Papers,’ a handout given to
the MBS students of JDV, Pune. It involves basically five steps: (1) The Text,
(2) Structure and Composition, (3) The Context, (4) Theological Content and (5)
Application.
1. Text
After going through the Greek text and the NRSV
translation, I would like to point out some textual variants present in the
text as well as some important translation difficulties in the NRSV text.
1.1. Textual Variants
The Greek New Testament, Fourth
Revised Edition provides only two textual critical notes, namely (i) χίων (snow) in place of τὸ φῶς (the light), and (ii) ποισωμεν (let us make) in place
of ποιήσω (I will make). For the simplicity and completeness of
exposition, I have put down five important textual variants given in NIGTC (New
International Greek Testament Commentary), which include the above–mentioned
variants also.[3]
Verse 1: (i) Under the influence of Lk 9:28, an
opening Ἐγένετο (‘it happened’) is added
in D Θ etc. it vgmss. (ii) D has λίαν (‘exceedingly’),
probably a careless visual mistake, possibly encouraged by the use of λίαν a little later in the
Markan account (9:3). In D it qualifies υψηλόν (‘very high’). Verse 2: (iii) D lat syc copbo
have χίων (‘snow’), accommodating
to Mt 28:3. Verse 4: (iv) εἰ (‘if’) is missing from
W Θ f1 33 Copsa, bo, thus turning Peter’s statement into
a question. The whole phrase is missing from c (cf. Mk 9:5; Lk 9:33), (v) Plural ποισωμεν in C3 D L W
Θ f1, 13 33 892 1006 1342 1506 etc. lat sy co, in line with Mk 9:5;
Lk 9:33.
1.2. Translation difficulties in NRSV
I found the following
four difficulties in the NRSV translation: (1) Matthew normally changes Marcan
historic present. In this pericope, however, Matthew has retained a couple of
verbs in their historic present, namely (i) παραλαμβάνει (“takes with”) in 17:1 and (ii) καταβαινόντων (“are coming down”) in
17:9. However, in NRSV, this distinction is not made. NRSV translates them in
past tense: “took with” and “were coming down.” (2) λευκὰ ὡς τὸ φῶς (“white as light”) in
17:2 is translated as “dazzlingly white.” (3) καὶ ἰδοὺ (and behold!) is translated as “suddenly” thus losing
the emphasis. (4) ἀποκριθεὶς (“answering”) in 17:4 doesn’t appear in the translation
at all. It is entirely omitted while translating.
2. Structure and Composition
In this important section, I will
try to analyze major structural and compositional elements like delimitation,
structure, key words and phrases, repeated words, literary devices, genre, etc.
With this foundation and the background of the literary and historical context,
we will be able to draw pertinent theological conclusions from this significant
pericope.
2.1. Delimitation
In 17:1, we have
important clues for the delimitation of the pericope. First of all, we have (i)
the change in time: “Six days later.” This refers to the
period lapsed after Peter’s declaration and Jesus’ announcement of the first
passion prediction. Then there is (ii) the change in persons:
Jesus was with “his (twelve) disciples” (16:24) in the previous pericope. Now
we find, Jesus taking with him “Peter and James and his brother John,” the
three key disciples. Finally, we have (iii) the change in place: Jesus
and his disciples were in the district of Caesarea Philippi (16:13). Now “a
high mountain” is introduced.
From 17:10, we find the
change in theme: the narrative changes from the description of the
transfiguration to the discussion about Elijah and the Son of Man. 17:9 acts as
a bridge verse connecting these two pericopes describing the event after the
transfiguration. The change in time and place can be noticed here: “As
(time) they were coming down the mountain (place)”.
The scholars like
Ulrich Luz consider 17:1–13 as one pericope. Luz states,
“The story [transfiguration] falls into two parts, the actual transfiguration
(17:1–8) and the discussion with the disciples (17:10–13), with verse 9
functioning as a sort of hinge.”[4]
However, for our exegetical purpose we will consider 17:1–9 as the delimitation
for the reasons given above.
2.2. Structure or Outline
It is not easy to
identify the exact structure of the pericope. There are various suggestions about the structure like the plain structure of
Donald Hagner[5]
with no particular focus, the parallel structure of
Harrington[6],
highlighting the visual and auditory episodes and the response of the disciples
and the concentric structure of Ulrich Luz[7]
focusing on the voice of God. I will go with the
concentric structure highlighting the importance of the Theophany, the command
of God the Father to the Disciples. I think, that is the key of the passage. I
have attempted to present a concentric structure or chiasmus, which according
to me, brings out the theology of the Matthean pericope of the Transfiguration.
A 17:1 Jesus ascends with the disciples
B 17:2–3 Jesus’
glory is revealed before the disciples
C 17:4
Peter, the disciple’s reaction
D 17:5
Command to the disciples
C’
17:6 The disciples’ reaction to Theophany
B’ 17:7–8
Jesus comforts his disciples
A’ 17:9 Jesus descends with the disciples
Major parts of the structure
As seen in the
structure, the disciples are in the limelight along with Jesus in this
episode. Jesus is concerned about his disciples. He ascends the mountain by taking
them with (παρά) him; he reveals his
glory by transfiguring before them (ἔμπροσθεν αὐτῶν), he comes to (προσελθὼν) them to comfort them
and brings them to the ground to face the passion. In the centre of all this
accompaniment and loving concern by Jesus and the reactions of the disciples,
we have the Supreme God of the OT conveying his message to the Disciples
emphasizing Jesus’ uniqueness to them. Luz rightly points out, “The action now takes place
between Jesus and his circle of disciples. Instruction to the disciples and the
stories of the disciples are predominant.”[8]
Although disciples’
reaction is not too good, it is not too bad either (cf. Mk). They respond with
their little faith which includes doubting and also believing. In and through
this episode, especially through the Transfiguration B, Theophany D, Jesus’
comforting B’, disciples are strengthened in their faith and enlightened in
their understanding of Jesus.
Emphasis of the Structure
Without downplaying the
explicit Christological significance of the passage, Matthew introduces new
discipleship material and puts emphasis on ecclesiology. He achieves this by
putting the Theophany addressed to the disciples at the
centre, flanked with Jesus’ Transfiguration before disciples and Jesus’
comforting the disciples. Peter, the representative disciple as well as the
core group of disciples are privileged to accompany Jesus on the mountain;
witness his divine glory and receive comfort from him. Thus, according to me,
the most important part of this structure is the command of God the Father
directly addressed to the disciples. All the OT commandments are summed up in
this single command. This is the new Shema (cf. Deut 6:4–5) for the
Matthean community of Jewish Christians with its focus on hearing, i.e. obeying
(Jesus).
2.3. Composition
Matthew has
artistically reworked Marcan account of Transfiguration. This passage is
composed by Matthew by using many ‘Mattheanisms’[9]. In
this sub–section, we will study the linguistic and literary features
instrumental in composing this passage.
2.3.1. Key Words and Phrases
The passage under study has 9 verses and 168
words. Most of the words and phrases are significant as Matthew doesn’t waste
his words. I have tried to identify a few important words and phrases from each
verse to bring out the meaning of the text. The analysis of the words is not
comprehensive; only a few important interpretative elements are pointed out.
Verse 1: (i) παραλαμβάβει: Jesus takes
Peter, James and John with (παρά) him. Matthew keeps Mark’s historic present to
correlate 17:1–9 and 16:28.[10] (ii)
τὸν Πέτρον καὶ Ἰάκωβον καὶ Ἰωάννην τὸν ἀδελφὸν αὐτοῦ: Here we have three key disciples who will
also witness Jesus’ agony in the Garden (26:37). The loss of articles before
the names of James and John (but not of Peter) is likely to highlight the
continuing and important role of Peter,[11]
the representative disciple. Gundry beautifully explains the role of Peter
in the Gospel of Matthew, “The figure of Peter stands out, not as an
ecclesiastical overlord, but as a representative disciple (10:2; 17:24). He
typifies disciples both in their understanding and confession of Jesus as the
Christ and Son of God (16:16–19), and in their prayerlessness (26:36–46),
little faith (14:28–31), and denials of Jesus in time of persecution (26:69–75).”[12] (iii) ὄρος: The word ‘mountain’ occurs 11 times in Matthew and
twice in this pericope. We have ‘mount’ mentioned several times in the Gospel:
during the temptation (Mt 4:8); the Sermon on the Mount (5:1; 8:1); place of Jesus’
prayer (14:23); place of healing many sick (15:29); Mt of Olives (21:1; 26:30);
the place where the resurrected Jesus commissioned his disciples (28:16). A
high mountain is a place of revelation, or extraordinary events.
Verse 2: (i) μεταμορφώθη: This is a very
important word as it is the title of our passage. This Greek word has different
connotations like change of a person into animal or bird, etc. and that is why
Luke leaves it out. For Matthew and Mark, it means to transform/ change
completely. μετα denotes change, and μορφη denotes form. Form is
the distinctive nature of the object, and is distinguished from σχήμα, the changeable,
outward fashion. It refers to the renewing of the mind as in Rom 12:2, 2 Cor
3:18.[13] As
Nutzel point out, “a change in the nature of Jesus is not in view; the true
nature of Jesus is made visible to the three disciples who witness the
transfiguration”.[14]
This is similar to Mk 16:12, which describes Jesus after resurrection “in
another form.”[15] This word occurs 4 times in the NT in passive form. The
Passive points to the action of God.[16] (ii)
ἔλαμψεν τὸ πρόσωπον αὐτοῦ ὡς ὁ ἥλιος: This phrase reminds
us of the shining of Moses’ face in Ex 34:29, 30, 35. Besides, it fulfills what
Jesus had said at the end of the Parable discourse: “the righteous will shine
like the sun in the kingdom of their Father” in Mt 13:43. In the introductory
vision of Christ in Rev 1:16, we have similar shining of face.
Verse 3: (i) ἰδοὺ: Matthew is fond of this expression. He uses it 28
times in the Gospel and 3 times in this passage. This ἰδοὺ is emphatic. (ii) Μωϋσῆς καὶ Ἠλίας: Matthew changes Mark’s
Ἠλίας σὺν Μωση. He gives the natural historical sequence.[17]
Moses and Elijah represent “law and prophets,” a theme very dear to Matthew
(cf. 5:17; 7:12; 22:40). There may also be a reference to their having been
taken up into heaven (Deut 34:6; 2 Kgs 2:11) or their expected roles in the
coming kingdom (Deut 18:15, 18; Mal 3:23–24).[18] (iii) ὤφθη: “Appeared” in the passive voice refers to the
divine action. Moses and Elijah appear as witnesses to the transfiguration and
the manifestation of Jesus as the Son of God.
Verse 4: (i) Κύριε: The word ‘Lord’
appears 31 times in Matthew. Matthew changes Marcan uses ‘Rabbi’ and uses ‘Lord’
in its place as ‘Rabbi’ has negative overtones in Matthew (cf. Mt 23:7, 8;
26:25, 49). ‘Lord’ has already been
used several times by Peter (14:28, 30; 16:22) and will be used in 18:21.[19] (ii) εἰ θέλεις: Matthean addition showing deference to Jesus. (iii) τρεῖς σκηνάς: Peter’s suggestion of his building three tents
can be interpreted in different ways: (a) Peter realized that it was night, and was for
preparing shelters into which the heavenly visitors might retire after their
interview (Vincent),[20]
(b) possibly as a kind of honorary gesture, a commemoration of this remarkable
event (Hagner),[21]
(c) The eschatological fulfillment of the feast of booths (Nolland)[22]. Notwithstanding his good intentions, Peter’s
response seems inappropriate because it “is a vision by which to be informed
rather than an event in which to participate.”[23]
Verse 5: (i) νεφέλη φωτεινὴ: As a sign of the presence of
God, the cloud is primarily associated with the Exodus of Israel from Egypt,
and later with the New Age (cf. 2 Mac 2:8; Ex 40:35).[24]
(ii) ὁ υἱός μου ὁ ἀγαπητός, ἐν ᾧ εὐδόκησα: The same Theophany is
found in Mt 3:17 in the account of baptism which is the crucial point of the
beginning of Jesus’ public ministry. The same words are repeated here,
immediately after the first passion prediction by Jesus, which is also a major
turning point in the life of Jesus. The divine voice identifies Jesus as the
unique Son of God who possesses unique authority. Moses and Elijah are but his
attendants.[25]
(iii) ἀκούετε αὐτοῦ: ‘Listen to him’ is
added to Mt 3:17. This echoes the language of Deut 18:15 where ‘a prophet like
Moses’ is mentioned. I consider this command of God very crucial for it affirms
the authority of Jesus’ teaching for Matthew’s community.
Verse 6: (i) ἔπεσαν ἐπὶ πρόσωπον αὐτῶν: Disciples react to the Theophany and not to the
transfiguration, partly in fear and partly in worship.[26] This is a posture of worshipping (e.g., Gen
17:3; Tob 12:16; Mt 2:11; 4:9; 18:26). We have the reference of Jesus falling
on his face to pray in the Garden of Gethsemane (cf. Mt 26:39). (ii) ἐφοβήθησαν σφόδρα: Encountering the mysterium tremendum creates
a certain reaction of fear. We find the Centurion and those who were with him reacting
similarly after witnessing the events following Jesus’ death in Mt 27:54 (see
also: apocalyptic visions in Dan 8:17–18; 10:7–9).
Verse 7: (i) προσελθὼν: To come to/ to
approach: Matthew uses this form several times. People are always coming to
Jesus, but in Matthew only here and in 28:18 Jesus approaches the disciples. (ii)
ἥψατο: Touched: Jesus often
touches to heal (cf. Mt 8:3, 15; 9:20, 29; 20:34) (iii) Ἐγέρθητε: Rise: Jesus’ command
to the Paralytic (cf. Mt 9:6), Jesus to the disciples in the Gethsemane (cf. Mt
26:46) (iv) μὴ φοβεῖσθε: Do not be afraid: 4
other references (cf. Mt 10:28; 14:27; 28:5,10). It is important to note that the
sequence of hearing (a voice), falling on one’s face, being touched, being
raised, and being directed not to fear is found in Dan 10:9–12.[27]
Verse 8: Ἰησοῦν μόνον: After the
transfiguration and the Theophany, we have the exclusive focus on Jesus. Disciples
first see three of them, then hear Theophany and then they see only Jesus. Jesus
alone is sufficient. In him is the fullness of the Law and the Prophets. Moses
and Elijah are subsumed in the person of Jesus.
Verse 9: (i) ὅραμα: Vision: This is Matthew’s interpretation of the
transfiguration which is suitable for the Theophany. The word here means a
supernatural “vision,” not in the sense of something imagined but in the sense
of something seen.[28]
The apocalyptic theme is
brought out through this word. (ii) ὁ υἱὸς τοῦ ἀνθρώπου: Son of Man: Matthew
uses the phrase 28 times, especially in reference to the passion of Jesus. This phrase clearly links the present text with the
Passion predictions in 16:21.
2.2.2. Repetition of Words and their Relevance:
The following words are
repeated: (1) Emphatic ἰδού: It appears thrice emphasizing the importance of the
subsequent events: (i) before the conversation between the three exalted
figures, (ii) before the arrival of the enveloping cloud, and (iii) before the
voice from heaven. (2) Misunderstood μίαν: It comes thrice from
Peter’s mouth and it conveys his misunderstanding of Peter about Jesus’
identity being at par with Moses and Elijah and not as unique and superior to
them. (3) πρόσωπον: This word, a ‘Mattheanism’(8 times in Matthew) occurs
twice in the pericope and is used to refer to both Jesus and the disciples. The
face stands for the presence. (4) ὄρος: It occurs twice, in the beginning and at the end
(17:1,9), thus forming an inclusion. Mountain is the place of revelation in the
Gospel of Matthew. (5) Hope–filled ἐγερθῇ and comforting Ἐγέρθητε derived from the root verb ἐγείρω. Besides,
we have disciples’ fear (ἐφοβήθησαν) and Jesus’ assurance μὴ φοβεῖσθε derived from the root
verb φοβεω. Through
the repetition of the theme of ‘fear and rising,’ Matthean Jesus is in a way reassuring
the persecuted community living in the existential situation of fear.
2.2.3. Literary Devices
Human language fails to
describe a supernatural event like the transfiguration. It can only be
described in figurative language. The whole narrative is metaphoric. I would
like to point out a few important literary devices: (1) μεθ᾽ ἡμέρας ἓξ: ‘Six days’ is a metaphor
for a preparatory period as in Ex 24:16; Josh 6:3, 14; Jn 12:1.[29]
(2) ὡς ὁ ἥλιος and ὡς τὸ φῶς: Here we have two similies used to bring out
the supernatural experience of the Transfiguration of Jesus. We also find that
Matthew has constructed a parallelism in forming this couplet. (3) νεφέλη φωτεινὴ: The bright cloud is a
metaphor for the presence of the Divine. (4) ἔπεσαν ἐπὶ πρόσωπον αὐτῶν: Falling on one’s face is a metaphor for being
afraid and being worshipful.
Besides these metaphors
and similies, we have use of other literary devices: (1) 17:9 acts as a hinge
or bridge verse connecting two parts of the Transfiguration story. (2) Matthew, a literary
genius also uses the technique of emphasizing and de-emphasizing very
effectively: ἰδού comes as an
emphasizing factor, whereas the use of mere verbal participle works as a de–emphasizing
factor. E.g. In 17:3, the use of “συλλαλοῦντες” in place of Markan “ἦσαν συλλαλοῦντες” serves the purpose of de-emphasizing the speaking of
Moses and Elijah in order that the command to hear Jesus (17:5) may stand out
more clearly.[30]
(3) Mattheanisms: Gundry speaks about the words dear to Matthew, which he adds
in this account like πρόσωπον, ἔλαμπσεν, θέλεις, etc. and also the use of Matthew’s preferred diction
in 17:6–7.[31]
(4) Matthean omissions: Both additions and omissions are significant.
2.2.4. Specific Genre
According to Hagner, “Because the transfiguration
story by its nature is closely linked theologically to the resurrection
narratives, where the glory of Jesus is again unmistakably revealed,” Bultmann and his
followers consider it as a “displaced Resurrection story.”[32]
However he thinks that this genre is not convincing. I would also like to go
along with many scholars like Hagner who consider this episode falling under
the category of “Apocalyptic vision” as Matthew himself describes this
narrative as a “vision” (17:9). Harrington rightly points out that the content
(a preview of Jesus’ eschatological glorification) and some of the literary
features (especially the disciples’ reaction in 17:6–7) suggest that it can be
called an apocalyptic vision.[33] He
further states, “It is neither strictly factual, nor only symbolic, but a
“Vision”.” [34]
The genre of “Apocalyptic Vision” holds together both natural and supernatural
elements in an appropriate dialectic tension.
2.2.5. Use of Other Biblical Traditions
For the composition of
Mt 17:1–9, Matthew must have used the following sources: (1) Marcan story of
the Transfiguration (Mk 9:2–9). It is unlikely that
besides Mk, there is any other source (Q) common to both Matthew and Luke as
both develop the transfiguration story quite uniquely suiting their theology. (2)
Matthew being conversant with the OT, uses several OT references. It is
important to point out two texts influencing this narration as pointed by
Harrington when he states,
The transfiguration
account blends features from the Sinai Theophany (Exodus 24) and the
apocalyptic visions of the book of Daniel. The Sinai features include the high
mountain, the time “after six days,” the shining face of Jesus (see Exodus
34:29), the figure of Moses, and the bright cloud. There may also be some
connection with Moses and his three companions (Aaron, Nadab and Abihu)… The
apocalyptic features come first of all from the content: the anticipation of
Jesus’ future glory. Matthew went out of his way to emphasize this dimension of
the transfiguration by assimilating the disciples’ reaction in 17:6–7 to those
of Daniel in Dan 8:17–18; 10:7–9 and by labeling the event as a “vision”
(17:9).[35]
3. Context
3.1. Literary Context
3.1.1. Immediate Literary Context
If we
follow the outline presented by Prof. Repschinski, the narration of the
transfiguration falls in the Circle around the first prediction (16:21–17:21) which
includes (i) Following the cross (16:24–28), (ii) Transfiguration (17:1–13) and
(iii) Healing of the epileptic (17:14–21). Thus the immediate
context is that of the first passion prediction and Jesus’ teaching on the cross
and self denial. The previous verse (16:28) in a way prepares us for the
transfiguration: “Truly, I
tell you, there are some standing here who will not taste death before they see
the Son of man coming in his kingdom” (NRSV). As mentioned earlier in the
discussion about the literary genre, the transfiguration is a kind of “a
preview of Jesus’ eschatological glorification.”[36] Not
only the proceeding pericope, but the following episode of healing of the
epileptic is also significant. Through the transfiguration, disciples are
fortified in faith so that they can even move the mountains (cf. 17:20).
3.1.2. Broader literary context
Again
having recourse to the Outline of Prof. Repschinski, we can place the
transfiguration in the broader context of the Passion predictions and teachings
on discipleship (16–20). Transfiguration can be seen as God’s reassuring answer
to Jesus’ announcement of his Passion and serving the purpose of instructing
and fortifying disciples in the face of the cross and the impending passion. Once
again, I wish to stress the point of ‘discipleship instruction’ looking at the
broader context of teachings on discipleship.
3.1.3. Overall Matthean context
Matthew’s Gospel is ‘an
orderly Jewish account’ as Prof. Repschinski puts it. It is a highly coherent
book. Matthean Jesus has finished his Galilean ministry and now he is about to
embark on his journey to Jerusalem. Matthew follows Marcan narrative of passion
predictions while interpolating some discipleship material in the narrative.[37]
Matthean Jesus is the exalted Lord. It is not so much he, who needs the encouragement,
but the disciples. That is why Matthew artfully turns Marcan exclusively christological
story into a discipleship story by adding the reaction of disciples and Jesus’
caring gestures towards them (cf. 17:6–7).
3.2. Historical context
Being a supernatural
event, it is difficult to ascertain historicity of this event. The scholarly
discussion about the Mount of transfiguration is not conclusive. Mt. Tabor and
Mt. Hermon are considered. Traditionally Mt. Tabor has been identified as the site
of the transfiguration. But that is extremely unlikely because Tabor was
inhabited at that time. Mt. Hermon is more preferred.[38] During the time of Jesus, the influence of apocalyptic
writings was pervasive. It is likely that Jesus along with his key disciples
might have had a supernatural experience of God, which was expressed by the
early traditions and Gospel writers in the limited human language using the literary
genre of the apocalyptic vision.
4. Theological content/ Communication of the Passage
After
the analysis of the text, structure, composition and the context, we come to
the most important section of the exegesis and that is the communication of the
Passage. In this section, too, I have followed the steps suggested by Prof.
Repschinski rather strictly. I have divided this section into seven subsections
to bring out the theological thrust of the passage more effectively. Some
points are repeated for the purpose of the emphasis and not as an oversight.
4.1.
Major Concerns addressed in the Passage
(i) The absolute and
the supreme authority of Jesus: It is God-given and God-revealed. Disciples
are witnesses of Jesus’ divine glory. (ii) The relation of Jesus with the OT:
The passage portrays Jesus as the fulfillment of the Law and the Prophets (cf.
17:3). Jesus is established as New Moses and New Elijah. Both are taken up,
subsumed in the person of Jesus. He is confirmed as the beloved Son and also
the Suffering Servant of Yahweh through the Theophany (cf. 17:5). (iii) Discipleship
instruction: Disciples are given a clear-cut command by none other than God
the Father to listen to Jesus.
4.2. Impact of Various Literary Elements
Matthew very
artistically constructs this beautiful narrative by combining various elements
to bring out the Theophany and in it, especially the command of God the Father
very strongly. Matthew achieves this objective by his concentric structure and
by de-emphasizing certain words like using mere verbal participle in place of a
verbal clause. Matthew fortifies the faith of the Matthean community in Jesus
and vanquishes the doubts about Jesus’ supreme authority by showing that it
comes directly from God.
4.3. Major Motifs in the Passage
(i) Christology:
Jesus is the exalted Lord and the suffering Son of Man. Here we have the
Christology of the Passion of the Son of Man and the Glory of the Son of God.
Both points are intimately connected. We also have the Immanuel motif as
Jesus, the Son of God, is constantly with disciples. Ulrich Luz
describes the Christology of the passage very beautifully, “Christologically,
the principle concerns are, first of all, the revelation of the Son of God, the
immersion of Jesus in the celestial realm of which he shall become Lord, and a
premonition of the future grandeur and nobility of him whom God has already
proclaimed to be his Son (3:17) and to whom all power over heaven and earth
shall be given (11:27; 28:18).”[39] (ii) Ecclesiology
with its focus on discipleship is another important theme. The disciples are
brought in focus; they are in limelight along with Jesus as I showed in the
structure. They are led, they are instructed and they are encouraged. The whole
focus of Matthew’s transfiguration is for the benefit of the disciples and in
that way for the fortification of the community. (iii) The theme of little
yet positive faith comes once again in the form of Peter’s response (17:4) and
the disciples’ reaction (17:6). In the midst of their little faith (doubting
and yet believing), God and Jesus instruct and comfort them. Disciples are
portrayed in much more positive light.
4.4. Bringing out the Motifs and
the Concerns of the Passage
It is achieved through
Matthew’s literary prowess and especially through Mattheanisms. It is not only
significant what Matthew adds, but also what he omits. He omits the sections in Mark which show
disciples in bad light and adds many positive features instead. Gundry gives
two such instances, “Matthew turns Peter’s rebuke of Jesus into a confession of
Jesus as Lord.”[40]
And also, “Matthew wants to portray disciples as those who already have
understanding and gain more understanding. Therefore he omits Mark’s whole
verse concerning Peter’s ignorance and the disciple’s terror.”[41] The
composition of the passage helps to prepare the disciples and Matthean
community for the impending passion of Jesus and the persecution from Jewish
leadership.
4.5. Communication of the Passage
to the Matthean Community
Matthew is deeply
concerned about the Jewish Christian community’s issues, their needs and their
sensibilities. According to Ulrich Luz, “The Gospel of Matthew was primarily
intended to serve the community’s search for a new direction in a time of
crisis” and to answer two pressing questions: the Gentile mission and the
obedience to the Law.[42] Matthew
communicates to his community that ‘Jesus alone’ is the fulfillment of the Law
and the Prophets. Moses and Elijah are taken up in the figure of Jesus (cf.
17:8). This is witnessed by the disciples and above all it is revealed by God
himself. The greatest commandment for the community is coming directly from God
the Father, “Listen to him.” In the context of this divine command, Hagner gives us
an apt quote from G. B. Caird: “The whole history of Christian ethics could be
written as a commentary on the Transfiguration.”[43]
4.6. Important Theological Affirmations
(i) Jesus is the
fulfillment of the Law and the Prophets. (ii) Jesus is the beloved Son of God,
with whom God the Father is well pleased. (iii) The Community is asked to
listen to (i.e. obey) Jesus because his authority is most supreme and coming
directly from God. (iv) Passion and Glory are two sides of the same coin
Immediately after Jesus announces his passion, disciples are given the preview
of his glory. (v) Jesus is Immanuel, God with us.
4.7. Comparison with Other Books in
the Canon
The reference to the
transfiguration is found in all the synoptic Gospels, as well as in 2 Pet 1:16–18.
(1) Compared to Mark’s exclusive Christological focus, Matthew’s focus is ecclesiological
as well as Christological. (2) Luke stresses more on the theme of prayer and
the journey to Jerusalem motif. (3) 2 Pet 1:16–18 uses the testimony of Peter
with its focus on the witness of disciples to Jesus’ receiving honor and glory
from God the Father.
Ulrich Luz beautifully
summarizes the communication of the passage as follows: “In
terms of Christology what this means is that the Son of God, resurrected and
apotheosized, and the Son of Man, travelling his earthly path to suffering,
remain inseparable. For the disciples [ecclesiology], what this means is that
the only persons who can truly understand are those who partake of both – the peak
religious experience and the path of suffering.”[44]
5. Application
Personally speaking, I
was taken up by the divine command: “Listen to him.” This command of God the
Father concerning Jesus keeps ringing in my ears. The world seems to be losing
its way in the grip of materialism and hedonism, and is getting spiritually
bankrupt. It is in need of guidance and direction and I strongly believe that
if we all listen to Jesus, the world can be brought on the right path. There
were Ten Commandments in the OT given by God to Moses. Now on the high
mountain, God gives only one commandment to disciples and to all of us and that
is ‘listen to Jesus.’ We are called to
listen to his words (all the discourses) and his deeds (especially his
obedience in Gethsemane and sacrifice on Calvary).
When we listen to
Jesus, we listen to God because Jesus, through his passion and death, fulfilled
not his own will, but the will of the Father. He was in absolute conformity
with the will of the Father. Similarly, we, the Church, are called to be in
absolute conformity with the will of Jesus. I see an important spiritual
application of the transfiguration. It calls us to spend quiet time with Jesus
on the mountain to get fortified in our faith so that we can enter into the
world to satisfy people’s needs (cf. healing of a boy with a demon, Mt 17:14–21). People
of God are thirsting for God experience. Can we reveal God to them, both in his
passion and glory?
Conclusion
If
the study of the Scriptures doesn’t touch and transform us, it is a dry and
dead study. As a student of Contextual Theology, I always seek to draw
enlightenment from my study of Scriptures. The account of Transfiguration has
offered me one simple insight, which will remain with me for my lifetime. I
have learnt it; I will practice and teach it to others and that is “God’s
command for us, God’s will for us is simple and straightforward. God wants us
to listen to Jesus.” I think, Matthew also wanted to convey this message to his
community. As for me, I will try my best to listen to Jesus.
BIBLIOGRAPHY
Albrecht, G. J. & M. J. Albrecht.
The People's Bible: Matthew. Milwaukee: Northwestern Pub. House, 1996.
Albright, W. F. &
C. S. Mann. Matthew: Introduction, Translation, and Notes. London: Yale
University Press, 2008.
Balz, Horst and Gerhard Schneider. Exegetical
Dictionary of the New Testament. Vol. 2. Michigan: Grand Rapids,
1991.
Gundry, Robert H. Matthew: A Commentary on
His Handbook for a Mixed Church under Persecution. 2nd ed.
Michigan: Grand Rapids, 1994.
Hagner, Donald. Matthew 14–28. Word
Biblical Commentary 33B. Dallas: Word Books, 2002.
Harrington, Daniel. The Gospel of Matthew. Sacra
Pagina 1. Collegeville, Minnesota: Liturgical Press, 1991.
Luz, Ulrich.
The Theology of the Gospel of Matthew.
Translated by J. Bradford Robinson. Cambridge: Cambridge University Press, 1995.
Nolland, John, Howard Marshall and Donald A.
Hagner, eds. The Gospel of Matthew. New International Greek Testament Commentary
(NIGTC). Michigan: Grand Rapids, 2005.
Vincent, Marvin. Word Studies of the New Testament. Synoptic
Gospels. Vol. I Massachusetts: Hendrickson Publishers, 1961.
Wintz, Jack.
“The Luminous Mysteries: Exploring Five Major Events in Jesus’ Public
Ministry.” Franciscans and Franciscan Media. January 2004.
<http://www.americancatholic.org/newsletters/cu/ac0104.asp> (1 Feb, 2013).
Other
Important Unpublished Sources
Repschinski,
Borris, “Guidelines for the Exegetical Papers,” in pdf file format. For Private
Circulation of MBS students of JDV, Pune. 14 Jan 2013.
…………………….
“Matthew Outline,” in pdf format. For Private Circulation of MBS students of
JDV, Pune. 09 Jan 2013.
[1] Jack Wintz, “The Luminous
Mysteries: Exploring Five Major Events in Jesus’ Public Ministry” Franciscans
and Franciscan Media, Jan 2004, <http://www.amercancatholic.org/newsletters/cu/ac0104.asp>
( 1 Feb, 2013)
[2]
Donald Hagner, Matthew 14-28 (WBC 33B; Dallas: Word, 2002), 489.
[3] John Nolland, Howard Marshall and
Donald A. Hagner, eds. The Gospel of Matthew (NIGTC; Michigan: Grand
Rapids, 2005), 696.
[4] Ulrich
Luz, The
Theology of the Gospel of Matthew (trans. J. Bradford Robinson;
Cambridge: Cambridge UP, 1995), 103.
[5]
See Hagner, Matthew 14-28,
490.
[6] See Daniel Harrington, S.J., The
Gospel of Matthew (Sacra Pagina 1; Collegeville, Minnesota: Liturgical
Press, 1991), 255.
[7]
See Luz, Theology
of the Gospel, 103.
[8]
Luz, Theology
of the Gospel, 102.
[9]
See, Robert H. Gundry,
Matthew: A Commentary on His Handbook for a Mixed Church under Persecution
(2nd ed.; Michigan: Grand Rapids, 1994), 344-45 where Gundry speaks about the words dear to Matthew like πρόσωπον, ἔλαμπσεν, θέλεις, etc. which Matthew
uses in this passage.
[10]
Nolland, Marshall and Hagner, Gospel of Matthew, 698.
[11]
Nolland, Marshall and Hagner, Gospel of Matthew, 698.
[12] Gundry, Matthew, 9.
[13] Marvin Vincent, Word Studies of the New
Testament: Synoptic Gospels (vol. 1; Massachusetts: Hendrickson
Publishers, 1961), 99-100.
[14] J.M. Nutzel, “Μεταμορφοω,” Exegetical Dictionary of the New Testament, Vol.
2, ed. by Horst Balz and Gerhard Schneider (Michigan: Grand Rapids, 1991),
415.
[15] Vincent, Word Studies, 100.
[16] Nutzel, “Μεταμορφοω,” 415.
[17] Nolland,
Marshall and Hagner, Gospel of Matthew, 702.
[18]
Harrington, Gospel of Matthew, 254.
[19]
Nolland, Marshall and Hagner, Gospel of Matthew, 702.
[20] Vincent, Word Studies, 100.
[21]
Hagner, Matthew 14-28, 493.
[22] Nolland,
Marshall and Hagner, Gospel of Matthew, 703.
[23] Nolland,
Marshall and Hagner, Gospel of Matthew, 703.
[24] W. F. Albright & C. S. Mann, Matthew:
Introduction, Translation, and Notes (London: Yale University Press, 2008),
203.
[25] Hagner, Matthew 14-28, 494.
[26] Hagner, Matthew 14-28, 494.
[27] Nolland,
Marshall and Hagner, Gospel of Matthew, 705.
[28] Hagner, Matthew 14-28, 491.
[29] Nolland,
Marshall and Hagner, Gospel of Matthew, 699.
[30]
Gundry, Matthew, 343.
[31]
Gundry, Matthew, 345.
[32] Hagner, Matthew 14-28, 491.
[33]
Harrington, Gospel of Matthew, 255.
[34]
Harrington, Gospel of Matthew, 256.
[35]
Harrington, Gospel of Matthew, 255.
[36]
Harrington, Gospel of Matthew, 255.
[37]
Luz, Theology of the Gospel, 101.
[38]
G. J. Albrecht & M. J. Albrecht, The People's Bible: Matthew (
Milwaukee: Northwestern Pub. House, 1996), 246
[39] Luz, Theology of the
Gospel, 103.
[40] Gundry, Matthew, 343.
[41]
Gundry, Matthew, 344.
[42]
Luz, Theology of the Gospel, 19.
[43] Hagner, Matthew 14-28, 495.
[44]
Luz, Theology of the Gospel, 104
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