(Matthew 17:1-8. Mark 9:2-8. Luke 9:28-36). This Is Appendix 149 From The Companion Bible.
It has been said that
"to most ordinary men the Transfiguration
seemed to promise much and yield little";
but, by a careful comparison of Scripture with
Scripture we shall find some of what it promises so much,
and receive much of what it seems to yield so little.
1. The event is recorded
in three out of the four Gospels.
It is therefore of great importance.
2. It is dated in all three accounts,
and is therefore of particular importance.
It took place "about six days"
eight days" (Luke
from the Lord's prediction.
3. The event from which it is dated,
in all three Gospels,
is the Lord's first mention of His sufferings,
and rejection (Matthew
It must therefore have some close
connection with this.¹
4. What this connection
is may be seen from the fact that,
in the Old Testament,
while the "glory"
is often mentioned without the
(Isaiah 11; 32; 35; 40; 60, etc.),
are never mentioned apart from the
(See Appendix 71.)
5. It is so here;
for in each account the Lord goes
on to mention His future coming
"in the glory of His Father";
and this is followed by an exhibition of that
and a typical foreshadowing of that
on "the holy mount".
6. The Transfiguration took place
"as He prayed";
and there are only two subjects
recorded concerning which He prayed:
the sufferings (Matthew
26:39, 42, 44)
and the glory (John
17:1, 5, 24).
7. It was on
"the holy mount"
"received from God the Father
honour and glory"
(time kai doxa,
and was "crowned with
glory and honour,
for the suffering of death"
(Greek doxa kai time,
____________________________ ¹ This is doubtless the reason why it finds no place in John's Gospel; for, like the Temptation, and the Agony, it is not needed in that Gospel for the presentation of the Lord Jesus as God.
|In these passages the reference is to Exodus 28:2, where the High Priest at his consecration for the office of high priest was clothed with garments, specially made under Divine direction, and these were "for glory and for beauty". In the Greek of the Septuagint Version we have the same two words (time kai doxa). 8. These garments were made by those who were "wise hearted", whom Jehovah said He had "filled with the spirit of wisdom that they may make Aaron's garments to consecrate him, that he may minister unto Me in the priest's office" (Exodus 28:3). These latter words are repeated in verse 4, in order to emphasize the Divine object. This tells us assuredly that the Transfiguration was the consecration of our Lord for His special office of High Priest and for His priestly work, of which Aaron was the type. 9. This is confirmed by what appears to be the special Divine formula of consecration: (1) In Matthew 3:17, etc. "This is My beloved Son", at His Baptism, for His office of Prophet (at the commencement of His Ministry): (2) In Matthew 17:5 "This is My beloved Son" at His Transfiguration, for His office of High Priest (Hebrews 5:5-10): and (3) at His Resurrection, "Thou art My Son; this day have I begotten Thee", that is to say, brought Thee to the birth. Greek gegenneka, as in Acts 13:33 and Psalm 2:7 (Septuagint Version). 10. At His resurrection His sufferings were over; and nothing further was needed before He should "enter into His glory" according to Luke 24:26. There was nothing to hinder that glory which He had then "received" from being "beheld" by those whom He had loved (John 17:24). The sufferings had first to be accomplished; but, this having been done, the glory of His kingdom and His glorious reign would have followed the proclamation of that kingdom by Peter in Acts 3:18-26. It was, as we know, rejected: in Jerusalem, the capital of the land (Acts 6:9—7:60), and afterward in Rome, the capital of the dispersion (Acts 28:17-28). Hence, He must come again, and when He again bringeth the First-begotten into the world, the Father will say "Thou art My Son", and, "let all the angels of God worship Him" (Hebrews 1:5, 6).|