Jesus’ Future Suffering and Transfiguration (Matthew 16:20-28; 17:1-13; Mark 8:30-38; 9:1-13; Luke 9:20-36)

Submitted by admin on Thu, 2008-03-27 11:35.

Posted in | printer-friendly version »

Jesus firmly charged the disciples not to tell others that he was the “Christ of God.” He then spoke openly about what lay ahead of him in Jerusalem. He would be subjected to much suffering. The elders of the nation, chief priests, and scribes would reject him. He would be killed but would rise from the dead on the third day. (Matthew 16:20, 21; Mark 8:30-32; Luke 9:20-22)

The disciples could not imagine that this could possibly take place. Peter took Jesus aside, intending to correct his thinking. “Gracious to you, Lord [May God be favorably disposed to you; may God mercifully spare you; or, God forbid],” said Peter. “Never will this happen to you.” (Matthew 16:22; Mark 8:32)

His well-meaning rebuke conflicted with God’s will respecting his Son, and Jesus responded with a strong rejection. He turned and, with his eyes focused on the disciples, rebuked Peter. “Get behind me, Satan! You are an obstacle to me, for you are not thinking the things of God, but those of men.” (Matthew 16:23; Mark 8:33) Unwittingly, Peter had made himself like Satan, a resister or opposer. His messianic expectations were much like that of other fellow Israelites, and so he could not envision a rejected and suffering Messiah. Not as yet having come to fully grasp the things of God, he acted like an obstacle that stood in Jesus’ way. The Son of God determined to let nothing sway him from doing his Father’s will, which included laying down his life.

According to Mark 8:34, the disciples were not the only ones who had been following Jesus, and he called both the disciples and many others to him to speak to them about the requirements of discipleship.

To follow Jesus meant to disown or deny oneself, accepting him as Lord or Owner and living in harmony with his example and teaching. That could include suffering for his sake. Jesus said that the individual would have to “lift up his beam [staurós daily, Luke 9:23] and follow me.” (Matthew 16:24; Mark 8:34)

Those who heard his words knew that crucifixion was a dreadful punishment. The condemned man would be forced to carry the beam (to which he would later be nailed or tied) to the place of execution, where he would be subjected to mockery and die an agonizing death. Accordingly, to lift up the beam meant to start a course that would lead to reproach and suffering as a follower of Christ.

To save one’s soul would signify to preserve one’s life in a manner that would dishonor Christ and, therefore, would lead to the loss of life as one whom he approved. It would denote the forfeiture of the real life that is associated with the enjoyment of an enduring relationship with the Son of God and his Father. (Matthew 16:25; Mark 8:35; Luke 9:24)

Whoever lost his soul or life for the sake of Christ and the “glad tidings” (the message that focused on the Son of God) would find it, as the individual would have secured his hold on eternal life, maintaining a never-ending relationship with God and his Son. His resurrection would be a certainty. (Matthew 16:25; Mark 8:35; Luke 9:24)

Emphasizing how great the loss would be if one lost his soul, Jesus continued, “What benefit would it be for a man to gain the whole world but to forfeit his soul? Or what will a man give in exchange for his soul?” Nothing in the mundane system would be worth the forfeiture of the soul or the real life. All the valuables of the world would be insufficient to redeem it. There is no price that could be offered in exchange for one’s soul. (Matthew 16:26; Mark 8:36, 37; Luke 9:25)

For Jesus’ hearers, this was a matter for sober consideration. He, the “Son of Man,” would “come in the glory of his Father.” Accompanied by angels, he would act in judicial capacity, recompensing each person according to his conduct. He would then be ashamed of the people of that generation who had been ashamed of him and his words or teaching, having revealed themselves to be adulterous (unfaithful to God) and sinful by persisting in unbelief despite the evidence that he was indeed the Son of God. (Matthew 16:27; Mark 8:38; Luke 9:26)

On becoming a man, Jesus had given up the glory or splendor associated with his existence in the very form of his Father. (Philippians 2:6, 7; Hebrews 1:3) Upon his return, however, he would again be in possession of that splendor or the glory that his Father has. As the exalted Lord and Judge by his Father’s appointment, he would recompense his faithful disciples and pass condemnatory judgment on those who sought to preserve their soul by denying him.

Among those who heard his words, some would not “taste” or experience death before they had seen the “Son of Man coming in his kingdom,” the “kingdom of God coming in power,” or (according to one fifth-century manuscript reading of Luke 9:27) the “Son of Man coming in his glory.” (Matthew 16:28; Mark 9:1; see the Notes section regarding Luke 9:27)

Jesus’ words have been variously interpreted, with some concluding that the destruction of Jerusalem by the Roman armies in 70 CE proved to be the manifestation of the judgment of the glorified Christ. It should be noted, however, that believers then living did not experience relief from all distress but continued to suffer for the sake of Christ. The horrible suffering the Jews in besieged Jerusalem experienced did not prove to be a recompense according to individual behavior. The horrors of famine and war indiscriminately affected everyone, with no distinction being made between the vilest of men and those who had tried to live uprightly based on their knowledge of God’s law and who had come to Jerusalem to observe the Passover.

Based on the narrative that follows, it appears preferable to view the fulfillment to have been the transfiguration that Peter, James, and John witnessed. Linking Jesus’ words to the transfiguration would also fit the comment in 2 Peter 1:16-18 (NRSV). “We did not follow cleverly devised myths when we made known to you the power and coming of our Lord Jesus Christ, but we had been eyewitnesses of his majesty. For he received honor and glory from God the Father when that voice was conveyed to him by the Majestic Glory, saying, ‘This is my Son, my Beloved, with whom I am well pleased.’ We ourselves heard this voice come from heaven, while we were with him on the holy mountain” Then, specifically indicating that the transfiguration constituted a confirmation or preliminary fulfillment of Jesus’ coming in glory, 2 Peter 1:19 (NRSV) says, “So we have the prophetic message more fully confirmed.” In his translation, J. B. Phillips paraphrased Peter’s words, “The word of prophecy was fulfilled in our hearing!”

About a week after having spoken the previously recorded words, Jesus took Peter, James, and John to a high mountain. (Regarding the difference in the number of days, see the Notes section.) As there is no mention of travel away from the vicinity of Caesarea Philippi, this mountain likely was one of the lower elevations of Mount Hermon and not its snowcapped top. At the location where they halted their ascent, Jesus prayed, and Peter, James and John rested and fell asleep. On waking up during the night, they saw Jesus transfigured before them. His face shown more brightly than the sun, and his garments appeared whiter than any laundryman could have made them. In the darkness, the brilliance of Jesus’ face and the dazzling whiteness of his garments must have been exceptionally impressive. With Jesus, Moses and Elijah appeared and spoke about the “exodus” he would experience at Jerusalem. (Matthew 17:1-3; Mark 9:2-4; Luke 9:28-32)

The “exodus” probably referred to Jesus’ death at Jerusalem, which led to his subsequent departure from the earth after his resurrection. Moses, through whom the law was given to Israel, could fittingly represent the law, and Elijah could represent the prophets. Both the law and the prophets pointed forward to the coming of the Messiah and provided the needed information to identify him.

When Moses and Elijah were about to part from Jesus, Peter spoke up, “Lord [Rabbi, Mark 9:5; Master, Luke 9:33], it is good for us to be here.” He then suggested erecting “three tents,” one for Jesus, one for Moses, and one for Elijah. Considering the location, these “tents” could only have been shelters made from branches and foliage, possibly resembling the kind of booths made for the festival of tabernacles. (Matthew 17:4; Luke 9:33)

According to the account, Peter, in his overwhelmed state of awe, did not know what to say. Possibly the idea of “tents” suggested itself to him because he wanted the experience to continue. (Mark 9:6; Luke 9:33)

The sight made Peter, James, and John fearful. It must have resulted in a sense of great wonderment and awe. While Peter was still speaking, a luminous cloud appeared above them and began to descend. As the disciples entered the cloud, fear gripped them. From the cloud, they heard the words, “This is my Son, the beloved [the chosen one, Luke 9:35), with whom I am pleased. Listen to him.” (Matthew 17:5; Mark 9:7; Luke 9:34, 35; see the Notes section regarding Luke 9:35.)

The disciples fell to their knees and prostrated themselves, with their faces touching the ground. They were very fearful or filled with extraordinary awe. Jesus approached them and touched them, reassuring them with the words, “Get up and fear not.” When they looked around, they only saw Jesus. (Matthew 17:6-8; Mark 9:8)

During the descent from the mountain with Peter, James and John, Jesus instructed them to say nothing to anyone about the vision they had seen until he would rise from the dead. They heeded his directive, but among themselves talked about what this rising from the dead could mean. The three disciples had not as yet grasped the clear message that Jesus would be put to death but would thereafter rise on the third day. (Matthew 17:9; Mark 9:9, 10; Luke 9:36)

Having seen Elijah, the disciples asked why the scribes said that he must come first (that is, before the Messiah). In reply, Jesus acknowledged the reality of Elijah’s coming and his restoration of all things (as had been written regarding him [in Malachi 4:5, 6]). Pointing out that Elijah had already come but had not been recognized, Jesus added that the people did to him all they wanted and paralleled his own future suffering with what had befallen the foretold Elijah. Peter, James, and John correctly concluded that Jesus had spoken to them about John the Baptist. (Matthew 17:10-13; Mark 9:11-13)

John’s message of repentance served to “restore all things,” leading responsive ones to mend relationships with fellow Israelites, family members, and, most importantly, with God. (Compare Malachi 4:6; Luke 1:76-79.) The majority, however, did not respond with genuine faith to the message John proclaimed, began to find fault with him, and misrepresented him. (Matthew 11:16-18) Herod Antipas had John arrested and, later, ordered to have him executed in keeping with his oath-bound promise to the daughter of Herodias. (Matthew 14:3-11)

Notes:

Most manuscripts of Luke 9:27 read, “see the kingdom of God,” which is an abbreviated version of Mark 9:1.

Both Matthew 17:1 and Mark 9:2 indicate that the transfiguration took place “six days” after Jesus’ previously recorded words, but Luke 9:28 says that it was “about eight days” later. Possibly, the period of “about eight days” includes the day on which Jesus spoke and the day of the transfiguration, whereas “six days” only refers to the time intervening between the two occurrences.

The oldest extant manuscripts of Luke 9:35 say “chosen one,” but later manuscripts read “beloved.”