The Transfiguration.
I. THE CIRCUMSTANCES. At an interval of six or eight (Luke) days from Peter's confession and the teaching of the cross. "Into a high mountain," i.e. into some glen or secluded spot in the mountain. As there is no mention of any movement southward, and distinct assurance that they did not at this time go into Galilee (Mark 9:30), the notion of Tabor being the mountain is unfounded. The slightness of its elevation, and the circumstance that its summit has been a fortified spot from the earliest times, render it almost certain that it was not the scene of the Transfiguration. All the evidence is in favor of Hermon, the snow-clad, sentinel-like peak in which the Anti-Libanus range culminates. Its name means "the mountain," and it is spoken of in the Old Testament as "holy." Its cool slopes and upland solitudes would afford congenial retirement to the weary Christ. It was mental trouble he had to overcome, and this he sought to do in prayer and Divine communion. For this reason, and the signs afforded by the rest of the chapter of the day having well begun as they descended, it has been supposed it was a night scene. He was wont to pray during the night, and the disciples were "heavy with sleep." It gives a peculiar character to the occurrence to suppose this to have been the case. But that they were fully awake when the vision appeared, Luke again assures us. The duration of the vision is not suggested; probably, as in dreams, time was an inappreciable element.
II. THE INCIDENTS.
1. Transformation. "He was transfigured before them," etc. The change described by the Greek word is literally one of form, but this must not be pressed. "It was a change in the externality of the person," says Morison; "a kind of temporary glorification, effected no doubt from within outward, rather than from without inward. It would reveal the essential glory of the spirit that 'tabernacled' within, its glory at once in that lower sphere that was human, and in that higher sphere that was Divine" ('Practical Commentary,' in loc.). The general brightness of his appearance is noted by the three evangelists, Matthew comparing his face to the sun, and his garments to the light. Mark speaks of the fuller's white in his description of it. The face is referred to by Matthew and Luke, and all three refer to the garments. Luke tells us it occurred "as he was praying."
2. Association with Moses and Elias. They were seen by the apostles, but did not purposely present themselves. They were talking with him, and Luke tells us the subject of their converse: "his decease which he was about to accomplish at Jerusalem." They were representatives of the righteous spirits in Hades, the world of the unseen, of disembodied spirits; representatives, too, of the Law and the prophets. They had laid the foundations of the kingdom of righteousness which he perfected. They spoke of his death as the grand means of the fulfillment of the hopes of immortality, they themselves having in the manner of their own "exodus" afforded the shadow and prophetic type of which his was the substance. He is in essential, spiritual oneness with them.
3. Peter's suggestion. Outcome of zeal, but not according to knowledge. It is seemingly enough for him to see his Master on terms of equality with those great spirits of the past. There is an undiscriminating comprehension in his proposal; a desire also to extend the duration of the ecstasy in which he and his companions were. It breaks the grand harmony of the evolution of the scene, and yet is full of instruction.
4. Divine attestation. The three accounts agree in the words, "This is my Son: hear ye him." Matthew and Mark have also "beloved," for which Luke substitutes "my chosen;' and Matthew alone adds, "in whom I am well pleased." The words are but human renderings of the unspeakable "voice." They prove that the great Centre of attention and attraction for the Church is Jesus, not Moses or Elias.
5. Restoration of Christ to his usual appearance. The distinguished associates of his glory vanish. The vision was no "baseless fabric," but it was over, and now the spectators must return to common life and mundane duties. Jesus "was found alone;" "Jesus only."
III. THE LESSONS. These are innumerable, and we must content ourselves with a few of the more prominent. There was revelation for both Christ and his disciples. A new light was thrown upon past and future, and the fear of death was broken. But the whole scene is best understood as a revelation and glorification of Christ. The Divine Father has glorified his Son, and thereby attested him to himself and to confidence of believers. This was the "sign from heaven" vainly asked by the unbelieving Pharisees, and now granted to the thrice leaders of the apostles. And a corresponding revelation will take place in the experience of every true child of God, whereby his faith shall be confirmed, and he shall be "sealed unto the day of redemption." The yearning, praying, aspiring spirit of the Son at last, in foretaste, attains; and he and his followers are strengthened. The personal glory, the sublime association with the precursors of the kingdom in the toast, and the transcendant commendation, leave no room for doubt in the heart of the true believer. The evidence is intuitive, but it is spiritually complete.
2. The loftiest tendencies and aspirations of the Law and the prophets are fulfilled in the "obedience unto death" of the Divine Son. "They spake with him of his decease;" it was evidently central to their thoughts. The religious hopes of the past were to be satisfied in that way alone; by that alone was the righteousness of God to be satisfied. Self-sacrifice is the spirit of both Law and prophecy. To them the profound mystery of the hereafter was solved in the spirit of his death and in his resurrection; "life and immortality were brought to light" in him. It is as associated with them and representative of them that he looked forward to his dying. The manifestation of the Divine Son is therefore of universal significance, and relates itself to all that was highest and most spiritual in ancient religious movements.
3. What God did for his Son on this occasion he will do for all who vitally belong to his "Body." Even as the bodily frame of Christ was transfigured, and partook of the inward glory of his spirit, so shall all in whose nature his grace is found appear with him in the glory of the resurrection. The spiritual law is manifest and certain, and it is evidently the same in the believer as in his Lord. Glory of spirit must sooner or later appear in glory of external appearance, and the body shall partake in the blessedness of the spirit.—M.