074. MAT 17:1-8. TRANSFIGURATION OF CHRIST
Mat_17:1-8. Transfiguration of Christ
PART II
"And after six days, Jesus taketh Peter, James, and John, and bringeth them up into a high mounain," &c.’97Mat_17:1-8.
In the previous sketch we have noticed, The Witnesses’97The Place’97The Season’97and The Devotional Exercise, connected with Christ’s Transfiguration. Let us notice, now,
V. The Transfiguration itself.
"And was transfigured before them." The changed or transfigured appearance of the Son of God is represented as consisting,
1. In the glory of his person.
His nature was precisely the same, and is so in heaven; yet this nature appeared in a glorified form. The Divinity from within threw out upon it a holy splendor; hence, John doubtless referred to it, when he said, "We beheld his glory, the glory as of the only-begotten of his Father, full of grace and truth;" Joh_1:14.
2. In the splendor of his countenance.
"And his face did shine as the sun." The face of Moses shone so that the people could not look upon him, and he conversed with them with his countenance covered with a veil. But the resplendent rays that distinguished the face of Moses were borrowed, the effect of converse with Deity. But Christ’s, like the sun’s, were underived; he had within himself all power and glory. Two or three passages will throw light on the splendor of the Redeemer’s countenance. See Paul’s account, Act_26:13. Also description of the celestial temple, where the light of the sun is dispensed with, "for the Lamb is the light thereof;" Rev_21:23. See also Rev_10:1. And this is one of those instances of conformity to Christ, which saints shall experience; Mat_13:4-8.
3. In the brightness of his garments.
Which, says Matthew, were "white as light." Mark says, "exceeding white as snow." This indicated his unsullied nature, his unspotted purity. His apparel was not emblematical of terror and war, but of innocency and peace. When Daniel beheld him as the Ancient of Days, "his garment was white as snow;" Dan_7:9. When John saw him, "his head and hairs were white as wool;" Rev_1:14. He, also, represents him as being on a "white horse;" Rev_19:11. Also, on a "white throne;" Rev_20:11. And Christ has promised that those who overcome shall be clothed in "white raiment;" Rev_3:5.
Notice,
VI. The Attendants at Christ’s Transfiguration.
"And behold there appeared unto them Moses and Elias." Luke adds, "who appeared in glory." Observe,
1. That the attendants were men, and not angels.
There was a peculiar propriety in the selection of men on this occasion.
(1) Men are more intimately related to Christ. "He took not on him the nature of angels, but he took on him the seed of Abraham." And it was human, and not angelic nature that was transfigured.
(2) The sight of angels would not have yielded such consolation to the apostles, as the appearance of human beings in a state of glory.
(3) The appearance of these in glory would present both an argument, and furnish an illustration of that glorious change which should pass upon the bodies of the redeemed at the last day. Notice.
2. The attendants were Moses and Elias.
(1) Moses. He had been dead about fifteen hundred years. Most probably was now raised from the dead. Moses was the first penman employed to write the volume of revelation’97he was the deliverer of the Jews from bondage’97he was the lawgiver under the legal economy’97he was a prophet, and an eminent type of Christ; now, he appeared to lay down all his authority at Christ’s feet’97to testify to his Messiahship’97to give him homage as the world’s great Prophet, and man’s Redeemer.
(2) Elias. He had been translated about nine hundred years. He was at the head of the prophetical dispensation’97and as Moses represented the law, so he represented the prophets. Moses and Elias had both been distinguished for eminent piety, zeal, and usefulness. Both had fasted forty days, and both were signal instruments in the hands of the Lord. In their appearance, we have the law and prophets doing homage to Jesus, and honoring him of "whom Moses in the law and the prophets did write." Nothing could be better calculated to establish the faith of the disciples, than the appearance of these illustrious persons on this occasion. Notice,
3. Moses and Elias appeared in glory.
And the lustre must have been very great, to be distinguished when Christ’s transfigured glory was so very refulgent. We do not learn in what way the disciples knew them. We may observe from this, however, that in heaven there will be a distinct recognition among the celestial inhabitants, for, if the opposite is supposed, then, amid the crowded ranks of heaven would only be seen one vast collection of uninteresting faces.
VII. The Conversation connected with Christ’s Transfiguration.
"Moses and Elias talking with him." Had revelation been silent, there would have been boundless room for conjecture is to the topics of their conversation. But Luke says, chap. ix. 31, "And spake of his decease which he should accomplish at Jerusalem." Now, here are several things to be carefully observed.
1. A peculiar description of Christ’s death.
"His decease." The word is not the one generally employed to denote death, but signifies departure. Supposed by many to refer to the scapegoat, which received by imputation the sins of the people, and then departed into the wilderness; by others, to the exodus, or departure of the Israelites from Egypt. And as the paschal lamb was the ordinance connected with that deliverance, so the death of Jesus was the procuring cause of the eternal deliverance of his people. The word very beautifully accords with Christ’s own description; for in reference to his death, he says. "I go away" from you, but, if I go away, I will come again," &c. Death is a decease or departure, and not, as the French infidels said, "a putting out of existence." It is still existence in another world and state.
2. They spake of his accomplishing his decease.
Here, Christ’s death is not represented as a passive act which he endured, but an active one which he accomplished. This reminds us of two important facts.
(1) Christ had power over his spirit. No one could wrest it from him. He could lay down his life, and take it up at pleasure. He had life in himself.
(2) As our atoning sacrifice, it was requisite that his offering should be voluntary, that he should "give his life a ransom for sinners." And hence, he cried, "It is finished, and he gave up the ghost."
3. His decease was to be accomplished at Jerusalem.
Now, it may be remarked, that it was on Mount Moriah, where the temple was erected, that Isaac was typically offered near nineteen hundred years before’97it was here that the sacrifices were offered, which so significantly shadowed forth the person and work of Christ. Besides, it was here that Zechariah had prophesied, that "a fountain should be opened for sin and uncleanness;" and here, too, were the priests and councils, and rulers, who were to try and condemn him. The apostle refers to it distinctly, Heb_13:11, Heb_13:12. Now, when it is said that Moses and Elias spake of his decease, we may suppose that they spake,
(1) Of the necessity of it. To realize types’97to fulfil prophecies’97to save the world. That they spake,
(2) Of its merit and preciousness, in laying a solid basis for the restoration of man. That they spake,
(3) Of its influence, in spoiling the powers of Satan’97unstinging death, and destroying the grave’97and opening the gates of immortality and eternal life. That they spake,
(4) Of the rewards Jesus should receive. In "the travail of his soul"’97in the eternal approbation of his Father’97and the praises and honors of the redeemed forever. They spake of his decease as the most important subject to man’97the most interesting to Christ’97and the most glorious to God.
Application
Learn,
1. The glorious condition of departed saints, as seen in the appearance of Moses and Elias.
2. The importance of Christ’s death. The only visit we read Moses and Elias ever paid our world, since their removal, was to converse with Christ as to "his decease which he should accomplish at Jerusalem."
Autor: JABEZ BURNS