Topical Studies
What the Bible says about
Moses and Elijah
(From Forerunner Commentary)
Exodus 7:1-2
Aaron was Moses' prophet, and Moses was God's prophet. The prophet is a message carrier from one of greater authority. In this case, Moses was in the position of God to Aaron, as well as to Pharaoh. By combining Exodus 4:10-16 with Exodus 7:1-2, the biblical usage of a prophet has a good foundation. A prophet is one who expresses the will of God in words and sometimes with signs given to confirm what is said. Through Moses, the function of a prophet begins to be established: to cry aloud and show men their sins (Isaiah 58:1). It does not stop there, though, because they were also pastors and ministerial monitors of the peoples' conduct and attitudes. Their function differed from that of priests in that the priest approached God by means of sacrifice on behalf of the people. The prophets, by contrast, approached men as ambassadors of God, beseeching them to turn from their evil ways and live (Ezekiel 33:11). The difference between a prophet and a priest is a matter of direction, in that one goes from God to man (the prophet), and the other goes from men to God (the priest). It is also a matter of directness. The priest is indirect, while the prophet is direct. We have things going in opposite directions here, yet both working to accomplish essentially the same thing, which is to bring man and God into a relationship with one another. This has direct application to us under the New Covenant (II Corinthians 5:20-21).
John W. Ritenbaugh
Prophets and Prophecy (Part One)
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Matthew 17:1-6
Jesus clearly calls this mysterious occurrence a "vision" (verse 9). It was not reality but a glimpse of what the future held for Jesus Christ. The word "transfigured" in verse 2 sounds esoteric, but it is merely the passive form of the Greek word metamorphoo, meaning "changed in form" or "transformed." This same word is used in the well-known Romans 12:2, ". . . be transformed by the renewing of your mind. . . ." Unlike Matthew and Mark, Luke uses the phrase egeneto heteron, translated as "was altered" and meaning "became different" (Luke 9:29). In the vision, the three disciples saw Jesus change to the form He will have in God's Kingdom, which He alluded to in Matthew 16:28. Why did Moses and Elijah appear with Him? This is where the events of Matthew 16 become important. These two servants of God were the most revered among all the Old Testament figures. Moses, the Great Lawgiver, personified the Law, and Elijah, the Archetypal Prophet, the Prophets. Evidently, the vision depicted Moses and Elijah speaking to Jesus in a servant-Master relationship, but the disciples failed to see this vital distinction. Notice how Peter puts it. "Let's make three tabernacles, one for each of you." The other accounts say he did not really know what he was saying, meaning that he had missed something in his fear, that he spoke without thinking it through (Mark 9:6; Luke 9:33). What happened as a result of his thoughtless comment? Notice that Matthew writes, "While he was still speaking. . . ." This is a big clue. God, immediately seeing that the disciples did not understand, took steps to make it plain. To paraphrase what God says, "Look! Jesus is MY beloved Son, and He has MY highest approval. Listen to what HE says! He is far greater than Moses and Elijah, the Law and the Prophets." This is why the transfiguration occurred. God wanted to make it very clear to the disciples that His way of life is based on the life and death and life again of Jesus Christ, not on the Jews' traditional beliefs. He had to stun the disciples so that they would put Jesus and His teachings on a higher level than Judaism—even higher than the teachings of Moses and Elijah. Whatever Jesus says is far more important to our salvation than the minutiae of Moses' law or the vagaries of prophecy. In many instances, Jesus makes upgrades to Old Testament law, giving a higher, spiritual meaning (for instance, Matthew 5:21-22). Hear Him!
Richard T. Ritenbaugh
Why the Transfiguration?
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Matthew 17:5-6
Here as elsewhere, the cloud hides God so people do not succumb, overcome by the brightness of His glory. But the same cloud also provides the opportunity for the Father to reveal a truth He deemed exceedingly important to the three disciples present on the occasion, namely, the opportunity to teach them that the words of His Son carried more weight than the words of Moses or the prophets (represented by Elijah). Just as God used His cloud to facilitate the Israelites' hearing of Moses (Exodus 19:9), so on this occasion the cloud facilitates the disciples' hearing of Jesus. After Christ's resurrection, the apostle John, who was present at the Transfiguration, refers to this incident, connecting it with God's glory: “And the Word became flesh and dwelt among us, and we beheld His glory, the glory as of the only begotten of the Father, full of grace and truth” (John 1:14). Years later, Peter, who was also present with the brothers James and John at the Transfiguration, likewise connected it with the glory of God: “For He received from God the Father honor and glory when such a voice came to Him from the Excellent Glory: 'This is My beloved Son, in whom I am well pleased'” (II Peter 1:17). Generally, God's cloud reflects His glory by virtue of the fact that He is present in it.
Charles Whitaker
Clouds (Part Two): God's Cloud as His Chariot
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