| Transfiguration and Parousia (2 Peter 1:16b-18, Jerome Biblical Commentary)
"eyewitnesses" In response [to those who reject the traditional prophecies
of Jesus' future parousia as myths made up by human beings to control the
lives of others] Peter offers the best forensic evidence, his own
experience of the giving of the parousia prophecy, the transfiguration of
Jesus (see Neyrey, "Apologetic Use" 509-14). "glory" Like the Synoptic
accounts of the transfiguration, Peter describes: a holy mountain,
apostolic eyewitnesses, Peter in particular, Jesus' glorious appearance,
God's numinous presence, and God's proclamation, "This is my beloved son."
Peter is traditionally credited with special revelations (Matt 16:17),
special visions (Matt 28:16-20), special prophecies (Mark 13:1-3,
14:27-31), and special presence at Jesus' exercise of power (Mark 5:37-43).
He is, then, a specially informed, trustworthy source of traditions about
Jesus.
Transfiguration as Prophecy (2 Peter 1:19)
In the Gospels the transfiguration is linked with a future coming of God's
kingdom (Mark 9:1). According to Church Fathers, Jesus' prediction that
some would not taste death until they saw the coming of God's kingdom was
fulfilled in the vision of Jesus' power and glory at the transfiguration.
But in writings like "The Apocalypse of Peter", the transfiguration was
itself a prophecy of Jesus' parousia, not a fulfillment of an earlier
prophecy. Reminiscent of Jesus' predictions in Mark 13, this text contains
Jesus' answer to questions about his parousia and the end of the world; his
response is a pastiche of Gospel statements describing the parousia, the
return of the Son of Man, but especially future punishments and rewards.
The apocalypse ends with Jesus' glorification in the presence of Moses and
Elijah, at which final tableau Jesus instructs Peter. The story ends with
Jesus' ascent to heaven in glory, which serves to describe his future
return.
According to this, the transfiguration functions not only as the occasion
on which Peter was instructed about Jesus' parousia and future judgment,
but also as a prediction of that future event. It is this sense of the
transfiguration as prophecy that the author appeals to in the argument in
1 Peter 1:17-18. "prophecy surer still" this phrase is best understood
as "we have a very confirmed prophetic word." Although "bebaioteros" is
a comparative adjective, it may be translated in the superlative degree
with the result that the transfiguration material in 1:17-18 is not
compared with other prophecies (3:3-4) but represents the very best prophecy
of the parousia.
Confirmation of promises and prophecies is a recurring theme in Jewish
writings; God's promises to Abraham (Gen 22:16-17) are "confirmed" by an
oath (see Philo, Leg. alleg. 3.203-8); this same promise is confirmed
just because the truthful and faithful God spoke it. Paul speaks of a
confirmed promise of God in Rom 4:16, offering an immediate parallel to
1:19. "morning star" The transfiguration prophecy of the parousia is
confirmed because spoken by God, so that it can function as a light in
darkness for those waiting for the final light, "the morning star" (see
Rev 2:28), to rise with Christ's parousia (see 1 Thess 5:4).
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| The Lord reveals his glory in the presence of chosen witnesses. His
body is like that of any other human, but he makes it shine with such
splendor that his face becomes like the sun in glory, and his garments
as white as snow.
The great reason for this transfiguration was to remove the scandal
of the cross from the hearts of his disciples, and to prevent the
humiliation of his voluntary suffering from disturbing the faith of
those who had witnessed the surpassing glory that lay concealed.
With no less forethought he was also providing a firm foundation for the
hope of holy Church. The whole body of Christ was to understand the kind
of transformation that it would receive as his gift. The members of that
body were to look foward to a share in that glory which first blazed out
in Christ their head.
The Lord had himself spoken of this when he foretold the splendor of his
coming: "Then the just will shine like the sun in the kingdom of their
Father." Saint Paul the apostle bore witness to this same truth when he
said: "I consider that the sufferings of the present time are not to be
compared with the future glory that is to be revealed in us." In another
place he says: "You are dead, and your life is hidden with Christ in God.
When Christ, your life, is revealed, then you also will be revealed with
him in glory."
This marvel of the transfiguration contains another lesson for the
apostles, to strengthen them and lead them into the fullness of knowledge.
Moses and Elijah, the law and the prophets, appeared with the Lord in
conversation with him. This was in order to fulfill exactly, through
the presence of these persons, the text which says: "Before two or
three witnesses every word is ratified." What word could be more firmly
established, more securely based, than the word which is proclaimed by the
trumpets of both old and new testaments, sounding in harmony, and by the
utterances of ancient prophecy and the teaching fo the Gospel in full
agreement with each other?
The writings of the two testaments support each other. The radiance of
the transfiguration reveals clearly and unmistakably the one who had been
promised by signs foretelling him under the veils of mystery. As Saint
John says: "The law was given through Moses, grace and truth came through
Jesus Christ." In him the promise made through the shadows of prophecy
stands revealed, along with the full meaning of the precepts of the law.
He is the one who teaches the truth of prophecy through his presence, and
makes obedience to the commandments possible through grace.
In the preaching of the holy Gospel all should receive a strengthening of
their faith. Now one should be ashamed of the cross of Christ, through
which the world has been redeemed.
No one should fear to suffer for the sake of justice; no one should lose
confidence in the reward that has been promised. The way to rest is
through toil, the way to life is through death. Christ has taken on
himself the whole weakness of our lowly human nature. If then we are
steadfast in our faith in him and in our love for him, we win the victory
that he has won, we receive what he has promised.
When it comes to obeying the commandments or enduring adversity, the words
uttered by the Father should always echo in our ears: "This is my Son, the
beloved, in whom I am well pleased; listen to him."
-- Leo the Great, Bishop of Rome [461 A.D.]
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| Although I do not celebrate a "feast of the transfiguration", I have
always enjoyed considering the account of it. A few thoughts:
The word "transfigured" occurs (to the best of my memory) only in the
accounts in the gospels, and in Romans 12:2 "And be not conformed to
this world: but be ye transformed by the renewing of your mind, that
ye may prove what is that good, and acceptable, and perfect, will of
God." We are to be transformed (transfigured) by the renewing of our
minds. It is only a renewed mind that is able to discern God's perfect
will.
Something I just came across (in F. B. Myers "Great Verses in the
Bible"), considering Luke 9:31 "Who [Moses and Elijah] appeared in
glory, and spake of his decease which he should accomplish at
Jerusalem." The word "decease" is the same as "exodus" (something
Moses was familiar with). What was accomplished at Jerusalem parallels
closely what happened in Egypt -- God called forth a new nation of
people, defeating the enemy in the process. The consideration was not
only the Lord's death at Jerusalem, but what was to be accomplished
*through* it. Myers pointed out that this was so impressed upon Peter,
that years later, when referring to his coming death, he used the same
word to speak of it -- a departure, an exodus, to something greater.
Mark L.
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