For the Lutheran Readings for today, and comments on them, see the Episcopal Readings in the file for May 29, 2010, two weeks ago. These traditions differ in relating readings to the weeks following Pentecost.

Episcopal and Presbyterian Readings:

Numbers 3:1-13

The Sons of Aaron (Lev 10.1-7)

3:1 This is the lineage of Aaron and Moses at the time when the LORD spoke with Moses on Mount Sinai. 2 These are the names of the sons of Aaron: Nadab the firstborn, and Abihu, Eleazar, and Ithamar; 3 these are the names of the sons of Aaron, the anointed priests, whom he ordained to minister as priests. 4 Nadab and Abihu died before the LORD when they offered unholy fire before the LORD in the wilderness of Sinai, and they had no children. Eleazar and Ithamar served as priests in the lifetime of their father Aaron.

The Duties of the Levites

5 Then the LORD spoke to Moses, saying: 6 Bring the tribe of Levi near, and set them before Aaron the priest, so that they may assist him. 7 They shall perform duties for him and for the whole congregation in front of the tent of meeting, doing service at the tabernacle; 8 they shall be in charge of all the furnishings of the tent of meeting, and attend to the duties for the Israelites as they do service at the tabernacle. 9 You shall give the Levites to Aaron and his descendants; they are unreservedly given to him from among the Israelites. 10 But you shall make a register of Aaron and his descendants; it is they who shall attend to the priesthood, and any outsider who comes near shall be put to death.

11 Then the LORD spoke to Moses, saying: 12 I hereby accept the Levites from among the Israelites as substitutes for all the firstborn that open the womb among the Israelites. The Levites shall be mine, 13 for all the firstborn are mine; when I killed all the firstborn in the land of Egypt, I consecrated for my own all the firstborn in Israel, both human and animal; they shall be mine. I am the LORD. (Numbers 3:1-13, NRSV)

The following comments are repeated here from June 14, 2008 (Saturday in the week of the Sunday closest to June 8, Year Two), when comments were repeated with editing and supplement from June 17, 2006 (Saturday in the week of the Sunday closest to June 8, Year 2), when comments were repeated from June 12, 2004 (Saturday of the week of Trinity Sunday, Year Two) in an email sent June 10, 2004 for June 11-13, 2004.

With this lesson the Old Testament readings return to the Pentateuch, to the book of Numbers, called in the Hebrew Bible rBad4m9B4 (B ^emidbar), “In the wilderness,” a word in the first verse, Num. 1:1). In general, Numbers contains more narrative than legislation. Jo Ann Hackett describes “three fairly neat sections: in the wilderness of Sinai, 1:1-10:10; the march through the wilderness to Transjordan, 10:11-22:1; and in the plains of Moab, 22:2-36:13” (Jo Ann Hackett, HarperCollins Study Bible, Introduction to Numbers). The name “Numbers” is apparently based on the two censuses found in chapters 1 and 26. Hackett adds that “the book is also, however, divided into two sections by the two military censuses in chs. 1 and 26, which represent the doubting exodus generation and the new generation that takes its place. These two censuses, as well as several other counting episodes, have led to the impression that ‘numbers’ are the principal topic of the book, hence its title in the Septuagint” (ibid.).

But, according to Hackett, today’s reading presents “the lineage (tdol4OT, tôl^edōth) of Aaron and Moses” (Num. 3:1a), set “at Mount Sinai (cf. 1:1; 3:14), when Nadab and Abihu were alive” (ibid., on Eccl. 3:1). Rabbi J. H. Hertz, following the Jewish Publication Society translation (1917), which has “generations” for tdol4OT, tôl^edōth here (so AV/KJV; cf. “line” NJPS), says, “As no descendants of Moses are named, ‘generations’ is here equivalent to happenings; i.e., the chapter relates what happened to Aaron and his sons at the hand of Moses, who appoints the Levites ministers unto them (Ehrlich)” (Pentateuch & Haftorahs, 2^nd ed., 24^th printing, 1981, pp. 574-575, on Num. 3:1). We may compare the translation of tdol4OT, tôl^edōth as “story” (Gen. 37:2 NRSV; cf. ‘history,’ William L. Holladay, Hebrew and Aramaic Lexicon, 1971, 10^th revised printing 1988, s.v. tdol4OT, tôl^edōth, meaning no. 3).

Aaron’s sons are “Nadab, the firstborn, and Abihu, Eleazar, and Ithamar” (v. 2); these are identified as “the anointed priests, whom he ordained to minister as priests” (v. 3). Hackett identifies the pronoun “he” here as a reference to “Moses who ordained the sons of Aaron (Lev. 8:30; see also Ex. 29:21; 30:30; 40:12-15; cf. Lev. 8:12)” (on v. 3). The fate of Nadab and Abihu is noted here: they “died before the LORD when they offered illicit fire before the LORD in the wilderness of Sinai” (v. 4a); it is also noted that “they had no children,” and that “Eleazar and Ithamar served as priests in the lifetime of their father Aaron” (v. 4b).

The next paragraph briefly summarizes the duties of the Levites, those members of the tribe of Levi who are not descended from Aaron, and thus not priests. The LORD tells Moses (v. 5), “Bring the tribe of Levi near, and set them before Aaron the priest, so that they may assist him” (v. 6). The LORD describes the assistance the Levites are to provide. “They shall perform duties (OTr4maw4m9-tx, Urm4w!v4, w ^ešām ^erû ’eth-mišmartô) for him and for the whole congregation in front of the tent of meeting, doing service (tdabof3-tx, dbof3l1 . la‘ ^avōd ’eth-‘ ^avōdath) at the tabernacle; they shall be in charge of all the furnishings of the tent of meeting, and attend to the duties for the Israelites as they do service at the tabernacle” (vv. 7-8). David P. Wright explains: “Their duties include ‘guarding’ (translated as perform duties, be in charge of in vv. 7-8; cf. 1:53) the sanctuary, that is making certain that no one inappropriate enters it, and performing ‘labor’ (translated doing service, v. 7), such as transporting the sanctuary and its furnishings (see ch. 4)” (NOAB, 3^rd ed., augmented, 2007, on Num. 3:5-10). Nili S. Fox agrees. “The main role of the Levites is guard duty. They are charged with guarding the Tabernacle from non-priestly encroachers while it is stationary and guarding its furnishings during travel” (The Jewish Study Bible, 2004, p. 288, on Num. 3:1-10).

The LORD tells Moses, “You shall give the Levites to Aaron and his descendants; they are unreservedly given to him from among the Israelites” (v. 9). This is for the purpose of guarding the tabernacle, as described above. And the LORD adds, “But you shall make a register of Aaron and his descendants; it is they who shall attend to the priesthood (MtAn0!huK4-tx, Urm4wAv4, w ^ešām ^erû ’eth-k ^ehunāthām), and any outsider who comes near shall be put to death” (v. 10). We note the repeated use of “guard” (rmawA, šāmar) and related terms in these verses. According to Fox,

Any outsider, that is, a non-priest, is forbidden contact with the holy place or holy articles, on penalty of death. Only the sanctified priests may enter the sacred space of the Tabernacle. Nachmanides (Ramban) compares the boundaries of the Tabernacle with the bounds set for Mt. Sinai when Moses ascends the mountain to receive the law (Exod. 19:12). (op. cit., pp. 288-289, on 3:5-10)

The Levites are “substitutes for all the firstborn that open the womb among the Israelites” (v. 11). They belong to the LORD, “for all the firstborn are mine; when I killed all the firstborn in the land of Egypt, I consecrated for my own all the firstborn in Israel” (v. 13). Rabbi Hertz says, “The sacredness of the first-born, and the priestly functions which they are enjoined to perform, date from the time of the slaying of the firstborn in the land of Egypt. At the worship of the Golden Calf, the first-born forfeited their special priestly privileges through their participation in that idolatrous worship. The Levites were chosen in their stead, in recognition of their firm and faithful stand at that hour of apostasy” (op. cit., p. 575 on Num. 3:12). The Rabbi must be referring to Exodus 32:28. Compare the actions of Phineas (Num. 25:6-12) and his reward, “a covenant of perpetual priesthood” (v. 13).

Galatians 6:11-18

Final Admonitions and Benediction

11 See what large letters I make when I am writing in my own hand! 12 It is those who want to make a good showing in the flesh that try to compel you to be circumcised-only that they may not be persecuted for the cross of Christ. 13 Even the circumcised do not themselves obey the law, but they want you to be circumcised so that they may boast about your flesh. 14 May I never boast of anything except the cross of our Lord Jesus Christ, by which the world has been crucified to me, and I to the world. 15 For neither circumcision nor uncircumcision is anything; but a new creation is everything! 16 As for those who will follow this rule–peace be upon them, and mercy, and upon the Israel of God.

17 From now on, let no one make trouble for me; for I carry the marks of Jesus branded on my body.

18 May the grace of our Lord Jesus Christ be with your spirit, brothers and sisters. Amen. (Galatians 6:11-18, NRSV)

The following comments are repeated here from February 9, 2009 (Monday in the week of the Fifth Sunday after the Epiphany, Year One), when comments were repeated from June 14, 2008 (Saturday in the week of the Sunday closest to June 8, Year Two), when comments were repeated with some editing from February 5, 2007 (Monday in the week of the Fifth Sunday after the Epiphany, Year One), when comments were repeated from June 12, 2004 (Saturday in the week of the Sunday closest to June 8, Year Two) in an email sent June 10, 2004 for June 11-13, 2004, and from June 17, 2006 (Saturday in the week of the Sunday closest to June 8, Year Two, and the week of Trinity Sunday, 2006).

For the final paragraphs, Paul “changes fonts,” so to speak. He didn’t have a choice of pica or elite, 12 point or 36 point, or Courier or Times New Roman, but he says, “See what large letters I make when I am writing in my own hand!” (Gal. 6:11). After dictating most of the letter to a scribe, he takes up the pen himself to add an “autographic postscript” (Bruce M. Metzger, NOAB, 2^nd ed., 1994, on Gal. 6:11), a custom in ancient letter writing which serves to authenticate the letter. As Paul closes the letter he warns again about his opponents. “It is those who want to make a good showing in the flesh that try to compel you to be circumcised–only that they may not be persecuted for the cross of Christ” (v. 12). Ronald Y. K. Fung sees three motives here for the opponents’ “efforts to compel the Galatians to be circumcised”:

First, they ‘want to make a good showing in the flesh’ (v. 12a, RSV). Here ‘in the flesh’ is used in its general sense of ‘outwardly, before men’ (cf. NIV), though probably Paul already has an eye to what he will say in 13b (hence NEB ‘. . . bodily show’). There a second motive is mentioned: ‘that they may boast in your flesh’ (NASB) that is, in order that in your circumcised flesh (NEB ‘your having submitted to that outward rite’) they may have a ground for boasting. Such ‘ecclesiastical statistics’ would furnish evidence of the success of their proselytizing mission as well as evidence of their zeal for the law. More important still, this would provide ground for boasting before God, since God would (supposedly) be pleased with their success in winning so many converts to Judaism.

The third motive (second in order of mention by Paul) appears in v. 12b: ‘to escape persecution by the cross of Christ.’ (The Epistle to the Galatians, NICNT, 1988, pp. 304-305, on Gal. 6:12-13)

“Here,” adds Fung, “as in 5:11, the cross stands for ‘the whole doctrine of salvation through the crucified Jesus as against that of justification by works of law” (ibid., citing Burton and Dupont). “Even the circumcised do not themselves obey the law,” says Paul, “but they want you to be circumcised so that they may boast about your flesh” (v. 13). “The flesh,” says Briggs, “may be a double reference to circumcision and his opponents’ pride in the success of their mission” (op. cit., on vv. 12-14). For Paul himself, what counts is a “new creation” in Christ. “May I never boast of anything except the cross of our Lord Jesus Christ, by which the world has been crucified to me, and I to the world. For neither circumcision nor uncircumcision is anything; but a new creation is everything!” (vv. 14-15; cf. Rom. 8:19-23; 2 Cor. 5:17).

Paul pronounces a blessing, “peace” and “mercy,” upon those who are with him in accepting salvation through faith in Christ alone. “As for those who will follow this rule–peace (eijrhvnh, eirēnē, cf MOlwA, šālôm [shalom]) be upon them, and mercy (e[leoV, eleos, cf. ds,H,, chesed), and upon the Israel of God” (Gal. 6:16). Before the final benediction, Paul defends himself again. “From now on, let no one make trouble for me; for I carry the marks of Jesus branded on my body” (v. 17). Those who hold to the “South Galatia” theory and identify Paul’s Galatian churches as those established on the First Missionary Journey (Acts 13-14) may identify these marks with his stoning at Lystra (Acts. 14:19). Briggs says these may be “scars from injuries inflicted on Paul during his mission (2 Cor. 6:4-5; 11:23-25). Paul may also be suggesting that his scars identify him as belonging to Christ like the brand marks on a slave” (op. cit., on v. 17). With that, he moves on to the final benediction. “May the grace of our Lord Jesus Christ be with your spirit, brothers and sisters. Amen” (v. 18). Briggs comments on this “two part blessing”: “V. 16 has the form of a traditional Jewish benediction and is conditional, bestowed on those who follow Paul’s teaching. As such it is the counterpart to the curse in 1:8a. The address brothers and sisters in v. 18 does not appear in the final blessing of Paul’s other letters and expresses the hope that the former warm relationship between the apostle and the community will be restored” (ibid., on vv. 16-18).

Matthew 17:1-13

The Transfiguration (Mk 9.2-10; Lk 9.28-36; 2 Pet 1.16-18)

17:1 Six days later, Jesus took with him Peter and James and his brother John and led them up a high mountain, by themselves. 2 And he was transfigured before them, and his face shone like the sun, and his clothes became dazzling white. 3 Suddenly there appeared to them Moses and Elijah, talking with him. 4 Then Peter said to Jesus, "Lord, it is good for us to be here; if you wish, I will make three dwellings here, one for you, one for Moses, and one for Elijah." 5 While he was still speaking, suddenly a bright cloud overshadowed them, and from the cloud a voice said, "This is my Son, the Beloved; with him I am well pleased; listen to him!" 6 When the disciples heard this, they fell to the ground and were overcome by fear. 7 But Jesus came and touched them, saying, "Get up and do not be afraid." 8 And when they looked up, they saw no one except Jesus himself alone.

9 As they were coming down the mountain, Jesus ordered them, “Tell no one about the vision until after the Son of Man has been raised from the dead.” 10 And the disciples asked him, "Why, then, do the scribes say that Elijah must come first?" 11 He replied, "Elijah is indeed coming and will restore all things; 12 but I tell you that Elijah has already come, and they did not recognize him, but they did to him whatever they pleased. So also the Son of Man is about to suffer at their hands." 13 Then the disciples understood that he was speaking to them about John the Baptist. (Matthew 17:1-13, NRSV)

The following comments are repeated here from June 14, 2008 (Saturday in the week of the Sunday closest to June 8, Year Two), when they were repeated from November 19, 2007 (Monday in the week of the Sunday closest to November 16, Year One), when comments were repeated from June 17, 2006 (Saturday in the week of the Sunday closest to June 8, Year Two), when comments were combined with editing and supplement from November 14, 2005 (Monday in the week of the Sunday closest to November 16, Year One). For recent comments from the perspective of Mark’s version, see the archive for March 19, 2010 (Friday in the week of the Fourth Sunday of Lent, Year Two). For comments from the perspective of Luke’s version, see the archive for May 22, 2009 (Friday in the week of the Sixth Sunday of Easter, Year One).

In the three Synoptic Gospels (Mt., Mk. Lk.), the first Passion Prediction and related teaching about taking up one’s cross is followed by the Transfiguration of Jesus (Mt. 7:1-9; Mk. 9:2-10; Lk. 9:28-36; cf. yesterday’s reading). There is reference to Peter and the others being “eyewitnesses of his [Jesus’] majesty,” in a reference to the Transfiguration in 2 Peter (2 Pet. 1:16-28). One is also reminded of the Transfiguration by Jesus’ prayer, “Father, glorify your name” and the response, “I have glorified it, and I will glorify it again,” which he says “has come for your sake, not for mine” (Jn. 12:28-30). For parallel texts on the Transfiguration and on the dialogue about the coming of Elijah, see the separate file, the Transfiguration.

Matthew and Mark date this event “six days later” (Mt. 17:1; Mk. 9:2). “The mountain setting is reminiscent of Moses and the elders of Israel on Sinai (Ex. 24),” says Richard A. Horsley (NOAB, 3^rd ed., 2001, on Mk. 9:2-4). To the phrase “six days,” J. Andrew Overman compares Exod. 24:16, also in reference to the experience on Mt. Sinai (NOAB, 3^rd ed., 2001, on Mt. 17:1). Luke’s time reference is “about eight days after these sayings” (Lk. 9:28), which, according to Marion Lloyd Soards, “may merely indicate the passage of a week, but in the early church ‘the eighth day’ became a designation for both the Lord’s day and the day of Jesus’ resurrection, the first day of a new creation” (NOAB, 3^rd ed., 2001, on Lk. 9:28).

As for other differences, Luke’s addition of what Jesus, Moses and Elijah were discussing, “They . . . were speaking of his departure, which he was about to accomplish at Jerusalem (Lk. 9:31), and his reference to the disciples’ drowsiness are of interest. “Now Peter and his companions were weighed down with sleep” (v. 32a). But he is careful to point out that, in spite of the drowsiness, “since they had stayed awake, they say his glory and the two men who stood with him” (v. 32b). After the voice from heaven, “This is my Son, the Beloved; with him I am well pleased; listen to him!” (Mt. 17:5), “This is my Son, the Beloved; listen to him!” (Mk. 9:7), “This is my Son, my Chosen; listen to him!” (Lk. 9:35), Matthew alone reports that the disciples “fell to the ground and were overcome by fear (Mt. 17:6) and Jesus response, when he “came and touched them, saying, ‘Get up and do not be afraid’” (v. 7).

The Transfiguration: Jesus “was transfigured before them” (Mt. 17:2), that is, according to Dennis C. Duling, “transformed to reveal his future glory (see 16:27)” (HarperCollins Study Bible, 1^st ed., 1993, on Mt. 17:2). “For the Son of Man is to come with his angels in the glory of his Father, and then he will repay everyone for what has been done” (Mt. 16:27; cf. 2 Cor. 3:18). This revelation of Jesus’ glory “echoes the appearance of God to Moses on Mount Sinai (Duling, on Mt. 17:1-8), but Krister Stendahl finds “the basic pattern of the transfiguration” in “the Feast of Tabernacles (e.g. the three booths) as the inauguration of the New Age with Jesus enthroned as a high-priestly Messiah” (Peake’s Commentary on the Bible, 1962, repr., 1972, sec. 687 k, p. 788 on Mt. 17:1-13). Stendahl adds (in reference to vv. 9-13),

In the light of this epiphany with its strong manifestation of the Age to Come with its ‘rest’ (4: ‘it is well for us to be here’, cf. RSV’s somewhat more pedestrian: ‘it is well that we are here’), the Kingdom has drawn more close than expected and Jesus is more than a forerunner of that Kingdom. Yet the restoration of all things has not taken place, as it was expected to be carried out by Elijah (Mal. 4:5). Now John is identified with Elijah, but since he was not accepted, he could not do what he was expected to; yet God’s time-table cannot be upset thereby, and it will force itself through by suffering, as will also the ministry of Jesus. (ibid., sec. 687 l, on Mt. 17:9-13)

Alan Hugh McNeile comments on the significance of the Transfiguration:

Almost every detail lends itself to allegorical treatment; but three main points are to be noticed: the metamorphosis (v. 2); the converse with Moses and Elijah (v. 3), and the divine endorsement (v. 5). (1) the true morphê [form] (cf. Phil. ii, 6 . . .) of the Son of God is momentarily revealed under the symbol of a more than earthly brightness; it is ‘the glory of His Father’ (xvi. 27). The shining of Moses’ face with a borrowed glory (Exod. xxxiv. 29 ff.) had symbolized the divine origin of the Law; but that was ‘being done away,’ whereas the glory of Christ will be permanent (2 Cor. iii. 7-11). (2) The abiding validity of the Law and the Prophets as ‘fulfilled’ by Christ (Mt. v. 17) is symbolized by the harmonious converse which He holds with their representatives, Moses and Elijah. Both had held converse with God on the high mountain (Exod. xxxi. 18; 1 Kings xix. 9 ff.), which is now repeated with the Son of God. (3) The Three are enveloped in the ‘cloud,’ the ancient symbol of the divine Presence (Exod. xi. 29 [35] . . . The Sonship of Christ is divinely attested; to ‘hear Him’ is to hear the eternal Truth, of which the Law and the Prophets were but partial expressions. . . . To attempt, therefore, to provide for the continued presence of Moses and Elijah was a grave mistake; all that Christians need is to have that of ‘Jesus Himself.’ (Alan Hugh McNeile, The Gospel According to Matthew, 1915, reprinted 1980, p. 251, on the Transfiguration, Mt. 17:1-13).

I pray that you and I may also have “mountain-top experiences” that will carry us through the valleys to come.

The Transfiguration is followed in Matthew and Mark by a dialogue about the Coming of Elijah (Mt. 17:10-13; Mk. 9:11-13; cf. Mal. 4:5-6 NRSV = 3:23-24 Heb.). According to Malachi, the Lord’s messenger will “prepare the way before me [i.e. the Lord], and the Lord whom you seek will suddenly come to his temple” (Mal. 3:1a). “The messenger of the covenant in whom you delight–indeed, he is coming, says the LORD of hosts” (v. 1b). This messenger is presumably the one identified as Elijah, who “will turn the hearts of parents to their children and the hearts of children to their parents, so that I will not come and strike the land with a curse” (Mal. 4:6 = Heb. 3:24).

“There is a long tradition,” says Ehud Ben Zvi,

of interpretation of this v. expanding on the role of Elijah, the herald of the messianic era; see, e.g., b. Sanh. 118a; b. ‘Eruv. 43b. Since Elijah did not die, but ascended to heaven, he can return (2 Kings 2:11). The awesome, fearful day of the LORD is associated with the “travails of the messiah” in b. Sanh. It is traditional to repeat this v. after 3:24 [4:5 NRSV] so as to conclude the public reading on a strong, hopeful note, rather than the threat of the final phrase of v. 24 [4:6 NRSV]. (The Jewish Study Bible, 2004, p. 1274 on Mal. 3:23 NJPS = 4:5 NRSV)

In Matthew and Mark the disciples ask Jesus, “Why do the scribes say that Elijah must come first?” (Mt. 17:10; Mk. 9:11). As noted by Ehud Ben Zvi (above) there is an ancient Jewish expectation of Elijah’s return, that is still represented by the empty chair at the Passover Seder meal. Jesus responds to the disciples’ question in a way that affirms this expectation, but interprets it as a reference to John the Baptist (Mt. 11:13; cf. Mk. 9:12-13). According to William Barclay, Jesus reinterprets the Jewish expectation of Elijah:

The [Jewish] idea was that Elijah would be a great and terrible reformer, who would walk throughout the world destroying all evil and setting things to rights. The result was that both the forerunner and the Messiah were thought of in terms of power.

Jesus corrects this, ‘The Scribes,’ he said, ‘say that Elijah will come like a blast of cleansing and avenging fire. He has come; but his way was the way of suffering and of sacrifice, as must also be the way of the Son of Man.” Jesus has laid it down that the way of God’s service is never the way which blasts men out of existence, but always the way which woos them with sacrificial love. (William Barclay, The Gospel of Matthew, The Daily Study Bible Series, rev. ed., 1975, vol. 2, p. 165 on Mt. 17:9-13, 22, 23)

The following comments are repeated here from November 16, 2009 (Monday in the week of the Sunday closest to November 16, Year One), when they were repeated with editing and supplement from June 14, 2008 (in the week of the Sunday closest to June 8, Year Two), when comments were repeated from November 19, 2007 (Monday in the week of the Sunday closest to November 16, Year One), when comments were repeated from June 17, 2006 (Saturday in the week of the Sunday closest to June 8, Year Two), when comments were combined with editing and supplement from November 14, 2005 (Monday in the week of the Sunday closest to November 16, Year One). For recent comments from the perspective of Mark’s version, see the archive for March 19, 2010 (Friday in the week of the Fourth Sunday of Lent, Year Two). For comments from the perspective of Luke’s version, see the archive for May 22, 2009 (Friday in the week of the Sixth Sunday of Easter, Year One).

In the three Synoptic Gospels (Mt., Mk. Lk.), the first Passion Prediction and related teaching about taking up one’s cross is followed by the Transfiguration of Jesus (Mt. 7:1-9; Mk. 9:2-10; Lk. 9:28-36; cf. yesterday’s reading). There is reference to Peter and the others being “eyewitnesses of his [Jesus’] majesty,” in a reference to the Transfiguration in 2 Peter (2 Pet. 1:16-28). One is also reminded of the Transfiguration by Jesus’ prayer, “Father, glorify your name” and the response, “I have glorified it, and I will glorify it again,” which he says “has come for your sake, not for mine” (Jn. 12:28-30). For parallel texts on the Transfiguration and on the dialogue about the coming of Elijah, see the separate file, the Transfiguration.

Matthew and Mark date this event “six days later,” that is, six days later than the First Passion Prediction. “Six days later,” says Matthew, “Jesus took with him Peter and James and his brother John and led them up a high mountain, by themselves” (Mt. 17:1; cf. Mk. 9:2a). “The mountain setting is reminiscent of Moses and the elders of Israel on Sinai (Ex. 24),” says Richard A. Horsley (NOAB, 3^rd ed., augmented, 2007, on Mk. 9:2-4). To the phrase “six days,” J. Andrew Overman compares Exod. 24:16, also in reference to the experience on Mt. Sinai (NOAB, 3^rd ed., augmented, 2007, on Mt. 17:1). Luke’s time reference is “about eight days after these sayings,” that is, after the sayings that follow the First Passion Prediction in each Gospel, “Now about eight days after these sayings Jesus took with him Peter and John and James, and went up on the mountain to pray” (Lk. 9:28), which, according to Marion Lloyd Soards, “may merely indicate the passage of a week, but in the early church ‘the eighth day’ became a designation for both the Lord’s day and the day of Jesus’ resurrection, the first day of a new creation” (NOAB, 3^rd ed., augmented, 2007, on Lk. 9:28). One might suppose that Matthew’s phrase “James and his brother John” recognizes John’s relative youth, whereas Luke’s putting John before James recognizes either that by the time of Luke’s writing James has been martyred (Acts 12:1-2) and/or the influence of the Apostle John has been growing.

Matthew says, “And he [i.e., Jesus] was transfigured (metemorfwvqh, metemorphōthē) before them, and his face shone like the sun, and his clothes became dazzling white” (Mt. 17:2). Dennis C. Duling explains that Jesus was “transformed to reveal his future glory (see 16:27)” (HarperCollins Study Bible, 1^st ed., 1993, on Mt. 17:2). Mark omits reference to the shining face but elaborates on the “dazzling white” of Jesus’ clothes. “And he was transfigured (metemorfwvqh, metemorphōthē) before them, and his clothes became dazzling white, such as no one on earth could bleach them” (Mk. 9:2b, 3). Luke includes the face, but has a rather different description. “And while he was praying, the appearance of his face changed ( ejgevneto . . . to; ei\doV tou: proswvpou aujtou: e{teron, egeneto . . . to eidos tou prosōpou autou heteron), and his clothes became dazzling white (Lk. 9:29). “Suddenly,” says Matthew, “there appeared to them Moses and Elijah, talking with him” (Mt. 17:3; cf. Mk. 9:4; Lk. 9:30). Luke adds what Jesus, Moses and Elijah were discussing, “They appeared in glory and were speaking of his departure ( e[xodoV, exodos), which he was about to accomplish at Jerusalem” (Lk. 9:31), and his reference to the disciples’ drowsiness: “Now Peter and his companions were weighed down with sleep” (v. 32a). But he is careful to point out that, in spite of the drowsiness, “since they had stayed awake, they say his glory and the two men who stood with him” (v. 32b). Each Gospel reports Peter’s comment. According to Matthew, he says, “Lord (Kuvrie, Kyrie), it is good for us to be here; if you wish, I will make three dwellings here, one for you, one for Moses, and one for Elijah” (Mt. 17:4). Mark’s version says, “Rabbi ( +Rabbiv, Rabbi [Hrabbi]), it is good for us to be here; let us make three dwellings, one for you, one for Moses, and one for Elijah” (Mk. 9:5). Luke, who has indicated prior discussion (v. 30) times Peter’s statement. “Just as they [Moses and Elijah? all?] were leaving, Peter said to Jesus, ‘Master ( =Epistavta, Epistata), it is good for us to be here; let us make three dwellings, one for you, one for Moses, and one for Elijah’–not knowing what he said” (Lk. 9:33). According to Horsley, “Peter, mystified and terrified [v. 6]), addresses Jesus not as ‘messiah,’ but as Rabbi, as he does again in 11:21 when he is again mystified, and as Judas does in his betrayal, 14:45” (op. cit., on Mk. 9:5-6). It appears that neither Matthew (with Kuvrie, Kyrie), nor Luke (with =Epistavta, Epistata) wanted to use Mark’s  +Rabbiv (Rabbi [Hrabbi]) here. Luke’s term for “master” ( =Epistavta, Epistata) occurs only in Luke (Lk. 5:5; 8:24, 45; 9:33, 49; 17:13; cf. the asterisk [*] in F. Wilbur Gingrich, Shorter Lexicon of the Greek New Testament, 1965, s.v. =Epistavta, Epistata). According to Soards, “Peter’s suggestion concerning three dwellings demonstrates his desire to preserve the experience” (op. cit., on Lk. 9:33). David L. Tiede, revised by Christopher R. Matthews, says, “The three dwellings suggest the Festival of Booths, commemorating the exodus from Egypt (see v. 31; Deut 16)” (HarperCollins Study Bible, rev. ed., 2006, on Lk. 9:33).

“While he [i.e. Peter] was still speaking,” says Matthew, “suddenly a bright cloud overshadowed them, and from the cloud a voice said, ‘This is my Son the Beloved; with him I am well pleased; listen to him!’ ” (Mt. 17:5). Mark prefaces this with the statement that he [Peter] did not know what to say, for they were terrified” (v. 6), then adding, “Then a cloud overshadowed them, and from the cloud there came a voice, ‘This is my Son, the Beloved; listen to him!” (Mk. 9:6-7). Matthew’s “with him I am well pleased,” appears to be his addition to Mark. Luke puts the disciples’ terror as they enter the cloud. “While he [i.e., Peter] was saying this, a cloud came and overshadowed them; and they were terrified as they entered the cloud” (Lk. 9:34), followed by the voice “from the cloud”: “This is my Son, my Chosen; listen to him!” (Lk. 9:35). At this point, after the voice from the cloud, Matthew refers to the disciples’ fear. “When the disciples heard this, they fell to the ground and were overcome by fear. But Jesus came and touched them, saying, “Get up and do not be afraid” (Mt. 17:6-7). “And when they looked up,” says Matthew, “they saw no one except Jesus himself alone (Mt. 17:8; cf. Mk. 9:8; Lk. 9:36a). Matthew concludes this section with Jesus’ command: “As they were coming down the mountain, Jesus ordered them, ‘Tell no one about the vision ( o{rama, horama) until after the Son of Man has been raised from the dead’ ” (Mt. 17:9). Mark presents this with an indirect quotation: “As they were coming down the mountain,” says Mark, “he [i.e., Jesus] ordered them to tell no one about what they had seen, until after the Son of Man had risen from the dead” (Mk. 9:9). And Mark adds that “they kept the matter to themselves, questioning what this rising from the dead could mean” (Mk. 9:10). Luke simplifies, without referring to the confusion implied by Mark. “And they kept silent and in those days told no one any of the things they had seen” (Lk. 9:36b). This was surely in contrast to what believers were doing in Luke’s own day.

According to Duling, this revelation of Jesus’ glory “echoes the appearance of God to Moses on Mount Sinai (op. cit., on Mt. 17:1-8), but Krister Stendahl finds “the basic pattern of the transfiguration” in “the Feast of Tabernacles (e.g. the three booths) as the inauguration of the New Age with Jesus enthroned as a high-priestly Messiah” (Peake’s Commentary on the Bible, 1962, repr., 1972, sec. 687 k, p. 788 on Mt. 17:1-13). Stendahl adds (in reference to vv. 9-13),

In the light of this epiphany with its strong manifestation of the Age to Come with its ‘rest’ (4: ‘it is well for us to be here’, cf. RSV’s somewhat more pedestrian: ‘it is well that we are here’), the Kingdom has drawn more close than expected and Jesus is more than a forerunner of that Kingdom. Yet the restoration of all things has not taken place, as it was expected to be carried out by Elijah (Mal. 4:5). Now John is identified with Elijah, but since he was not accepted, he could not do what he was expected to; yet God’s time-table cannot be upset thereby, and it will force itself through by suffering, as will also the ministry of Jesus. (ibid., sec. 687 l, on Mt. 17:9-13)

Alan Hugh McNeile comments on the significance of the Transfiguration:

Almost every detail lends itself to allegorical treatment; but three main points are to be noticed: the metamorphosis (v. 2); the converse with Moses and Elijah (v. 3), and the divine endorsement (v. 5). (1) the true morphê [form] (cf. Phil. ii, 6 . . .) of the Son of God is momentarily revealed under the symbol of a more than earthly brightness; it is ‘the glory of His Father’ (xvi. 27). The shining of Moses’ face with a borrowed glory (Exod. xxxiv. 29 ff.) had symbolized the divine origin of the Law; but that was ‘being done away,’ whereas the glory of Christ will be permanent (2 Cor. iii. 7-11). (2) The abiding validity of the Law and the Prophets as ‘fulfilled’ by Christ (Mt. v. 17) is symbolized by the harmonious converse which He holds with their representatives, Moses and Elijah. Both had held converse with God on the high mountain (Exod. xxxi. 18; 1 Kings xix. 9 ff.), which is now repeated with the Son of God. (3) The Three are enveloped in the ‘cloud,’ the ancient symbol of the divine Presence (Exod. xi. 29 [35] . . . The Sonship of Christ is divinely attested; to ‘hear Him’ is to hear the eternal Truth, of which the Law and the Prophets were but partial expressions. . . . To attempt, therefore, to provide for the continued presence of Moses and Elijah was a grave mistake; all that Christians need is to have that of ‘Jesus Himself.’ (Alan Hugh McNeile, The Gospel According to Matthew, 1915, reprinted 1980, p. 251, on the Transfiguration, Mt. 17:1-13).

I pray that you and I may also have “mountain-top experiences” that will carry us through the valleys to come.

The Transfiguration is followed in Matthew and Mark by a dialogue about the Coming of Elijah (Mt. 17:10-13; Mk. 9:11-13; cf. Mal. 4:5-6 NRSV = 3:23-24 Heb.). According to Malachi, the Lord’s messenger will “prepare the way before me [i.e. the Lord], and the Lord whom you seek will suddenly come to his temple” (Mal. 3:1a). “The messenger of the covenant in whom you delight–indeed, he is coming, says the LORD of hosts” (v. 1b). This messenger is presumably the one identified as Elijah, who “will turn the hearts of parents to their children and the hearts of children to their parents, so that I will not come and strike the land with a curse” (Mal. 4:6 = Heb. 3:24).

“There is a long tradition,” says Ehud Ben Zvi,

of interpretation of this v. expanding on the role of Elijah, the herald of the messianic era; see, e.g., b. Sanh. 118a; b. ‘Eruv. 43b. Since Elijah did not die, but ascended to heaven, he can return (2 Kings 2:11). The awesome, fearful day of the LORD is associated with the “travails of the messiah” in b. Sanh. It is traditional to repeat this v. after 3:24 [4:5 NRSV] so as to conclude the public reading on a strong, hopeful note, rather than the threat of the final phrase of v. 24 [4:6 NRSV]. (The Jewish Study Bible, 2004, p. 1274 on Mal. 3:23 JPS = 4:5 NRSV)

In Matthew and Mark the disciples ask Jesus, “Why do the scribes say that Elijah must come first?” (Mt. 17:10; Mk. 9:11). As noted by Ehud Ben Zvi (above) there is an ancient Jewish expectation of Elijah’s return, that is still represented by the empty chair at the Passover Seder meal. Jesus responds to the disciples’ question in a way that affirms this expectation, but interprets it as a reference to John the Baptist (Mt. 11:13; cf. Mk. 9:12-13). According to William Barclay, Jesus reinterprets the Jewish expectation of Elijah:

The [Jewish] idea was that Elijah would be a great and terrible reformer, who would walk throughout the world destroying all evil and setting things to rights. The result was that both the forerunner and the Messiah were thought of in terms of power.

Jesus corrects this, ‘The Scribes,’ he said, ‘say that Elijah will come like a blast of cleansing and avenging fire. He has come; but his way was the way of suffering and of sacrifice, as must also be the way of the Son of Man.” Jesus has laid it down that the way of God’s service is never the way which blasts men out of existence, but always the way which woos them with sacrificial love. (The Gospel of Matthew, The Daily Study Bible Series, rev. ed., 1975, vol. 2, p. 165 on Mt. 17:9-13, 22, 23)

As noted above, for the Lutheran Readings for today, and comments on them, see the Episcopal Readings in the file for May 29, 2010, two weeks ago. These traditions differ in relating readings to the weeks following Pentecost.

Ronald D. Worden, Ph.D.

rdworden@hgst.edu

deanworden@comcast.net