By Johann Peter Lange
Edited by Rev. Marcus Dods
THE HISTORICAL DELINEATION OF THE LIFE OF JESUS.
THE TIME OF JESUS APPEARING AND DISAPPEARING AMID THE PERSECUTIONS OF HIS MORTAL ENEMIES.
SECTION XII
the transfiguration of Jesus
(Mat 17:1-13. Mar 9:1-13. Luk
9:28-36)
The disciples of Jesus had now
cheerfully taken His side in
opposition to the powerful
hostility which had developed
itself against Him among their
countrymen. They had been made
acquainted with the first
fore-feeling that a time of
heavy trial lay before their
Master and themselves. Yet they
were not forsaking Him; their
spirit was willing to follow
Him, but their flesh was weak;
and of this their present mood
of feeling might be giving
indications which were only too
clear. The next days were
probably days of seriousness and
sadness. Who may tell all that
in those days was stirring in
the heart of the disciples? The
first dawning sense of the
blessedness of suffering might
be visiting the heart of a John;
while, perhaps, the first
thoughts of treason might at
first timidly, then more boldly,
be straying through the breast
of Judas. We have of these days
no record.
‘After six days,’ that is, after
about a week,1
the Lord judged it the time to
strengthen the hearts of His
disciples by an especial
manifestation of His glory. He
again singled out from the rest
the three most confided
in,—Peter, the elder James, and
his brother John,—and conducted
them aloft (ἀναφέρει), up a high
mountain, into the deep solitude
of some mountain range.
Tradition has marked out for
this hill the high-towering
Tabor in Galilee. Now, six days
would, it is true, have given
Jesus and His disciples time
enough to leave the neighbourhood of Cesarea
Philippi and get to Tabor. But
of such forced journeys as must
have been made in this interval
we read nothing. On the
contrary, Mark tells us
distinctly, that not till after
this time did they leave the
district of Gaulonitis and come
into Galilee (9:30). Also it is
to be considered, that in
Galilee now for the first time
Jesus had found it advisable to
withdraw from all large
gatherings of the people, whilst
in the dominions of Philip He
still calmly resigns Himself to
the crowd just when it is
flocking to Him (Mat 17:14).
People extol the beauty of the
prospect from Mount Tabor.2 At
another time, perhaps, this
might have been an inducement
with the Lord, to choose the
spot for celebrating with His
disciples a joyous feast of the
spirit; but now the matter in
hand was something quite
different from fine,
wide-reaching views. The
disciples required a twofold
prospect into the other
world-into the spirit realm of
the heroes of the Old Covenant,
as also into the future of the
glorification of their Lord in
the New. Moreover, as has been
already observed (i. 252), the
summit of Tabor was at this time
inhabited. There are therefore
distinct negative reasons
against the tradition that the
transfiguration took place on
Tabor, while there are other
positive ones in favour of the
neighbourhood of Cesarea
Philippi. Jesus therefore, no
doubt, was still in the hill
region at the foot of Anti-Libanus:
it was there He led His
disciples up a high hill; Luke
says, ‘up the hill’
(εἰς τὸ ὅρος).
The highest hill in this neighbourhood is Hermon. Some
suppose that Hermon was the
scene of the transfiguration,
while others name the hill
Paneas, near to Cesarea
Philippi.3 In reference to this
last conjecture, we are to
consider that in the proximity
of a very high hill, a small
hill, or, in fact, the mere spur
of a hill can hardly be
designated as the hill or as a
high hill. Since then we find
ourselves in the neighbourhood
of Cesarea Philippi, these
expressions seem certainly to
point to Hermon. On the other
hand, in this mountain journey,
our Lord’s object could not be
to get to the region covered
with snow, but only to the
deepest solitude. The remarkably
elevating and refreshing effect
of the solitudes of the Alpine
regions has been frequently
celebrated. In the still
seclusion of the high mountain
Jesus sought to strengthen
Himself and His disciples by
prayer. They were praying (Luke
ver. 28). The world vanished
from their view.
At this solemn hour the
disciples saw how the face and
the whole appearance of Jesus
was altered. He ‘appeared to
them in a new form.’ ‘His face
shone as the sun:’ even ‘His
clothes gleamed’ in the bright
light, ‘white as snow;’ ‘white’
(adds Mark) ‘as no fuller on
earth can white them.’
We know how joy often brightens
the countenance of a man, how
love beautifies it, how by the
happiness of a deathbed it is
often strangely glorified.4 The
revelations of the future world
make holy prophets often pale as
dead men (Dan. 10), often
beaming for joy. The countenance
of Moses shone when he came down
from Mount Sinai, so that no man
was able to endure to gaze upon
it (Exo 34:29 seq.; cp. 2 Co 3:7
seq.) Here we have the highest
that in this way could come to
pass in human experience. The fulness of the Spirit which was
in Christ cast its splendour
over His whole being; yea, the
heavenly luminosity of His inner
man, which else was still bound
by the obscurity of His earthly
appearing, now broke forth, and
poured even upon His apparel a
white glistering of light, which
was wholly new to the astonished
disciples. This was a mightier
reappearance of that phenomenon
which the Baptist saw when the
Spirit descended upon Him; a
fore-shining of the perpetual
glorification to be afterwards
realized (see above, vol. i. p.
361). It was the first
particular of that wondrous
experience which the disciples
were now destined to realize; a
spirit-apparition in the midst
of the present world. The
heavenly being of Jesus broke
forth out of His earthly: it was
as if He stood already upon the
heights of the other world, as
if already He belonged to the
realm of spirits.5
This served to introduce the
second marvellous particular.
The Gospel history announces it
with astonishment (καὶ ἰδού).
The disciples saw how two men
appeared and talked with Jesus;
and it became clear to them,
through the greeting and further
proceeding which took place
between Jesus and these
unearthly forms, that these men
were Moses and Elias.6 At the
same time they understood on
what subject their discourse
was, namely, the decease with
which Jesus should fulfil his
pilgrimage at Jerusalem. They
were in a peculiar state of
being; weighed down by sleep,
and yet, in the very midst of
this state of sleepiness, awake
and all alive (διαγρηγορήσαντες)
and gazing. The sleepiness,
therefore, was no common
sleepiness, but seemed brought
upon them by the overwhelming
influence of the spiritual
powers which were playing upon
them, as on that other occasion
in Gethsemane, when Christ was
struggling through His agony.
And so also their seeing was not
now common seeing, but a looking
with the bodily eye and a gazing
with the visionary perception of
the inner man at one and the
same time.7 They were really
gazing into the spirit-world;
they had before their eyes Moses
and Elias. But that they should
be able to catch sight of these
heavenly forms, was no doubt
brought about for them through
the medium of Christ’s own mood
of feeling in that hour, through
His glance, and through His
converse with those spirits.
It is of the highest
significance that the disciples
heard Moses and Elias speaking
with Jesus of His decease at
Jerusalem. Therewith there would
dawn in their minds the
knowledge of the fact, that
Jesus would be abiding in
connection with the Old
Testament, even if at Jerusalem
He should come to a mournful
end; that therein He would be at
one with the spirit of that
lawgiver who condemned
transgressors to death, of that
zealous one who commanded fire
to come down from heaven; but
that, with all the closeness of
this connection, He, by the very
circumstance that He was to
suffer death, went beyond them.
So that in this vision there was
displayed to them the oneness of
the Old Covenant with the New,
and the superiority of the New
above the Old.8 The spirit of
the Old Testament and the spirit
of the New again greeted each
other, as on that other occasion
at Jordan when Jesus was
baptized (see above, vol. i. p.
356).
But when Peter observed that the
men of the spirit-world were
about to depart (Luk 9:33), he
sought to prevent this, speaking
to Jesus the words: ‘Master, it
is good for us to be here: and
let us make three tabernacles;
one for Thee, and one for Moses,
and one for Elias.’ It had,
then, soon escaped from his view
what Jesus had a short while
before said to him of the end of
His life, and that that moreover
had been the subject of
discourse even now. He would
have been so glad to hold fast
the glory of this hour, of this
association. The world he would
now gladly forsake, to the earth
he would gladly be dead and
utterly lost, for the recompense
of being able externally to keep
together this communion of
spirits, and to tarry in its
circle, lodging perhaps in the
tabernacle of Jesus with the
other disciples. He was beside
himself when he made this
proposal to the Lord. And yet
his greeting of the occasion is
characteristic. At any price he
would have been glad to avoid
the lot of crucifixion on behalf
of his Lord. In the strictest
sense, he wished here to build a
cathedral church, or even to
found a monastic order. He would
establish a church-fellowship,
in which Jesus should be the
first person, the law-giver
Moses the second, and the zealot
Elias the third. Thereby he
wished to draw down the
spirit-world into this life, and
with plastic determination to
hold it fast in the world of
sensuous perception. Thus he
spoke as Simon, not as Peter; as
a type of that church-communion
which professes to rest on him.9
He ‘knew not what he said,’ the
Evangelists observe in his
excuse. ‘For they were beside
themselves with fear,’ adds
Mark. This is perhaps to be
understood thus: through their
awful sense of the spirit-world,
they were carried aloft above
the consciousness of ordinary
life, felt (so to speak)
spirit-like, and found nothing
impossible in the thought of
living with spirits.
Peter had begun to speak at the
moment when the scene appeared
about to change, and the third
stage of the transaction was on
the point of commencing. He was
yet speaking when a ‘bright
cloud,’ ‘a cloud of light,’
showed itself, which began to
envelop the men of the
apparition which was before
their eyes.10 They were surprised
by a sudden access of terror
when they saw this sign, and
when they observed how those
apparitions were vanishing in
that cloud of light, whose
brightness was overpowering
their eyes. Also, Jesus was by
it withdrawn from their eyes. It
might possibly seem to them as
if He were now being parted from
them, as if, in the company of
those unearthly men, He were
being removed from the earth. In
fact, this was the moment when
they were completely to learn
that He had power to keep His
life; that it was free love, if
He again stepped forth out of
the fellowship of heavenly ones,
and with them descended into the
valley of death. In that cloud
they saw the medium of
transition between this world
and the other. It was as if
Jesus had already embarked in
the ship that was destined to
convey Him away into the region
of glory, which, later, actually
did convey Him thither. As in
the light of His transfigured
body was manifested the breaking
out of the heavenly life in the
earthly, so in the bright cloud
was manifested that veil which
the heavenly life, in the
unfolding of its full glory,
weaves for itself out of earthly
powers because it needs such a
veiling—the Shechinah.11 So also
the ordinary cloud is the means
which allays and tempers for the
earth the outward brightness of
heaven, as the earth requires.
In this stage of highest tension
of feeling, the disciples heard
the voice which once had been
accorded to John the Baptist,
‘This is My beloved Son, in whom
I am well pleased; hear ye Him.’
Upon this the disciples, from
fear, fell on their faces. It
was revealed to them now by the
Father Himself that Jesus was
the Son of God, that He was the
chosen One above Moses and
Elias, and that obedience to Him
was the highest duty. It was the
second time that this voice
resounded: since then it has
been heard once more with a
similar turn of meaning (Joh
12:28).12
With this call to them from God,
which re-echoed loud in the
souls of the disciples, the
whole mysterious procedure was
closed. Jesus again stepped
forth, ‘took hold of them, and
said, Arise, be not afraid!’
They looked up, and, full of
astonishment, glanced quickly
around in every direction
(περιβλεψάμενοι). All had
disappeared. Only ‘Jesus alone’
stood before them.
We cannot know how far this
transaction was intended for
those in the other world
themselves;13 although we
certainly must suppose that it
had an object also for them,
since the objective reality of
the fact is certain.14 But that
Jesus had thereby gained deep
refreshment, as if in heaven
itself, for the path of
suffering which now soon awaited
Him, is evident from the very
nature of the transaction. It is
assumed, however, with reason,
that it also served especially
to strengthen the three
disciples, and through them the
whole band of disciples, for the
great conflict which they were
now on the way to meet. They behoved first (so to speak) to
be fastened with the bands of
this heavenly experience to
heaven, before they could be led
down into the abyss of
temptation which lay for them in
Jesus’ cross and passion. In
kindly acquaintanceship with the
eternal world of spirits must be
laid the deep foundation for
that Church of the Cross, which
now, in spite of the world,
death, and hell, was to be
established out of the souls of
poor, weak, sinful men.
‘As they were coming down from
the mountain, Jesus charged
them, saying, Tell the vision15
to no man until the Son of man
be risen from the dead. They
kept this command,’ and obeyed
it; they maintained the most
profound silence respecting the
occurrence. Unquestionably the
secret must have proved
sufficiently oppressive to them,
since they did not know how they
were to understand the word
respecting Jesus’ ‘resurrection
from the dead’ (Mark, ver. 10).
This word was to them, at
present, in two respects a hard
riddle: in the first place, in
itself, for they knew not in
what sense it was to be taken;
and then again, because, not
knowing its meaning, they knew
not either the period when their
tongues should be loosed
respecting this great secret.
If, for example, Jesus had
spoken of the general
resurrection of the dead at the
last day (see Joh 11:24), He
would then have imposed upon
them in that command almost an
everlasting silence on the great
event which they had witnessed.
They had eager discussion
therefore with each other as to
the meaning of that
announcement.
The question has been raised,
what object could Jesus have had
in binding them to this secrecy?
The answer (we may believe) is
found in the consideration, that
for the larger circle of
disciples the transaction could
only be made intelligible
through the medium of Jesus’
resurrection. Yea, even these
His most confidential disciples
themselves could only then
properly apprehend it, when they
viewed it in connection with the
expectation of their Lord being
raised from the dead, since in
its very nature it was a
prophetic prelibation of His
resurrection. If they had now at
once made the circumstance known
amongst a larger circle, it
would have been subjected to
profanation in two ways. With
the superstitious friends of
Jesus, all sorts of chiliastic
illusions would have been again
quickened; and they would have
excited not only themselves, but
also these disciples, with
expectations which Jesus was
just now making it His very
endeavour to beat down. On the
other hand, gainsayers, by a
coarse, hostile criticism, would
have found it very easy to throw
an air of ridiculousness over an
experience woven, as this was,
out of the fine, delicate
texture of heavenly apparitions
and moods of exalted,
spirit-like sensibility; and the
result would have been, that
they would themselves have been
made sceptical of the fact which
they had witnessed in the hours
of their noblest consecration.
For it is just as easy to
explain away, to all appearance,
for the common sense of men, and
to resolve into nothing, just
the most tender, most
mysterious, and most elevated
occurrences which betide in the
border region between heaven and
earth, as it is in the case of a
man of a weaker sort to scare
away, by any jest or buffoonery,
the devotional mood, ‘the shy
roes’ (as Lenan finely expresses
himself) of thoughts of prayer;
this is proved by sundry forms
of antagonistic interpretation
of the transfiguration, either
bold and dashing, or recherché
and refined, which we have seen
in more recent days. As it was,
we can easily conceive that the
three disciples would be wrought
upon by the occurrence which
they had witnessed in the most
powerful degree, just through
their having for a while to keep
the burdensome secret to
themselves. But, it may be
asked, should not the same
strengthening have been imparted
also to the other disciples? We
answer, these were mediately
strengthened in the manner which
the Lord saw to be the most
suitable. For, in the first
place, they were again
encouraged by the three
returning into their circle in a
wholly changed mode of feeling,
and beaming with a lofty
confidence. And next, through
this changed state of mind in
the three, the rest could not
fail to get the impression, that
they knew some great and
cheering secret relative to the
future of their Master and His
cause; and this impression must
serve to keep them in a strain
of expectation likely to do them
good.
The further these initiated ones
came down the hill, the more
they felt that a blessed hour
for them was passed by. The
threatening world in the low
grounds down under, again came
forward into the sphere of their
spiritual sight. And now it was
natural that the thought should
occur to them, Why have not
those men of God whom we have
seen come down with us, that,
with the authority which they
clearly have in Israel, they
might prepare the way for their
Master? At least, why not Elias?
He is surely to come to usher in
the Messias; and now, when he
has barely shown himself, he
vanishes again! Through such
thoughts the question might very
well be called forth, ‘How say
then our scribes that Elias must
first come?’ The form of their
question of itself shows, that
they ask it with reference to
something just before witnessed,
which had begot all kinds of
thoughts in their minds. They
seem to mean, Why has not at
least Elias accompanied us? We
are not, surely, to regard that
fleeting apparition of him as
the fulfilment of this great
expectation cherished by all
Israel, and which rests upon a
clear word of a prophet (Mal
4:5)? But Jesus explains to
them, in order to calm their
minds, that that announcement of
Elias was not at all to be
referred to this apparition of
him, but received its
accomplishment in a wholly
different fact.
He read in their soul, and
understood well, what it was
which they especially wished to
say in this reference of theirs
to the coming of Elias. In all
probability, the thought was
present in their soul, If Elias
is to come and restore all
things for the Messias, how then
can so great suffering still lie
before Him? This thought, then,
He draws forth into view by
saying explicitly, ‘Elias truly
shall come first and restore all
things.’ But then He gives His
disciples to understand, that it
does not therefore follow that
the path of suffering was to be
spared to Himself. They should
rather understand the word which
stands written of Elias, so as
that it shall tally with that
which stands written of the
Messias Himself. This problem He
gives them to solve, in
answering the question in their
mind, which yet they had not
expressed in words. They wished
to ask Him, How then can this
course of suffering be required
with the Messias? He addresses
to them the counter-question,
‘Why then is it written of the
Son of man, that He shall suffer
many things, and be set at
nought?’16 Such prophecies of the Messias Jesus found with
certainty in the Old Testament;
in particular, we may feel sure,
at any rate there, where the
Christian Church in all ages has
found them; e. g., in the 53rd
chapter of Isaiah.
‘Yea, I say unto you’ (He
added), ‘Elias is already come,
and with him also they have done
as they listed.’ That surely
means, So little have they
allowed themselves to be
hindered by Elias from killing
the Messias, that they have
rather, with the most outrageous
self-will, treated and set aside
even that mighty zealot himself.
‘As is written of him,’ added
the Lord; an enigmatical word
for the disciples then, as for
many theologians still at the
present day. In the history of
suffering told of the historical
Elias itself, lay the type of
every figurative Elias in the
theocracy. The historical Elias
was devoted to death by the
resolute, wicked Jezebel, the
wife of the weak Ahab; and this
had at least for its result,
that for a long time he had to
flee the country, and that later
he would not have had much
longer continuance upon earth,
even if God had not delivered
him by taking him up to heaven.
There may be read a prophetic
sketch of the fortunes, which as
a rule lie before every one who
in the theocracy prepares the
way of the Lord. And so, in
particular, for John was found a
Jezebel, Herodias, who made him
to be persecuted by the hand of
a weak king Ahab, Herod, until
she had prepared for him death.
But also in the word of the
prophet Malachi (3:1) might have
been found an obscure prediction
of the path of suffering which
the Elias-John was to tread. For
if it was certain that the
Messias was to enter into His
glory through the suffering of
death, and that the prophet
announced that His messenger
would come, and go before Him
and prepare His way in all, then
there lay therein an indirect
intimation that He was to go
before Him also in the death of
martyrdom.
After this explanation, the
disciples ‘understood that Jesus
was speaking of John the
Baptist.’ He therefore, even
more distinctly than before (Mat
11:14), referred that prophetic
expectation of the Elias
preparing the way for the
Messias to John the Baptist.
Many suppose that Jesus saw only
a qualified fulfilment of
Malachi’s announcement in the
appearance of the Baptist, and
that His expression, ‘Elias
cometh and restoreth all
things,’ points to the fact,
that hereafter His second coming
will still be preceded by a
particular appearing of Elias.17
But even if in this declaration
of His we find an announcement
which goes beyond John the
Baptist, yet it is not therewith
determined, that hereafter the
historical Elias himself is to
come again. Rather, the
application which Jesus Himself
makes of that passage in Malachi
to John, leads us to the
inference, that also in the
second case the object spoken of
is an Elias in a symbolical
sense—one who prepares the way
for Christ by appearing in the
character of a reformer. And so
far the word of Jesus would then
be the declaration of a rule, in
some such shape as this:
Certainly, this is a fixed
principle, Elias cometh, and
will prepare beforehand all
things. But this proposition
would then have the general
signification: at every great
coming of the Messias an Elias
goes before Him preparing the
way. The truth of this
proposition is beyond doubt. Yet
surely we must hold fast to
this, that Jesus saw the proper
fulfilment of that ancient
prediction in the ministry of
John the Baptist; on which
account also the disciples now
do not go beyond that thought.
───♦───
Notes
1. The different ways of taking
the narrative of the
transfiguration are to be found
in Strauss, ii. p. 239 [or in
Kuinoel’s Commentarii, Matt.
17.—Tr.] Concerning the mythical
exposition of Strauss, compare,
in addition to the discursive
observations made above, the
illustrations given by W.
Hoffmann (p. 375), Hug (p. 85),
Ebrard (p. 341). Hoffmann shows
in how forced, poverty-stricken,
and merely external a method the
‘critic’ has gleaned and put
together particular elements
from the Old Testament, in order
to exhibit the material out of
which (he supposes) Christian
legends have fashioned the
story. Ebrard has with reason
noticed it as particularly
striking, that the ‘critic’ has
started the question, What was
the object, then, of the bright
light (in the narrative before
us)? Yet we should not exactly
choose to call this question
sly, as Ebrard does; it deserves
another description. Let us
bethink ourselves, that a Spinozist, a Hegelian, who knows
how to teach us that all that
appears (alles Erscheinende) is
its own object, can in his
critical eagerness so far
contradict himself, as even to
ask after the object of the
bright light of a blissful face!
The words of the ‘critic’ run
thus: ‘But granting that this
bright light were even possible,
still the question remains, what
end it is to be thought to have
served.’ As to what concerns its
interpretation upon natural
principles, this in its
different shapes has been very
well commented upon by Strauss.
Recently, Von Ammon has again
enriched this chapter of
exposition (ii. 302 seq.) To
wit; ‘Jesus had placed Himself
somewhat higher than those that
accompanied Him, who were lying
near, so that the light,
striking upon the mountain,
touched Him earlier than it did
them, and gave Him seemingly an
ethereal illumination.’ And yet
the occurrence took place about
the time of evening (p. 305).
Von Ammon’s natural explanation
would be made more presentable
if it were transferred to the
hour of morning. Oddly enough
Von Ammon combines with the
exposition of this natural
illumination the following
remark: ‘So God appears to
Moses, &c.: Moses came back from
Sinai with the reflection of
this light.’ Surely (we imagine)
not with a reflection of that
natural evening-sunshine, amid
which, he tells us, Jesus was
standing! From the natural
explanation of the fact by means
of objective phenomena, we must
distinguish that which explains
it by means of subjective
states, i.e., dreams of the
disciples, according to which it
must be supposed that they all
dreamed the same thing; while it
even then still remains
unexplained, how Jesus at the
end can, as being awake, have
made Himself participant in the
mistaking of their dream for an
objective occurrence. As
ingenious as it is untenable, is
the allegorical explanation of
the story propounded by Weisse
(i. 538); cf. Strauss (ii. 260).
According to this view, that
high mountain was the elevation
of knowledge which the disciples
were now reaching,—the
knowledge, to wit, in which the
idea of the personal Messias was
undergoing an intellectual
transfiguration in their view.
But how could we manage to make
the disciples there, in
Gaulonitis, suddenly disappear
in the land of poesy? The hills
of Anti-Libanus are real
limestone mountain-ranges; and
one needs not to go out of the
land of knowledge just because
one has a mind to continue in
the region of reality and
history. That in the hearts of
the three disciples there was
now dawning a higher knowledge
concerning the relation of the
Messias to the Old Testament,
and to Jewish expectations; this
is, upon just grounds, made
prominent in Weisse’s view of
the transaction, but surely it
is too strongly emphasized. When
we at last come back to the
conception of the
transfiguration as a miraculous
external event, we must,
however, observe that the true
estimate of this, as of other
similar transactions, could not
but be difficult, so long as we
held the views of a
supernaturalism made purely
external, and insisted upon the
false dilemma, that such an
event must be regarded either as
one exclusively external, or as
one exclusively inward. We have
already shown before, how it was
necessary that, in conjunction
with the objective experience of
a heavenly apparition, the
visionary faculty in those
chosen to receive the revelation
should develop into the
visionary posture of mind, and
how this principle was in
especial to be applied also to
the case of perceiving heavenly
utterances (see above, i. p.
364).
2. Respecting the expectation of
the Jewish doctors of the law,
that the prophet Elias was to go
before the Messias, see Hug, as
above, ii. 86. One rabbinical
sentence relating to this runs
as follows: ‘He will gather you
together through the hands of
the great prophet Elias, and
present you through the hands of
the King Messias.’
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1) So that Luke can say indefinitely, following Hellenistical usage: ʻabout an eight days after.ʼ 2) Sepp, ii. p. 407. 3) Hase, p. 189. 4) Cp. O. Krabbe, Vorlesungen übcr das Lcbcn Jcsu. p. 400. 5) An actual luminosity appearing upon the human body has been repeatedly remarked by physicians as a strange phenomenon attendant upon sickness. This is of itself sufficient to prove the physical possibility of such an eradiation as we are now considering, although the phenomenon does not fall into the circle of ordinary experience as a sign of the highest manifestation of life. But that symptoms can appear in the highest condition of life, having resemblance to symptoms of life in a lower condition, is shown, e.g., by the twofold way in which a man may turn pale: this may occur at one time in bodily fainting, at another in the condition of highest inspiration, when a beam of the majesty of God is touching his soul. 6) [It has often been noticed how this reappearance of the lawgiver and the prophet seems to have been prepared for by the manner of their departure from earth ; neither of them suffering that dissolution of the body which is the common lot of man. The reality of their appearance in glorified bodies thus becomes easier to our apprehension.—ED.] 7) See above, Book II. ii. 2. Here again we must remind the reader that the dilemma often proposed, that such a gazing must either be merely external (objective) or merely inward (subjective), is entirely false. 8) [The essential import, indeed, of this incident seems to be, that it was the formal resignation of those who had hitherto been mediators (typical) between God and man in favour of the ʻOne Mediator,ʼ whom God now also definitely proclaimed as such by His own voice. Moses and Elias, law and prophets, found their fulfillment and were merged in Jesus and mainly in His death of which they spoke.—ED.] 9) Sepp, ii. 408, makes the observation: ‘The three tabernacles symbolize the threefold service in the Church—that service of the sacramental sacrifice, of believing prayer, and of good works, which is continually being presented to the divine Almightiness, Holiness, and Love.’ More palpably evident is it, that they symbolize a church in which, along with the tabernacle of Christ, there are still standing the tabernacles of Moses and Elias. 10) Cf. Olshausen, ii, 215. ‘The strongest light is = σκότος. Therefore it is said in Scripture with the like meaning, God dwells in a φῶς ἀπρόσιτον, and in thick darkness, 1 Tim, vi. 16; Exod. xx. 21.ʼ 11) The Shechinah is therefore (we may believe) not merely the symbol of the presence of God, but at the same time a real phenomenon of concealment, which shows itself on the occasion of such heavenly manifestations as represent the manifestation of Jehovah in the lower world, It constitutes the correlative opposite to the transfiguration-brightness. 12) It is altogether without foundation that V. Ammon (ii, 209) tries to confound this occurrence with the later one of John xii. 27. 13) [The author might have more fully noticed the strengthening influence of this transaction on our Lord Himself. It was as one of the angels sent to minister to Him. Here He saw in the persons of Moses and Elias the whole Old Testament Church represented to Him, and represented as altogether dependent on Him alone, on His death, for the salvation they had hoped in. His face is now steadfastly set towards Jerusalem, the city of sacrifice—ED.] 14) Ebrard states the following object in reference to these (p. 340):—‘In His transfiguration Jesus had announced to the fathers of the Old Covenant the blissful tidings of His willingness to redeem them by His death.’ 15) See Stier, ii. 342. 16) [The author, in his Bibelwerk on Mark (2d edition), gives a somewhat different punctuation and translation: And how is it written of the Son of man ? That He must suffer many things, and be set at nought; and in his note on this passage understands this to mean, what holds of Him, viz., that He must Buffer many things, holds also of His forerunner. TR.] 17) Stier, ii. 344.
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