Moses, Elijah & Jesus

In the transfiguration on the mount (Matthew 17:5), we read of Jesus being paid a visit by Moses and Elijah. Moses represents the law and Elijah represents the prophets, the two major divisions of the Old Testament. We are not told the content of their conversation. Perhaps part of it included their names, because the disciples knew who they were. The grouping connects the three, but only Jesus remains indicating his superiority. The words of God confirm this. In a red letter Bible, we should also pick a color for the words of God. The present imperative active voice of the original Greek is: y’all keep on listening to Jesus. Bible reading is important but faith comes by hearing (Romans 10:17) and hearing what Jesus taught comes by being at a church where Jesus is preached each week.

Transfigured lives

The word translated as “transfigured” (μετεμορφώθη, metemorphōthē) in Matthew 17:2 is also used in the letter to the Romans about us being “transformed” by the renewing of our minds (Romans 12:2). It is the root of the word metamorphosis and means to change form in keeping with inner reality. We also are being “transformed” into the image of Christ (2 Corinthians 3:18). So the transformation that took place on the mountain top is also occurring in each one of us gradually. As Peter, James and John saw the transfiguration a transformation was occurring in their lives. As Moses’ face shone like the sun after being close to God, so too did Jesus’ and so too will ours. A life that is close to God is a shining light in a dark world and will soon shine forever.

A pastor’s disciples

Jesus had thousands of listeners, over a hundred disciples, the twelve and inside the twelve, three were chosen for special training. The three were Peter, James and John (Matthew 17:1). Is this time with three key leaders a model of how pastors ought to operate? Is a pastor’s job to spend equal time with everybody or special time with key leaders? Is the whole church the pastor’s flock or a special group of disciples? Is it then up to that special group to provide for the rest of the flock? Why were the three chosen? Were they the right choice? They were as awkward as any group of ordinary people. Jesus’ little church contained twelve men and several women. It was as small as many country churches today, yet even there, he spend extra time with an inner core.

Jesus speaking with "dead" people

In Matthew 17:3 is a vision of Jesus speaking with Moses and Elijah. The week before this, Jesus had predicted that some of his disciples would not die before having see him coming in his heavenly glory. Jesus was clearly superior to both Moses and Elijah. Both Moses and Elijah prophesied the coming of the Messiah, yet they disappeared and only Jesus was left "to carry out the final act of deliverance". The three disciples heard God's own voice telling them to listen to Jesus. The disciples had seen Jesus in his true glory, shining like the sun, a vision that would remind them of glory beyond suffering. Previously the disciples had been shocked and disappointed to find out that their Messiah must suffer and die. Just like the disciples, we too can so easily overlook Jesus' present majesty.

Preview of the end of our story

Some of us don’t like movies like Titanic or Romeo and Juliet. We already know the end is bad and prefer a happy ending. How many of us are similarly tempted to inquire whether a book ends well or in tragedy? Somebody once said the same thing about the Bible. They had read the end of the book and it was good. In Matthew 17:2-3 Jesus showed a few of his disciples a preview of the end of the book. He revealed the happy ending for two of history’s greatest prophets, Moses and Elijah. We may wonder about things like heaven and the afterlife. This life is not forever. Anti-aging creams only disguise the inevitable for a short while. Nothing can really return us to our youth except the resurrection. The happy ending is that glory awaits the faithful.

Lex talionis

In Matthew 5:38 Jesus addressed a law that many have applied in retaliation, an eye for an eye. Legally, this is sometimes called the lex talionis. A vindictive understanding of that law is to trade bomb for bomb and life for life. This kind of tit for tat only escalates hostilities and hinders peace. A more amicable course is monetary compensation equal to an eye. It is certainly a less inflammatory approach to social justice than revenge. However, Jesus indicated an even better application of the the eye for an eye principle. As with all of Jesus’ teachings, this too is very hard to do. Jesus suggested that if we have been responsible for injury to another, go above and beyond in compensation. Jesus wants us to go further than mere justice. He wants us to create good will.

Taking insults

A slap on the cheek is a serious affront. A slap on the right cheek as Jesus suggested in Matthew 5:39 could refer to a backhanded slap from a right-handed person, an even more serious indignity. Rather than retaliating for insults, Jesus strangely asked his disciples to humiliate themselves by allowing further slaps. Even the business world understands that if we have a customer with a complaint, the best thing to do is to allow them to vent without interruption, to get it off their chest. In so doing, they have time to calm down, and having gotten a hearing, often become a more satisfied customer. If even the carnal world understands how to win people, by respectfully giving them opportunity to fully complain, then how much more should we take insults in order to win peace for Christ.

Living generously

So you lost in court and now they’re going to take the shirt off your back. How can you possibly win? Paul’s commentary on this kind of thing was that perhaps we lost before we even got to court. Did we let things go too far (1 Corinthians 6:7)? Did we fail to create peace, or were we actually at fault? It does not really matter. Jesus told his disciples how to really win in heaven’s eyes — give more than was asked for — go way above the settlement price (Matthew 5:40). If someone sues us for the shirt off our backs, we are encouraged to gift wrap our coat as well and give it away to the plaintiff. Does Jesus want us to be suckers who are taken advantage of, or does living generously really work?

Helping an enemy

In some countries if a uniformed soldier is hitch-hiking on the side of the road, it is illegal to just keep going. A driver must stop and give him a ride. What if that soldier was from enemy occupation forces? Would we take offense at the imposition? Probably! In Roman occupied Palestine of Jesus’ day, there was a similar law. If a Roman soldier asked any Jew for help, they were required to come to their aid. Jesus alluded to just such a scenario in Matthew 5:41 where it was common for an enemy soldier to ask a Jew to carry arms for a distance. Jesus suggested helping out to double the amount asked. Jesus challenges us by teaching what is the exact opposite of our natural inclination. God is impartial and treats all people equally. Do we?

Lending to a borrower

We have all lent something which has not been returned, whether it be a book, lawnmower or money. It makes us reluctant to lend again. Jesus encouraged his disciples to lend to the borrower (Matthew 5:42) and not turn him away. Does this mean that we are to lend until we have no money? That is a natural conclusion, which leads some to criticize Jesus. He spoke of starting with one borrower, not an unlimited number. Our natural inclination is the opposite extreme, not to lend at all or with very few exceptions for family or close friends. It is that extreme that Jesus challenged his disciples to reconsider. He challenges us also to consider lending without discrimination. Naturally, there are boundaries and limitations, but perhaps we could think about starting with at least one, like Jesus spoke about.