Exodus 24:12-18, Psalm 2:1-11, Psalm 99:1-9, 2 Peter 1:16-21, Matthew 17:1-9.
A). A BEATIFIC EPIPHANY OF GOD.
Exodus 24:12-18.
Seventy-four people were called by the LORD to ‘come up’ and ‘worship afar off’ (Exodus 24:1). Each one had a part to play, but not all the same part (cf. 1 Corinthians 12:12; 1 Corinthians 12:28). The seventy elders, for example, were permitted a limited view of the LORD - and there (so that we know that this was not an ‘out-of-body’ experience) they ate and drank (Exodus 24:10-11).
Now Moses was called to proceed - alone - to receive the tables of stone, with the law and the ten commandments to teach the people. Moses arose, with Joshua his servant, and left specific instructions for Aaron and the elders as to how to conduct the affairs of the people during his absence (Exodus 24:12-14).
As Moses and Joshua made their way out of sight, perhaps the priests and elders were reminded of an earlier incident, when Abraham left his servants and took his son Isaac into a mountain apart to worship (Genesis 22:5).
There are some things in life which we must do alone. Whereas Joshua accompanied Moses at the start of his onward journey, only Moses entered the near presence of the LORD (Exodus 24:13).
You see, at the time when Moses turned to go down from the mountain (cf. Exodus 32:15), Joshua appears to have met Moses on the mountainside. Joshua had been on a lower level than Moses had been, but on a higher level than where they had left the elders: and certainly, well above the camp (cf. Exodus 32:17).
Christian personnel must each function at their own appropriate level, and each in accordance with their own gifts and calling. The pattern was later set that the LORD would speak to Moses ‘face to face,’ but Joshua would remain in the tabernacle (cf. Exodus 33:11).
At the time of the transfiguration of Jesus, the main body of the disciples were left with the crowd, to minister to their needs (cf. Luke 9:38-40). Peter, James and John were the only witnesses to Jesus’ conversation with Moses and Elijah (cf. Luke 9:30-31).
Peter, James and John were also brought into proximity with Jesus’ open-air prayer-closet in Gethsemane (cf. Matthew 26:36-37), but could not stay awake long enough to enter fully into His private anguish there (cf. Matthew 26:40). That belonged to Jesus alone.
As Moses went up higher, a cloud covered the top of the mountain. Moses was enveloped in the shekinah glory of the LORD, for six days: but only on the seventh day did the LORD speak (Exodus 24:15-16). There is a time when our worship will involve quiet contemplation as we ‘wait’ for the Lord. Then we must listen to the Lord, with a view to obey Him (cf. Matthew 17:5).
To the children of Israel down below, the sight of the glory of the LORD was as a devouring fire on the top of the mountain (Exodus 24:17). What had been a pillar of light to the Israelites had been darkness to the Egyptians (cf. Exodus 14:20). But now it was the Israelites themselves who wilfully descended into darkness (cf. Exodus 32:35).
Yet Moses was allowed into the midst of the cloud on the top of the mountain - and remained there for ‘forty days and forty nights’ (Exodus 24:18). There he received the law, and interceded for the people. Jesus, in His turn, was received up into heaven, and ever intercedes on our behalf (Romans 8:34).
B). A COSMIC DECLARATION.
Psalm 2:1-11.
At some point in history, Psalms 1 and 2 were lumped together as one single Psalm. This gives us a hint concerning the unity of the Book of Psalms. In fact, if we step back from disputes concerning human authorship, we will find the whole Bible to be the coherent and comprehensible Word of God.
We recognise in these two Psalms together a shift from the personal to the corporate. Psalm 1 contemplates the blessedness of the individual who delights himself in the law of God. Psalm 2 concludes with the blessedness of all those who put their trust in Him (Psalm 2:12).
Psalm 2 also introduces us to the second Person of the Godhead, “the Son” (Psalm 2:7; Psalm 2:12). This sacred song may have been used at the anointing of kings in Jerusalem (Psalm 2:6), but no Davidic king ever did perfectly fit the model of the ‘royal’ Psalms (Psalm 2; Psalm 45; Psalm 72; Psalm 89; Psalm 110; Psalm 132). The monarchy seemed all but extinct when Messiah was finally revealed.
It is unclear whether any of the kings of Israel or Judah was ever enthroned in Jerusalem amidst such universal disdain as is indicated in Psalm 2, but it is certain that God’s anointed Son has met with opposition since before He was born into this earth. Herod and Caesar, Kings and Queens, Emperors and Dictators have each had their turn at “raging” against our Lord. It could almost be speaking of our own age, when hitherto ‘Christian’ nations, along with their rulers, Governors and Presidents are rejecting the Sovereignty of God and the Lordship of Jesus Christ (Psalm 2:1-3).
Do we realise how ridiculous it is to defy God? The One seated in the heavens sees the funny side of this, and shares the joke with His Father (Psalm 2:4). This mockery may seem contemptuous, more to be expected from the fickle ‘gods’ of Mount Olympus than of our holy God in the heavenly Zion, but I am sure that it is not without the sad compassion of our loving Lord towards our folly (Mark 10:21-22).
All joking aside, the holy God must speak judgement into this rebellion. The wrath of God is a Biblical teaching, however little we may hear of it, or like to think of it these days (Psalm 2:5). It is ultimately Jesus who comes to execute the just vengeance of God (Psalm 2:9; Psalm 2:12).
It is quite evident that the judges and rulers of Israel did not deny their colonial masters by holding a coronation for Jesus in the Temple, and it was the priests who stirred up the people at His crucifixion with the words, ‘We have no king but Caesar!’ (John 19:15). The earthly Temple is only a shadow of the heavenly; the Jerusalem which is here below is but a shadow of the Jerusalem which is above. It was in the counsels of eternity, in the heavenly Zion, that the Son was installed as King (Psalm 2:6-7).
The Son-ship of Jesus was declared by God Himself at His baptism (Matthew 3:17), then again at His transfiguration (Matthew 17:5). The Holy Spirit declares that Jesus is the Son of God, as attested by His resurrection from the dead (Romans 1:4). The Son-ship of Jesus is fundamental to the preaching of the gospel (John 3:16).
The kingdom of Christ is universal (Psalm 2:8). He is not only “king of the Jews” but also has authority over all the kings of the earth, and their subjects. His dominion stretches to the ends of the earth, and encompasses all nations.
In His inaugural Sermon in Nazareth (Luke 4:16-21), Jesus closed the book in the midst of His reading of Isaiah 61:1-2, thus severing the gospel era (‘the acceptable year of the LORD’) from the judgement to come (‘the day of vengeance of our God.’) The incarnation of Messiah was not initially a coming to judgement, but to usher in a dispensation of mercy (2 Peter 3:9).
Psalm 2 concludes with one final appeal for the rebels to yield, while there is still time and opportunity (Psalm 2:10-12).
C). THE AWESOMENESS AND NEARNESS OF GOD.
Psalm 99:1-9.
The kingship of the LORD is awesome: it makes the people (or peoples) to “tremble” at His presence (Psalm 99:1). He is totally ‘other’ - dwelling between the cherubim, enthroned in heaven. He created all things, and even the earth “shakes” at his presence!
There is a correlation between the concept of the LORD dwelling “between the cherubim” (Psalm 99:1), and the LORD being great “in Zion” (Psalm 99:2). The ‘mercy seat’ in the Temple was adorned with cherubim. This awesome God - who is “high above all peoples” - has revealed Himself to Zion. It is therefore incumbent upon all peoples to acknowledge Him (Psalm 99:3).
Psalm 99 provides us with a threefold refrain: His name is holy (Psalm 99:3); He is holy (Psalm 99:5); the LORD our God is holy (Psalm 99:9). This is echoed throughout Scripture (Isaiah 6:3; Revelation 4:8). Yet the reign of the LORD is manifested not through the wielding of His power: but through the establishment of impartiality (Acts 10:34-35); justice (Genesis 18:25); and righteousness (Psalm 99:4).
In the Hebrew language the word for “holy” carries with it not only the meaning of ‘being set apart’ - but also the idea of betrothal. Thus the transcendence of God becomes immanent as he reveals Himself first to Zion (Psalm 99:2), and then through them to the peoples of the earth. The duty of God’s people has always been to “proclaim” the LORD, and “worship” at His footstool (Psalm 99:5).
Moses, Aaron and Samuel were priests who knew the joy of answered prayer (Psalm 99:6). We can have access to the living God, even today, when we make our approaches through the blood of Jesus.
The cloudy pillar (Psalm 99:7) no doubt represents another aspect of the awesomeness of God. He speaks, and we must obey. It also represents His nearness. We speak, and He answers (Psalm 99:8).
He is “the God who forgives” - but still must take vengeance upon wrongdoing (Psalm 99:8). Our sins are avenged in the sacrifice of His ‘beloved Son’ (Luke 9:35) - and He purifies us through the blood of His Chosen. Thus He is ‘both just, and the justifier of all who have faith in Jesus’ (Romans 3:26).
Worshiping “in His holy hill” (Psalm 99:9) is synonymous with worshiping “at His footstool” (Psalm 99:5). Zion is both His footstool and His holy hill. Again we are reminded of our duty of proclamation and worship (Psalm 99:9).
D). THE APOSTOLIC TESTIMONY AND THE AUTHORITY OF SCRIPTURE.
2 Peter 1:16-21.
I). THE APOSTOLIC TESTIMONY.
2 Peter 1:16-18.
Peter had a genuine pastoral concern for the purity of the church after his own death, literally his “exodus” (2 Peter 1:14-15). The Apostle wrote his second letter against a background of false teaching which denied the second coming of our Lord Jesus Christ (2 Peter 3:3-4). Therefore he called to the witness stand the apostles (2 Peter 1:16-18) and prophets (2 Peter 1:19-21), upon whose testimony the church is built (Ephesians 2:20).
Peter emphasised the genuineness of the apostolic teaching. The “telling” (2 Peter 1:16) of the message was the imparting of a divine mystery. The Apostles were not following cleverly imagined fables in need of the de-mythologising pruning knife of the new teachers.
When the Apostles spoke of the power and coming of Jesus it was no lie, but followed on from their experience of His glory in the holy mount of transfiguration. Jesus’ preaching in Nazareth (Luke 4:16-21) had already severed “the acceptable year of the LORD” from “the day of vengeance of our God” (Isaiah 61:2). As Peter unfolded his argument it would become apparent that Jesus’ first coming was in order to usher in a dispensation of mercy, but that he would just as surely have a second coming to judgement (2 Peter 3:9-10).
In the mountain Peter, James and John “beheld His glory, the glory as of the only begotten of the Father” (John 1:14). Jesus changed in His physical appearance, shining with the brightness of His heavenly glory. The witnesses saw (and heard) Moses and Elijah talking with our Lord about His death, literally “the exodus which He would accomplish at Jerusalem” (Luke 9:31).
The incarnation of Jesus was His clothing in humility, as a sacrifice for sin. The impending “coming” of the Lord Jesus speaks of His splendid arrival as judge and king. For a brief moment, in the transfiguration, the three disciples saw the veil between heaven and earth lifted, and were “eyewitnesses” of His “majesty” (2 Peter 1:16).
The silversmiths of Ephesus may give expression to the imagined magnificence of Diana (Acts 19:27), but this does not hold a candle to the divine majesty of the Person of our Lord Jesus Christ. His is the excellence of God (Deuteronomy 33:26), the honour and majesty of the Messianic king (Psalm 21:5), the glorious splendour of the majesty of the One who rules over the words and works of Providence (Psalm 145:5). This majesty was not only manifested to the three witnesses in the mount of transfiguration, but also afterwards in the valley where the people marvelled at the majesty of God (Luke 9:43) when Jesus healed a boy who was troubled by a demon.
The Apostles were being accused of misrepresentation, so having borne testimony to what they had seen, Peter now turned to his account of what they heard. Peter speaks of a commissioning from God the Father, in which Jesus received honour and glory (2 Peter 1:17). A voice was heard from “the very excellent glory,” the pillar of cloud no less, the glory which filled the tabernacle and Temple, and which was now seen momentarily on the holy mount.
“This is my Son,” said the voice, “my beloved in whom I am well pleased.” Peter does not mention that God also said “Hear ye Him” (Matthew 17:5). He is more interested at this point in what God the Father was saying about Jesus than in Jesus’ subsequent teaching.
“This voice,” says Peter, “we ourselves heard when we were with Him in the holy mount” (2 Peter 1:18). The eyewitnesses were also witnesses to the audible voice of God, which came from heaven. It was God who spoke, so the place was sacred, like Sinai (Exodus 19:23), or Zion (Psalm 2:6).
The privileged trio would have shared what they saw with the other disciples after the resurrection, making sense of it (Matthew 17:9). Even after the death of James, Peter is here still telling what he had seen (2 Peter 1:16), and what he had heard (2 Peter 1:17-18); John likewise added his testimony (1 John 1:2). The apostles informed the Jewish council that they could not remain silent about all that they had seen and heard (Acts 4:20).
The doctrine of the second coming of Christ is no pretty religious fantasy, but is a truth which was anticipated in the holy mountain (Mark 9:1-2). At the back of Peter’s apostolic testimony to the transfiguration of our Lord (2 Peter 1:16-18) lies the foundational authority of the Old Testament Scriptures (2 Peter 1:19-21). And the voice of God Himself (2 Peter 1:18).
II). THE FOUNDATIONAL AUTHORITY OF SCRIPTURE.
2 Peter 1:19-21.
The church is built upon the foundation of the apostles and prophets, Jesus Christ Himself being the chief corner stone (Ephesians 2:20). At the back of Peter’s apostolic testimony to the transfiguration of our Lord (2 Peter 1:16-18) lies the foundational authority of the Old Testament Scriptures (2 Peter 1:19-21). Later on he will make the bold move of adding Paul’s writings to his list of canonical books (2 Peter 3:15-16).
When Jesus was reproving the Sadducees with their unbelief (Matthew 22:31-32), He did not ask whether they had heard that which was spoken to Moses, but whether they had heard “that which was spoken to you”. Neither did He ask whether they had heard that which was spoken to them by Moses, but whether they had heard “that which was spoken to you by God.” The Bible is the Word of God direct to you!
“And we have more sure the prophetic word” (2 Peter 1:19) refers back to the Old Testament. Peter is reassured of the truth of the old prophecies by what he has witnessed in the mount of transfiguration, and so looks forward all the more to what it anticipates. Confronted with those who are offloading their own doubts on the young believers, he is claiming for his own experience the same authority as Scripture.
You would do well to be “taking heed” to the prophetic word, as to a lamp shining in the midst of the obscure darkness of this dungeon of a world. What a gloomy prospect we have if we ignore the Word of God! But into this murky world comes a “light shining” - exactly the words which Jesus used of the last of the Old Testament style prophets, John the Baptist (John 5:35).
And there is the anticipation that a day will dawn, the very day that the new teachers deny, a day of judgement (Malachi 4:5) and of salvation (Acts 3:19-21). The nearness of that day should effect our style of life (Romans 13:11-14), our desire to have fellowship with like-minded people (Hebrews 10:25), and our witness to the unbelieving world (1 Peter 2:12).
Balaam was a prophet who was hired to curse Israel, but could only speak the true words of God (2 Peter 2:15-16). He foresaw the day of judgement as the rising of a “star” in Israel (Numbers 24:17). John the Baptist’s father saw the first coming of Christ as an early visitation of the “dayspring” (Luke 1:78-79).
The “morning star” is actually the planet Venus, the first to reflect the sun’s rays in the morning. Peter speaks of a similar refreshing dawn “within our hearts.” Jesus identifies Himself as the “bright and morning star” (Revelation 22:16).
When Jesus returns, believers will enter into a new level of experience (1 John 3:2). We will be “face to face” with God (1 Corinthians 13:12). “Until” then, we can be sure of the truth of the old prophecies: Jesus is coming back!
What we must understand above all, says Peter, is that “no prophecy of Scripture is of its own interpretation” (2 Peter 1:20). The voice of God taught the three disciples the significance of the transfiguration (2 Peter 1:17): similarly the prophets were given some understanding of the things which they saw (e.g. Jeremiah 1:11-14). The visions were from God, and the words by which they convey those visions to us are also inspired by God.
The concepts of wind, breath, and Spirit are all as one in Old Testament Hebrew, and in New Testament Greek. The Spirit of God moved upon the face of the deep (Genesis 1:2); and God breathed the breath of life into the nostrils of man (Genesis 2:7). All Scripture is inspired by God: literally “God-breathed” (2 Timothy 3:16).
In the Old Testament men spoke, but they spoke from God: “no prophecy was summoned at any time by the will of man, but holy men of God spoke as they were borne along by the Holy Spirit” (2 Peter 1:21). This “bearing along” is like a sailing ship being driven by a strong wind upon the sea (Acts 27:15, 17). Jesus mentions that David spoke “by the Holy Ghost” about the Messiah (Mark 12:36).
This inspiration is also the experience of the apostles (2 Peter 3:2; 2 Peter 3:16). The message of the second coming of our Lord Jesus Christ is not some sly religious myth (2 Peter 1:16), but the very Word of God. It is taught in the Old Testament, and brought out more fully in the New.
E). THE GLORY OF THE MESSIAH.
Matthew 17:1-9.
The One who referred to Himself as the ‘Son of man’ had just been acknowledged as the Son of God (Matthew 16:16). Jesus demonstrated the necessity of the Cross, and looked forward to His Second Coming. The Lord also promised a preview of the coming of the kingdom (Matthew 16:28).
This latter promise has more than one level of fulfilment. The disciples would witness two great precursors of the glory to come: the resurrection of Jesus, and the coming of the Holy Spirit at Pentecost. However, in the short term, “after six days” (Matthew 17:1) links this passage with that which immediately precedes it.
Peter, James, and John were drawn aside “into a high mountain apart” (Matthew 17:1). Like Moses, who drew aside to behold the bush that burned but which was not consumed (Exodus 3:3), we sometimes need to step aside from the busyness of life for more intimate communion with God. Jesus Himself was not averse to going up into ‘a mountain apart’ to pray (Matthew 14:23).
Mountains have a role to play in the revelation of God:
Moses on Mount Sinai;
Elijah on Mount Carmel;
the ‘still small voice’ on Mount Horeb;
the Sermon on the Mount;
the Mount of Olives;
Calvary.
There, on the high mountain apart, the three disciples witnessed the transfiguration of Jesus (Matthew 17:2). Moses’ face had shone at Sinai, but Jesus’ whole Person was set aglow with the glory of the LORD in the mountain of Transfiguration. Truly God was here, setting His tabernacle amongst men.
John testified: ‘We beheld His glory, the glory as of the only begotten of the Father’ (John 1:14). Peter spoke of being ‘eyewitnesses of His majesty’ (2 Peter 1:16-18).
The appearance of Moses and Elijah, talking with Jesus in the mountain (Matthew 17:3), is indicative of the continuance of life beyond this earthly realm. It represents anew the fulfilment of the law and the prophets in the Person of our Lord (cf. Matthew 5:17).
It is not until Luke 9:31 that we are told what they were talking about.
Peter, impetuous as ever, suggested that they set up three tabernacles (Matthew 17:4). Immediately a bright cloud overshadowed them, and removed Moses and Elijah from their sight (Matthew 17:5). As at the Baptism of Jesus (Matthew 3:17), a voice from heaven acknowledged Jesus as the Beloved Son: this time adding, “Hear ye Him” (Matthew 17:5).
Jesus would later teach: ‘I am the way, the truth, and the life: no man comes to the Father but by me’ (John 14:6). Peter had yet to learn that ‘there is only one Name by which we must be saved’ (Acts 4:12). Meantime, the three disciples found the whole experience quite overwhelming (Matthew 17:6).
Fear stands in the place of faith, until we receive the touch of Jesus (Matthew 17:7). The One whom we previously could only see through the dread of law and an awakened conscience, now becomes the Friend with the healing touch. The first thing we “hear” (Matthew 17:5) from Him is a call to spiritual resurrection: “Arise, and be not afraid” (Matthew 17:7).
Then, and only then, do we lift up our eyes and see “Jesus only” (Matthew 17:8). Now the three were equipped to come down the mountain, entrusted with a secret (Matthew 17:9). Jesus descended again, as He had descended at the incarnation, bringing His healing touch back into the melee and confusion of human life (Matthew 17:18).
The will of Jesus is that all those given to Him by the Father should behold His glory (John 17:24). For the time being, we behold the glory of the Lord ‘as in a glass’ (2 Corinthians 3:18), and are being transformed thereby. This anticipates the glory of the Second Coming, when ‘we shall be like Him; for we shall see Him as He is’ (1 John 3:2).
