Introduction
For this assignment I have decided to write an exegesis of Matthew 17:1-13. I have chosen the New International Version (NIV) as it is easier to read and understand. The New Spirit Filled Life Bible commentary explains that the book of Mathew was written around A.D 50-75 (Hayford 1321). The author is not exactly known, but it is attributed to Matthew. The major theme of this book is that Jesus is the fulfillment of the Old Testament, and that he is the Son of God.
The Bible passage, Matthew 17:1-13, proceeds as follows;
“Six days later Jesus took with Him Peter and James and John his brother, and led them up on a high mountain by themselves. He was transfigured before them; and His face shone like the sun, and His garments became as white as light. Moses and Elijah appeared to them, talking with Him. Peter said to Jesus, Lord, it is good for us to be here; if you wish, I will make three tabernacles here, one for you, and one for Moses, and one for Elijah. While he was still speaking, a bright cloud overshadowed them, and behold, a voice out of the cloud said, this is My Beloved Son, with whom I am well-pleased; listen to Him! When the disciples heard this, they fell face down to the ground and were terrified. Jesus came to them and touched them and said, get up, and do not be afraid. Lifting up their eyes, they saw no one except Jesus Himself alone. As they were coming down from the mountain, Jesus commanded them, saying, tell the vision to no one until the Son of Man has risen from the dead. His disciples asked Him, why then do the scribes say that Elijah must come first? He answered and said, Elijah is coming and will restore all things; but I say to you that Elijah already came, and they did not recognize him, but did to him whatever they wished. So also the Son of Man is going to suffer at their hands, then the disciples understood that he had spoken to them about John the Baptist” (Hayford 1321).
Literary Criticism
Context: What follows and precedes your passage? Are your pages affected by this context?
The preceding passage is Matthew 16:24-28. This passage is primarily dialogue from Jesus to his disciples. Jesus is speaking to his disciples about what it takes to follow him, and what will happen when he comes back.
In addition to this, Jesus is explaining the paradox of a relationship with him. To gain life, they must lose it, to die is to live (Hayford 1321). This important lesson is steeped in metaphorical language that must be interpreted by the Holy Spirit. In this way Jesus is explaining why he must die and that to follow him means eternal life but death to sin.
The following passage is Matthew 17:14-27. This passage is an account of a boy who was healed by Jesus. In this passage, Jesus heals the boy of a demon after the boy’s father had already taken him to the disciples. The disciples were unable to heal the boy, and Jesus tells them it is because of their unbelief. He then goes onto explain about faith. He then gives a metaphorical explanation about the measure of faith needed, e.g. like a mustard seed.
Jesus also speaks about the kind of demon that came out of the boy, and that it would only come out with prayer and fasting. In this passage, Jesus is teaching his disciples about the Kingdom of Heaven, and how to overcome evil via the authority of heaven. He is highlighting that not all healings are the same, and that sometimes they will need to take extra measures to heal others in this manner. He also shows that there are no limits to God’s power, teaching them that if you have faith anything is possible.
At the end of the passage Jesus predicts his death and answers his critics in relation to paying taxes to the Romans. The preceding, and following passages solidifies that Jesus is the Son of God. His miracles, and wisdom baffles his critics, and amazes his followers. So these passages really show them who Jesus is. Though his critics cannot see, or understand it.
Furthermore, the context in the preceding, and following passages show the relationship between Jesus and his disciples. He is a true teacher, and carefully illustrates how to operate in the spirit of God. These passages show how he cares about them, and gives us some indications about the dynamic between teacher and disciple.
Scholarly literary criticism of this passage debates whether or not the transfiguration was an actual historical event. They debate this fact because it is quite different from the other events in Jesus life. They seem to gravitate towards the notion that this was more of a spiritual event, that could only be seen in the eyes of prayer (Esler 48).
They say this because, at the end of the passage after the disciples heard the audible voice of God, and fell to their knees, Jesus came over to them and told them not to be afraid. When they opened up their eyes all their saw was Jesus. Moses and Elijah had disappeared, the light of glory disappeared, and the voice of God ceased. In their minds, this event was spiritual, and not literal, because it indicates they were on their knees in deep prayer when they witnessed this event (Esler 48).
However, the preceding and following passages show the nature of God through his son Jesus. It shows the supernatural power of God through him which seems to indicate this was not a spiritual event, but a literal event that took place, visible to the eyes of the disciples, and Jesus.
Form criticism: What is the literary form of your passage? Are there other places in the bible (or related text) where this form is used and which help to interpret this passage?
The literary form used in this passage is narrative. It is an account of a historical event. Jesus uses comparison in order to emphasize his point about God sending someone like John the Baptist and himself. However, the majority of people seem unable to recognize what God is doing through them. This passage is instructive in the way that it commands the disciples to listen to Jesus, because he carries the authority of heaven (Esler 47).
The language used in this narrative is formed out of the authors social world (Esler 49). So the obvious elements of the passage are not expanded upon, because the author assumes his audience is familiar with this style of writing. The culture at the time did not expand, or explain in detail on the things said.
This is a striking difference between them, and us when interpreting the passage through our Western understanding. We explain what we mean a lot more than they did. Therefore, to interpret this passage, it is important to understand the culture, and time in which it was written (Esler 48).
Another passage in the Bible where we see the same account is in Luke 9:28-36. In this passage we do not see the part where Jesus compares his future suffering, and criticism with that of John the Baptist.
However, this passage does tell us a little more about the mindset of the disciples, and why they were a little confused when they saw Moses and Elijah on the mount. The passage says Peter did not realize what was going on, so God himself spoke to him saying, “This is my son my Chosen One, listen to Him” (Hayford 1321).
The transfiguration is also a metaphor. It is symbolic of the transfiguration of believers when Jesus comes back in the last days. It also visibly shows the disciples that God’s glory rests upon his chosen one, Jesus.
In addition to this, it shows what it looks like when one is spiritually transformed into the likeness of God. It is a powerful experience that is to be taken seriously by believers.
Moreover, this is also a symbolic representation of baptism in the Holy Spirit (Williams 14). The first time we read about God speaking directly from heaven is when Jesus is baptized by John in water (ibid). The transfiguration is also a baptism, but a baptism of the Holy Spirit (ibid).
Structure: Do you detect any particular structural pattern (e.g. parallelism within your assigned book of the Bible?) Describe the parts of your passage.
The narrative is structured in chronological order. The first sentence sets the scene and allows the reader to understand the setting. The second sentence explains what the disciples saw and the follow sentences highlight how they were a little confused.
The rest of the sentences following this shows God definitively recognizing Jesus as his chosen son. It was at this point they realized that they were in the presence of God. Thus, they were overcome with emotion.
The final sentences show the reader how Jesus ministered to them, and further explained events to come to them. This way of structuring passages seems to be present throughout the book of Matthew. The same account in Luke seems shorter, but also follows the same structure and sequence as Matthew, e.g., transfiguration and prediction of death (Williams 14).
Redaction Criticism: Has your passage come through an editorial process? What changes have been made? Explain why certain changes have been made.
The passage is slightly different to the same account in Luke 9:28-36. It seems that in Luke the passage focuses more on the mindset of the disciples. It is a shorter explanation of events that leaves out Jesus speaking about John the Baptist as Elijah, and his own coming persecution. So yes, the passage in Matthew seems to be edited in that way.
Key words: What are the theologically important words in the passage? Do these words evoke any other parts of the Bible? Are these words used in a new way by the author of this passage? What do these words mean?
The theologically important words in this passage are; “this is my beloved son in whom I am well pleased, listen to him,” (Hayford 1321). These words solidify what Jesus has been telling the disciples through metaphor all along. He is the Son of God. This is one of the major accounts in the bible where Jesus is recognized by heaven as God’s son.
The words slightly differ when comparing it to the same account in Luke 9:28 where Jesus is called the Chosen One which implies Jesus was handpicked for this mission by God himself.
Moreover, the passage in Matthew is more endearing than the passage in Luke. It speaks more about the relationship, and love that God has with Jesus. It highlights his satisfaction with him and what he is doing on Earth.
Whereas, the passage in Luke is more direct, and sounds more like a command than a revelatory statement. The words, “my son”, and “my chosen one”, indicate that God himself has sent Jesus, he is not just a prophet, but the actual son of God. Therefore, they must listen to what he says, because he carries the full authority of God, and has the blessing of heaven to carry on in his mission.
Theological analysis
What does this passage say about the relationship with God?
It says the God loves his people and that his love extends to our needs. He sent his son, his beloved, his Chosen One, so we can be free of sin. This passage shows us how much God loves Jesus and how pleased he is with him. It also speaks about the relationship we have as humans with God. It highlights at times we may not understand what he is doing, or why, but he is always acting on our behalf for our benefit.
This passage shows the frailty of the human existence, how when we are touched by his love, we are brought to our knees. The entire passage shows how much Jesus loves his disciples, because he brought them to the mount to be 3 witnesses of his transfiguration (Boa).
Jesus brought 3 witnesses because in the law it says a thing is established by 3 witnesses. So in this sense, Jesus position as the son of God was formally solidified before the disciples, so that they may testify to his glory to others in the times ahead.
What questions might this passage have addressed in the community for which it was originally written?
The main question that this passage addressed in the community is the question about whose authority is Jesus standing upon. We see Jesus facing his critics where they question his authority. We also see times where Peter asks Jesus in front of the disciples who he is, and he answers him with another question; who do you think I am? Peter answers that Jesus is the Son of God. Jesus then lets peter know the only way he could know this was by the Holy Spirit that comes from God. So when Peter witnesses God saying, this is my son it answers the question very directly.
In the past when Jesus spoke about his authority he had always spoken about it in metaphorical language, but now the disciples were getting a direct answer. Yes, he is the son of God, his authority comes from God, he carries the blessings of heaven, therefore listen to what he says, as he speaks directly from the mouth of God.
Authority was important back then, because the priests had all the authority. They were trained and taught from a young age, and thus they were to be trusted. However, Jesus was not a formally trained priest, they knew him as a carpenter’s son, someone who was an everyday normal man to them. So they often questioned his authority. This would have been a difficult concept for the disciples to understand as well. But now they have seen visible proof of Jesus authority, and can witness this to the world at the appointed time.
After this event the disciples were asked not to speak of this to anyone until the appointed time. The purpose for this event was so the disciples could testify to others about who Jesus is. All three witnessed the same event, thus in the eyes of law they are telling the truth.
This was God’s plan to give the disciples tools to help them witness in the future after Jesus was crucified, risen, and transported into heaven. It gave them extra information in order to get their point across to the community, in hope they will finally see that they are telling the truth, and that Jesus is the way to salvation and eternal life.
This singular event, along with the testimony and teachings of the disciples form a singular narrative about the nature of God and his love for his people that was expressed through his beloved son Jesus Christ.
Works Cited
Hayford, Jack W. New Spirit Filled Life Bible. Nashville, TN: Thomas Nelson Bibles, 2002. Print.
Boa, Kenneth. "Literary Forms in The Bible". www.bible.org. N.p., 2016. Web. 4 Apr. 2016.
Williams, Stephen. "The Transfiguration of Jesus Christ (Part 1)". Themelios 28.1 (2002): 13-25. Web. 4 Apr. 2016.
Esler, Philip. "The Transfiguration of Jesus". Modelling Early Christianity: Social-Scientific Studies of the New Testament. Philip Esler. 1st ed. London: Routledge, 1995. 47-48. Web. 4 Apr. 2016.
Hayford, Jack W. "The Book of Matthew 17:1-13". New Spirit Filled Life Bible. Jack W. Hayford. 1st ed. Nashville TN: Thomas Nelson Bibles, 2002. 1321. Print.
