Matthew, Session 74

BySkip Moen, Ph.D.

The recording for this session is a bit low due to a microphone problem.  Sorry.

Play

Download This Lecture

Subscribe
Notify of
4 Comments
Inline Feedbacks
View all comments
Brian

Skip,

Shabbat shalom!

Brad Young in his book, ‘Jesus The Jewish Theologian’ presents a different idea of Moses and Elijah representing the Law and the Prophets. PP. 208-209, under the the subtitle, ‘TWO PROPHETS: MOSES AND ELIJAH

Of course, the appearance of Moses and Elijah possesses crucial significance for the event. Many scholars have theorized that Moses represents the Law and Elijah the Prophets. On the contrary, here it seems more likely that they both appear to fulfill their commissions as prophets of salvation. In Judaisms they are prominent characters both in traditional teachings and in popular folklore. In the Passover celebration, for example, Moses is the key actor in the bibical drama of redemption. He is the prohet who leads the people out of bondage. Elijah is also mentioned during the traditional meal of Passover. In Jewish thought Elijah is often associated with the future deliverance of God’s people.
Perhaps the coming of Moses and Elijah on the Mount of Transfiguration should be viewed as portraying the in-breaking of God’s redemptive activity. They are prophets who bring salvation to God’s people. In the homiletical midrash which preserves holiday sermons and traditional Jewish teachings from the ancient synagogue, a message is given in which Moses and Elijah fulfill a mission in the process of redemption.

You find that two prophets rose up for Israel out of the Tribe of Levi; one the first of all the Prophets, and the other the last of all the Prophets: Moses first and Elijah last, and both with a commisssion from God to redeem Israel; Moses, with his commission, redeemed them from Egypt, as is said “Come now, therefore and I will send unto Pharaoh” (Exodus 3:10). And now in time-to-come, Elijah, with his commission, will redeem them, as is said “Behold, I will send you Elijah the prophet” (Malachi 3:23). As with Moses, who in the beginning redeeemed them out of Egypt; so with Elijah, after he will have redeemed them out of the fourth exile, out of Edom, they will not return and again be enslaved–theirs will be and eternal deliverance. Pesikta Rabbati, Piska 4:2 (Braude, trans., Pesikta Rabbati, 1.84-85).

The first prophet is considered to be Moses. He is a prophet, not only because of his teachings in which he spoke the word given to him by God, but also because of the signs and wonders he worked in order to redeem the people of Israel from Egypt. No other bibical account is imbued with dramatic miracles as is the story of the exodus. Elijah, who was translated to heaven by a whirlwind, is also a miracle-worker. The idea that neither Moses nor Elijah experienced the normative form of human death influenced later Jewish reflections on these great leaders in Israel’s history. In the midrash, Moses is the first of the prophets who brought deliverance from Egypt. Elijah is the last of the prophets will be involved in the final redemptive act of God.

In the Gospels these two prophets of redemption speak with Jesus concerning his death in Jerusalem. Their roles in God’s plan of final redemption had far-reaching ramifications for the transfiguration of Jesus. They are prophets who are telling him about what will happen to him in Jerusalem. The meaning of the transfiguration, therefore, is focused upon Jesus and his higher mission as it is pronounced in the voice from heaven.

Rodney

Skip,
Sorry but I have to take issue with your interpretation regarding the incident on the Mt of Transfiguration (to use the commonly accepted term). To say that “Sukkot” occurs during the Feast of Unleavened Bread is just plain wrong. Sukkot is the Feast of Tabernacles; it occurs in the 7th month of the year, beginning on the 15th day of the month until the 21st day of the month (go check it out in Leviticus 23). It is followed immediately by a separate day known as “The Last Great Day” on the 22nd of the month. This is the day when the water libation is done in the temple, during which Yeshua stood up in the Temple and proclaimed, “if any man is thirst let him come to me and ask, and I will give him rivers of living water…”. But I digress…

The “Fall” Feasts begin on the 1st of the 7th month with Trumpets (Yom Teruah). This is not a pilgrimage feast – the theme of this day is “The Kingdom of God”. This would have been the day of the feeding of the 5000 (since it was a high Sabbath but they were not required to go up to Jerusalem). 10 days later on the 10th day of the 7th month is Yom Kippur, the Day of Atonement. 5 days later they had to be in Jerusalem for Tabernacles (Sukkot).

We read in one of the other gospels (I think it is John) that Yeshua sent his disciples ahead to Jerusalem because he knew that some of the religious authorities wanted to kill him, so he planned to go up in secret. (He still had to go up as commanded by Moses). If this event indeed took place just before Tabernacles (somewhere around the time of Yom Kippur, between Trumpets and Tabernacles) then Peter’s comment makes perfect sense. “Master, it is good for us to be here. Let us make 3 tabernacles, one for you, one for Moses and one for Elijah. You can stay here for the feast and you won’t have to go up to Jerusalem where you’ll be in danger”. That’s when the voice from heaven calls down, “This is my beloved son – Hear Him!”. One thing is for sure – Passover is not in the timeframe when this event occurred.

Brian – one thing Brad Young doesn’t pick up (or ignores) is the fact that the Hebrew text (and history) seems to suggest that Elijah may not have been a native-born Israelite, but may in fact have been a foreigner who joined himself to Israel and to the God of Abraham, Isaac and Jacob. Thus Moses and Elijah can represent the Torah and the Prophets, the first and second exodus/redemption, Israel and the nations. Multiple layers of meaning.

Skip Moen, Ph.D.

Thanks Rodney. You’re right. My mistake. I will mention your correction at the next meeting.

Brian

Rodney,

How are you doing?

I believe the context or situation with Yeshua on the mountain and coming down and heading toward Jerusalem to secure our salvation, lends itself with force to see Moses and Elijah as prophets of salvation at this particular moment.

I do not deny multiple layers of meaning. At the same time though, we read in Deuteronomy 18:15, “The Lord your God will raise up for you a prophet like me from among you, from your brothers– it is to him you shall listen. The voice from heaven references this particular passage.
Also Deuteronomy 34:10-12, And there has not risen a prophet since in Israel like Moses, whom the Lord knew face to face, none like him for all the signs and the wonders that the Lord sent him to do in the land of Egypt, to Pharaoh and to all his servants and to all his land, and for all the mighty power and all the great deeds of terror that Moses did in all the sight of all Israel.

I find it fascinating that the summary of Moses life that it does not mention the giving of Torah, but it mentions the mighty signs and the wonders and the great deeds that the Lord did through this servant and prophet.

In a parallel passage of the transfiguration found in Luke 9:28-36, we read in verses 30 and 31, And behold, two men were talking with him, Moses and Elijah, who appeared in glory and spoke of his departure, which he was about to accomplish at Jerusalem.

Again, I believe that they appeared as prophets of salvation cannot be denied given the very definite context of his exodus/departure, that he was going to accomplish at Jerusalem.