The apostles saw two other
personages, also clothed in glory. These they learned were Moses and Elijah.
Peter and his fellow apostles were confused and frightened. Bewildered and not
knowing what to do or say, Peter suggested, “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: not knowing what he said.” (Luke 9:33.) It is supposed that it
was his desire to prolong the visitation by providing a little bower into which
each could go for individual devotions.
But the visitation had not yet
reached its climax, for “behold, a bright cloud overshadowed them; and behold a
voice out of the cloud, which said, This is my beloved Son, in whom I am well
pleased; hear ye him.” When the apostles heard the voice of God, they fell
prostrate to the ground. Jesus came over and touched them, saying, “Arise, and
be not afraid.” When they looked up, they found themselves alone again with the
Lord.
As may well be imagined, the
apostles never forgot the events of the Transfiguration, but they were warned
to tell no one until the Savior had risen from the dead. Slowly they were
beginning to understand that their beloved Master was to “suffer many things,
and be rejected of the elders, and of the chief priests, and scribes, and be
killed.” (Mark 8:31.) But even so, they seemed to have no clearer understanding
of the resurrection than they had had before. “And they kept that saying with
themselves, questioning one with another what the rising from the dead should
mean.” (Mark 9:10.)
After the Savior’s ascension,
Peter told the whole Church of this experience. (Read 2 Peter 1:16-18.) John
also so testified, “and we beheld his glory, the glory as of the only begotten
of the Father, full of grace and truth.” (John 1:14.)
This visitation was a source of
strength to Jesus, who most likely felt somewhat depressed and disheartened by
what we knew was about to happen. The mortal part of his soul needed to be
strengthened. As after the forty-day fast and temptation and during his agony
in Gethsemane, personages from the heavens came to comfort and support him. All
that was actually discussed during the Transfiguration is not known.
God had spoken to the three
apostles rather than to Jesus. He had put beyond the shadow of doubt the
authentic nature of the Savior’s ministry. Moses, the giver of the Law, and
Elijah, one of the greatest of prophets, had been seen ministering unto Jesus
and serving under him. The words “Hear ye him” had established a new
dispensation of the gospel, for which the law of Moses had dispensation of the
gospel, for which the law of Moses had been but a preparation. The apostles
were to now consider themselves under the direction of Jesus, not Moses and
Elijah.
One thing greatly bothered the
apostles. All of their lives, they had heard that Elijah would come before the
appearance of the Messiah. As they walked down the mountainside, they asked
him, “Why then say the scribes that Elias must first come?” (Read Matt.
17:10-13.) Gabriel had announced to Zacharias, before John’s birth, that his
son should be that particular Elias who would be a forerunner for Jesus.
The angel’s statement that the unborn John should manifest “the spirit and
power of Elias” (Luke 1;17) indicates that Elias is also the title of an
office, a forerunner, a restorer or one sent to prepare the way for a new
dispensation. It is both a name and a title and should be considered as such,
depending on the situation.
In the dispensation of the fulness
of times both Elias, who belonged to the Abrahamic dispensation, and also the
prophet Elijah, have appeared in person and have conferred their separate
authority upon latter-day bearers of the holy priesthood. The keys of the
powers they exercised are found today in The Church of Jesus Christ of
Latter-day Saints.
The calling of Elias is a function
of the Aaronic Priesthood. That of Elijah belongs to the Melchizedek
Priesthood. John the Baptist restored the keys of the Aaronic Priesthood on May
15, 1829. On April 3, 1836, Elijah appeared in the Kirtland Temple and
committed the keys of the priesthood power vested in him to the same two men on
whom John the Baptist had conferred his keys, namely Joseph Smith and Oliver
Cowdery. The great dreadful day of the Lord which Malachi predicted had been
ushered in. It was not yet here, but was now even at the doors. (Ernest
Eberhard, Jr., I am the Way [n.p., Ernest Eberhard, Jr., 1978], 146-49)
Further Reading: