Transfigured Hermeneutics—Part 5: The High Priest and the New Temple

The fifth part of my ten part series on the Transfiguration went online earlier. Within this post, I discuss Temple and priestly themes within the gospel accounts of the Transfiguration:

In light of Jesus’ revelation as the great and glorious High Priest, the sacrificial character of his death becomes more apparent. As Jesus sets his face towards his death in Jerusalem, he unveils himself as the archetypal High Priest and Son over the heavenly sanctuary. Jesus is not overtaken by events nor cornered by the political machinations and conspiracies of his enemies: he goes to the cross with the power and determination of the heavenly High Priest who will accomplish his sacrifice.

Read the whole post here.

See the previous four parts here:

1. Introduction
The structure of Luke’s gospel reveals the importance of the Transfiguration for his narrative.

2. Transfiguration and Exodus
Luke’s account of the Transfiguration is significantly framed by an Exodus motif.

3. Transfiguration as Theophany
How Jesus is the unveiling of God’s Glory-Face.

4. Jesus as God’s Glory Face in John’s Gospel
How John develops the theme of Jesus as the revelation of the Father’s glory.

See my recent, related, post on the politics of the Transfiguration here.

Links to all of my guest posts can be found here.

About Alastair Roberts

Alastair Roberts (PhD, Durham University) writes in the areas of biblical theology and ethics, but frequently trespasses beyond these bounds. He participates in the weekly Mere Fidelity podcast, blogs at Alastair’s Adversaria, and tweets at @zugzwanged.
This entry was posted in Bible, Exodus, Guest Post, Luke, NT, NT Theology, OT, Theological. Bookmark the permalink.

3 Responses to Transfigured Hermeneutics—Part 5: The High Priest and the New Temple

  1. hygelac says:

    Regarding this militant note in Christ’s promise to Peter “I will build my church…” it struck me that “the gates of hell shall not prevail against it” can be read two different ways: 1) The church will be assailed by the furies of hell in relentless fashion, but, by God’s grace, she will stand. Here the church is seen in a defensive posture. 2) The church, herself, will be on the attack against all the strongholds of the enemy, and she will defeat him decisively and level his city-a reading where the church is the aggressor. I think the second reading comports more consistently with a the idea of militant people. Any thoughts?

    Thanks, Alastair

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