‘And behold, there talked with him two men, who were Moses and Elijah, who appeared in glory, and spoke of his exodus which he was about to accomplish at Jerusalem.'
Then appeared two men with Him, one was Moses and the other was Elijah. Both appeared in glory, and they spoke of His ‘exodus' which He was about to accomplish in Jerusalem. Moses clearly represented the Law and Elijah the prophets, both testifying to Jesus. But both were also those whose likeness was to come again in the persons of the Prophet (Deuteronomy 18:15; John 1:21) and the coming Elijah (Malachi 4:5; Matthew 11:14). They were seen as the supreme witnesses of God in the last days. Thus this was an indication that it was now ‘the last days' (compare Acts 2:17; 1 Corinthians 10:11; Heb 1:2; 1 Peter 1:20; 1 Peter 4:7).
And here they testified to Jesus' ‘exodus'. This clearly included the thought of His death (compare 2 Peter 1:15), for it was to be fulfilled at Jerusalem, but in such a way as to link it with the resurrection (a departure) and in order to indicate that it was introducing a new deliverance, a new Exodus, when Jesus would take with Him in His Exodus all His redeemed people. Jesus would lead many sons to glory (Hebrews 2:10), something symbolised by the firstfruits of the resurrection that occurred when He rose (Matthew 27:52). They joined Him in His Exodus. This ‘Exodus' was the talking point of these two great prophets. This was the talking point of Heaven. The death of Jesus was seen as central in deliverance, and through His death many would be delivered (Mark 10:45). And it was not to be seen as a tragedy, but as an accomplishment, a fulfilling. It was to be His triumph. This ‘fulfilling' may refer to His fulfilling the purposes of God as revealed in the Scriptures (Luke 24:25-27), or to His fulfilling of His destiny (compare its use in Acts 12:25; Acts 13:25; Acts 14:26), or indeed both.
‘Moses and Elijah.' As already suggested these are representative of the great end time figures who were to come, the great Prophet ‘like Moses' of Deuteronomy 18:15 (as interpreted by the Jews) and the great coming Elijah (Malachi 4:5). They also represented the great source of God's Instruction, Moses the one whom Judaism exalted above all others, and Elijah the great wonder-worker, who was also often seen as representing all the prophets. The one was the founder of the covenant God made with His people, the other the one who had preserved it when it was at low ebb (only ‘seven thousand' were left). Both had died mysteriously, one to be buried by God the other to be carried up to Heaven. They were central to Israel's thinking. And here they were taking their stand with Jesus, and bearing witness to His necessary death and coming Salvation.
‘Fulfilled at Jerusalem.' Prior to its clear rejection in the second part of Acts Luke centres on Jerusalem. To the Gentiles it was the source of Judaism, and from transformed Judaism Jesus arose. It was the place where God carried out His great plan of salvation for all the world (although in the end outside its walls - Hebrews 13:12). In this discussion really begins Jesus setting of His face towards Jerusalem which is made explicit in Luke 9:51.