Mat 17:1-6, Luk 2:9, Act 9:3, 12:7 | Barnes | STEP | MATTHEW CHAPTER 17 Verses 1-9. See also Verse 1. And after six days . That is, six days from the conversation recorded in the last chapter. Luke says, about eight days after. Matthew mentions the six days that intervened between the day of the conversation and the transfiguration. Luke includes both those days, and thus reckons eight. Besides, Luke does not pretend to fix the precise time. In the Greek it is " about eight days after." Taketh Peter, James, and John . These three disciples were with him also in the garden of Gethsemane, . He designed to fit them, in an eminent degree, for the work of the gospel ministry, by the previous manifestations of his glory, and of his patience in suffering. Into an high mountain apart . That is, apart from the other disciples. It is commonly supposed that this was Mount Tabor, a high mountain in Galilee. The name of the mountain is not, however, mentioned in the New Testament. Luke adds, that he ascended there to pray. Our Saviour prayed much. When he did it, he chose to be alone. For this purpose he often ascended mountains, or went into the deserts. There is something in the solitude and deep and awful stillness of a lofty mountain favourable to devotion. (g) "And after"

Matthew 17:1-6

MATTHEW CHAPTER 17

Verses 1-9. See also Mk 9:2-10, Lk 9:28-36

Verse 1. And after six days. That is, six days from the conversation recorded in the last chapter. Luke Lk 9:28 says, about eight days after.

Matthew mentions the six days that intervened between the day of the conversation and the transfiguration. Luke includes both those days, and thus reckons eight. Besides, Luke does not pretend to fix the precise time. In the Greek it is "about eight days after."

Taketh Peter, James, and John. These three disciples were with him also in the garden of Gethsemane, Mk 14:33. He designed to fit them, in an eminent degree, for the work of the gospel ministry, by the previous manifestations of his glory, and of his patience in suffering.

Into an high mountain apart. That is, apart from the other disciples. It is commonly supposed that this was Mount Tabor, a high mountain in Galilee. The name of the mountain is not, however, mentioned in the New Testament. Luke adds, Lk 9:28 that he ascended there to pray. Our Saviour prayed much. When he did it, he chose to be alone. For this purpose he often ascended mountains, or went into the deserts. There is something in the solitude and deep and awful stillness of a lofty mountain favourable to devotion.

(g) "And after" Mk 9:2, Lk 9:28 Verse 2. And was transfigured before them. The word transfigure means, to change the appearance or form. It does not denote the change of the substance of a thing, but simply of its appearance. It puts on a new aspect. What this change was, we are expressly told.

(1.) His face shone as the sun; that is, with a peculiar brightness. A similar appearance is described respecting Moses when he came down from the mount, Ex 34:29,30. See also Heb 1:3, where Christ is called the brightness of the glory of God; in the original, the splendour, or shining, like the brightness of the sun.

(2.) The second change was that of his garments. They were white as the light. Mark says, white as snow, so as no fuller on earth could whiten them. The word "fuller" means, commonly, one who dresses cloth, or fulls it, so as to make it more thick and strong. Here it means one who bleaches cloth, or makes it white; one who cleanses garments, when by wearing they become soiled. Among the Greeks, that was a distinct trade. Luke says, white and glistering; that is, resplendent, shining, or a very bright white. There is no evidence here that what is commonly said of him is true, that his body was so changed as to show what his glorified body is. His body, so far as the sacred writers inform us, underwent no change. All this splendour and glory was a change in appearance only. The Scriptures should be taken just as they are, without any attempt to affix a meaning to them which the sacred writers did not intend.

Raiment. Clothing; apparel. John refers to this transfiguration in Jn 1:14; and Peter in his second Epistle, 2Pet 1:16,17.

(h) "as the sun" Rev 1:16 Verse 3. And, behold, there appeared unto them Moses and Elias. Moses, a distinguished servant of God, by whom the law was given, and whose institutions typified the Messiah. It was particularly proper that he should appear, when his prophecies and types were about to be fulfilled, and his rites to be done away. Elias, or Elijah, a distinguished prophet, taken to heaven without seeing death. See 2Kgs 2:11. Elijah had been honoured eminently by being thus translated, and still more by being made the model of the forerunner of the Messiah, Mt 11:14, Lk 1:17. They appeared "in glory," Lk 9:31 i.e., as they are in heaven---- with the glory which the redeemed have there.

Talking with him. Lk 9:31 informs us that they conversed about his decease, which he should accomplish at Jerusalem. To redeemed spirits, that death was an object of intense interest. By faith in that death they had been saved; and now that the Redeemer of mankind was about to die, it is no wonder that this was the burden of his and their thoughts.

Luke adds, Lk 9:32 that Peter and they who were with him were heavy with sleep. It is not improbable that this was in the night; that Jesus was engaged in prayer; and that he had permitted his weary followers to compose themselves to rest. It was after they were awaked that they saw this vision. Probably the sudden splendour, the bright shining, aroused them from sleep. Verse 4. Let us make here three tabernacles. A tabernacle is a tent. It was made commonly by fixing posts into the ground, and stretching on them cloth, fastened by cords. Isa 33:20. In some instances, they were made of branches of trees;--a temporary shelter from the sun and rain, not a permanent dwelling. Peter was rejoiced at the vision, and desirous of continuing it. He proposed, therefore, that they should prolong this interview, and dwell there. Mark adds, that they knew not what they said in proposing this. They were frightened, amazed, and rejoiced; and, in the ecstasy of the moment, they proposed to remain there. Verse 5. A bright cloud overshadowed them. The word overshadow here means, rather, to be diffused or spread over them. It does not mean that it made a shade. A cloud was a symbol of the Divine Presence. Thus God went before the Israelites in a cloudy pillar--dark by day, and bright by night, (Ex 14:19,20) he appeared on Mount Sinai in a cloud bright by fire, (Ex 24:15-17) and a cloud, the symbol of the Divine Presence--called the Shechinah-- dwelt continually in the Most Holy Place in the temple, 1Kgs 8:10,11, Eze 1:4, 10:4. When, therefore, the disciples saw this cloud, they were prepared to hear the word of the Lord.

This is my beloved Son. This was the voice of God. This was the second time that, in a remarkable manner, he had declared this. See Mt 3:17. This was spoken to confirm the disciples; to declare their duty to hear Christ rather than any other, and to honour him more than Moses and Elijah; and to strengthen their faith in him when they should go forth to preach the gospel, after he was shamefully put to death. After this, it was impossible for them to doubt that he was truly the Son of God. See 2Pet 1:17,18.

(i) "voice" Mt 3:17, Mk 1:11, Lk 3:22, 2Pet 1:17 (k) "in whom" Isa 42:1,21 (l) "hear ye" De 18:15,19, Acts 3:22,23, Heb 1:1,2, 2:1-3 Verse 6. They fell on their face. They entered into the cloud; or the cloud enveloped them, Lk 9:34. They were, therefore, afraid. They were awed at the presence of God; and their fears were removed only by the voice of their beloved Master. No man can see God and live. And it is only the glory of God, as it shines in the face of Christ, (see 2Cor 4:6) that mortals can bear.

Luke 2:9

Verse 9. The glory of the Lord. This is the same as a great glory--that is, a splendid appearance or light. The word glory is often the same as light, 1Cor 15:41; Lk 9:31; Acts 22:11. The words Lord and God are often used to denote greatness or intensity. Thus, trees of God mean great trees; hills of God, high or lofty hills, &c. So the glory of the Lord here means an exceedingly great or bright luminous appearance--perhaps not unlike what Paul saw on the way to Damascus.

Acts 9:3

Verse 3. And as he journeyed. On his way; or while he was travelling. The place. where this occurred is not known. Tradition has fixed it at the mountain now called Cocab. Acts 9:2. All that we know of it is, that it was near to Damascus.

And suddenly. Like a flash of lightning.

There shined round about him, etc. The language which is expressed here would be used in describing a flash of lightning. Many critics have supposed that God made use of a sudden flash to arrest Paul, and that he was much alarmed, and brought to reflection. That God might make use of such a means cannot be denied. But to this supposition in this case there are some unanswerable objections.

(1.) It was declared to be the appearance of the Lord Jesus: Acts 9:27, "Barnabas declared unto them how that he had seen the Lord in the way." 1Cor 15:8: "And last of all he was seen of me also." 1Cor 9:1: "Have I not seen Jesus Christ our Lord?"

(2.) Those who were with Saul saw the light, but did not hear the voice, Acts 22:9. Acts 22:9. This is incredible on the supposition that it was a flash of lightning near them.

(3.) It was manifestly regarded as a message to Saul. The light appeared, and the voice spake to him. The others did not even hear the address. Besides,

(4.) it was as easy for Jesus to appear in a supernatural manner, as to appear amidst thunder and lightning. That the Lord Jesus appeared, is distinctly affirmed. And we shall see that it is probable that he would appear in a supernatural manner.

In order to understand this, it may be necessary to make the following remarks:

(1.) God was accustomed to appear to the Jews in a cloud; in a pillar of smoke, or of fire; in that peculiar splendour which they denominated the Shecaniah. In this way he went before them into the land of Canaan, Ex 13:21,22. Comp. Isa 4:5,6. This appearance or visible manifestation they called the glory of JEHOVAH, Isa 6:1-4, Ex 16:7, "In the morning ye shall see the glory of the Lord ;" Lev 9:23, Nu 14:10, 15:19, 24:16, 1Kgs 8:11; Eze 10:4. Lk 2:9, "The glory of the Lord shone round about them."

(2.) The Lord Jesus, in his transfiguration on the mount, had been encompassed with that glory. Mt 17:1-5.

(3.) He had spoken of similar glory as pertaining to him; as that which he had been invested with before his incarnation; and to which he would return. Jn 17:5, "And now, Father, glorify thou me, etc., with the glory Which I had with thee before the world was." Mt 25:31, "The Son of man shall come in his glory." Comp. Mt 16:27, 19:28. To this glory he had returned when he left the earth.

(4.) It is a sentiment which cannot be shown to be incorrect, that the various appearances of" the angel of Jehovah," and of Jehovah, mentioned in the Old Testament, were appearances of the Messiah; the God who should be incarnate; the peculiar Protector of his people. See Isa 6, comp. with Jn 12:41.

(5.) If the Lord Jesus appeared to Saul, it would be in this manner. It would be in his appropriate glory and honour, as the ascended Messiah.

That he did appear is expressly affirmed.

(6.) This was an occasion when, if ever, such an appearance was proper. The design was to convert an infuriated persecutor, and to make him an apostle. To do this, it was necessary that he should see the Lord Jesus, 1Cor 9:1,2. The design was, further, to make him an eminent instrument in carrying the gospel to the Gentiles. A signal miracle; a demonstration that he was invested with his appropriate glory, Jn 17:5; a calling up a new witness to the fact of his resurrection, and his solemn investment with glory in the heavens, seemed to be required in thus calling a violent persecutor to be an apostle and friend.

(7.) We are to regard this appearance, therefore, as the reappearance of the Shecaniah, the Son of God invested with appropriate glory, appearing to convince an enemy of his ascension, and to change him from a foe to a friend.

It has been objected, that as the Lord Jesus had ascended to heaven, it cannot be presumed that his body would return to the earth again. To this we may reply, that the New Testament has thrown no light on this. Perhaps it is not necessary to suppose that his body returned, but that he made such a visible manifestation of himself as to convince Saul that he was the Messiah.

From heaven. From above; from the sky. In Acts 26:13, Paul says that the light was above the brightness of the sun at mid-day.

(a) "why persecutest thou me" Mt 25:40,45

Acts 12:7

Verse 7. And, behold, the angel of the Lord. Acts 5:19.

Came upon him. Greek, was present with him; stood near him, επεστη

And a light shined in the prison. Many have supposed that this was lightning. But light, and splendour, and shining apparel, are commonly represented as the accompaniments of the heavenly beings when they visit the earth, Lk 2:9, 24:4. Comp. Mk 9:3. It is highly probable that this light was discerned only by Peter; and it would be to him an undoubted proof of the Divine interposition in his behalf.

And he smote Peter on the side. This was doubtless a gentle blow or stroke to arouse him from sleep.

And his chains, etc. This could have been only by Divine power. No natural means were used, or could have been used without arousing the guard. It is a sublime expression of the ease with which God can deliver from danger, and rescue his friends. Comp. Acts 16:26.

(b) "his chains" Acts 16:26