Mat 17:1-9 | 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 17:1-9

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. Verse 7.

(m) "touched them" Dan 10:10,18, Rev 1:17 Verse 9. Tell the vision to no man. This vision was designed particularly to confirm them in the truth that he was the Messiah. While he was with them, it was unnecessary that they should relate what they had seen. When he was crucified, they would need this evidence that he was the Christ. Then they were to use it. There were three witnesses of it--as many as the law required; and the proof that he was the Messiah was clear. Besides, if they had told it then, it would have provoked the Jews and endangered his life. His time was not yet come.

Vision. Sight; appearance. What they had seen on the mount.

Charged them. Gave them a commandment.

The sole design of this transfiguration was to convince them that he was the Christ; that he was greater than the greatest of the prophets; that he was the Son of God.

Mark adds, Mk 9:10 they kept this saying, questioning what the rising of the dead should mean. The Pharisees believed that the dead would rise; and there is no doubt that the disciples believed it. But their views were not clear. And, in particular, they did not understand what he meant by his rising from the dead. They do not appear to have understood, though he had told them Mt 12:40 that he would rise after three days.