Mat 17:2, Rev 1:15-16 | Barnes | STEP | 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, . See also , 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 ; and Peter in his second Epistle, . (h) "as the sun"

Matthew 17:2

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

Revelation of John 1:15-16

Verse 15. And his feet like unto fine brass. Compare Dan 10:6, "And his arms and his feet like in colour to polished brass." See also Eze 1:7, "And they" [the feet of the living creatures] "sparkled like the colour of burnished brass." The word here used--χαλκολιβανω-- occurs in the New Testament only here and in Rev 2:18. It is not found in the Septuagint. The word properly means white brass, (probably compounded of χαλκος, brass, and λιβανος, whiteness, from the to be white.) Others regard it as from χαλκος, brass, and λιπαρον, clear. The metal referred to was undoubtedly a species of brass distinguished for its clearness or whiteness. Brass is a compound metal, composed of copper and zinc. The colour varies much according to the different proportions of the various ingredients. The Vulgate here renders the word aurichalcum, a mixture of gold and of brass--perhaps the same as the ηλεκτρον--the electrum of the ancients, composed of gold and of silver, usually in the proportion of four parts gold and one part silver, and distinguished for its brilliancy. See Robinson, Lex., and Wetstein, in loc. The kind of metal here referred to, however, would seem to be some compound of brass--of a whitish and brilliant colour. The exact proportion of the ingredients in the metal here referred to cannot now be determined.

As if they burned in a furnace. That is, his feet were so bright that they seemed to be like a beautiful metal glowing intensely in the midst of a furnace. Any one who has looked upon the dazzling and almost insupportable brilliancy of metal in a furnace, can form an idea of the image here presented.

And his voice as the sound of many waters. As the roar of the ocean, or of a cataract. Nothing could be a more sublime description of majesty and authority than to compare the voice of a speaker with the roar of the ocean. This comparison often occurs in the Scriptures. See Eze 43:2, "And behold the glory of the God of Israel came from the east: and his voice was like the sound of many waters: and the earth shined with his glory." So Rev 14:2, 19:6. Compare Eze 1:24 Dan 10:6.

(a) "feet" Eze 1:7 (b) "voice" Eze 43:2 (c) "sharp" Isa 49:2, Heb 4:12 (d) "sun" Rev 10:1, Acts 26:13 Verse 16. And he had in his right hand seven stars. Emblematic of the angels of the seven churches. How he held them is not said. It may be that they seemed to rest on his open palm; or it may be that he seemed to hold them as if they were arranged in a certain order, and with some sort of attachment, so that they could be grasped. It is not improbable that, as in the case of the seven lamp-bearers, (Rev 1:13) they were so arranged as to represent the relative position of the seven churches.

And out of his mouth went a sharp two-edged sword. On the form of the ancient two-edged sword, Eph 6:17. The two edges were designed to cut both ways; and such a sword is a striking emblem of the penetrating power of truth, or of words that proceed from the mouth; and this is designed undoubtedly to be the representation here-that there was some symbol which showed that his words, or his truth, had the power of cutting deep, or penetrating the soul. So in Isa 49:2 it is said of the same personage, "And he hath made my mouth like a sharp sword." Isa 49:2. So in Heb 4:12, "The word of God is quick and powerful, sharper than any two-edged sword," etc. So it is said of Pericles by Aristophanes-- "His powerful speech

Pierced the hearer's soul, and left behind

Deep in his bosom its keen point infixt."

A similar figure often occurs in Arabic poetry. "As arrows his words enter into the heart." See Gesenius, Comm. zu Isaiah 49:2. The only difficulty here is in regard to the apparently incongruous representation of a sword seeming to proceed from the mouth; but it is not, perhaps, necessary to suppose that John means to say that he saw such an image. He heard him speak; he felt the penetrating power of his words; and they were as if a sharp sword proceeded from his mouth. They penetrated deep into the soul, and as he looked on him it seemed as if a sword came from his mouth. Perhaps it is not necessary to suppose that there was even any visible representation of this--either of a sword or of the breath proceeding from his mouth appearing to take this form, as Professor Stuart supposes. It may be wholly a figurative representation, as Henrichs and Ewald suppose. Though there were visible and impressive symbols of his majesty and glory presented to the eyes, it is not necessary to suppose that there were visible symbols of his words.

And his countenance. His face. There had been before particular descriptions of some parts of his face--as of his eyes--but this is a representation of his whole aspect; of the general splendour and brightness of his countenance.

Was as the sun shineth in his strength. In his full splendour when unobscured by clouds; where his rays are in no way intercepted. Compare Jud 5:31: "But let them that love him [the Lord] be as the sun when he goeth forth in his might." 2Sam 23:4, "And he shall be as the light of the morning, when the sun ariseth, even a morning without clouds." Ps 19:5, "Which [the sun] is as a bridegroom coming out of his chamber, and rejoiceth as a strong man to run a race." There could be no more striking description of the majesty and glory of the countenance than to compare it with the overpowering splendour of the sun.--This closes the description of the personage that appeared to John. The design was evidently to impress him with a sense of his majesty and glory, and to prepare the way for the authoritative nature of the communications which he was to make. It is obvious that this appearance must have been assumed. The representation is not that of the Redeemer as he rose from the dead--a middle-aged man; nor is it clear that it was the same as on the mount of transfiguration--where, for anything that appears, he retained his usual aspect and form though temporarily invested with extraordinary brilliancy; nor is it the form in which we may suppose he ascended to heaven--for there is no evidence that he was thus transformed when he ascended; nor is it that of a priest --for all the peculiar habiliments of a Jewish priest are wanting in this description. The appearance assumed is, evidently, in accordance with various representations of God as he appeared to Ezekiel, to Isaiah, and to Daniel--that which was a suitable manifestation of a Divine being--of one clothed in the majesty and power of God. We are not to infer from this, that this is in fact the appearance of the Redeemer now in heaven, or that this is the form in which he will appear when he comes to judge the world. Of his appearance in heaven we have no knowledge; of the aspect which he will assume when he comes to judge men we have no certain information. We are necessarily quite as ignorant of this as we are of what will be our own form and appearance after the resurrection from the dead.