Matthew 17

Matthew 17:1

a mountain, where he is transfigured, and dis- is disciples concerning the expectation the Jews Mat. XVII. 1—13. Mark IX. 2—13. Luke

MARK IX. 2.

AND [LUKE, it came to pass] after six days, [LUKE, or about eight days after these sayings,] Jesus taketh with him Peter, and James, and John [his brother,] and leadeth them up into an high mountain apart by themselves [LUKE, to pray.] [MAT. XVII. 1. LUKE IX. 28.]

LUKE IX. 29. And as he prayed,

MARK IX. 2.

AND it came to pass after six days, [or] if you include the first and last, about eight days after these discourses, which were related in the two last sections, Jesus took with him those three disciples whom he honoured with something of a peculiar intimacy (compare Mark v. 37, and Mat. xxvi. 37,) namely, Peter and James, and his brother John, and brought them up, privately, to an high mountain apart from the people,ᵃ whither he retired to pray; intending, as he often did, to spend the night in that holy exercise.ᵇ

And as he was praying, it came to pass that Luke he was suddenly, in a most glorious manner, ix. 29

ᵃ An high mountain apart from the peole.] Jerom tells us (Epist. 17, 18,) that there was in his days an ancient tradition that this was Mount Tabor, which lay in the tribe of Zebulon. Its standing apart (as Mr. Maundrell observes that it does, Travels, p. 112) is to be sure no arguent to prove it; for that expression only signifies that it was a private retirement, which it might have been, had it made part of a ridge of mountains. However, this happened at the distance of six days, there seems to be but little probabilty in Mr. Fleming’s conjecture, that since

Christ was just before near Cesarea Philippi, this must be the mountain in that neighbourhood on which one of Jeroboam’s calves had been worshipped; over which he thinks it a kind of triumph that the Shekinah was thus gloriously manifested, where it had been so long affronted by idolatry. See Fleming’s Christology, Vol. I. p. 40.

ᵇ To spend the night in that holy exercise.] This appears from Luke ix. 37, where we read of their coming down from the mountain the next day. See p. 8.

Christ is transfigured on a mountain.

transfigured in their presence; and the form of is countenance was changed, [so that] his face shone with a brightness like that of the sun; and his whole body was clothed with such a lustre, as shone through his raiment, insomuch that the appearance of it was all white and dazzling, shining so exceedingly, that it seemed as white as snow, [yea] as resplendent as the light itself, to so great a degree as no fuller on earth could whiten it. Such a glory did God confer on his Son, as an earnest of that in which he was finally to appear; and he permitted these his servants to see it, that they might not be offended at those scenes of deep abasement in which they were shortly to attend him. (Compare Mat. xxvi. 37, sect. clxxxii.)

And behold, there appeared to them, at the same time that they saw their Lord in this splendid form, two men, that were talking with Jesus in a language and accent which the three apostles heard and understood, who were known to be Moses the great giver, and Elijah the zealous restorer of the law. These were the persons whom they saw with Christ, in whose honour their respective ministrations terminated; who appearing to their view in forms of glory, somewhat resembling that which he now wore himself, spake of his exit, or departure out of the present life and state, which he was shortly after, even at the ensuing passover, to accomplish at Jerusalem, suggesting and enlarging on such thoughts as were proper to animate him to so painful and glorious a conflict.

But Peter, and they that were with him, even

The form of his countenance was changed.] This was so striking a circumstance, that Eunapius (Vit. Jambl. p. 22,) relates a story of Jamblicus, which seems evidently to be borrowed from this; as many things which Philostratus tells us of Apollonius Tyanens seem also to have been borrowed from other histories recorded of Christ by the evangelists.

White and dazzling.] The words λυκος ἐξαφρετίαν may literally be rendered, white as lightning; but as this clause stands here connected with parallel passages in the other evangelists, I chose to render it dazzling, that some proper gradation might

be observed, which might otherwise have been destroyed.

Spake of his exit, which he was shortly to accomplish at Jerusalem.] Dr. Hammon and Le Clerc seem greatly mistaken in referring this to Christ’s victory over the impenitent Jews in the destruction of Jerusalem by the Romans; for though the word ἐξοδός does sometimes signify a military expedition (see Elsner. Observ. Vol. I. p. 219,) yet it is plainly used for death, o departure out of the world, 2 Pet. i. 15, an Wid. iii. 2; which suits much better here with the construction, or ἰσπέλαμε.

he disciples are astonished and afraid.

the two other disciples, did not see the beginning of this glorious vision, nor hear the whole of this wonderful and edifying discourse; for, wearied with the labours of the preceding day, they were quite overburdened and sunk down with sleep; but being awakened with the splendour of those rays which pierced through the darkness of the night that had before favoured their slumbers, they saw, to their inexpressible astonishment, his unusual glory, and the two men who were standing with him, and heard the conclusion of their conference, from whence they collected who they were. And it came to pass that, just as they were departing from him, Peter answered and said unto Jesus, Master, it is good for us to be here in such a circumstance as this: let this glorious appearance and converse be prolonged; for we could delight to spend all the remainder of our days thus; and therefore, if thou pleasest, let us make three tents here, for Thee one, and for Moses one, and one for Elijah, that thou with them mayest lodge here in a more convenient manner. This was indeed a wild kind of proposal, illsuing the state of these glorified persons, or the subject of their late discourse: but it is the less to be wondered at, considering the great surprise in which Peter was, for he knew not what he said, [or] should say; for such was the effect it had on him and the two other disciples who were then present, that they were vastly terrified at the majesty of this unparalleled sight, which broke out upon them at once in so unexpected a manner.

Heard the conclusion of their conference, &c.] It might not perhaps have been proper they should have heard the whole of it: God might intend to reveal some of those things to them by the Spirit, and the knowledge of others might be reserved to the discoveries of the heavenly state.

Let us make three tents here.] Mr. Fleming thinks it is as if he had said, “Lord, let this mountain be to Israel now what Sinai was to our Fathers: hold, as it were, thy court here; and let the people resort hither to learn thy will, and say their homage to thee, attended by these thy glorified servants.” (See Fleming’s Christology, Vol. I. p. 46.) But

this seems too great a refinement, and too deep a scheme. I rather choose to interpret them as words of rapturous surprise, intended merely to express the pleasure they had in what they saw and heard. The proposal was, as St. Mark observes, very improper, but perhaps few, in such an astonishing circumstance, could have been perfectly masters of themselves. The tents they proposed to build must be only slight huts or bowers; and there is no reason at all to suppose they meant any sumptuous tabernacles like that of Moses in the wilderness; and, that no such idea might accidentally be raised, I chose to use the word tents.

A voice from heaven declares him to be the Sea

And as he was speaking thus, behold, there came a bright cloud, which in a most surprising manner spread itself over the top of the mountain, and overshadowed them all: and the disciples were seized with such a kind of religious horror, that they feared, when they entered into the cloud,ᵇ and saw it diffused on every side of them. And behold, an ever memorable circumstance then happened; for there came a most awful voice out of the cloud, as the sacred symbol of God’s immediate presence, which said, This is my beloved Son, in whom I am well pleased;¹ hear ye him therefore with the humblest submission and obedience, as the object of my dearest complacency, and your surest guide to duty and happiness, in all respects superior to the greatest of your prophets.

And when the disciples heard [this voice,] they fell prostrate on their faces to the ground with the humblest reverence, and were exceedingly terrified by this tremendous manifestation of the present Deity. And Jesus, knowing their confusion, came and touched them, and said, Rise up, and be not afraid; infusing into them, at the same moment, a secret strength and fortitude of mind. (Compare Dan. x. 10, 19.)

And on a sudden, while the heavenly voice was uttered, Jesus was found alone, Moses and Elijah disappearing in a moment; [and] the disciples,

ᵇ There came a bright cloud, and overshadowed them, &c.] I cannot think it probable (though a late eminent critic has so explained it) that this only means that the cloud cast a shadow which fell upon them, but rather that it spread over the mountain; and this not like a canopy or umbrella, but that it covered it in such a manner as a cloud does; yet with this difference, that it was more like a thick smoke than a shower; and that whereas the firsts of clouds are generally rarer than the central parts, this was darker towards the edges, a glory being in the midst; and probably it was the darker part with which the apostles were enveloped, while the excellent glory (as St. Peter calls it, 2 Pet. i. 17) seemed much higher, and the days of it were much attempted, by that part of the cloudy veil which was between

it and them. And thus we know that the Shekinah had appeared in former ages; particularly when it took possession of the tabernacle of Moses, Exod. xl. 34, 35, and the temple of Solomon, 1 Kings viii. 10, 11.

¹ In whom I am well pleased.] Though neither Mark nor Luke have given us these words, we may be sure that they were really spoken, as we have the concurrent testimony both of Matthew, and of Peter, who has thus quoted them, 2 Pet. i. 17. Some have thought their being omitted by Mark an intimation that Peter did not review that gospel with any great accuracy, supposing it was (as Clemens Alexandrinus reports) put into his hands. Perhaps the command that is added to hear him may refer to that solemn charge to hear the cat ro het, Deut. xviii. 15.

es his disciples to conceal it till he was risen.

lifting up their eyes, upon the kind encouragement that he had given them, [and] looking round about them for the persons they had seen; but just before, saw no man any more, but Jesus only with themselves, who now again appearing in his usual form, graciously entered into conversation with them in the same condescending manner he was used to do.

And as they came down from the mountain on which this wonderful transaction had passed, Jesus strictly charged them, that they should tell no one what they had seen, unless it were when the Son of man was risen from the dead; lest, till that glorious evidence was given of his Divine mission, this story should appear as an idle dream, or an incredible tale. And when he spake of rising from the dead, they laid hold on that word, disputing among themselves what this rising from the dead could mean; for as often, and as plainly, as Christ had declared it to them, they could not persuade themselves to understand it in a literal sense. However, in obedience to the charge he gave them, they were silent as to what had passed, and told no one in those days any of the things which they had now seen and heard.

And his disciples as they could not doubt but he was the Messiah, took that opportunity of informing themselves as to a scruple which had long lain on their minds, and asked him, saying, Why then do the scribes, the teachers of our nation, and professed students of the law, say, that Elijah must first come before the Messiah appear? Is this vision that we have now seen, all the coming of that prophet which was to be expected?

And Jesus replying said unto them, It does indeed appear from the scripture, that Elijah shall first come to make way for the Messiah, and regulate all things, by preaching repent-

They laid hold on that word.] So I think τον λόγον καρδίωσαι, may most literally be rendered; the verb often signifying to lay hold on, and, in consequence of that, resolutely to retain; but never, that I can recollect, to keep a secret. Compare Mat. ix. 25; xiv. 3; Mark xii. 12; and Rev. xx. 2.

I think the words σφᾶς αὐτοῦ should be joined with συζητοῦν, as they are with the same word Mark i. 27; ix. 16; Luke xxii. 23; and Acts ix. 29.

Shall first come, and regulate all things.] It is plain that ἀποκατάσθαι here, (a ἀποκατάσθαι, Acts iii. 21) cannot, as i:

He discourses with them of the coming of Elijah.

ance and reformation: and yet, how little is the influence that his coming will have upon a wicked and ungrateful generation? And how, is it also written of the Son of man himself, that illustrious Person whom Elijah is to introduce? It is plainly foretold, that he must suffer many things, and be contemptuously rejected; which evidently implies, that his forerunner also shall be disregarded, and his preaching slighted. And the event, you know, has been answerable to it: do not therefore expect another to appear, but observe what I now say to you, while I assure you that Elijah is indeed come already, as it is written of him in various passages of scripture (see Isa. xl. 3, and Mal. iii. 1;) and they who pretended so eagerly to expect him, did not know and acknowledge him, but have treated him in the most arbitrary and cruel manner, even just as they pleased, without any regard to piety, justice, or humanity: and thus likewise shall the Son of man quickly suffer by them, and with the utmost enmity and malice shall be persecuted by a hardened people, who will shew no more regard to him than to Elijah his herald.

Then the disciples understood that he spake to them concerning John the Baptist, who was foretold under the name of Elijah, as the Messiah was under that of David. (Compare Mal. iv. 5, and Ezek. xxxiv. 23, 24.)

generally does, signify restoring things to their former state, but only, in the general, reducing them to order. It is strange Tertullian (de Resur. cap. 35) should infer from hence that Elijah the prophet is to come before Christ’s second appearance. Grotia has well confited that wild notion in his annotations, in loc.

And how is it also written of the Son of man himself? The construction of this verse in the original is as perplexed as almost any in the New Testament. The Persian Testament, which is followed by the late English version, renders it roundly and elegantly enough: “It is true,” said e, “that Elias must first come to restore all things, and that it is foretold of him, as

well as of the Son of man, that he should have much to suffer, and be rejected with contempt.” But this is not strictly agreeable to the original, nor can I find the martyrdom of John the Baptist any where foretold in the Old Testament: I choose therefore to render this clause as a question. That xxx sometimes signifies [and yet] evidently appears from John v. 40; Luke ix. 45; Mat. xxiii. 37; and other places.

Elijah is indeed come already, as it is written of him.] For the reason assigned in the preceding note I choose to connect these two clauses, and conclude that the words which lie between, both in the original and in our translation, are to be included in a parenthesis.

Reflections on the transfiguration of Christ.

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IMPROVEMENT.

How glorious and delightful was this view of our blessed Redeemer, which the apostles had, when he was transfigured before them, clothed, as it were, with the Divine Shekinah, and shining with a lustre like that of the sun! How pleasing and how edifying must it be to them to see with him Moses and Elijah, those two eminent saints who had so many ages ago quitted our world, but whose names they had often read in the sacred records with wonder and reverence!

Well might Peter say, It is good for us to be here. Well might he be contented to resign his entertainments and his hopes elsewhere, that they might prolong these delightful moments, feasting their eyes with these Divine visions, and their minds with these more than human discourses. Nor can we wonder that the scene, transitory as it was, left so abiding a savour on his spirits, that in an epistle which he wrote many years after, and but a little before his death, he should single this story from a thousand others to attest it as he does, and to argue from it. (Compare 2 Pet. i. 16—18.) But, oh! how much more desirable is it to stand upon mount Zion, and to behold those brighter glories which our Jesus wears in the heavenly regions! To behold, not merely Moses and Elijah, but all the prophets, the apostles, and martyrs; and, in a word, all the saints of God in every age, whether to us personally known or unknown, surrounding him in a radiant circle; and not only to behold them, but to converse with them. Lord, it is good for us to be there, in our desires at least, and in our meditations, till thou pleasest to call us to that happy world, and to take us thither, where no drowsiness will cloud our eyes, where no hurry will discompose our thoughts; but where the perfection of holiness, and of love, shall cast out every degree of terror, as well as of sorrow.

In the mean time let us reverently attend to that Saviour who appeared in this majestic form, and who comes recommended to us with so many testimonials of his Divine authority. He was again declared by a voice from heaven to be the beloved Son of God; as such let us hear him, receiving all his revelations with the assurance of faith, and all his commands with the obedience of love. If these sentiments govern our hearts and our lives, the thoughts of that departure from this world, which we are shortly to accomplish, will be no grief or terror to our souls. Like our blessed Master, we may connect the views of it, and intermix discourse upon it, with the most delightful enjoyments and converse; nay, it will serve to render them yet more pleasing. For who would not long to be made conformable to Christ, even in his sufferings and death, if it may be a means of transforming us into the resemblance of his glories!

VOL. 2.

On the next day, the people seeing him, are amazed.