Albert Barnes Commentary Matthew 17

And after six days. That is, six days from the conversation recorded in the last chapter. Luke 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."

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

Into a 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 (Luke 9:28) that he ascended there to pray. Our Savior 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 awe-inspiring stillness of a lofty mountain favorable to devotion.

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 (Exodus 34:29–30). See also Hebrews 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 John 1:14; and Peter in his second Epistle (2 Peter 1:16–17).

And, behold, there appeared unto them Moses and Elias. Moses was a distinguished servant of God, through whom the law was given, and whose institutions prefigured the Messiah. It was particularly fitting that he should appear when his prophecies and types were about to be fulfilled, and his rites to be ended.

Elias, or Elijah, was a distinguished prophet, taken to heaven without experiencing death (see 2 Kings 2:11). Elijah had been eminently honored by being translated in this way, and even more by being made the model for the forerunner of the Messiah (Matthew 11:14; Luke 1:17). They appeared in glory (Luke 9:31), that is, as they are in heaven—with the glory that the redeemed have there.

Talking with him.Luke 9:31 informs us that they conversed about his death, which he was to 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 focus of his and their thoughts.

Luke adds (Luke 9:32) that Peter and those who were with him were heavy with sleep. It is likely that this occurred at night, that Jesus was engaged in prayer, and that he had permitted his weary followers to rest. It was after they were awakened that they saw this vision. Probably the sudden splendor, the bright shining, aroused them from their sleep.

Let us make here three tabernacles. A tabernacle is a tent. It was commonly made by fixing posts into the ground, and stretching cloth on them, fastened by cords. (See Barnes on Isaiah 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 rejoiced at the vision, and desired to continue it. He proposed, therefore, that they should prolong this interview, and dwell there. Mark adds, that they did not know what they said in proposing this. They were frightened, amazed, and rejoiced; and, in the ecstasy of the moment, they proposed to remain there.

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 (Exodus 14:19–20). He appeared on Mount Sinai in a cloud bright by fire (Exodus 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 (1 Kings 8:10–11; Ezekiel 1:4; Ezekiel 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 Matthew 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 2 Peter 1:17–18.

• in whom: Isaiah 42:1, 21
• hear ye: Deuteronomy 18:15, 19; Acts 3:22–23; Hebrews 1:1–2; Hebrews 2:1–3