A.T. Robertson Commentary Matthew 17

After six days (μεθ' ημερας εξ). This could be on the sixth day, but as Luke (Luke 9:28) puts it "about eight days" one naturally thinks of a week as the probable time, though it is not important.

Taketh with him (παραλαμβανε). Literally,

takes along . Note historical present. These three disciples form an inner group who have shown more understanding of Jesus. So at Gethsemane.

Apart (κατ' ιδιαν) means "by themselves" (alone , μονους, Mark has it) up (αναφερε) into a high mountain, probably Mount Hermon again, though we do not really know. "The Mount of Transfiguration does not concern geography" (Holtzmann).

He was transfigured before them (μετεμορφωθη εμπροσθεν αυτων). The word is the same as the metamorphoses (cf. Ovid) of pagan mythology. Luke does not use it. The idea is change (μετα-) of form (μορφη). It really presents the essence of a thing as separate from the σχημα (fashion), the outward accident. So in Ro 12:2 Paul uses both verbs, συνσχεματιζεσθε (be not fashioned) and μεταμορφουσθε (be ye transformed in your inner life). So in 1 Corinthians 7:31 σχημα is used for the fashion of the world while in Mr 16:12 μορφη is used of the form of Jesus after his resurrection. The false apostles are described by μετασχηματισομα in 2 Corinthians 11:13–15. In Php 2:6 we have εν μορφη used of the Preincarnate state of Christ and μορφην δουλου of the Incarnate state , while σχηματ ως ανθρωπος emphasizes his being found "in fashion as a man." But it will not do in Mt 17:2 to use the English transliteration μεταμορφωσις because of its pagan associations. So the Latin transfigured (Vulgate transfiguratus est) is better. "The deeper force of μεταμορφουσθα is seen in 2 Corinthians 3:18 (with reference to the shining on Moses' face), Romans 12:2 " (McNeile). The word occurs in a second-century papyrus of the pagan gods who are invisible. Matthew guards against the pagan idea by adding and explaining about the face of Christ "as the sun" and his garments "as the light."

There appeared (ωφθη). Singular aorist passive verb with Moses (to be understood also with Elijah), but the participle συνλαλουντες is plural agreeing with both. "Sufficient objectivity is guaranteed by the vision being enjoyed by all three" (Bruce). The Jewish apocalypses reveal popular expectations that Moses and Elijah would reappear. Both had mystery connected with their deaths. One represented law, the other prophecy, while Jesus represented the gospel (grace). They spoke of his decease (Luke 9:31), the cross, the theme uppermost in the mind of Christ and which the disciples did not comprehend. Jesus needed comfort and he gets it from fellowship with Moses and Elijah.

And Peter answered (αποκριθεις δε ο Πετρος). "Peter to the front again, but not greatly to his credit" (Bruce). It is not clear what Peter means by his saying: "It is good for us to be here" (καλον εστιν ημας ωδε εινα). Luke (Luke 9:33) adds "not knowing what he said," as they "were heavy with sleep." So it is not well to take Peter too seriously on this occasion. At any rate he makes a definite proposal.

I will make (παιησω). Future indicative though aorist subjunctive has same form.

Tabernacles (σκηνας), booths. The Feast of Tabernacles was not far away. Peter may have meant that they should just stay up here on the mountain and not go to Jerusalem for the feast.

Overshadowed (επεσκιασεν). They were up in cloud-land that swept round and over them. See this verb used of Mary (Luke 1:35) and of Peter's shadow (Acts 5:15).

This is (ουτος εστιν). At the baptism (Matthew 3:17) these words were addressed to Jesus. Here the voice out of the bright cloud speaks to them about Jesus.

Hear ye him (ακουετε αυτου). Even when he speaks about his death. A sharp rebuke to Peter for his consolation to Jesus about his death.