Matthew 17:2

And was transfigured before them: and his face did shine as the sun, and his raiment was white as the light.

EXPOSITORY (ENGLISH BIBLE)

Ellicott's Commentary for English Readers

(2) And was transfigured before them.—Elsewhere in the New Testament (with the exception of the parallel, Mark 9:2) the word is used only in its spiritual sense, and is there rendered “transformed.” St. Luke does not use the word, but describes the change which it implies, “the fashion of His countenance became other than it had been” (Luke 9:29). He adds the profoundly significant fact that this was while He was in the act of prayer. It was in that act of communion with His Father that the divine glory flowed out into visible brightness. Transcendent as the manifestation was, it has its lower analogies in the radiance which made the face of Stephen “as the face of an angel” (Acts 6:15); yet more in the glory which shone on the face of Moses when he came down from the mount (Exodus 34:29); in some faint measure, in what may be called the metamorphic power of prayer which invests features that have no form or comeliness with the rapture of devout ecstacy. And it is no over-bold speculation to see in the fact thus noted that which gives its meaning to the Transfiguration as a stage in the training of the disciples. Prayers like those which were offered for Peter that his “faith might not fail” (Luke 22:31-32) at least suggest something as to the intercession of the Master for His disciples, and this, we must remember, was a crisis in their spiritual history. They had risen to the highest faith; they had been offended by the announcement of His rejection, His sufferings, His death. Something was needed which might sustain their faith, on which they might look back in after years as the earnest of a future glory. It was well for them that they should, at least once in His life of lowliness, gaze on the glory as of the only-begotten of the Father (John 1:14), and feel that they were not “following cunningly-devised fables,” but had been “eye-witnesses of His majesty” (2Peter 1:16). To those who believe that our Lord’s human nature was in very deed, sin only excepted, like unto ours, it will not seem over-bold to suggest that for Him too this might have been a time of conflict and of trial, a renewal of the Temptation in the wilderness (Matthew 16:23), an anticipation of that of the agony of Gethsemane, and that even for Him, in his humanity, there might be in the excellent glory and in the voice from heaven the help and comfort which strengthened Him for the cross and passion. Following the narrative in its details, we may trace its several stages in some such sequence as follows:—After six days, spent apparently with their Lord in the mountain district near Cæsarea Philippi, but not in the work of preaching or working miracles, the rest of the disciples are left at the foot of the mountain, and the three follow Him, as the evening closes, to its summit. There, as afterwards in Gethsemane, He withdraws from them “about a stone’s throw” (Luke 22:41), and they “watch with Him.” and gaze on Him, as He, standing or kneeling (the first was, we must remember, the more common attitude of prayer, Luke 18:11), intercedes for them and for Israel, and, we may add, for mankind. And then, as they gaze, form and features shine with a new glory, bright as the sun, as though the Shechinah cloud had wrapt Him round. Even His garments are “white as the light,” “white as snow” (the reading in St. Mark is doubtful, but if genuine the snows of Hermon may have suggested the comparison), as St. Mark adds with his usual descriptive vividness, “so as no fuller on earth can whiten them.” Nothing, however, it may be added, suggests the vision of three forms floating in the air with which Raffaelle’s glorious picture has made us familiar.

Matthew Henry's Concise Commentary

17:1-13 Now the disciples beheld somewhat of Christ's glory, as of the only begotten of the Father. It was intended to support their faith, when they would have to witness his crucifixion; and would give them an idea of the glory prepared for them, when changed by his power and made like him. The apostles were overcome by the glorious sight. Peter thought that it was most desirable to continue there, and to go no more down to meet the sufferings of which he was so unwilling to hear. In this he knew not what he said. We are wrong, if we look for a heaven here upon earth. Whatever tabernacles we propose to make for ourselves in this world, we must always remember to ask Christ's leave. That sacrifice was not yet offered, without which the souls of sinful men could not have been saved; and important services were to be done by Peter and his brethren. While Peter spoke, a bright cloud overshadowed them, an emblem of the Divine presence and glory. Ever since man sinned, and heard God's voice in the garden, unusual appearances of God have been terrible to man. They fell prostrate to the earth, till Jesus encouraged them; when looking round, they beheld only their Lord as they commonly saw him. We must pass through varied experiences in our way to glory; and when we return to the world after an ordinance, it must be our care to take Christ with us, and then it may be our comfort that he is with us.

Barnes' Notes on the Bible

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 special 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 splendor 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, "exceeding white as snow; so as no fuller on earth could white 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 splendor 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. John may refer to this transfiguration in John 1:14, as Peter does in 2 Peter 1:16-17.

Jamieson-Fausset-Brown Bible Commentary

CHAPTER 17

Mt 17:1-13. Jesus Is Transfigured—Conversation about Elias. ( = Mr 9:2-13; Lu 9:28-36).

For the exposition, see on [1321]Lu 9:28-36.

Matthew Poole's Commentary

Ver. 1,2. Both Mark and Luke have recorded this history. Mark saith, Mark 9:3, his raiment became shining, exceeding white as snow; so as no fuller on earth can white them. Luke saith, Luke 9:28,29; And it came to pass about an eight days after these sayings, he took Peter, and John, and James, and went up into a mountain to pray. And as he prayed, the fashion of his countenance was altered, and his raiment was white and glistering. All three agree the place, upon a mountain. Matthew saith it was six, Luke saith eight days after the preceding discourses. Luke mentions our Lord’s praying, which neither of the others mentions, and saith his transfiguration began while that he was praying. They all agree the company that was with our Saviour,

Peter, James, and John; which were the three our Saviour took with him when he went to pray before his passion, Matthew 26:37. Peter was to be a great instrument in carrying on the works of the gospel. James was he whom Herod killed, Acts 12:2. John was he who outlived all the apostles. He intended to have these three witnesses of his agony, Matthew 26:37; he prepareth them for that, and for the future testimony they were to give him, by making them eye witnesses of this his glorious transfiguration. This, as to his person, lay in the change of his countenance, looking gloriously as the sun, and his raiment looking extraordinarily white.

Gill's Exposition of the Entire Bible

And was transfigured before them,.... Peter, James, and John, before whom he was metamorphosed, or changed into another form; for not the substance of his body was changed, nor even the shape of it altered, only it received a more glorious form; that whereas before he appeared in the form of a servant, and looked mean and despicable, now he appeared in the form and majesty of God; or there was a divine glory; which from his deity showed itself in a visible manner through his flesh:

and his face did shine as the sun it had still the same appearance of an human face, but had such a dazzling glory upon it, as equalled the sun shining in its full strength:

and his raiment was white as the light: he did not put off his clothes, nor were the nature and substance, and fashion of them changed; but such rays of glory darted through his flesh, and through his clothes, as made them as bright and shining, as the light of the sun at noon day. Mark says, they became "exceeding white as snow, so as no fuller on earth can white them". The Vulgate Latin reads, "as snow", here; and so do the Ethiopic version, and Munster's Hebrew Gospel. Snow has a peculiar whiteness in it, and is therefore made use of, to express the glittering brightness of Christ's raiment; and the fuller is mentioned, who by the Jews (a) is called and means one that whitens wool, or raiment, and such an one is here designed: not that any fuller makes garments of another colour white; for though this may be done, it is not the work of fullers, but dyers: but fullers, whatever colour garments are of, if sullied and spotted, can restore them to their native colour; and if white, can bring them to their former whiteness: now Christ's garments were as white, yea, whiter, than any such men could possibly make garments, that were white at first: what colour Christ's garments were of before, is not certain; now they appeared white, to the greatest degree of whiteness. Dr. Hammond (b) has a conjecture, that in the phrase "on earth", reference is had to the earth fullers make use of in cleaning, and which is called "fullers' earth"; and that the words are to be rendered, "as no fuller, by or with earth can white them"; but if this will not bear, the sense is, that there is no fuller, nor ever was, or ever will be upon earth, that can make raiment so white as Christ's was.

(a) Maimon. in Misn. Bava Kama, c. 10. sect. 10, (b) In Mark ix. 3.

Geneva Study Bible

And was {b} transfigured before them: and his face did shine as the sun, and his raiment was white as the light.

(b) Changed into another colour.

EXEGETICAL (ORIGINAL LANGUAGES)

Meyer's NT Commentary

Matthew 17:2. Μετεμορφ.] was transfigured, in the way about to be described. That is to say, His external aspect was changed (“non substantialis, sed accidentalis fuit transformatio,” Calovius); His face gleaming like the sun, and His raiment being so white that it shone like light. He appeared in outward heavenly δόξα, which μεγαλειότης (2 Peter 1:16) was the foreshadowing of His future glorified state (John 12:16; John 12:23; John 17:5; John 21:24; 2 Corinthians 3:18; Matthew 13:43). The analogy presented by Exodus 34:29 comes short in this respect, that, whereas the brightness on the face of Moses was the result of God’s having appeared before him, in the case of Christ it proceeded from His own divine nature and life, the δόξα of which radiated from within.

ὡς τὸ φῶς] The aspect of it, therefore, was luminous, radiant.

Expositor's Greek Testament

Matthew 17:2. μετεμορφώθη, transfiguratus est, Vulgate; became altered in appearance. Such transformation in exalted states of mind is predicated of others, e.g., of Iamblichus (Eunapius in I. Vitâ. 22, cited by Elsner), and of Adam when naming the beasts (Fabricius, Cod. Pseud. V. T., p. 10).—ἔμπροσθεν αὐτῶν, so as to be visible to them, vide Matthew 6:1. Luke’s narrative seems to imply that the three disciples were asleep at the beginning of the scene, but wakened up before its close.—καὶ ἔλαμψε … φῶς: these words describe the aspect of the transformed person; face sun-bright, raiment pure white.

Cambridge Bible for Schools and Colleges

2. was transfigured before them] St Luke mentions that this was “as He prayed.” The glorified change may be illustrated by Mark 16:12, “He appeared in another form unto two of them.” The word implies more than a change of mere outward semblance.

as the light] A hint that the Transfiguration took place at night, which is also rendered probable by the statement of St Luke that the three apostles were “heavy with sleep,” that they “kept awake,” that they descended “the next day,” ch. Matthew 9:32; Matthew 9:37.

Bengel's Gnomen

Matthew 17:2. Μετεμορφώθη, was transfigured) This verb implies that our Lord had always possessed the glory within Himself. The force of the verb μετασχηματίζεσθαι is different, as in Php 3:21 and 2 Corinthians 11:14; cf. also the distinction between μορφὴ and σχῆμα, in Php 2:6-8.[777]—φῶς light,) inferior to that of the sun;[778] for His garments diluted the splendour of His body.

[777] Sc. ἐν μορφῇ Θεοῦ ὑπάρχων—μορφὴν δούλου λαβὼν—καὶ σχήματι εὑρεθεὶς ὡς ἄνθρωπος.

[778] Whereas His face shone as the sun, His raiment was only white as the light.—ED.

Μορφὴ, forma, according to Beng. l. c., expresses something absolute. Σκῆμα, habitus, refers to the aspect and feeling (refertur ad aspectum et sensum). I think as habitus is from habeo, so σχῆμα from ἔχω, σχῶ; and therefore σκῆμα is the whole external condition of man, as seen in his form (μορφὴ), gesture, and gait,—the bearing and state of a man.—ED.

Pulpit Commentary

Verse 2. - Was transfigured (μετεμορφώθη); Vulgate, transfiguratus est. The verb is used in classical Greek of transformation, as of a man into an animal. Here it refers to a change of countenance, which is the chief index of any change exterior or interior. St. Luke explains the matter with the words, "The fashion of his countenance was altered." The Word of God allows for a brief space his essential glory to irradiate and shine through the form of a servant which he wore. Not that he showed his Divine nature, or laid aside his human body; his bodily nature remained in its entirety, but permeating it was an effulgence which indicated the Godhead. Perhaps it might be said, as an old writer puts it, that the Transfiguration was less a new miracle than the temporary cessation of an habitual miracle; for the veiling of his glory was the real marvel, the Divine restraint which prohibited the illumination of his sacred humanity. Before them. In their presence. Jesus probably had withdrawn in order to pray in secret, but returned to the waiting three, that they might behold his glory - be "eyewitnesses of his majesty," as St. Peter says (2 Peter 1:16). These, indeed, had been heavy with sleep (Luke), but had awoke at his appearance, and beheld the vision in full possession of their senses. St. Matthew mentions specially two points in this transfiguration. His face did shine as the sun. This recalls the appearance of the Son of man in Revelation 1:16, "His countenance was as the sun shineth in his strength." And his raiment was white as the light. The light which emanated from his body shone through and glorified his very garments. The Vulgate has sicut nix, and χιὼν is read in some few manuscripts in place of φῶς: but the word is doubtless introduced here from St. Mark (where, however, it is of doubtful genuineness). If this second evangelist received his account from St. Peter, we recognize the simile in the apostle's remembrance of the snow clad peak of Hermon, in whose vicinity the event transpired. No candid reader can fail to acknowledge that it is no subjective vision that is here narrated, no merely inward impression on brain or nerve with nothing external to correspond, but a real, objective occurrence, which was beheld by mortal eyes endued with no supernatural or abnormal powers, except in so far as they were enabled to look on this partial emanation of the Divine effulgence. Matthew 17:2

Vincent's Word Studies

He was transfigured (μετεμορφώθη)

μετά, denoting change or transfer, and μορφή, form. This latter word denotes the form regarded as the distinctive nature and character of the object, and is distinguished from σχῆμα, the changeable, outward fashion: in a man, for instance, his gestures, clothes, words, acts. The μορφή partakes of the essence of a thing; the σχῆμα is an accident which may change, leaving the form unaffected. Compare Mark 16:12; Christ "appeared in another form" (μορφή), and 1 Corinthians 7:31 : "the fashion (σχῆμα) of the world passeth away." The distinction passes into the verbs compounded with these two nouns. Thus, Romans 12:2, "Be not conformed to this world," is μὴ συσχηματίζεσθε; i.e., be not fashioned according to the fleeting fashion of this world. So Rev., fashioned. See, also, 2 Corinthians 11:13, 2 Corinthians 11:14, 2 Corinthians 11:15, where the changes described are changes in outward semblance. False apostles appeared in the outward fashion of apostles of Christ; Satan takes on the outward appearance of an angel. All these changes are in the accidents of the life, and do not touch its inner, essential quality. On the other hand, a change in the inner life is described as a change of μορθή, never of σχῆμα. Hence, Romans 12:2, "Be ye transformed (μεταμορφοῦσθε); the change taking place by the renewing of the mind. Compare Romans 8:29; 2 Corinthians 3:18; Philippians 3:21; and see, further, on Philippians 2:6, Philippians 2:7.

Why, then, it may be asked, is a compound of μορφή employed in this description of the transfigured Saviour, since the change described is a change in his outward appearance? It may be answered, because a compound of σχῆμα, expressing merely a change in the aspect of Christ's person and garments, would not express the deeper truth of the case, which is, that the visible change gets its real character and meaning from that which is essential in our Lord - his divine nature. A fore-shadowing or prophecy of his true form - his distinctive character - comes out in his transfiguration. He passes over into a form identified, so far as revealed, with the divine quality of his being, and prophetic of his revelation "as he is" (1 John 3:2), in the glory which he had with the Father before the world was (John 17:5). In truth, there is a deep and pregnant hint in the use of this word, which easily escapes observation, and which defies accurate definition. The profound and overwhelming impression upon the three disciples was due to something besides the shining of Christ's face and garments, and the presence of Moses and Elijah; and was deeper and subtler than the effect of all these combined. There was a fact and a power in that vision which mere radiance and the appearance of the dead patriarchs could not wholly convey: a revelation of Deity breaking out in that glorified face and form, which appealed to something deeper than sense, and confirmed the words from heaven: This is my beloved Son.

The same truth is illustrated in the use of μορφή in Mark 16:12, where it is said that Jesus appeared in a different form (ἐν ἑτέρᾳ μορφῇ) after his resurrection. The accidents of figure, face, pierced hands and feet, were the same; but an indefinable change had passed upon him, the characteristic of which was that it prefigured his passing into the condition peculiar and appropriate to his essential spiritual and divine being.