Matthäus 17:1 Kommentar

In this chapter we have, I. Christ in his pomp and glory transfigured (Mat 17:1-13). II. Christ in his power and grace, casting the devil out of a child (Mat 17:14-21). And, III. Christ in his poverty and great humiliation, 1. Foretelling his own sufferings (Mat 17:22, Mat 17:23). 2. Paying tribute (Mat 17:24-27). So that here is Christ, the Brightness of his Father's glory, by himself purging our sins, paying our debts, and destroying for us him that had the power of death, that is, the devil. Thus were the several indications of Christ's gracious intentions admirable interwoven.

We have here the story of Christ's transfiguration; he had said that the Son of man should shortly come in his kingdom, with which promise all the three evangelists industriously connect this story; as if Christ's transfiguration were intended for a specimen and an earnest of the kingdom of Christ, and of that light and love of his, which therein appears to his select and sanctified ones. Peter speaks of this as the power and coming of our Lord Jesus (Pe2 1:16); because it was an emanation of his power, and a previous notice of his coming, which was fitly introduced by such prefaces. When Christ was here in his humiliation, though his state, in the main, was a state of abasement and afflictions, there were some glimpses of his glory intermixed, that he himself might be the more encouraged in his sufferings, and others the less offended. His birth, his baptism, his temptation, and his death, were the most remarkable instances of his humiliation; and these were each of them attended with some signal points of glory, and the smiles of heaven. But the series of his public ministry being a continued humiliation, here, just in the midst of that, comes in this discovery of his glory. As, now that he is in heaven, he has his condescensions, so, when he was on earth, he had his advancements. Now concerning Christ's transfiguration, observe, I. The circumstances of it, which are here noted, Mat 17:1. 1. The time; six days after he had the solemn conference with his disciples, Mat 16:21. St Luke saith, It was about eight days after, six whole days intervening, and this the eighth day, that day seven-night. Nothing is recorded to be said or done by our Lord Jesus for six days before his transfiguration; thus, before some great appearances, there was silence in heaven for the space of half an hour, Rev 8:1. Then when Christ seems to be doing nothing for his church, expect, ere long, something more than ordinary. 2. The place; it was on top of a high mountain apart. Christ chose a mountain, (1.) As a secret place. He went apart; for though a city upon a hill can hardly be hid, two or three persons upon a hill can hardly be found; therefore their private oratories were commonly on mountains. Christ chose a retired place to be transfigured in, because his appearing publicly in his glory was not agreeable to his present state; and thus he would show his humility, and teach us that privacy much befriends our communion with God. Those that would maintain intercourse with Heaven, must frequently withdraw from the converse and business of this world; and they will find themselves never less alone than when alone, for the Father is with them. (2.) Though a sublime place, elevated above things below. Note, Those that would have a transforming fellowship with God, must not only retire, but ascend; lift up their hearts, and seek things above. The call is, Come up hither, Rev 4:1. 3. The witnesses of it. He took with him Peter and James and John. (1.) He took three, a competent number to testify what they should see; for out of the mouth of two or three witnesses shall every word be established. Christ makes his appearances certain enough, but not too common; not to all the people, but to witnesses (Act 10:41), that they might be blessed, who have not seen, and yet have believed. (2.) He took these three because they were the chief of his disciples, the first three of the worthies of the Son of David; probably they excelled in gifts and graces; they were Christ's favourites, singled out to be the witnesses of his retirements. They were present when he raised the damsel to life, Mar 5:37. They were afterward to be the witnesses of his agony, and this was to prepare them for that. Note, A sight of Christ's glory, while we are here in this world, is a good preparative for our sufferings with him, as these are preparatives for the sight of his glory in the other world. Paul, who had abundance of trouble, had abundance of revelations. II. The manner of it (Mat 17:2); He was transfigured before them. The substance of his body remained the same, but the accidents and appearances of it were greatly altered; he was not turned into a spirit, but his body, which had appeared in weakness and dishonour, now appeared in power and glory. He was transfigured, metamorphōthē - he was metamorphosed. The profane poets amused and abused the world with idle extravagant stories of metamorphoses, especially the metamorphoses of their gods, such as were disparaging and diminishing to them, equally false and ridiculous; to these some think Peter has an eye, when, being about to mention this transfiguration of Christ, he saith, We have not followed cunningly devised fables when we made it known unto you, Pe2 1:16. Christ was both God and man; but, in the days of his flesh, he took on him the form of a servant - morphēn doulou, Phi 2:7. He drew a veil over the glory of his godhead; but now, in his transfiguration, he put by that veil, appeared en morphē theou - in the form of God (Phi 2:6), and gave his disciples a glimpse of his glory, which could not but change his form. The great truth which we declare, is, that God is light (Jo1 1:5), dwells in the light (Ti1 6:16), covers himself with light, Psa 104:2. And therefore when Christ would appear in the form of God, he appeared in light, the most glorious of all visible beings, the first-born of the creation, and most nearly resembling the eternal Parent. Christ is the Light; while he was in the world, he shined in darkness, and therefore the world knew him not (Joh 1:5, Joh 1:10); but, at this time, that Light shined out of the darkness. Now his transfiguration appeared in two things: 1. His face did shine as the sun. The face is the principal part of the body, by which we are known; therefore such a brightness was put on Christ's face, that face which afterward he hid not from shame and spitting. It shone as the sun when he goes forth in his strength, so clear, so bright; for he is the Sun of righteousness, the Light of the world. The face of Moses shone but as the moon, with a borrowed reflected light, but Christ's shone as the sun, with an innate inherent light, which was the more sensibly glorious, because it suddenly broke out, as it were, from behind a black cloud. 2. His raiment was white as the light. All his body was altered, as his face was; so that beams of light, darting from every part through his clothes, made them white and glittering. The shining of the face of Moses was so weak, that it could easily be concealed by a thin veil; but such was the glory of Christ's body, that his clothes were enlightened by it. III. The companions of it. He will come, at last, with ten thousands of his saints; and, as a specimen of that, there now appeared unto them Moses and Elias talking with him, Mat 17:3. Observe, 1. There were glorified saints attending him, that, when there were three to bear record on earth, Peter, James, and John, there might be some to bear record from heaven too. Thus here was a lively resemblance of Christ's kingdom, which is made up of saints in heaven and saints on earth, and to which belong the spirits of just men made perfect. We see here, that they who are fallen asleep in Christ are not perished, but exist in a separate state, and shall be forthcoming when there is occasion. 2. These two were Moses and Elias, men very eminent in their day. They had both fasted forty days and forty nights, as Christ did, and wrought other miracles, and were both remarkable at their going out of the world as well as in their living in the world. Elias was carried to heaven in a fiery chariot, and died not. The body of Moses was never found, possibly it was preserved from corruption, and reserved for this appearance. The Jews had great respect for the memory of Moses and Elias, and therefore they came to witness of him, they came to carry tidings concerning him to the upper world. In them the law and the prophets honoured Christ, and bore testimony to him. Moses and Elias appeared to the disciples; they saw them, and heard them talk, and, either by their discourse or by information from Christ, they knew them to be Moses and Elias; glorified saints shall know one another in heaven. They talked with Christ. Note, Christ has communion with the blessed, and will be no stranger to any of the members of that glorified corporation. Christ was now to be sealed in his prophetic office, and therefore these two great prophets were fittest to attend him, as transferring all their honour and interest to him; for in these last days God speaks to us by his Son, Heb 1:1. IV. The great pleasure and satisfaction that the disciples took in the sight of Christ's glory. Peter, as usual, spoke or the rest; Lord, it is good for us to be here. Peter here expresses, 1. The delight they had in this converse; Lord, it is good to be here. Though upon a high mountain, which we may suppose rough and unpleasant, bleak and cold, yet it is good to be here. He speaks the sense of his fellow-disciples; It is good not only for me, but for us. He did not covet to monopolize this favour, but gladly takes them in. He saith this to Christ. Pious and devout affections love to pour out themselves before the Lord Jesus. The soul that loves Christ, and loves to be with him, loves to go and tell him so; Lord, it is good for us to be here. This intimates a thankful acknowledgment of his kindness in admitting them to this favour. Note, Communion with Christ is the delight of Christians. All the disciples of the Lord Jesus reckon it is good for them to be with him in the holy mount. It is good to be here where Christ is, and whither he brings us along with him by his appointment; it is good to be here, retired and alone with Christ; to be here, where we may behold the beauty of the Lord Jesus, Psa 27:4. It is pleasant to hear Christ compare notes with Moses and the prophets, to see how all the institutions of the law, and all the predictions of the prophets, pointed at Christ, and were fulfilled in him. 2. The desire they had of the continuance of it; Let us make here three tabernacles. There was in this, as in many other of Peter's sayings, a mixture of weakness and of goodwill, more zeal than discretion. (1.) Here was a zeal for this converse with heavenly things, a laudable complacency in the sight they had of Christ's glory. Note, Those that by faith behold the beauty of the Lord in his house, cannot but desire to dwell there all the days of their life. It is good having a nail in God's holy place (Ezr 9:8), a constant abode; to be in holy ordinances as a man at home, not as a wayfaring man. Peter thought this mountain was a fine spot of ground to build upon, and he was for making tabernacles there; as Moses in the wilderness made a tabernacle for the Shechinah, or divine glory. It argued great respect for his Master and the heavenly guests, with some commendable forgetfulness of himself and his fellow-disciples, that he would have tabernacles for Christ, and Moses, and Elias, but none for himself. He would be content to lie in the open air, on the cold ground, in such good company; if his Master have but where to lay his head, no matter whether he himself has or no. (2.) Yet in this zeal he betrayed a great deal of weakness and ignorance. What need had Moses and Elias of tabernacles? They belonged to that blessed world, where they hunger no more, nor doth the sun light upon them. Christ had lately foretold his sufferings, and bidden his disciples expect the like; Peter forgets this, or, to prevent it, will needs be building tabernacles in the mount of glory, out of the way of trouble. Still he harps upon, Master, spare thyself, though he had been so lately checked for it. Note, There is a proneness in good men to expect the crown without the cross. Peter was for laying hold of this as the prize, though he had not yet fought his fight, nor finished his course, as those other disciples, Mat 20:21. We are out in our aim, if we look for a heaven here upon earth. It is not for strangers and pilgrims (such as we are in our best circumstances in this world), to talk of building, or to expect a continuing city. Yet it is some excuse for the incongruity of Peter's proposal, not only that he knew not what he said (Luk 9:33), but also that he submitted the proposal to the wisdom of Christ; If thou wilt, let us make tabernacles. Note, Whatever tabernacles we propose to make to ourselves in this world, we must always remember to ask Christ's leave. Now to this which Peter said, there was no reply made; the disappearing of the glory would soon answer it. They that promise themselves great things on earth will soon be undeceived by their own experience. V. The glorious testimony which God the Father gave to our Lord Jesus, in which he received from him honour and glory (Pe2 1:17), when there came this voice from the excellent glory. This was like proclaiming the titles of honour or the royal style of a prince, when, at his coronation, he appears in his robes of state; and be it known, to the comfort of mankind, the royal style of Christ is taken from his mediation. Thus, in vision, he appeared with a rainbow, the seal of the covenant, about his throne (Rev 4:3); for it is his glory to be our Redeemer. Now concerning this testimony from heaven to Christ, observe. 1. How it came, and in what manner it was introduced. (1.) There was a cloud. We find often in the Old Testament, that a cloud was the visible token of God's presence; he came down upon mount Sinai in a cloud (Exo 19:9), and so to Moses, Exo 34:5; Num 11:25. He took possession of the tabernacle in a cloud, and afterwards of the temple; where Christ was in his glory, the temple was, and there God showed himself present. We know not the balancing of the clouds, but we know that much of the intercourse and communication between heaven and earth is maintained by them. By the clouds vapours ascend, and rains descend; therefore God is said to make the clouds his chariots; so he did here when he descended upon this mount. (2.) It was a bright cloud. Under the law it was commonly a thick and dark cloud that God made the token of his presence; he came down upon mount Sinai in a thick cloud (Exo 19:16), and said he would dwell in thick darkness; see Kg1 8:12. But we are now come, not to the mount that was covered with thick blackness and darkness (Heb 12:18), but to the mount that is crowned with a bright cloud. Both the Old Testament and the New Testament dispensation had tokens of God's presence; but that was a dispensation of darkness, and terror, and bondage, this of light, love, and liberty. (3.) It overshadowed them. This cloud was intended to break the force of that great light which otherwise would have overcome the disciples, and have been intolerable; it was like the veil which Moses put upon his face when it shone. God, in manifesting himself to his people, considers their frame. This cloud was to their eyes as parables to their understandings, to convey spiritual things by things sensible, as they were able to bear them. (4.) There came a voice out of the cloud, and it was the voice of God, who now, as of old, spake in the cloudy pillar, Psa 99:7. Here was no thunder, or lightning, or voice of a trumpet, as there was when the law was given by Moses, but only a voice, a still small voice, and that not ushered in with a strong wind, or an earthquake, or fire, as when God spake to Elias, Kg1 19:11, Kg1 19:12. Moses then and Elias were witnesses, that in these last days God hath spoken to us by his Son, in another way than he spoke formerly to them. This voice came from the excellent glory (Pe2 1:17), the glory which excelleth, in comparison of which the former had no glory; though the excellent glory was clouded, yet thence came a voice, for faith comes by hearing. 2. What this testimony from heaven was; This is my beloved Son, hear ye him. Here we have, (1.) The great gospel mystery revealed; This is my beloved Son, in whom I am well pleased. This was the very same that was spoken from heaven at his baptism (Mat 3:17); and it was the best news that ever came from heaven to earth since man sinned. It is to the same purport with that great doctrine (Co2 5:19), That God was in Christ, reconciling the world unto himself. Moses and Elias were great men, and favourites of Heaven, yet they were but servants, and servants that God was not always well pleased in; for Moses spoke unadvisedly, and Elias was a man subject to passions; but Christ is a Son, and in him God was always well pleased. Moses and Elias were sometimes instruments of reconciliation between God and Israel; Moses was a great intercessor, and Elias a great reformer; but in Christ God is reconciling the world; his intercession is more prevalent than that of Moses, and his reformation more effectual than that of Elias. This repetition of the same voice that came from heaven at his baptism was no vain repetition; but, like the doubling of Pharoah's dream, was to show the thing was established. What God hath thus spoken once, yea twice, no doubt he will stand to, and he expects we should take notice of it. It was spoken at his baptism, because then he was entering upon his temptation, and his public ministry; and now it was repeated, because he was entering upon his sufferings, which are to be dated from hence; for now, and not before, he began to foretel them, and immediately after his transfiguration it is said (Luk 9:51), that the time was come that he should be received up; this therefore was then repeated, to arm him against the terror, and his disciples against the offence, of the cross. When sufferings begin to abound, consolations are given in more abundantly, Co2 1:5. (2.) The great gospel duty required, and it is the condition of our benefit by Christ; Hear ye him. God is well pleased with none in Christ but those that hear him. It is not enough to give him the hearing (what will that avail us?) but we must hear him and believe him, as the great Prophet and Teacher; hear him, and be ruled by him, as the great Prince and Lawgiver; hear him, and heed him. Whoever would know the mind of God, must hearken to Jesus Christ; for by him God has in these last days spoken to us. This voice from heaven has made all the sayings of Christ as authentic as if they had been thus spoken out of a cloud. God does here, as it were, turn us over to Christ for all the revelations of his mind; and it refers to that prediction concerning the Prophet God would raise up like unto Moses (Deu 18:18); him shall ye hear. Christ now appeared in glory; and the more we see of Christ's glory, the more cause we shall see to hearken to him: but the disciples were gazing on that glory of his which they saw; they are therefore bid not to look at him, but to hear him. Their sight of his glory was soon intercepted by the cloud, but their business was to hear him. We walk by faith, which comes by hearing, not by sight, Co2 5:7. Moses and Elias were now with him; the law and the prophets; hitherto it was said, Hear them, Luk 16:29. The disciples were ready to equal them with Christ, when they must have tabernacles for them as well as for him. They had been talking with Christ, and probably the disciples were very desirous to know what they said, and to hear something more from them; No, saith God, hear him, and that is enough; him, and not Moses and Elias, who were present, and whose silence gave consent to this voice; they had nothing to say to the contrary; whatever interest they had in the world as prophets, they were willing to see it all transferred to Christ, that in all things he might have the pre-eminence. Be not troubled that Moses and Elias make so short a stay with you; hear Christ, and you will not want them. IV. The fright which the disciples were put into by this voice, and the encouragement Christ gave them. 1. The disciples fell on their faces, and were sore afraid. The greatness of the light, and the surprise of it, might have a natural influence upon them, to dispirit them. But that was not all, ever since man sinned, and heard God's voice in the garden, extraordinary appearances of God have ever been terrible to man, who, knowing he has no reason to expect any good, has been afraid to hear any thing immediately from God. Note, even then when fair weather comes out of the secret place, yet with God is terrible majesty, Job 37:22. See what dreadful work the voice of the Lord makes, Psa 29:4. It is well for us that God speaks to us by men like ourselves, whose terror shall not make us afraid. 2. Christ graciously raised them up with abundance of tenderness. Note, The glories and advancements of our Lord Jesus do not at all lessen his regard to, and concern for, his people that are compassed about with infirmity. It is comfortable to think, that now, in his exalted state, he has a compassion for, and condescends to, the meanest true believer. Observe here, (1.). What he did; he came, and touched them. His approaches banished their fears; and when they apprehended that they were apprehended of Christ, there needed no more to make them easy. Christ laid his right hand upon John is a like case, and upon Daniel, Rev 1:17; Dan 8:18; Dan 10:18. Christ's touches were often healing, and here they were strengthening and comforting. (2.) What he said; Arise, and be not afraid. Note, Though a fear of reverence in our converse with Heaven is pleasing to Christ, yet a fear of amazement is not so, but must be striven against. Christ said, Arise. Note, It is Christ by his word, and the power of his grace going along with it, that raises up good men from their dejections, and silences their fears; and none but Christ can do it; Arise, be not afraid. Note, causeless fears would soon vanish, if we would not yield to them, and lie down under them, but get up, and do what we can against them. considering what they had seen and heard, they had more reason to rejoice than to fear, and yet, it seems, they needed this caution. Note, Through the infirmity of the flesh, we often frighten ourselves with that wherewith we should encourage ourselves. Observe, After they had an express command from heaven to hear Christ, the first word they had from him was, Be not afraid, hear that. Note, Christ's errand into the world was to give comfort to good people, that, being delivered out of the hands of their enemies, they might serve God without fear, Luk 1:74, Luk 1:75. VII. The disappearing of the vision (Mat 17:8); They lift up themselves, and then lift up their eyes, and saw no man, save Jesus only. Moses and Elias were gone, the rays of Christ's glory were laid aside, or veiled again. They hoped this had been the day of Christ's entrance into his kingdom, and his public appearance in that external splendour which they dreamed of; but see how they are disappointed. Note, It is not wisdom to raise our expectations high in this world, for the most valuable of our glories and joys here are vanishing, even those of near communion with God are so, not a continual feast, but a running banquet. If sometimes we are favoured with special manifestations of divine grace, glimpses and pledges of future glory, yet they are withdrawn presently; two heavens are too much for those to expect that never deserve one. Now they saw no man, save Jesus only. Note, Christ will tarry with us when Moses and Elias are gone. The prophets do not live for ever (Zac 1:5), and we see the period of our ministers' conversation; but Jesus Christ is the same yesterday, today, and for ever, Heb 13:7, Heb 13:8. VIII. The discourse between Christ and his disciples as they came down from the mountain, Mat 17:9-13. Observe, 1. They came down from the mountain. Note, We must come down from the holy mountains, where we have communion with God, and complacency in that communion, and of which we are saying. It is good to be here; even there we have no continuing city. Blessed be God, there is a mountain of glory and joy before us, whence we shall never come down. But observe, When the disciples came down, Jesus came with them. Note, When we return to the world again 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. 2. As they came down, they talked of Christ. Note, When we are returning from holy ordinance, it is good to entertain ourselves and one another with discourse suitable to the work we have been about. That communication which is good to the use of edifying is then in a special manner seasonable; as, on the contrary, that which is corrupt, is worse then than at another time. Here is, (1.) The charge that Christ gave the disciples to keep the vision very private for the present (Mat 17:9); Tell it to no man till the Son of man is risen. If they had proclaimed it, the credibility of it would have been shocked by his sufferings, which were now hastening on. But let the publication of it be adjourned till after his resurrection, and then that and his subsequent glory will be a great confirmation of it. Note, Christ observed a method in the manifestation of himself; he would have his works put together, mutually to explain and illustrate each other, that they might appear in their full strength and convincing evidence. Every thing is beautiful in its season. Christ's resurrection was properly the beginning of the gospel state and kingdom, to which all before was but preparatory and by way of preface; and therefore, though this was transacted before, it must not be produced as evidence till then (and then it appears to have been much insisted on by Pe2 1:16-18), when the religion it was designed for the confirmation of was brought to its full consistence and maturity. Christ's time is the best and fittest for the manifesting of himself and must be attended to by us. (2.) An objection which the disciples made against something Christ had said (Mat 17:10); "Why then say the scribes that Elias must first come? If Elias make so short a stay, and is gone so suddenly, and we must say nothing of him; why have we been taught out of the law to expect his public appearance in the world immediately before the setting up of the Messiah's kingdom? Must the coming of Elias be a secret, which every body looks for?" or thus; "If the resurrection of the Messiah, and with it the beginning of his kingdom, be at hand, what becomes of that glorious preface and introduction to it, which we expect in the coming of Elias?" The scribes, who were the public expositors of the law, said this according to the scripture (Mal 4:5); Behold I send you Elijah the prophet. The disciples spoke the common language of the Jews, who made that the saying of the scribes which was the saying of the scripture, whereas of that which ministers speak to us according to the word of God, we should say, "God speaks to us, not the ministers;" for we must not receive it as the word of men, Th1 2:13. Observe, When the disciples could not reconcile what Christ said with what they had heard out of the Old Testament, they desired him to explain it to them. Note, When we are puzzled with scripture difficulties, we must apply ourselves to Christ by prayer for his Spirit to open our understandings and to lead us into all truth. (3.) The solving of this objection. Ask, and it shall be given, ask instruction, and it shall be given. [1.] Christ allows the prediction (Mat 17:11); "Elias truly shall first come, and restore all things; so far you are in the right." Christ did not come to alter or invalidate any thing foretold in the Old Testament. Note, Corrupt and mistaken glosses may be sufficiently rejected and exploded, without diminishing or derogating from the authority or dignity of the sacred text. New Testament prophecies are true and good, and are to be received and improved, though some hot foolish men may have misinterpreted them and drawn wrong inferences from them. He shall come, and restore all things; not restore them to their former state (John Baptist went not about to do that), but he shall accomplish all things (so it may be read), all things that were written of him, all the predictions of the coming of Elias. John Baptist came to restore things spiritually, to revive the decays of religion, to turn the hearts of the fathers to the children; which means the same with this, he shall restore all things. John preached repentance, and that restores all things. [2.] He asserts the accomplishment. The scribes say true, that Elias is come, Mat 17:12. Note, God's promises are often fulfilled, and men perceive it not, but enquire, Where is the promise? when it is already performed. Elias is come, and they knew him not; they knew him not to be the Elias promised, the forerunner of the Messiah. The scribes busied themselves in criticizing upon the scripture, but understood not by the signs of the times the fulfilling of the scripture. Note, It is easier to explain the word of God than to apply it and make a right use of it. But it is no wonder that the morning star was not observed, when he who is the Sun itself, was in the world, and the world knew him not. Because they knew him not, they have done to him whatsoever they listed; if they had known, they would not have crucified Christ, or beheaded John, Co1 2:8. They ridiculed John, persecuted him, and at last put him to death; which was Herod's doing, but is here charged upon the whole generation of unbelieving Jews, and particularly the scribes, who, though they could not prosecute John themselves, were pleased with what Herod did. He adds, Likewise also shall the Son of man suffer of them. Marvel not that Elias should be abused and killed by those who pretended, with a great deal of reverence, to expect him, when the Messiah himself will be in like manner treated. Note, The sufferings of Christ took off the strangeness of all other sufferings (Joh 15:18); when they had imbrued their hands in the blood of John Baptist, they were ready to do the like to Christ. Note, As men deal with Christ's servants, so they would deal with him himself; and they that are drunk with the blood of the martyrs still cry, Give, give, Act 12:1-3. (4.) The disciples' satisfaction in Christ's reply to their objection (Mat 17:13); They understood that he spake unto them of John the Baptist. He did not name John, but gives them such a description of him as would put them in mind of what he had said to them formerly concerning him; This is Elias. This is a profitable way of teaching; it engages the learners' own thoughts, and makes them, if not their own teachers, yet their own remembrancers; and thus knowledge becomes easy to him that understands. When we diligently use the means of knowledge, how strangely are mists scattered and mistakes rectified!

That is, so long after Christ's conversation with his disciples at Caesarea Philippi, Peter's confession of him, and the reproof he gave him, upon his intimating that he should suffer and die, and Christ's resentment of it; after he had discoursed about his disciples taking up their cross, and following him; and of men's losing and finding their lives; and after the promise, or prophecy, that he had given out, that some then present should not die, until he came into his kingdom. Mark says the same as here, Mar 9:2 but Luk 9:28 says, it was about an eight days after, which may be reconciled in this manner; Matthew and Mark leave out the day in which Christ delivered the above sayings, and that in which he was transfigured, and so reckon but six days; and Luke takes them both into the account, and makes it eight days, so that they all agree; and it appears, in short, to be that day seven night. Jesus taketh Peter, James, and John his brother: Peter is taken, though he had so lately offended his master; Christ did not bear the offence in mind, but freely forgave him, and still loved him: James was not the brother of our Lord, who was of that name, but the Son of Zebedee; as appears from John being his brother, who was the beloved disciple; these three were all favourite disciples, and were at other times admitted to be with him, when others were not, Mat 26:37. Such a number was taken, as being proper and sufficient to bear witness of the truth of the following account of Christ's transfiguration; and bringeth them up into an high mountain apart. Luke says, to pray; as he was wont to do, in such places. This mountain is generally said to be Tabor; but for what reason does not appear. Christ was going to Caesarea Philippi, when he had that discourse with his disciples, which this account is connected with; and though it was a week after, yet we have no intimation of his removing from these parts, with his disciples; only of his leading them up into a mountain: and quickly after this, we hear of him at Capernaum, which was ten miles from Mount Tabor. Dr. Lightfoot (z) thinks, that this was the mountain, which Caesarea was at the foot of; where formerly, the first idolatry was set up, one of Jeroboam's calves; and now the eternal Son of God is shown, in the confession of Peter, and in the illustrious demonstration of the Messiah. Since the goodly mountain Lebanon, and which was a very high one, was in those parts which Moses had a sight of before he died; why may it not be that, which he now descended upon, to be one of the witnesses from heaven, of Christ's transfiguration? (z) Hor. Heb. in Mar. ix. 2.

What man, then, of sound mind can possibly suppose that they were ignorant of anything, whom the Lord ordained to be masters (or teachers), keeping them, as He did, inseparable (from Himself) in their attendance, in their discipleship, in their society, to whom, "when they were alone, He used to expound" all things which were obscure, telling them that "to them it was given to know those mysteries," which it was not permitted the people to understand? Was anything withheld from the knowledge of Peter, who is called "the rock on which the church should be built," who also obtained "the keys of the kingdom of heaven," with the power of "loosing and binding in heaven and on earth? " Was anything, again, concealed from John, the Lord's most beloved disciple, who used to lean on His breast to whom alone the Lord pointed Judas out as the traitor, whom He commended to Mary as a son in His own stead? Of what could He have meant those to be ignorant, to whom He even exhibited His own glory with Moses and Elias, and the Father's voice moreover, from heaven? Not as if He thus disapproved of all the rest, but because "by three witnesses must every word be established.

is it that He Himself withal should set upon His own official chair men who were mindful rather to enjoin-(but) not likewise to practise-sanctity of the flesh, which (sanctity) He had in all ways recommended to their teaching and practising?-first by His own example, then by all other arguments; while He tells (them) that "the kingdom of heavens" is "children's; " while He associates with these (children) others who, after marriage, remained (or became)virgins; " while He calls (them) to (copy) the simplicity of the dove, a bird not merely innocuous, but modest too, and whereof one male knows one female; while He denies the Samaritan woman's (partner to be) a husband, that He may show that manifold husbandry is adultery; while, in the revelation of His own glory, He prefers, from among so many saints and prophets, to have with him Moses and Elias -the one a monogamist, the other a voluntary celibate (for Elias was nothing else than John, who came "in the power and spirit of Elias" ); while that "man gluttonous and toping," the "frequenter of luncheons and suppers, in the company of publicans and sinners," sups once for all at a single marriage, though, of course, many were marrying (around Him); for He willed to attend (marriages) only so often as (He willed) them to be.

On the other hand, he whose "heart" was habitually found "lifted up" rather than fattened up, who in forty days and as many nights maintained a fast above the power of human nature, while spiritual faith subministered strength (to his body), both saw with his eyes God's glory, and heard with his ears God's voice, and understood with his heart God's law: while He taught him even then (by experience) that man liveth not upon bread alone, but upon every word of God; in that the People, though fatter than he, could not constantly contemplate even Moses himself, fed as he had been upon God, nor his leanness, sated as it had been with His glory! Deservedly, therefore, even while in the flesh, did the Lord show Himself to him, the colleague of His own fasts, no less than to Elijah. For Elijah withal had, by this fact primarily, that he had imprecated a famine, already sufficiently devoted himself to fasts: "The Lord liveth," he said, "before whom I am standing in His sight, if there shall be dew in these years, and rain-shower.

Or because in six days this whole visible world was made; so he who is above all the things of this world, may ascend into the high mountain, and there see the glory of the Word of God.

Indeed, in this type of event, reason, harmony and example are served. For after six days the appearance of the Lord’s glory is revealed. No doubt, with the cycles of six thousand years having unfolded, the glory of the heavenly kingdom is prefigured. And the three were taken up in analogy to the descent of the three, Shem, Ham and Japheth. By this the coming election to divine favor of the people is shown.

In the three thus taken up with Him, the election of people out of the three stocks of Sem, Cam, and Japhet is figured.

"And after six days He taketh with Him Peter and James and John." Now another says, "after eight," not contradicting this writer, but most fully agreeing with him. For the one expressed both the very day on which He spake, and that on which He led them up; but the other, the days between them only. But mark thou, I pray thee, the severe goodness of Matthew, not concealing those who were preferred to himself. This John also often doth, recording the peculiar praises of Peter with great sincerity. For the choir of these holy men was everywhere pure from envy and vainglory. Wherefore doth He take with Him these only? Because these were superior to the rest. And Peter indeed showed his superiority by exceedingly loving Him; but John by being exceedingly loved of Him; and James again by his answer which he answered with his brother, saying, "We are able to drink the cup;" nor yet by his answer only, but also by his works; both by the rest of them, and by fulfilling, what he said. For so earnest was he, and grievous to the Jews, that Herod himself supposed that he had bestowed herein a very great favor on the Jews, I mean in slaying him. But wherefore doth He not lead them up straightway? To spare the other disciples any feeling of human weakness: for which cause He omits also the names of them that are to go up. And this, because the rest would have desired exceedingly to have followed, being to see a pattern of that glory; and would have been pained, as overlooked. For though it was somewhat in a corporeal way that He made the disclosure, yet nevertheless the thing had much in it to be desired. Wherefore then doth He at all foretell it? That they might be readier to seize the high meaning, by His foretelling it; and being filled with the more vehement desire in that round of days, might so be present with their mind quite awake and full of care.

Now it is asked how after six days he took them and led them separately onto a high mountain, whereas the Evangelist Luke established the number at eight. The answer is easy because in Matthew the days in the middle are counted, but in Luke the first and last are added. For Luke does not say after eight days Jesus took Peter and James and John but “now about eight days after.”

(Chapter 17 - Verse 1) And after six days, Jesus took Peter and James, and John his brother. Why Peter, James, and John are separated from the others in some places in the Gospels, or what privilege they have over the other apostles, we have frequently discussed. Now it is asked how he assumed them after six days, and led them to a high mountain apart: since the evangelist Luke mentions the number eight (Luke 9). But the answer is easy, because here the intermediate days are placed, the first and the last are added. For it is not said: After eight days Jesus took Peter, and James, and John; but on the eighth day. He leads them to a high mountain apart. To lead the disciples to the mountains is part of the kingdom. They are led apart, because many are called, but few are chosen (Matthew 20:16 and 22:14).

It is made a question how it could be after six days that He took them, when Luke says eight. (Luke 9:28.) The answer is easy, that here one reckoned only the intervening days, there the first and the last are also added.

In this Transfiguration undergone on the mount, the Lord fulfilled within six days the promise made to His disciples, that they should have a sight of His glory; as it is said, And after six days he took Peter, and James, and John his brother. When the Lord was about to show His disciples the glory of His brightness, He led them into the mountain, as it follows, And he took them up into a high mountain apart. Herein teaching, that it is necessary for all who seek to contemplate God, that they should not grovel in weak pleasures, but by love of things above should be ever raising themselves towards heavenly things; and to show His disciples that they should not look for the glory of the divine brightness in the gulph of the present world, but in the kingdom of the heavenly blessedness. He leads them apart, because the saints are separated from the wicked by their whole soul and devotion of their faith, and shall be utterly separated in the future; or because many are called, but few chosen, It follows, And he was transfigured before them.

(e Bed.) Justly was it after six days that He showed His glory, because after six ages is to be the resurrectiond. (e Bed.) Or; He took only three disciples with Him, because many are called but few chosen. Or because they who now hold in incorrupt mind the faith of the Holy Trinity, shall then joy in the everlasting beholding of it.

And after six days Jesus taketh Peter, James, and John his brother. This does not contradict what Luke says, "And it came to pass about eight days after these sayings" (Lk 9:28). For Luke counts both the first day and the last day on which they ascended the mountain. But Matthew counts only the days in between. Christ took Peter because of Peter's strong love for Him; He took John, because Christ loved him; and He took James, because James, too, was zealous. That James had zeal is evident from his promise to drink the cup that Christ would drink (Mt. 20:22) and from the fact that Herod slew him with the sword to please the Jews. And bringeth them up onto a high mountain apart, and was transfigured before them: and His face did shine as the sun, and His raiment was white as the light. He brings them up onto a high mountain, showing that unless a man is raised up high, he does not become worthy of such divine visions. A mountain set "apart," because Christ would often perform the most wondrous of His miracles in secret, lest the multitude see Him as God and think that He was human in appearance only. When you hear "He was transfigured," do not think that He had cast off His body at that moment, for His body remained in its own form, as you hear mention of His face and His clothing. But it appeared more resplendent, the divine exhibiting in small part its effulgence as much as they were able to see. This is why He had also previously spoken of the Transfiguration as "the kingdom" of God (Mt 16:28), for it exhibited the indescribable majesty of His power, it showed that He is the true Son of the Father, and it had the aspect of the second coming on account of the ineffable radiance of Jesus' face.

In the preceding part he showed the power of the Gospel teaching, etc.; here he shows the end, which is future glory. And concerning this he does two things. First, he shows how it was demonstrated in the transfiguration; secondly, how one can arrive at it, in chapter 18, in that hour, etc. Concerning the first, two things. First, the future glory is demonstrated; secondly, he commands concealment; thirdly, he presents a question. The second is at and as they came down from the mountain, etc.; the third at and the disciples asked him, etc. Concerning the first, three things. First, the circumstances of the transfiguration are presented; secondly, the transfiguration itself; thirdly, its effect. The second is at and he was transfigured before them; the third at and the disciples hearing, fell upon their face. Now he presents three circumstances, namely: the time, the disciples, and the place. He presents the time when he says after six days. But here there is a literal question: why, immediately after he said, there are some of them that stand here, etc., was he not immediately transfigured? Chrysostom resolves this. First, so that he might kindle the desire of the apostles; secondly, so that he might mitigate their envy, because perhaps after that saying they were troubled. But what is it that here it says after six days, while in Luke it says after eight days? It is clear that Luke counts the day on which he spoke and the day of the transfiguration; but Matthew counts only the intermediate days; therefore, removing the first and last, there remain only six days. By the six days are signified the six ages, after which we hope to come to future glory. Likewise, in six days he perfected his works; and therefore after six days the Lord wills to show himself, because unless we are elevated to God above all creatures, which the Lord created in those six days, we cannot arrive at the kingdom of God. Then he took Peter, James, and John. Why not all? To signify that not all who are called will arrive; hence below at 20:16: many are called, but few are chosen. And why only three? To signify that none will arrive except in faith in the Trinity. Mark 16:16: he that shall believe and is baptized shall be saved. But why these rather than others? The reason is that Peter was the most fervent. John, because he was especially beloved. Likewise James, because he was the chief combatant against the enemies of the faith; hence Herod killed him first, because he believed he would accomplish something great for the Jews, as in Acts 12:2: and he killed James, etc., and it follows, because he saw that it pleased the Jews, etc. And he led them up into a high mountain apart, etc. Why onto a mountain? To signify that no one is led to contemplate unless he ascends the mountain, as in Genesis 19:17 concerning Lot: save yourself on the mountain. And he says high indeed, on account of the loftiness of contemplation. Isaiah 2:2: it shall be exalted above the hills, and all nations shall flow unto it, and many people shall go and say: come, let us go up to the mountain of the Lord. Because above every height of knowledge and virtue will be that height of glory. Likewise apart, because they separated themselves from the wicked. Below at 25:32: he shall separate them, as lambs from goats.

HEALING OF A DEMONIAC BOY--SECOND EXPLICIT ANNOUNCEMENT BY OUR LORD OF HIS APPROACHING DEATH AND RESURRECTION. ( = Mark 9:14-32; Luk 9:37-45). (Mat 17:14-23) And while they abode in Galilee, Jesus said unto them--Mark (Mar 9:30), as usual, is very precise here: "And they departed thence"--that is, from the scene of the last miracle--"and passed through Galilee; and He would not that any man should know it." So this was not a preaching, but a private, journey through Galilee. Indeed, His public ministry in Galilee was now all but concluded. Though He sent out the Seventy after this to preach and heal, He Himself was little more in public there, and He was soon to bid it a final adieu. Till this hour arrived, He was chiefly occupied with the Twelve, preparing them for the coming events. The Son of man shall be betrayed into the hands of men . . . And they were exceeding sorry--Though the shock would not be so great as at the first announcement (Mat 16:21-22), their "sorrow" would not be the less, but probably the greater, the deeper the intelligence went down into their hearts, and a new wave dashing upon them by this repetition of the heavy tidings. Accordingly, Luke (Luk 9:43-44), connecting it with the scene of the miracle just recorded, and the teaching which arose out of it--or possibly with all His recent teaching--says our Lord forewarned the Twelve that they would soon stand in need of all that teaching: "But while they wondered every one at all things which Jesus did, He said unto His disciples, Let these sayings sink down into your ears; for the Son of man shall be delivered," &c.: "Be not carried off your feet by the grandeur you have lately seen in Me, but remember what I have told you, and now tell you again, that that Sun in whose beams ye now rejoice is soon to set in midnight gloom." Remarkable is the antithesis in those words of our Lord preserved in all the three narratives--"The son of man shall be betrayed into the hands of men." Luke adds (Luk 9:45) that "they understood not this saying, and it was hid from them, that they perceived it not"--for the plainest statements, when they encounter long-continued and obstinate prejudices, are seen through a distorting and dulling medium--"and were afraid to ask Him"; deterred partly by the air of lofty sadness with which doubtless these sayings were uttered, and on which they would be reluctant to break in, and partly by the fear of laying themselves open to rebuke for their shallowness and timidity. How artless is all this!