Matthew 17:5

Matthew 17:5-8 . While he yet spake, behold, a bright cloud overshadowed them — Such, probably, as took possession first of the tabernacle, and afterward of Solomon’s temple, when those holy places were consecrated. See Exodus 40:34 ; 1 Kings 8:10-11 ; where we are told that the cloud filled the house of the Lord, so that the priests could not stand to minister, because of the cloud: for the glory of the Lord had filled the house of the Lord. This, it is well known, used to be termed the shechinah, or visible symbol of the divine presence. A similar cloud, it seems, now overshadowed Jesus and his two glorified attendants, and therefore is termed by Peter, 2d 2 Peter 1:17 , the excellent glory. And behold a voice out of the cloud — Namely, the voice of God himself; This is my beloved Son, in whom I am well pleased — The same testimony which the Father bore to Jesus at his baptism, as recorded Matthew 3:17 , where see the note. Thus, for the full confirmation of the disciples’ faith in Jesus, Moses, the giver of the law, Elijah, the most zealous of all the prophets, and God speaking from heaven, all bore witness to him. Hear ye him — As superior even to Moses and the prophets. This command of the Father plainly alluded to Deuteronomy 18:15 , and signified that Jesus was the prophet of whom Moses spake in that passage, and concerning whom he enjoined, Unto him shall ye hearken.

Luke informs us that the three disciples feared as they (namely, as Moses and Elias) entered into the cloud; but now, at the very moment when they heard the voice coming from the cloud, probably as loud as thunder, (see John 12:29 ,) and full of divine majesty, such as mortal ears were unaccustomed to hear, they fell flat to the ground on their faces, being sore afraid; an effect which visions of this kind commonly had on the prophets and other holy men to whom they were given. See Genesis 15:12 ; Isaiah 6:5 ; Ezekiel 2:1 ; Daniel 10:8 ; Revelation 1:17 . It seems human nature could not of itself support such manifestations of the divine presence. In this condition the three disciples continued till Jesus came and touched them, and, raising them up, dispelled their fears. And when they had lifted up their eyes (Mark says, When they had looked round about ) they saw no man — Saw no man any more, says Mark, save Jesus only with themselves. In Luke we read, When the voice was passed, Jesus was found alone. This transfiguration of our Lord was doubtless intended for the following, among several other very important purposes: 1st, To prevent his disciples from being offended at the depth of affliction into which they were soon to see him plunged.

While he yet spake, behold, a bright cloud overshadowed them: and behold a voice out of the cloud, which said, This is {c} my beloved Son, in whom I am well pleased; hear ye him. (c) The word my distinguishes Christ from other children. For he is God's natural son, we by adoption; therefore he is called the first begotten among the brethren, because although he is by right the only son, yet he is chief among many, in that he is the source and head of the adoption.

Matthew 17:5-8 . νεφέλη φωτεινὴ , a luminous cloud, still a cloud capable of casting a shadow, though a faint one (“non admodum atram,” Fritzsche). Some, thinking a shadow incompatible with the light, render ἐπεσκίασεν tegebat, circumdabat . Loesner cites passages from Philo in support of this meaning.— αὐτούς . Whom? the disciples? Jesus, Moses, and Elias? all the six? or the two celestial visitants alone? All these views have been held. The second the more probable, but impossible to be certain.— καὶ ἰδού , again introducing a main feature: first the visitants, now the voice from heaven. Relation of the ear to the voice the same as that of the eye to the visitants.— οὖτος : the voice spoken this time about Jesus; at the baptism to Him ( Mark 1:11 ), meant for the ear of the three disciples. The voice to be taken in connection with the announcement of the coming passion. Jesus God’s well-beloved as self-sacrificing.— ἀκούετε αὐτοῦ : to be taken in the same connection = hear Him when He speaks to you of the cross. Hunc audite, nempe solum, plena fide, perfectissimo obsequio, universi apostoli et pastores praesertim , Elsner.

(5) A bright cloud overshadowed them — i.e. , our Lord, Moses, and Elias. To the disciples this would, we cannot doubt, recall the “cloudy pillar” which had descended on the first tabernacle ( Exodus 33:9 ), the “cloud that filled the house of the Lord on the dedication of the Temple” ( 1Kings 8:10 ). It was, in later Jewish language, the Shechinah, or abiding presence of Jehovah—the very form of the word connects it with both the Hebrew ( mishkan ) and the Greek ( skené ) words for tabernacle—which was the symbol that He was with His people. The Targums, or Paraphrases, of the Law and Prophets which were then current, had used the word as a synonym for the divine name. Where the Hebrew text had had “I will dwell in thee,” the Targum of Jonathan had “I will make my Shechinah to dwell” ( Zechariah 2:10 ; Zechariah 8:3 ). Its appearance at this moment, followed by the voice out or the cloud, was a witness that no tabernacle made with hands was now needed, that the humanity of Christ was the true tabernacle of God (comp. Note on John 1:14 ), and that it was in this sense true that “the tabernacle of God was with men” ( Revelation 21:3 ), and that He would dwell with them. This is my beloved Son.—The words were in substance the same as those heard at the baptism of our Lord (see Note on Matthew 3:17), but the difference in their form is suggestive. Then they were addressed to the human consciousness of the Son of Man, as declaring to Him the greatness of His being.

Now they come addressed as to the disciples, and in close connection with the “decease” which was to be accomplished at Jerusalem. It was, if we may so speak, because the Son of Man became obedient unto death that He was showing Himself worthy of the Father’s love. In the hour of darkness and seeming failure, and agony and death, He was “satisfying” His Father’s “good pleasure,” and accepted by Him as the one perfect sacrifice. And so the command, “Hear ye Him,” gained a new significance. Not the traditions of the elders, or the doctrines of the scribes and Pharisees, not even the teaching of Moses and Elias, of the Law and of the Prophets, but the words of the Son of Man, were henceforth to command their allegiance, and to be the guide of their faith and of their lives, for of them only it was true that the Father was revealed fully in them (Hebrews 1:1-2), and that they should never pass away (Matthew 24:35).

Matthew 17:5 . Ἔτι , yet ) with but little delay.— λαλοῦντος , speaking ) His speech had clearly not been suitable.— ἰδοὺ — ἰδοὺ , behold! behold! ) Matters of great moment, one of the greatest revelations.— νεφέλη , a cloud ) Human nature cannot bear the glory of God without admixture or interposition. Strong medicine is diluted with fluid. Sleep must be added; see Luke 9:32 . Moses and Elias, however, were permitted to enter the cloud (ibid. 34): a great admission! The Divine majesty is frequently conspicuous in clouds.— αὐτοὺς , them ) sc. the disciples; see Luke 9:34 .— φωνὴ , a voice ) A voice came from heaven, firstly, ch. Matthew 3:17 ; secondly, at this central period; thirdly, and lastly, a little before our Lord’s Passion, John 12:28 . After each of these voices from heaven, fresh virtue shone forth in Jesus, fresh ardour and fresh sweetness in His discourses and actions, fresh progress.— οὗτός ἐστιν , κ . τ . λ ., This is , etc.) This speech has three divisions, which regard the Psalms, the Prophets, and Moses, from which they are derived[783].— Αὐτοῦ , Him ) In contradistinction to Moses and Elias. This command, hear Him , was not uttered at His baptism; see Matthew 3:17 .— ἀκούετε , hear ) It is the business of wayfarers rather to hear and publish what they have heard, than to see as Peter wished to do.

The Father sanctioned all things which the Son had said of Himself as the Son of God; and what He was about to say even more fully, especially concerning the Cross. For the Father on this occasion bore witness Himself expressly concerning Him as His Son : concerning the Cross , His Son was to be heard more and more. [783] Viz., “I will declare the decree: the Lord hath said unto Me, Thou art my Son ; this day have I begotten Thee.” Psalm 2:7 . “Behold My Servant, whom I uphold; mine Elect, in whom My soul delighteth ; I have put My Spirit upon Him; He shall bring forth judgment to the Gentiles,” Isaiah 42:1 . “The LOUD thy God will raise up unto thee a Prophet from the midst of thee, of thy brethren, like unto me; unto Him ye shall hearken ,” Deuteronomy 18:15 .—(I. B.) And not long before his decease, Peter, in his Second Epistle, appealed to this very testimony which declared Jesus’ glory.—V. g.