Matthew 17:1 - Meaning and Application

We have here the story of Christ’s transfiguration. He had just said that the Son of Man would soon come in his kingdom, and all three Gospel writers carefully connect this story with that promise. It is as if Christ’s transfiguration was meant to be a preview, and a pledge, of his kingdom, and of the light and love that appear there to his chosen and holy people. Peter speaks of this as the power and coming of our Lord Jesus (2 Peter 1:16), because it was a display of his power and a foretaste of his coming.

When Christ was in his humiliation, his life was mainly one of lowliness and suffering. Even so, there were some flashes of glory mixed in, both to strengthen him in suffering and to keep others from taking offense. His birth, baptism, temptation, and death were the chief examples of that humiliation, and each of them was marked by clear signs of glory and the favor of heaven. Since his public ministry was one long descent into lowliness, this revelation of his glory comes right in the middle of it.

Now, about Christ’s transfiguration, notice the setting. First, it happened six days after the solemn talk with his disciples in Matthew 16:21. Luke says it was about eight days later, counting six full days between, so this was the eighth day, a week later. Nothing is recorded as being said or done by Jesus for those six days before the transfiguration. In the same way, before great acts of God, there is sometimes silence in heaven for a time (Revelation 8:1). When Christ seems to be doing nothing for his church, we should expect, before long, something more than usual.

Second, it happened on a high mountain, apart from the others. Christ chose a mountain as a quiet place. He went apart, because while a city on a hill can be seen, two or three people on a hill are hard to find. People often used mountain places for private prayer. Christ chose a retired place to be transfigured because a public display of his glory did not fit his present condition. In doing so, he showed his humility and taught us that privacy helps us in fellowship with God. Those who want close fellowship with heaven must often step away from the world’s talk and work. They will find that they are never less alone than when they are alone, because the Father is with them.

It was also a high place, lifted above what is below. Those who want a transforming fellowship with God must not only withdraw, but rise up. They must lift their hearts and seek the things above. The call is, “Come up here” (Revelation 4:1).

Third, the witnesses were Peter, James, and John. He took three, a good number to confirm what they saw, because every word is established by two or three witnesses. Christ’s revelations are sure enough, but he does not make them too common. He did not show this to all the people, but to witnesses (Acts 10:41), so that those who have not seen and yet have believed might be blessed. He chose these three because they were the leading disciples, likely the strongest in gifts and grace. They were Christ’s favored companions, set apart to witness his times of retirement. They had also been with him when he raised the girl to life (Mark 5:37). Later, they were to witness his agony, and this sight was meant to prepare them for that. A view of Christ’s glory in this world is a good preparation for suffering with him, just as suffering with him prepares us for seeing his glory in the next world. Paul, who had much trouble, also had many revelations.

Now for the manner of it: he was transfigured before them. His body stayed the same in substance, but its appearance was greatly changed. He was not turned into a spirit. Rather, his body, which had appeared in weakness and dishonor, now appeared in power and glory. He was transfigured, that is, he was changed in form. The false stories about shape-shifting gods in pagan poetry were empty and ridiculous, and some think Peter had those in mind when he said, “We did not follow cleverly invented myths” when he made this known (2 Peter 1:16). Christ was both God and man, but during his earthly life he took the form of a servant (Philippians 2:7). He veiled the glory of his divine nature, but now, in his transfiguration, he laid that veil aside and appeared in the form of God (Philippians 2:6), giving his disciples a glimpse of his glory. That glory could not help but change his appearance.

The great truth we confess is that God is light, and lives in unapproachable light (1 John 1:5; 1 Timothy 6:16). He clothes himself with light (Psalm 104:2). So when Christ appeared in the form of God, he appeared in light, the most glorious of visible things, the first and brightest of creation, most like the eternal Father. Christ is the Light. While he was in the world, he shone in the darkness, and the world did not know him (John 1:5, 10). But here that Light shone out of the darkness.

This transfiguration showed itself in two ways. First, his face shone like the sun. The face is the chief part of the body, the part by which we are known. So Christ’s face was made bright, the same face that later he would not hide from shame and spit. It shone like the sun when it rises in full strength, clear and brilliant, for he is the Sun of righteousness and the Light of the world. Moses’ face shone only like the moon, with borrowed light. Christ’s face shone like the sun, with light that belonged to him by nature. That made it even more glorious, because it suddenly broke out, as from behind a dark cloud.

Second, his clothes became white as light. His whole body was changed as his face was, so that rays of light, shining through every part and through his clothes, made them bright and dazzling. Moses’ shining face was so faint that a thin veil could hide it. Christ’s glory was so great that even his clothing was lit up by it.

There were also companions with him. He will one day come with ten thousands of his saints, and this was a small picture of that. Moses and Elijah appeared and talked with him (Matthew 17:3). There were glorified saints with him, so that when there were three witnesses on earth, Peter, James, and John, there would also be some witness from heaven. In this way, we see a living picture of Christ’s kingdom, which is made up of saints in heaven and saints on earth, along with the spirits of righteous people made perfect.

We see here that those who have fallen asleep in Christ are not gone forever. They exist in another state and will appear when God calls for them. Moses and Elijah were both very honored in their day. Both had fasted forty days and forty nights, like Christ, and both had worked other miracles.

They were also marked by the way they left this world. Elijah was taken to heaven in a fiery chariot and did not die. Moses’ body was never found, and it may have been kept from decay and reserved for this appearance. The Jews held Moses and Elijah in great respect, so they came to bear witness to Christ. In them, the law and the prophets honored Christ and testified to him.

Moses and Elijah appeared to the disciples. They saw them, heard them speak, and either from their conversation or from Christ’s explanation, they knew who they were. Glorified saints will know one another in heaven. They talked with Christ. Christ has fellowship with the blessed, and he will not be a stranger to any member of that glorified company. He was now to be confirmed in his prophetic office, so these two great prophets were fitting companions. They were there to hand over all their honor and importance to him, because in these last days God speaks to us by his Son (Hebrews 1:1).

The disciples also felt great joy and satisfaction when they saw Christ’s glory. Peter, as he often did, spoke for the others: “Lord, it is good for us to be here.” He meant, first, that they took delight in this holy fellowship. Even though they were on a high mountain, rough, cold, and likely unpleasant, he said it was still good to be there. He was speaking for all the disciples, not just himself. He was not trying to keep the blessing for himself, but gladly included the others.

Peter said this to Christ. Loving hearts like to open themselves before the Lord Jesus. The soul that loves Christ, and loves being with him, likes to tell him so. “Lord, it is good for us to be here.” This also shows thankful gratitude for Christ’s kindness in letting them share this privilege. Communion with Christ is the joy of Christians. All the Lord Jesus’ disciples count it good to be with him on the holy mountain. It is good to be where Christ is, and where he leads us by his appointment. It is good to be alone with Christ, and to behold the beauty of the Lord Jesus (Psalm 27:4). It is also pleasing to see how Christ agrees with Moses and the prophets, and how all the laws and promises pointed to him and came true in him.

Second, Peter showed the desire for this moment to last. “Let us make here three tabernacles,” that is, shelters or tents. As in many of Peter’s sayings, there was both good desire and poor judgment. He had a sincere zeal for holy things and a real delight in Christ’s glory. Those who by faith behold the beauty of the Lord in his house cannot help wanting to dwell there all their lives. It is good to have a place in God’s holy dwelling (Ezra 9:8), a steady home there, and to be in holy worship as someone at home, not as a traveler passing through.

Peter thought this mountain was a good place to build on, and he wanted to make tents there, as Moses had once made a tabernacle in the wilderness for the divine glory. This showed respect for his Master and for the heavenly visitors. It also showed a kind of pleasing forgetfulness of himself and the other disciples, because he wanted tents for Christ, Moses, and Elijah, but none for himself. He was willing to lie in the open air on the cold ground if only his Master had a place to rest.

Still, Peter’s zeal showed much weakness and ignorance. What need had Moses and Elijah of tents? They belonged to that blessed world where hunger is gone and the sun does not beat on them. Christ had recently spoken of his sufferings and told his disciples to expect the same, but Peter forgot that. Or, to avoid it, he wanted to build tents on the mountain of glory, away from trouble. He was still clinging to the idea, “Master, spare yourself,” even after being corrected for it. Good people are often inclined to want the crown without the cross. Peter wanted to seize the prize, though he had not yet fought the fight or finished the race, like those other disciples who thought of places of honor (Matthew 20:21). We are aiming wrongly if we look for heaven here on earth. We are strangers and pilgrims in this world, even in our best condition, and we should not talk as if we expect a lasting city here.

Yet Peter can be partly excused. He did not know what he was saying (Luke 9:33), and he still put the proposal under Christ’s wisdom: “If you wish, let us make three tabernacles.” Whatever plans we make for ourselves in this world, we must always ask Christ’s leave. Peter received no answer to this proposal, and the disappearing glory would soon answer it for him. Those who promise themselves great things on earth will soon be corrected by their own experience.

Then came the glorious testimony from God the Father to our Lord Jesus, by which he received honor and glory (2 Peter 1:17), from the voice that came from the excellent glory. It was like the announcement of a king’s titles at his coronation, when he appears in robes of state. And for the comfort of mankind, Christ’s royal title is drawn from his work as mediator, that is, the one who brings God and sinners together. In vision, he appeared with a rainbow, the sign of the covenant, around his throne (Revelation 4:3), for it is his glory to be our Redeemer.

This testimony from heaven came in a certain way. First, there was a cloud. In the Old Testament, a cloud often marked God’s visible presence. He came down on Mount Sinai in a cloud (Exodus 19:9), and also appeared so to Moses (Exodus 34:5; Numbers 11:25). He took possession of the tabernacle in a cloud, and later of the temple. Where Christ was in his glory, there was the true temple, and there God showed his presence. We do not understand how the clouds are balanced, but we do know that much of the communication between heaven and earth comes through them. From clouds, vapors rise and rain falls, so God is said to make the clouds his chariot. He did so here when he came down on the mountain.

The cloud was bright. Under the law, God often showed his presence in a thick and dark cloud. He came down on Mount Sinai in a thick cloud (Exodus 19:16), and he said he would dwell in thick darkness; see 1 Kings 8:12.

But we have now come, not to the mountain covered with thick darkness and gloom (Hebrews 12:18), but to the mountain crowned with a bright cloud. Both the Old Testament and the New Testament had signs of God’s presence, but the first was a time of darkness, fear, and bondage, while this one is a time of light, love, and freedom.

The cloud overshadowed them. It was meant to soften the effect of that great light, which would otherwise have overwhelmed the disciples and been too much for them. It was like the veil Moses put over his face when it shone. When God shows himself to his people, he takes their weakness into account. To their eyes, this cloud was like parables are to the mind, passing on spiritual truth through visible signs as far as they could bear it.

Then a voice came out of the cloud, and it was the voice of God, who, as in former days, spoke in the cloudy pillar (Psalm 99:7). There was no thunder, lightning, or trumpet blast, as there was when the law was given through Moses. There was only a voice, a quiet voice, and not one announced by a strong wind, earthquake, or fire, as when God spoke to Elijah (1 Kings 19:11-12). Moses and Elijah were witnesses that in these last days God has spoken to us by his Son in a new way.

This voice came from the excellent glory (2 Peter 1:17), the glory that surpasses all others. Compared with it, the former glory had no real glory at all. Even though that excellent glory was hidden by a cloud, the voice still came from it, for faith comes by hearing.

Here was the testimony from heaven: “This is my beloved Son, hear him.” This reveals the great gospel mystery, “This is my beloved Son, in whom I am well pleased.” It is the same message spoken from heaven at his baptism (Matthew 3:17), and it is the best news ever sent from heaven to earth since man sinned. It agrees with the great truth in (2 Corinthians 5:19), that God was in Christ, reconciling the world to himself.

Moses and Elijah were great men and honored by heaven, but they were only servants. Even as servants, they were not always perfect. Moses spoke without careful thought, and Elijah was a man with passions like ours. Christ is the Son, and God was always well pleased with him. Moses and Elijah sometimes helped bring peace between God and Israel, Moses as a great intercessor, a mediator who stands between two sides, and Elijah as a great reformer. But in Christ, God is reconciling the world to himself. His intercession is more powerful than Moses’, and his work of reform is more effective than Elijah’s.

This repeated voice from heaven was not needless. Like Pharaoh’s double dream, it showed that the matter was firmly settled. What God has spoken once, indeed twice, he will surely stand by, and he expects us to pay attention. It was spoken at Jesus’ baptism because he was then entering his temptation and public ministry. It was repeated here because he was entering his sufferings, which should be counted from this point, for now, and not before, he began to speak of them. Right after his transfiguration, it is said (Luke 9:51) that the time had come for him to be received up. So this message was repeated to strengthen him against the terror of the cross, and to keep his disciples from stumbling at it. When sufferings increase, comforts are given in greater measure too (2 Corinthians 1:5).

The great gospel duty is also named here, and it is the condition of our blessing through Christ: “Hear him.” God is pleased with no one in Christ except those who hear him. It is not enough merely to listen, for what good is that by itself? We must hear him and believe him as the great Prophet and Teacher, hear him and obey him as the great Prince and Lawgiver, hear him and take him seriously. Whoever wants to know God’s mind must listen to Jesus Christ, because in these last days God has spoken to us by him.

This voice from heaven makes all the words of Christ just as trustworthy as if they had been spoken from the cloud. God is, as it were, handing us over to Christ for all the revelation of his will. It also points to the promise about the Prophet God would raise up like Moses, “him shall you hear” (Deuteronomy 18:18). Christ now appeared in glory, and the more we see of Christ’s glory, the more reason we have to listen to him. But the disciples were staring at the glory they could see, so they were told not to keep looking at him, but to hear him. Their sight of his glory was quickly hidden by the cloud, but their duty was to hear him. We walk by faith, which comes by hearing, not by sight (2 Corinthians 5:7).

Moses and Elijah were with him, the law and the prophets. Until now it had been said, “Hear them” (Luke 16:29). The disciples were ready to place them on the same level as Christ, since they wanted tents for Moses and Elijah as well as for him. They had been talking with Christ, and the disciples likely wanted to know what they said, and to hear more from them. But God says, “Hear him,” and that is enough. Hear him, not Moses and Elijah, who were there and said nothing against this voice. Whatever standing they had as prophets in this world, they were ready to see it all passed to Christ, so that in all things he might have the highest place. Do not be troubled that Moses and Elijah stay with you only briefly. Hear Christ, and you will not miss them.

The disciples were frightened by this voice, and Christ comforted them. They fell on their faces and were very afraid. The greatness of the light, and the shock of it, could naturally unsettle them. But there was more than that. Since man sinned and heard God’s voice in the garden, unusual appearances of God have always been terrifying to people. Knowing they have no reason to expect anything good, they are afraid to hear anything straight from God. Even when fair weather comes out of the secret place, there is still terrible majesty with God (Job 37:22). See how fearsome the Lord’s voice is (Psalm 29:4). It is a mercy that God speaks to us by men like ourselves, whose fear does not terrify us.

Christ then lifted them up with great tenderness. His glory and honor do not lessen his care for his people, even when they are weak. It is comforting to know that now, in his exalted state, he still has compassion for the humblest true believer. He came and touched them. His approach drove away their fear, and once they knew they were in Christ’s hands, nothing more was needed to calm them. He touched John in a similar way, and also Daniel (Revelation 1:17; Daniel 8:18; Daniel 10:18). Christ’s touch often brought healing, and here it brought strength and comfort.

Then he said, “Arise, and be not afraid.”

A holy fear and reverence in our approach to God is pleasing to Christ, but a fearful amazement is not. That kind of fear must be resisted. Christ said, “Arise.” It is Christ, through his word and the power of his grace with it, who lifts good people up from their discouragement and quiets their fears, and no one but Christ can do that. “Arise, and do not be afraid.”

Wrong fears would soon pass if we did not give in to them and sink under them. We should get up and do what we can against them. When the disciples thought about what they had seen and heard, they had more reason to rejoice than to fear, yet they still needed this warning. Because of our human weakness, we often frighten ourselves with what should encourage us.

After they had received a clear command from heaven to hear Christ, the first words they heard from him were, “Do not be afraid.” Christ came into the world to give comfort to good people, so that, being set free from their enemies, they might serve God without fear (Luke 1:74-75).

Then the vision disappeared (Matthew 17:8). They lifted themselves up, then lifted their eyes, and saw no one except Jesus only. Moses and Elijah were gone, and the shining rays of Christ’s glory were covered again. They had hoped this would be the day of Christ’s entrance into his kingdom, with a public display of outward splendor like they had imagined. But they were disappointed.

It is unwise to set our hopes too high in this world. The best joys and honors here are passing away, even the sweetness of close communion with God. That communion is not a continual feast, but more like a meal that comes and goes. If we are sometimes given special signs of God’s grace, or glimpses and promises of future glory, they are soon taken from us. Two heavens are too much to expect for those who do not deserve one.

Still, they saw no one except Jesus only. Christ stays with us when Moses and Elijah are gone. The prophets do not live forever (Zechariah 1:5), and we see the limits of our ministers’ time among us. But Jesus Christ is the same yesterday, today, and forever (Hebrews 13:7-8).

Then comes the talk between Christ and his disciples as they went down the mountain (Matthew 17:9-13). They came down from the mountain. We must come down from the holy mountains where we have fellowship with God and are pleased in that fellowship, even when we say, “It is good to be here.” Even there, we do not have a lasting city. But praise God, there is a mountain of glory and joy ahead, from which we will never come down.

When the disciples came down, Jesus came with them. So when we return to the world after an act of worship, we should make it our care to take Christ with us. Then we may also take comfort that he is with us. As they came down, they talked about Christ. When we are leaving a time of worship, it is good to speak with one another about things that fit the work we have just been doing. Talk that helps people grow is especially fitting then. By contrast, sinful talk is even worse at that time than at others.

Christ gave the disciples a command to keep the vision private for the time being (Matthew 17:9). “Tell no one until the Son of Man has risen.” If they had announced it then, his coming sufferings would have weakened people’s trust in the report. But if the news waited until after his resurrection, then that event, along with his later glory, would strongly confirm it.

Christ always followed a wise order in showing himself. He wanted his works to stand together and explain one another, so that they would appear in their full force and convincing power. Everything is beautiful in its proper time. Christ’s resurrection was really the start of the gospel age and kingdom, and everything before it was preparation. So although this event had already happened, it was not to be used as evidence until then, and it was afterward strongly appealed to (2 Peter 1:16-18). Christ’s time is the best and most fitting time for revealing himself, and we must wait for it.

Then the disciples raised an objection to something Christ had said (Matthew 17:10). “Why do the scribes say that Elijah must come first?” If Elijah stays only a short time and disappears so suddenly, and if we are told not to speak of him, why were we taught from the law to expect his public appearance in the world just before the Messiah’s kingdom is set up? Must Elijah’s coming be a secret, when everyone is expecting it?

Or they may have meant this: if the resurrection of the Messiah, and with it the beginning of his kingdom, is near, what becomes of that glorious introduction we expected in Elijah’s coming? The scribes, who were the public teachers of the law, said this on the basis of Scripture (Malachi 4:5): “Behold, I send you Elijah the prophet.” The disciples used the common Jewish way of speaking, where they called what the scribes said the saying of the Scripture. But when ministers teach us according to God’s word, we should say, “God is speaking to us,” not “the ministers are speaking to us,” for we must not receive it as mere human words (1 Thessalonians 2:13).

Notice that when the disciples could not fit what Christ said together with what they had heard from the Old Testament, they asked him to explain it. When we are confused by Scripture, we must go to Christ in prayer, asking for his Spirit to open our understanding and lead us into all truth.

Christ answered their objection. Ask, and it will be given. Ask for understanding, and it will be given. He allowed the prediction first (Matthew 17:11). “Elijah truly will come first and restore all things.” So far, they were right. Christ did not come to change or cancel anything foretold in the Old Testament. Wrong and corrupt explanations may be rejected without weakening the authority or honor of Scripture.

New Testament prophecies are true and good and should be received and used, even if some foolish and overhasty people have misunderstood them and drawn wrong conclusions. Elijah will come and restore all things, not by returning everything to its former state, as John the Baptist did not set out to do that, but by accomplishing all things, all the things written about him, including the predictions about Elijah’s coming. John the Baptist came to restore things in a spiritual way, to revive fading religion, and to turn the hearts of fathers to children. That means the same thing here. John preached repentance, and repentance restores all things.

Then Christ stated the fulfillment: the scribes were right that Elijah had come (Matthew 17:12).

God’s promises are often fulfilled before people notice it. They still ask, “Where is the promise?” even while it is already being carried out. Elijah has come, and they did not know him. They did not recognize him as the promised Elijah, the one who would come before the Messiah.

The scribes were busy arguing about Scripture, but they did not understand the signs of the times or see Scripture being fulfilled. It is easier to explain God’s word than to apply it and use it rightly. It is no wonder the morning star was missed when the Sun itself was in the world, and the world did not know him.

Because they did not know him, they did whatever they wanted to him. If they had known who he was, they would not have crucified Christ or beheaded John (1 Corinthians 2:8). They mocked John, persecuted him, and finally put him to death. That was done by Herod, but here it is charged against the whole unbelieving Jewish nation, especially the scribes. Though they could not carry it out themselves, they were pleased with what Herod did.

Jesus adds, “In the same way, the Son of Man will suffer at their hands.” We should not be surprised that Elijah was mistreated and killed by people who claimed to honor him and wait for him. The Messiah himself would be treated the same way. Christ’s sufferings make all other sufferings less surprising (John 15:18). After they had stained their hands with John the Baptist’s blood, they were ready to do the same to Christ.

As people deal with Christ’s servants, so they would deal with Christ himself. Those who are drunk with the blood of the martyrs still cry out for more (Acts 12:1-3).

The disciples were satisfied by Christ’s answer to their question. They understood that he was speaking about John the Baptist (Matthew 17:13). Jesus did not name John directly, but he described him in a way that reminded them of what he had already told them: “This is Elijah.” This is a useful way to teach. It makes learners think for themselves, and it helps them become, if not their own teachers, at least their own reminders. In this way, knowledge becomes easy for the one who understands. When we carefully use the means of knowledge, how quickly confusion clears up and mistakes are corrected.