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Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible

Robert Jamieson, A. R. Fausset, David Brown · 1871

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Commentary Critical and Explanatory on the Whole Bible (1871). CCEL expanded electronic edition states it is in the public domain.

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Barnes' Notes on the Bible

Albert Barnes · 1834

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Albert Barnes' Notes on Revelation Of St. John The Divine (New Testament, English original, public domain). Sourced from the Christian Classics Ethereal Library (CCEL). Public domain. Retrieval mirror: biblehub.com/commentaries/barnes.

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Adam Clarke's Commentary and Critical Notes on the Bible

Adam Clarke · 1831

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Public domain English commentary by Adam Clarke, normalized from Wikisource book pages for scripture.how. Public domain. Retrieval mirror: biblehub.com/commentaries/clarke.

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John Gill's Exposition of the Bible

John Gill · 1763

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John Gill(1697-1771), Exposition of the Old and New Testament(1746-1763). Public domain. Retrieval mirror: biblehub.com/commentaries/gill.

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Matthew Глава 17 1

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Meyer's Critical and Exegetical Commentary on the New Testament

Matthew 17:1

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Matthew 17:1. Comp. Mark 9:2 ff.; Luke 8:28 ff.; 2 Peter 1:16 ff. Μεθʼ ἡμέρας ἕξ] Luke 9:28 : ὡσεὶ ἡμέραι ὀκτώ. This ὡσεί makes it unnecessary to have recourse to any expedient for reconciling the numbers. Chrysostom, Jerome, Theophylact, Erasmus, and many others, are of opinion that Luke has included the dies a quo and ad quem.

εἰς ὅρος ὑψηλόν] Since the fourth century there has been a tradition that the mountain here referred to was mount Tabor, the situation of which, however, was such as altogether to preclude this view. If we are to understand that Jesus remained during the six days in the neighbourhood of Caesarea Philippi, we may, with some probability, suppose that the height in question was one of the peaks of Hermon, a clump of hills standing to the north-east of that town.

Those three disciples were the most intimate friends of Jesus. Comp. Matthew 26:37. For ἀναφέρει, comp. Luke 24:51; 2Ma 6:10; Polyb. viii. 31. 1.

κατʼ ἰδίαν] so that they alone accompanied him to this mountain solitude.

Wesley's Explanatory Notes

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Benson's Commentary of the Old and New Testaments

Matthew 17:1

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Matthew 17:1-2. After six days — Reckoning exclusively from that in which the discourse recorded in the preceding chapter was delivered, to that on which the transfiguration took place, or, including those two days, about eight days after, as Luke has it: Jesus taketh Peter, James, and John his brother — The three disciples whom he honoured with a peculiar intimacy, (see Mark 5:37; and Matthew 26:37,) and bringeth them up into a high mountain apart — From the people and his other disciples. Jerome tells us, that there was a tradition in his days, handed down from the times of the apostles, that this was mount Tabor, famed in ancient history for the victory which Deborah and Barak gained over Sisera, Jdg 4:14. Dr. Macknight, however, thinks “the order of the history determines the transfiguration to some mountain not far from Cesarea Philippi, rather than to Tabor, which was situated in the south of Galilee. For after the transfiguration, it is said, Mark 9:30, that they departed and passed through Galilee, and then came to Capernaum. Now it is not very probable that the evangelist would in this manner have narrated our Lord’s journey from the mount of transfiguration to Capernaum, if that mountain had been in Galilee, the region in which Capernaum stood. Yet upon the faith of the tradition mentioned above, the Christians very early built a monastery and church on the top of Tabor, which church was dedicated to Jesus and his two attendants, Moses and Elias. And from 2 Peter 1:18, they called the mountain itself, the holy mountain. And he was transfigured before them — Namely, before these three disciples. It was necessary that so remarkable an occurrence should be supported by sufficient witnesses; and hence it was that the three above mentioned were chosen, because so many were required among the Jews to establish a fact, and no more were chosen, because this number was sufficient. The word μετεμορφωθη, rendered here, transfigured, may either imply that there was a transformation made in the substance of his body, according to the import of the word in Ovid, and other writers; or that the outward appearance only of his body was altered, which seems most probable from the expression used by Luke, who says, το ειδος του προσωπου αυτου ετερον, the appearance of his countenance, or person: was changed: and this change, according to that evangelist, took place while he was praying, chap. Matthew 9:29. And his face did shine as the sun — Became radiant and dazzling, and shone like the sun in its unclouded, meridian clearness; and so was incomparably more glorious than the face of Moses at the giving of the law. And his raiment was white as the light — Became, says Mark, shining exceeding white, as snow, so as no fuller on earth could white it. Was white and glistering, says Luke, or white as lightning, as λευκος εξαστραπτων properly signifies. It seems it was bright and sweetly refulgent, but in a degree inferior to the radiancy of his countenance. “The indwelling Deity,” says Mr. Wesley, “darted out its rays through the veil of his flesh: and that with such transcendent splendour, that he no longer bore the form of a servant. His face shone with divine majesty, like the sun in its strength; and all his body was so irradiated by it, that his clothes could not conceal his glory, but became white and glistering as the very light, with which he covered himself as with a garment.”

The People's New Testament

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Coke's Commentary on the Holy Bible

MAT 17:1

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Matthew 17:1. And after six days— That is, about six days if we reckon exclusively, and about eight days if we reckon inclusively, after our Lord had accepted the title of Messiah. See Luk 9:28 who has it, about eight days after. The two accounts differ only, as if one should say, that Christ appeared to his disciples after his death, another after his resurrection: the connection with the end of the former chapter must be attended to here, as in many other places. Heylin. Tradition has generally conferred the honour of the transfiguration on mount Tabor, famed in ancient history for the victory which Deborah and Barak gained over Sisera, Judges 4:14. Roland observes, that this tradition took its rise from Mar 9:2 where it is said, that Jesus carried Peter, James, and John into a high mountain apart by themselves. It seems the original words κατ ιδιαν, apart, were thought to describe the position of the mountain; and because Tabor is very high, and stands in the plain of Esdraelon, at a distance from other hills, they thought it could be said of no other mountain so properly, that it is an high mountain by itself. Hence the tradition of our Lord's being transfigured on this mountain might arise; especially as this mountain is not only high, but verdant also, and woody, and of a beautiful regular form; nevertheless the whole account determines the transfiguration to some mountain not far from Caesarea Philippi, rather than to Tabor, which was situated in the south of Galilee: for after the transfiguration, when Jesus had cured an epileptic who was also possessed by a demon, it is said, Mar 9:30 that they departed and passed through Galilee, and then to Capernaum. Now it is not very probable that the Evangelist would in this manner have related our Lord's journey from the mount of transfiguration to Capernaum, if that mountain had been in Galilee, the region in which Capernaum stood, especially if, as the continuators of Chemnitz's Harmony affirm, the word παραπορευεσθαι signifies to pass through quickly, secretly, and as it were in a journey: yet, upon the faith of the tradition mentioned above, theChristians very early built a monastery and church on the top of Tabor, which, according to the account of travellers, spreads itself into an ample plain, surrounded with a wood. The church was dedicated to Jesus, and his two attendants Moses and Elias; and from 2Pe 1:18 they call the mountain itself the Holy Mount. Our Lord admitted to the singular honour of his transfiguration, Peter his most zealous, James his most active, and John his most beloved disciple. It was necessary that this remarkable occurrence should be supported by sufficient evidence: hence it was that three of the disciples were chosen, because so many witnesses were required to establish a fact by the Jews; and no more were chosen, because this number was sufficient. Besides this reason for electing these three persons in particular, we may add, that Peter was the most sanguine and the most forward speaker among the apostles, that James was the first martyr, and that John, being the survivor of all the other Apostles, gave a sanction to this record, as it is most probable that he had a sight of all the other Gospels, and likewise confirmed it by his personal testimony as long as he lived. See Macknight, Renald's Palaest. Illust. lib. 1 and Maundrell's Journey, p. 112.

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Trapp's Complete Commentary

MAT 17:1

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And after six days Jesus taketh Peter, James, and John his brother, and bringeth them up into an high mountain apart,

And after six days — Luke saith Luke 9:28 about eight days after. It comes all to one. For Matthew puts exclusively those days only that went between, and were finished; but Luke puts the two utmost days also into the reckoning.

Jesus taketh Peter, James, and John — SoMatthew 5:37; Matthew 5:37 , when he raised the damsel he took with him these three only; haply as best beloved, because bold; Boanergeses, more zealous than the rest; or the better to fit them for further trial: great feelings often precede great afflictions. However, it is no small favour of God to make us witnesses of his great works, and so let us take it. As all Israel might see Moses go toward the rock of Rephidim, none but the elders might see him strike it. That God crucifies his Son before us, that he fetcheth the true water of life out of the rock in our sight, is a high prerogative. And no less surely that we are again transported in prayer, carried out of the body in divine meditation, and lost in the endless maze of spiritual ravishments; that we return from the public ordinances, as Moses did from the Mount, with our faces shining; that we are transfigured and transformed into the same image from glory to glory, and that the angel of the covenant doth wondrously, during the time of the sacrifice, while Manoah and his wife look on, … These are special privileges communicated to none but the communion of saints.

And bringeth them up into an high mountain — The name of this mountain no evangelist expresseth; but by connnon consent it was Mount Tabor (which Josephus calleth Itabirion), whereof Jerome writeth copiously and elegantly in his commentary upon the fifth of Hosea. Our Saviour, when he had some special work to do, went usually up into a mountain; to teach us to soar aloft in great performances especially, and to be heavenly minded, taking a turn or two, ever and anon, with Christ in Mount Tabor, treading upon the moon, with the Church,Revelation 12:1; Revelation 12:1 ; having our feet at least where other men’s heads are, on things on earth (Proverbs 15:24 ; "The way of life is above to the wise"); delighting ourselves in high flying, as eagles; never merry till gotten into the air or on the top of trees, with the lesser birds. Zaccheus could not see Christ till he had climbed the fig tree. Nor can we see the consolation of Israel till elevated in divine contemplation, till gotten up into God’s holy hill. The people tasted not manna till they had left the leaven of Egypt.

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